Thirteen sermons preached on several occasions three of which never before printed / by the Right Reverend Father in God Edward, Lord Bishop of Worcester.
         Sermons. Selections
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1698
        
      
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             Thirteen sermons preached on several occasions three of which never before printed / by the Right Reverend Father in God Edward, Lord Bishop of Worcester.
             Sermons. Selections
             Stillingfleet, Edward, 1635-1699.
          
           [7], 530, [2] p. : port.
           
             Printed by J.H. for Henry Mortlock ...,
             London :
             1698.
          
           
             Errata: p. [7].
             Advertisements ([2] p.) at end.
             Reproduction of original in Bodleian Library.
          
        
      
    
     
       
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           Church of England -- Sermons.
           Sermons, English -- 17th century.
        
      
    
     
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               The
               Right
               Reverend
               EDW.
               STILLINGFLEET
               D.
               D.
               Lord
               Bishop
               of
               Worcester
               .
            
          
        
      
       
         
         
           THIRTEEN
           SERMONS
           Preached
           on
           Several
           Occasions
           .
           Three
           of
           which
           never
           before
           Printed
           .
        
         
           By
           the
           Right
           Reverend
           Father
           in
           God
           EDWARD
           Lord
           Bishop
           of
           Worcester
           .
        
         
           
             The
             Third
             VOLUME
          
           .
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             H.
          
           for
           
             Henry
             Mortlock
          
           ,
           at
           the
           Phoenix
           in
           St.
           Paul's
           Church-Yard
           ,
           1698.
           
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             SERMON
             I.
             
          
           
             ST
             .
             
               Luk.
               XV.
               18.
            
             
             I
             will
             arise
             and
             go
             to
             my
             Father
             ,
             and
             will
             say
             to
             him
             ,
             Father
             ,
             I
             have
             sinned
             against
             Heaven
             and
             before
             thee
             .
             
               pag.
               1
            
          
           
             SERMON
             II.
             
          
           
             
               Coloss.
               II.
               6.
            
             
             As
             ye
             have
             therefore
             received
             Christ
             Jesus
             the
             Lord
             ,
             so
             walk
             ye
             in
             him
             .
             
               p.
               40
            
          
           
             SERMON
             III.
             
          
           
             
               Pet.
               IV.
               18.
            
             
             And
             if
             the
             Righteous
             scarcely
             be
             saved
             ,
             where
             shall
             the
             Ungodly
             and
             the
             Sinner
             appear
             .
             
               p.
               91
            
          
           
             SERMON
             IV.
             
          
           
             
               Eccles.
               XI
               .
               9.
            
             
             Rejoyce
             ,
             O
             young
             man
             ,
             
             in
             thy
             youth
             ,
             and
             let
             thy
             heart
             chear
             thee
             in
             the
             days
             of
             thy
             youth
             ,
             and
             walk
             in
             the
             ways
             of
             thy
             heart
             ,
             and
             in
             the
             sight
             of
             thine
             eyes
             ;
             but
             know
             thou
             ,
             that
             for
             all
             these
             things
             God
             will
             bring
             thee
             into
             Judgment
             .
             
               p.
               132
            
          
           
             SERMON
             V.
             
          
           
             
               2
               Tim.
               I.
               7.
            
             
             For
             God
             hath
             not
             given
             us
             the
             Spirit
             of
             Fear
             ,
             but
             of
             Power
             ,
             and
             of
             Love
             ,
             and
             of
             a
             sound
             Mind
             .
             
               p.
               169
            
          
           
             SERMON
             VI.
             
          
           
             
               1
               Tim.
               I.
               15.
            
             
             This
             is
             a
             faithful
             saying
             ,
             and
             worthy
             of
             all
             acceptation
             ,
             that
             Christ
             Jesus
             came
             into
             the
             World
             to
             save
             Sinners
             ,
             of
             whom
             I
             am
             chief
             .
             
               p.
               209
            
          
           
             SERMON
             VII
             .
          
           
             St.
             
               Luk.
               VI.
               46.
            
             
             And
             why
             call
             ye
             me
             Lord
             ,
             Lord
             ,
             and
             do
             not
             the
             things
             which
             I
             say
             ?
             
               p.
               255
            
          
           
           
             SERMON
             VIII
             .
          
           
             
               Rom.
               VIII
               .
               6.
            
             
             For
             ,
             to
             be
             carnally
             minded
             is
             Death
             ;
             but
             to
             be
             spiritually
             minded
             is
             Life
             and
             Peace
             .
             
               p.
               294
            
          
           
             SERMON
             IX
             .
          
           
             St.
             
               John
               III.
               17.
            
             
             For
             God
             sent
             not
             his
             Son
             into
             the
             World
             to
             condemn
             the
             World
             ;
             but
             that
             the
             World
             through
             him
             might
             be
             saved
             .
             
               p.
               336
            
          
           
             SERMON
             X.
             
          
           
             St.
             
               Jam.
               IV.
               17.
            
             
             Therefore
             to
             him
             that
             knoweth
             to
             do
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             Sin.
             
               p.
               375
            
          
           
             SERMON
             XI
             .
          
           
             St.
             
               Matth.
               XXVI
               .
               41.
            
             
             Watch
             and
             pray
             that
             ye
             enter
             not
             into
             Temptation
             ;
             the
             Spirit
             indeed
             is
             willing
             ,
             but
             the
             Flesh
             is
             weak
             .
             
               p.
               413
            
          
           
             SERMON
             XII
             .
          
           
             
               Acts
               XXVI
               .
               8.
            
             
             Why
             should
             it
             be
             
             thought
             a
             thing
             incredible
             with
             you
             ,
             that
             God
             should
             raise
             the
             Dead
             ?
             
               p.
               453
            
          
           
             SERMON
             .
             XIII
             .
          
           
             
               Eccles.
               VII
               .
               16.
            
             
             Be
             not
             Righteous
             overmuch
             ,
             neither
             make
             thy self
             over
             wise
             :
             Why
             shouldst
             thou
             destroy
             thy self
             ?
             
               p.
               490
            
          
        
      
       
         
           ERRATA
           .
        
         
           Page
           107.
           line
           5.
           for
           
             These
             read
             There
          
           .
           p.
           238.
           l.
           17.
           dele
           from
           Yet
           to
           l.
           21st
           .
           p.
           284.
           l.
           21st
           .
           for
           or
           r.
           we
           .
           p.
           296.
           l.
           25.
           for
           Lord
           ,
           r.
           Law.
           p.
           298.
           l.
           14.
           put
           out
           ●
           .
           p.
           344.
           l.
           9.
           dele
           little
           .
           p.
           417.
           l.
           7.
           for
           heatedness
           ,
           r.
           heartedness
           .
           p.
           418.
           l.
           18.
           for
           Weakness
           ,
           r.
           Willingness
           .
           p.
           434.
           l.
           18.
           
           For
           Truce
           r.
           Time.
           p.
           463.
           l.
           1st
           .
           before
           of
           ,
           put
           in
           out
           .
           p.
           464.
           l.
           17.
           for
           Sea
           ,
           r.
           Sun.
           p.
           483.
           l.
           25.
           for
           Laws
           r.
           Lives
           .
           p.
           485.
           l.
           24.
           after
           now
           ,
           put
           apt
           .
           p.
           490.
           
           Sermon
           13.
           
           In
           the
           Text
           ,
           for
           lover
           ,
           r.
           over
           .
           p.
           496.
           l.
           29.
           before
           To
           ,
           put
           in
           (
           1.
           )
           p.
           501.
           l.
           17.
           before
           known
           ,
           insert
           have
           .
           p.
           503.
           l.
           6.
           blot
           out
           that
           .
           p.
           506.
           l.
           22.
           for
           gain
           ,
           r.
           again
           .
           p.
           507.
           l.
           1st
           .
           for
           This
           ,
           r.
           Thus.
           p.
           508.
           l.
           27.
           for
           indanger
           ,
           r.
           indulge
           p.
           509.
           l.
           6.
           for
           Molochi
           r.
           Moloch
           .
           p.
           522.
           l.
           7.
           for
           exasperate
           r.
           extenuate
           .
           p.
           528.
           l.
           16.
           for
           Solitude
           ,
           r.
           Solicitude
           .
        
      
    
     
       
         
         
           SERMON
           I.
           Preached
           at
           WHITE-HALL
           ,
           February
           the
           19
           th
           ,
           1685
           /
           6
           ;
           .
        
         
           
             St.
             Luke
             XV.
             18.
             
          
           
             I
             will
             arise
             and
             go
             to
             my
             Father
             ,
             and
             will
             say
             to
             him
             ,
             Father
             ,
             I
             have
             sinned
             against
             Heaven
             and
             before
             thee
             .
          
        
         
           IN
           the
           foregoing
           Verse
           ,
           we
           find
           the
           Prodigal
           Son
           so
           far
           awakened
           and
           
             come
             to
             himself
          
           ,
           as
           to
           be
           sensible
           of
           the
           miserable
           Condition
           he
           had
           brought
           himself
           into
           by
           his
           own
           folly
           and
           wickedness
           .
           But
           ,
           before
           he
           came
           to
           this
           ,
           there
           is
           a
           remarkable
           Turn
           in
           
           the
           Course
           of
           his
           Life
           ,
           set
           down
           by
           our
           Saviour
           in
           the
           beginning
           of
           this
           excellent
           Parable
           .
           For
           ,
           he
           was
           first
           very
           impatient
           of
           being
           under
           the
           wise
           Conduct
           of
           his
           Father
           ,
           and
           thought
           he
           could
           manage
           his
           own
           Affairs
           far
           more
           to
           his
           Contentment
           and
           Satisfaction
           ,
           if
           he
           were
           but
           permitted
           to
           use
           his
           Liberty
           ,
           and
           were
           not
           so
           strictly
           tyed
           up
           to
           the
           grave
           and
           formal
           Methods
           of
           living
           ,
           observed
           and
           required
           in
           his
           Father's
           House
           .
           Which
           might
           pass
           for
           Wisdom
           in
           Age
           ,
           and
           be
           agreeable
           enough
           to
           such
           whose
           Life
           and
           Vigour
           were
           decayed
           ;
           and
           who
           were
           now
           to
           maintain
           their
           Authority
           over
           their
           Children
           by
           seeming
           to
           be
           so
           much
           wiser
           than
           they
           :
           But
           it
           is
           a
           rare
           thing
           for
           Youth
           and
           Age
           to
           agree
           in
           the
           Opinion
           of
           Wisdom
           :
           For
           it
           is
           not
           the
           Care
           ,
           the
           Experience
           ,
           the
           Judgment
           of
           a
           wise
           and
           tender
           Father
           ,
           that
           can
           allay
           the
           Heats
           ,
           or
           calm
           the
           Passions
           ,
           or
           over-rule
           the
           violent
           Inclinations
           of
           Youth
           ;
           but
           whatever
           it
           cost
           them
           afterwards
           ,
           some
           will
           be
           still
           trying
           the
           Experiment
           ,
           whether
           it
           doth
           not
           more
           conduce
           to
           the
           happiness
           of
           Life
           to
           pursue
           their
           own
           Fancies
           and
           Designs
           ,
           than
           to
           hearken
           to
           another's
           Directions
           
           (
           though
           a
           Father's
           )
           whose
           Circumstances
           are
           so
           much
           different
           from
           their
           own
           .
           Thus
           our
           Blessed
           Saviour
           represents
           in
           the
           Parable
           this
           young
           Prodigal
           ,
           as
           weary
           of
           being
           rich
           and
           easie
           at
           Home
           ,
           and
           fond
           of
           seeing
           the
           Pleasures
           of
           the
           World
           :
           and
           therefore
           nothing
           would
           satisfie
           him
           unless
           he
           were
           intrusted
           with
           the
           Stock
           which
           was
           intended
           for
           him
           ,
           that
           he
           might
           shew
           the
           difference
           between
           his
           Father's
           Conduct
           and
           his
           own
           .
        
         
           And
           this
           very
           soon
           appear'd
           ;
           for
           this
           hopefull
           Manager
           had
           not
           been
           long
           abroad
           ,
           
             but
             he
             wasted
             his
             substance
             with
             riotous
             living
             .
          
           And
           to
           make
           him
           the
           more
           sensible
           of
           his
           Folly
           ,
           there
           happened
           a
           more
           than
           ordinary
           Scarcity
           ,
           which
           made
           his
           low
           and
           exhausted
           Condition
           more
           uneasie
           to
           him
           .
           But
           the
           Sense
           of
           Shame
           was
           yet
           greater
           with
           him
           than
           that
           of
           his
           ●olly
           ;
           and
           whatever
           shifts
           he
           underwent
           ,
           he
           would
           by
           no
           means
           yet
           think
           of
           returning
           home
           ;
           but
           rather
           chose
           to
           submit
           to
           the
           meanest
           and
           basest
           Employment
           in
           hopes
           to
           avoid
           the
           Necessity
           of
           it
           .
           But
           at
           last
           ,
           Reason
           and
           Consideration
           began
           to
           work
           upon
           him
           ,
           which
           is
           called
           ,
           
             his
             coming
             to
             himself
          
           :
           
           and
           then
           he
           takes
           up
           a
           Resolution
           to
           go
           home
           to
           his
           Father
           ,
           and
           to
           throw
           himself
           at
           his
           Feet
           ,
           to
           confess
           his
           fault
           ingenuously
           and
           freely
           ,
           and
           to
           beg
           pardon
           for
           his
           former
           Folly
           ,
           in
           hopes
           of
           Forgiveness
           and
           Reconciliation
           .
           
             I
             will
             arise
             and
             go
             to
             my
             Father
             ,
             and
             say
             to
             him
             ,
             Father
             ,
             I
             have
             sinned
             against
             Heaven
             ,
             and
             before
             thee
             .
          
        
         
           Under
           this
           Parable
           ,
           our
           Saviour
           sets
           forth
           the
           state
           of
           a
           Sinner
           ,
           (
           1.
           )
           In
           his
           wilfull
           degeneracy
           from
           God
           ,
           his
           Father
           ,
           both
           by
           Creation
           and
           Providence
           ;
           his
           uneasiness
           under
           his
           just
           and
           holy
           Laws
           ;
           his
           impatience
           of
           being
           restrained
           by
           them
           ;
           his
           casting
           off
           the
           Bonds
           of
           Duty
           to
           him
           ;
           and
           running
           into
           all
           kind
           of
           Disorders
           without
           regard
           to
           God
           ,
           or
           his
           own
           Soul.
           (
           2.
           )
           In
           the
           dissatisfaction
           he
           found
           in
           his
           evil
           Courses
           ;
           being
           very
           much
           disappointed
           in
           the
           great
           Expectations
           he
           had
           in
           the
           Pleasures
           of
           Sin
           ;
           wasting
           his
           health
           ,
           interest
           ,
           reputation
           ,
           estate
           ,
           and
           above
           all
           ,
           the
           Peace
           and
           Tranquillity
           of
           his
           Mind
           ,
           which
           was
           more
           valuable
           than
           any
           other
           Delight
           whatsoever
           ,
           and
           he
           now
           found
           impossible
           to
           be
           enjoy'd
           in
           a
           Course
           of
           Rebellion
           against
           his
           heavenly
           Father
           .
           (
           3.
           )
           In
           the
           Conviction
           
           of
           his
           Folly
           upon
           due
           Consideration
           of
           what
           he
           had
           done
           ;
           which
           is
           Emphatically
           called
           
             Coming
             to
             himself
          
           ;
           having
           before
           acted
           so
           much
           below
           himself
           ,
           and
           against
           himself
           ;
           unworthy
           of
           the
           Relation
           he
           stands
           in
           to
           God
           ;
           of
           those
           Faculties
           he
           had
           bestow'd
           upon
           him
           ;
           and
           of
           those
           hopes
           and
           expectations
           he
           might
           have
           had
           from
           him
           either
           as
           to
           this
           or
           another
           World.
           (
           4.
           )
           In
           the
           Resolution
           he
           takes
           upon
           this
           Conviction
           ,
           no
           longer
           to
           delay
           his
           purpose
           of
           repenting
           and
           returning
           home
           ,
           but
           to
           embrace
           the
           present
           opportunity
           of
           doing
           it
           freely
           ,
           heartily
           and
           ingenuously
           ,
           
             I
             will
             arise
             and
             go
             to
             my
             Father
             ,
          
           &c.
           
        
         
           Having
           formerly
           in
           this
           Place
           ,
           and
           on
           a
           like
           Occasion
           considered
           the
           prodigal
           Son
           's
           
             coming
             to
             himself
          
           ,
           I
           shall
           now
           pursue
           the
           Method
           of
           his
           Repentance
           in
           the
           Resolution
           he
           here
           takes
           
             to
             arise
             and
             go
             to
             his
             Father
             ,
          
           &c.
           
        
         
           And
           therein
           I
           shall
           enquire
           into
           these
           things
           .
        
         
           I.
           What
           grounds
           a
           Sinner
           hath
           to
           incourage
           him
           to
           repent
           ;
           or
           to
           form
           such
           a
           Resolution
           in
           his
           Mind
           
             that
             he
             will
             arise
             and
             go
             to
             his
             Father
             ,
          
           when
           he
           knows
           he
           hath
           so
           much
           provoked
           and
           offended
           him
           .
        
         
         
           II.
           How
           necessary
           it
           is
           in
           order
           to
           true
           Repentance
           to
           form
           a
           fixed
           and
           steady
           Resolution
           to
           go
           through
           with
           it
           ,
           
             I
             will
             arise
             and
             go
          
           ,
           &c.
           
        
         
           First
           ,
           What
           grounds
           a
           Sinner
           hath
           to
           incourage
           him
           to
           repent
           ;
           or
           to
           make
           Application
           to
           his
           Father
           in
           order
           to
           Forgiveness
           ,
           since
           he
           is
           convinced
           he
           hath
           so
           justly
           offended
           him
           .
           For
           ,
           if
           we
           consider
           the
           Circumstances
           here
           mention'd
           ,
           he
           had
           no
           such
           Reason
           to
           hope
           to
           be
           receiv'd
           into
           Favour
           upon
           such
           easie
           Terms
           ,
           as
           are
           here
           expressed
           ;
           For
           ,
        
         
           (
           1.
           )
           He
           had
           wilfully
           forsaken
           his
           Father's
           House
           ,
           without
           any
           just
           Cause
           of
           Complaint
           of
           any
           hard
           usage
           there
           .
        
         
           (
           2.
           )
           He
           had
           embraced
           such
           a
           Course
           of
           Life
           ,
           which
           he
           knew
           was
           displeasing
           to
           him
           ,
           living
           riotously
           and
           disorderly
           ,
           in
           a
           way
           contrary
           to
           his
           Will.
           
        
         
           (
           3.
           )
           He
           never
           thought
           of
           returning
           home
           ,
           till
           mere
           Necessity
           forced
           him
           ;
           till
           Hunger
           and
           Poverty
           made
           him
           
             come
             to
             himself
          
           .
        
         
           And
           what
           could
           be
           more
           disobliging
           to
           a
           Father
           ,
           than
           such
           Circumstances
           as
           these
           ?
        
         
         
           (
           1.
           )
           His
           Father
           never
           forced
           him
           from
           home
           ,
           nor
           made
           his
           Condition
           uneasie
           there
           .
           Our
           Saviour
           here
           represents
           Almighty
           God
           ,
           as
           dealing
           with
           Mankind
           like
           a
           tender
           and
           indulgent
           Father
           ,
           and
           not
           like
           a
           severe
           and
           hard
           Master
           ;
           his
           Laws
           being
           intended
           for
           our
           Good
           ,
           and
           not
           for
           his
           own
           Advantage
           .
           There
           is
           no
           Duty
           of
           ours
           towards
           God
           ,
           or
           our selves
           ,
           or
           others
           ,
           but
           is
           founded
           on
           this
           Relation
           to
           God
           as
           a
           Father
           to
           Mankind
           .
           Nothing
           can
           be
           more
           reasonable
           in
           general
           than
           that
           the
           Father
           should
           order
           and
           direct
           his
           Children
           ,
           and
           give
           such
           Rules
           which
           are
           fitting
           for
           them
           to
           observe
           ;
           And
           if
           we
           examine
           the
           particular
           Laws
           of
           Nature
           ,
           or
           the
           Dictates
           of
           Reason
           as
           to
           Good
           and
           Evil
           ,
           we
           shall
           find
           them
           very
           agreeable
           to
           God's
           Paternal
           Government
           .
        
         
           What
           is
           the
           Duty
           of
           Prayer
           to
           God
           ,
           but
           asking
           daily
           Blessing
           of
           our
           heavenly
           Father
           ?
           What
           is
           our
           Thanksgiving
           ,
           but
           a
           solemn
           owning
           his
           Paternal
           Care
           and
           Bounty
           towards
           us
           ?
           And
           in
           these
           two
           ,
           the
           main
           Duties
           of
           Natural
           Religion
           consist
           .
           The
           Neglect
           whereof
           ,
           is
           such
           a
           disrespect
           to
           our
           heavenly
           Father
           ,
           as
           is
           not
           consistent
           
           with
           our
           believing
           him
           to
           be
           so
           .
           For
           ,
           as
           God
           himself
           argues
           in
           the
           Prophet
           ,
           
             A
             Son
             honoureth
             his
             Father
             ,
             and
             a
             Servant
          
           
           
             his
             Master
             :
             If
             then
             I
             be
             a
             Father
             ,
             where
             is
             mine
             Honour
             ?
             And
             if
             I
             be
             a
             Master
             ,
             where
             is
             my
             Fear
             ?
          
           God
           was
           a
           Father
           by
           the
           Right
           of
           Creation
           and
           Providence
           :
           but
           he
           was
           a
           Master
           to
           the
           Jews
           in
           respect
           of
           the
           Bondage
           of
           the
           Law
           ;
           and
           as
           there
           was
           a
           Spirit
           of
           Bondage
           on
           that
           account
           in
           them
           ,
           which
           inclined
           them
           to
           a
           more
           servile
           Fear
           ;
           so
           there
           ought
           to
           have
           been
           a
           natural
           Spirit
           of
           Adoption
           toward
           God
           as
           their
           Supreme
           Creatour
           and
           Father
           ;
           which
           should
           excite
           all
           Men
           to
           such
           a
           dutifull
           Love
           ,
           such
           a
           reverential
           Esteem
           ,
           such
           a
           Mixture
           of
           Awe
           and
           Kindness
           as
           is
           in
           Children
           towards
           their
           Parents
           .
           Yea
           ,
           it
           ought
           to
           be
           much
           greater
           than
           that
           can
           be
           supposed
           ;
           because
           the
           Distance
           is
           Infinite
           between
           God
           and
           us
           ;
           and
           our
           Dependence
           more
           immediate
           and
           necessary
           ;
           and
           there
           is
           in
           him
           a
           Concurrence
           of
           all
           Perfections
           ,
           which
           may
           cause
           in
           us
           the
           highest
           Esteem
           ,
           and
           the
           humblest
           Adoration
           .
           There
           is
           an
           unquestionable
           Duty
           owing
           by
           Children
           to
           their
           earthly
           Parents
           ,
           
             but
             how
             much
             rather
          
           
           (
           saith
           the
           Apostle
           )
           
             ought
             we
             to
             be
             in
          
           
           
             subjection
             to
             the
             Father
             of
             Spirits
             ?
          
           The
           Fathers
           of
           our
           Flesh
           may
           be
           very
           Kind
           ,
           but
           not
           Wise
           in
           their
           Love
           ;
           or
           Wise
           and
           not
           so
           Kind
           ;
           or
           they
           may
           be
           both
           Wise
           and
           Kind
           ,
           but
           not
           able
           to
           help
           their
           Children
           .
           They
           may
           love
           and
           pity
           ,
           and
           pray
           for
           them
           ,
           when
           they
           are
           in
           Misery
           ,
           or
           Sickness
           and
           Pain
           ,
           but
           after
           all
           ,
           they
           are
           unable
           to
           relieve
           them
           ;
           For
           the
           most
           indulgent
           Father
           ,
           when
           his
           bowels
           yearn
           ,
           and
           his
           heart
           is
           ready
           to
           break
           at
           the
           sight
           of
           a
           Child
           lying
           under
           the
           Agonies
           of
           Death
           ,
           is
           not
           able
           to
           give
           a
           Moments
           Respite
           to
           the
           terrible
           Pangs
           ,
           which
           he
           can
           neither
           behold
           nor
           abate
           .
           But
           our
           heavenly
           Father
           hath
           not
           only
           Infinite
           Wisdom
           ,
           but
           Infinite
           Kindness
           and
           Power
           ;
           and
           where
           all
           these
           are
           joined
           together
           ,
           what
           Honour
           ,
           what
           Love
           ,
           what
           Fear
           is
           due
           unto
           him
           !
           Although
           there
           be
           defects
           in
           their
           Parents
           ,
           yet
           Children
           are
           still
           bound
           to
           obey
           them
           ,
           and
           to
           shew
           a
           mighty
           Regard
           and
           Reverence
           towards
           them
           ;
           but
           here
           it
           is
           so
           much
           otherwise
           ,
           that
           if
           we
           could
           conceive
           our selves
           without
           this
           Relation
           to
           God
           ,
           yet
           his
           Perfections
           are
           so
           many
           ,
           so
           great
           ,
           so
           infinite
           ,
           as
           to
           deserve
           and
           require
           our
           utmost
           Veneration
           .
           
           The
           prodigal
           Son
           could
           then
           have
           no
           Reason
           to
           complain
           of
           the
           Duty
           which
           he
           owed
           to
           his
           Father
           .
        
         
           And
           was
           it
           not
           fit
           for
           him
           to
           appoint
           the
           Orders
           of
           his
           Family
           ,
           and
           to
           expect
           that
           his
           Children
           should
           behave
           themselves
           therein
           ,
           as
           became
           the
           Relation
           they
           stood
           in
           to
           himself
           and
           to
           one
           another
           ?
           That
           they
           should
           have
           a
           decent
           Regard
           to
           themselves
           in
           Sobriety
           ,
           Temperance
           ,
           Command
           of
           their
           Passions
           ,
           and
           Care
           of
           their
           Words
           ;
           That
           they
           should
           behave
           themselves
           towards
           their
           Brethren
           with
           Sincerity
           ,
           Kindness
           and
           Justice
           ;
           which
           comprehend
           all
           the
           Duties
           we
           owe
           to
           one
           another
           ?
        
         
           And
           what
           now
           was
           there
           in
           all
           this
           ,
           that
           the
           Prodigal
           could
           have
           any
           Cause
           to
           complain
           of
           ,
           or
           that
           should
           make
           his
           Father's
           House
           so
           uneasie
           to
           him
           ?
           But
           his
           Father
           had
           just
           Cause
           to
           be
           provoked
           ,
           when
           his
           wise
           Counsels
           ,
           and
           prudent
           Care
           ,
           and
           constant
           Kindness
           ,
           and
           righteous
           Government
           were
           so
           much
           slighted
           and
           despised
           by
           a
           disobedient
           and
           ungratefull
           Son
           ;
           who
           had
           so
           little
           Sense
           of
           his
           Duty
           or
           his
           Interest
           as
           to
           be
           weary
           of
           being
           so
           well
           at
           home
           ,
           and
           therefore
           impatiently
           desiring
           to
           
           find
           out
           new
           Methods
           of
           living
           well
           ,
           as
           he
           then
           thought
           ,
           when
           the
           best
           Orders
           of
           his
           Father's
           Family
           were
           become
           so
           displeasing
           to
           him
           .
        
         
           (
           2.
           )
           But
           what
           were
           these
           new
           and
           fine
           Contrivances
           for
           his
           own
           happiness
           ?
           He
           began
           to
           suspect
           his
           wise
           Father
           did
           not
           allow
           his
           Children
           liberty
           enough
           at
           home
           ,
           and
           that
           he
           concealed
           from
           him
           the
           great
           Mystery
           of
           the
           Happiness
           of
           Life
           ,
           and
           therefore
           concluded
           ,
           that
           if
           he
           did
           give
           way
           to
           those
           Desires
           which
           he
           found
           to
           be
           natural
           ,
           but
           his
           Father
           thought
           unreasonable
           ,
           he
           should
           enjoy
           much
           more
           Pleasure
           and
           Satisfaction
           than
           he
           did
           at
           home
           .
           And
           being
           resolved
           upon
           this
           ,
           he
           gives
           way
           to
           those
           Inclinations
           he
           found
           strongest
           in
           himself
           ,
           denies
           himself
           no
           Pleasures
           of
           Life
           ,
           accounts
           Vertue
           but
           a
           Name
           which
           sowre
           and
           morose
           Persons
           put
           upon
           their
           own
           humours
           ;
           and
           Religion
           but
           a
           Device
           for
           Fools
           to
           deceive
           themselves
           ,
           and
           Knaves
           to
           deceive
           others
           by
           .
           And
           so
           he
           throws
           off
           all
           checks
           and
           restraints
           upon
           himself
           ,
           and
           never
           regards
           the
           Good
           or
           Evil
           of
           what
           he
           doth
           ,
           for
           his
           Lusts
           are
           his
           Laws
           ,
           and
           the
           satisfaction
           of
           them
           he
           now
           looks
           upon
           as
           the
           only
           real
           Happiness
           of
           Mankind
           .
        
         
         
           And
           could
           any
           thing
           be
           supposed
           more
           provoking
           to
           his
           heavenly
           Father
           than
           such
           a
           wicked
           and
           dissolute
           way
           of
           living
           ?
           So
           contrary
           to
           his
           Father's
           Will
           ,
           to
           his
           own
           Reason
           ,
           Conscience
           ,
           Interest
           ,
           Reputation
           ;
           and
           which
           soon
           brought
           him
           to
           Shame
           and
           Misery
           ?
        
         
           (
           3.
           )
           But
           that
           which
           added
           yet
           more
           to
           the
           height
           of
           the
           Provocation
           was
           ,
           that
           he
           did
           not
           think
           of
           returning
           home
           to
           his
           Father
           ,
           upon
           the
           first
           apprehension
           of
           his
           own
           Folly
           ;
           but
           he
           resolved
           to
           undergo
           any
           difficulty
           ,
           and
           submit
           to
           any
           hardship
           ,
           rather
           than
           do
           what
           was
           necessary
           in
           order
           to
           Reconciliation
           with
           his
           Father
           .
        
         
           How
           hard
           a
           Matter
           then
           is
           it
           to
           bring
           an
           habitual
           Sinner
           to
           Repentance
           !
           It
           is
           not
           easie
           to
           bring
           him
           to
           any
           due
           and
           serious
           Conviction
           of
           the
           Evil
           of
           his
           doings
           ;
           but
           it
           is
           far
           more
           difficult
           to
           change
           the
           inward
           Disposition
           of
           the
           Mind
           ,
           and
           to
           alter
           all
           the
           great
           Designs
           and
           Pleasures
           of
           Life
           .
           It
           is
           but
           a
           mean
           Notion
           of
           Repentance
           which
           is
           apt
           to
           prevail
           in
           the
           World
           ,
           as
           though
           it
           implied
           no
           more
           than
           some
           Acts
           of
           Contrition
           for
           greater
           Sins
           ,
           when
           the
           Habit
           and
           Disposition
           remain
           the
           same
           .
           
           But
           true
           Repentance
           is
           the
           turn
           of
           the
           whole
           Soul
           from
           the
           Love
           ,
           as
           well
           as
           the
           Practice
           of
           Sin
           ;
           and
           this
           is
           not
           a
           thing
           to
           be
           done
           easily
           or
           suddenly
           ;
           a
           Sinner
           will
           bear
           a
           great
           many
           Checks
           and
           Reproofs
           of
           Conscience
           before
           he
           will
           part
           with
           his
           beloved
           Sins
           ;
           he
           will
           struggle
           a
           great
           while
           with
           himself
           ;
           and
           endure
           many
           Conflicts
           between
           an
           awaken'd
           Conscience
           and
           rooted
           Inclinations
           ,
           before
           the
           penitent
           Sinner
           can
           assure
           himself
           that
           his
           Repentance
           hath
           had
           its
           due
           and
           effectual
           operation
           upon
           him
           .
           For
           we
           see
           here
           nothing
           but
           extremity
           brought
           the
           Prodigal
           to
           himself
           ,
           and
           made
           him
           at
           last
           to
           resolve
           
             to
             arise
             and
             go
             to
             his
             Father
             ,
             &c.
             
          
           As
           Themistocles
           said
           of
           the
           People
           
           of
           Athens
           ,
           they
           did
           by
           him
           ,
           as
           Men
           commonly
           do
           by
           a
           great
           Tree
           ,
           they
           run
           to
           it
           for
           shelter
           in
           a
           Storm
           ,
           but
           care
           not
           how
           they
           use
           it
           another
           Time
           ;
           that
           is
           too
           true
           of
           Sinners
           with
           respect
           to
           God
           ;
           when
           they
           can
           make
           a
           shift
           for
           themselves
           any
           other
           Way
           ,
           they
           despise
           Religion
           ;
           and
           make
           God
           their
           Refuge
           only
           at
           a
           day
           of
           Extremity
           ,
           but
           not
           their
           Choice
           ,
           when
           their
           Conditions
           please
           them
           .
        
         
         
           But
           when
           the
           prodigal
           Son
           had
           so
           slighted
           his
           Father
           ,
           broken
           his
           Commands
           ,
           despised
           the
           Advantages
           he
           had
           at
           home
           ,
           and
           was
           so
           hardly
           brought
           to
           think
           of
           returning
           thither
           ,
           how
           came
           he
           now
           to
           be
           so
           incouraged
           in
           his
           Mind
           
             to
             arise
             and
             go
             to
             his
             Father
             ,
          
           and
           confess
           his
           fault
           with
           hopes
           of
           being
           forgiven
           after
           all
           this
           ?
        
         
           We
           find
           no
           other
           Account
           here
           given
           ,
           but
           that
           he
           was
           
             his
             Father
          
           ,
           however
           he
           had
           offended
           him
           ;
           and
           therefore
           he
           was
           resolved
           he
           would
           
             arise
             and
             go
             to
             his
             Father
          
           ;
           as
           though
           there
           were
           charms
           and
           force
           enough
           in
           that
           word
           to
           answer
           all
           Discouragements
           .
           Which
           being
           an
           Argument
           taken
           from
           the
           Bowels
           of
           Pity
           and
           Compassion
           which
           a
           Father
           hath
           towards
           a
           relenting
           Child
           ,
           we
           must
           enquire
           ,
           how
           far
           this
           will
           hold
           with
           respect
           to
           God
           ,
           who
           is
           so
           infinitely
           above
           all
           the
           fond
           Passions
           of
           humane
           Nature
           ,
           that
           it
           is
           a
           diminution
           to
           his
           Glory
           and
           Majesty
           to
           be
           thought
           like
           to
           Mankind
           ;
           and
           therefore
           
             his
             thoughts
             and
             ways
             are
             said
             to
             be
             as
             far
             above
             ours
          
           
           
             as
             the
             Heavens
             are
             above
             the
             Earth
             ?
          
        
         
           To
           clear
           this
           ,
           we
           are
           to
           consider
           ,
           not
           only
           that
           our
           Blessed
           Saviour
           doth
           here
           lay
           the
           force
           and
           weight
           of
           the
           Parable
           
           upon
           the
           tenderness
           of
           a
           Father
           to
           his
           Son
           ;
           but
           that
           he
           elsewhere
           argues
           from
           it
           in
           such
           a
           manner
           as
           to
           convince
           us
           that
           God
           hath
           far
           greater
           Pity
           and
           Compassion
           towards
           Mankind
           when
           they
           make
           due
           Applications
           to
           him
           ,
           than
           Fathers
           can
           have
           towards
           their
           Children
           even
           when
           they
           ask
           for
           necessary
           Sustenance
           .
           
             What
             Man
             is
          
           
           
             there
             of
             you
             ,
             whom
             if
             his
             Son
             ask
             bread
             ,
             will
             he
             give
             him
             a
             stone
             ?
             Or
             ,
             if
             he
             ask
             a
             fish
             ,
             will
             he
             give
             him
             a
             serpent
             ?
             If
             ye
             then
             being
             evil
             know
             how
             to
             give
             good
             gifts
             unto
             your
             Children
             ,
             How
             much
             more
             shall
             your
             Father
             which
             is
             in
             Heaven
             give
             good
             things
             to
             them
             that
             ask
             him
             ?
          
           There
           have
           been
           Philosophers
           so
           severe
           against
           the
           Passions
           of
           humane
           Nature
           ,
           that
           they
           would
           not
           allow
           any
           Pity
           or
           Commiseration
           towards
           others
           ,
           whatever
           their
           Condition
           or
           Relation
           were
           ,
           but
           only
           acting
           according
           to
           Reason
           in
           supplying
           their
           Wants
           .
           But
           the
           Christian
           Religion
           doth
           far
           more
           reasonably
           allow
           such
           Passions
           in
           Mankind
           as
           dispose
           them
           to
           do
           good
           to
           others
           ,
           by
           fixing
           such
           an
           impression
           on
           their
           Minds
           of
           others
           Misery
           as
           doth
           excite
           them
           to
           do
           what
           is
           fitting
           for
           their
           Ease
           and
           Support
           .
           And
           Compassion
           is
           
           not
           ,
           as
           some
           imagine
           ,
           such
           a
           mean
           and
           selfish
           Passion
           ,
           as
           doth
           arise
           only
           from
           the
           Apprehension
           that
           we
           may
           suffer
           the
           same
           things
           our selves
           ,
           which
           we
           pity
           others
           for
           ;
           but
           it
           is
           a
           generous
           Sense
           of
           what
           others
           feel
           ,
           joined
           with
           a
           Readiness
           to
           help
           them
           according
           to
           our
           Power
           .
           And
           in
           this
           Sense
           ,
           our
           Saviour
           not
           only
           allows
           it
           in
           Fathers
           towards
           Children
           ,
           but
           looks
           on
           it
           as
           necessary
           in
           humane
           Nature
           in
           order
           to
           the
           good
           and
           advantage
           of
           Mankind
           ;
           and
           therefore
           himself
           taking
           our
           Nature
           upon
           him
           is
           said
           
             to
             be
             touched
             with
          
           
           
             the
             feeling
             of
             our
             Infirmities
             ;
             and
             to
             have
             compassion
             on
             the
             Ignorant
             ,
             and
             on
             them
             that
             are
             out
             of
             the
             Way
             .
          
        
         
           But
           although
           this
           be
           allowable
           in
           humane
           Nature
           ,
           how
           can
           such
           a
           thing
           as
           Compassion
           be
           attributed
           to
           the
           Divine
           Nature
           which
           is
           uncapable
           of
           such
           impressions
           and
           motions
           ,
           which
           we
           are
           subject
           to
           ?
        
         
           And
           yet
           the
           Scripture
           is
           very
           full
           and
           clear
           in
           attributing
           Pity
           and
           Compassion
           to
           Almighty
           God
           with
           respect
           to
           his
           Creatures
           .
           The
           Psalmist
           saith
           ,
           
             The
             Lord
             is
             full
             of
             Compassion
             and
             Mercy
          
           ;
           
           
             long-suffering
             ,
             and
             of
             great
             Goodness
             .
          
           St.
           James
           saith
           ,
           
             He
             is
             very
             pitifull
             ,
             and
          
           
           
           
             of
             tender
             Mercy
          
           .
           And
           in
           that
           wonderfull
           Appearance
           to
           Moses
           ,
           when
           God
           himself
           declared
           his
           own
           Attributes
           ,
           the
           greatest
           part
           consists
           of
           his
           Kindness
           and
           Mercy
           towards
           Mankind
           ;
           
             The
             Lord
          
           
           
             God
             ,
             mercifull
             and
             gracious
             ,
             long-suffering
             ,
             and
             abundant
             in
             Goodness
             and
             Truth
             ,
             keeping
             Mercy
             for
             thousands
             ,
             forgiving
             Iniquity
             ,
             Transgression
             and
             Sin.
          
           And
           the
           Psalmist
           useth
           the
           very
           same
           similitude
           of
           a
           Father's
           Pity
           to
           his
           Children
           ,
           Like
           
           
             as
             a
             Father
             pitieth
             his
             Children
             ,
             so
             the
             Lord
             pitieth
             them
             that
             fear
             him
             .
          
           And
           when
           the
           Prophet
           speaks
           of
           God's
           thoughts
           and
           ways
           being
           so
           much
           above
           Man's
           ,
           it
           is
           for
           this
           end
           to
           prove
           thereby
           that
           God
           may
           shew
           more
           pity
           to
           Mankind
           ,
           than
           they
           find
           in
           their
           hearts
           to
           shew
           to
           one
           another
           .
           Let
           
           
             him
             return
             unto
             the
             Lord
             ,
             and
             he
             will
             have
             mercy
             upon
             him
             ;
             and
             to
             our
             God
             ,
             for
             he
             will
             abundantly
             pardon
             ;
             For
             my
             thoughts
             are
             not
             your
             thoughts
             ,
          
           &c.
           
           But
           setting
           aside
           all
           this
           ,
           the
           whole
           Scheme
           of
           the
           Gospel
           is
           drawn
           upon
           the
           Supposition
           of
           God's
           Pity
           and
           Compassion
           towards
           penitent
           Sinners
           ;
           which
           is
           the
           Reason
           our
           Saviour
           insists
           so
           much
           on
           the
           Proof
           of
           it
           in
           this
           whole
           Chapter
           .
           Wherein
           we
           not
           only
           read
           of
           
             Joy
             in
          
           
           
           
             Heaven
             at
             the
             Repentance
             of
             a
             Sinner
          
           ;
           but
           the
           Compassion
           of
           God
           Almighty
           towards
           a
           penitent
           Sinner
           is
           set
           forth
           with
           all
           the
           tenderness
           of
           an
           indulgent
           Father
           running
           into
           the
           Embraces
           of
           his
           Son
           ,
           when
           he
           saw
           him
           at
           a
           distance
           coming
           towards
           him
           .
        
         
           What
           now
           is
           the
           meaning
           of
           all
           this
           ?
           Are
           we
           to
           conceive
           of
           God
           as
           one
           like
           to
           our selves
           ,
           who
           either
           do
           not
           see
           faults
           in
           those
           we
           love
           ;
           or
           do
           not
           hate
           them
           ,
           as
           we
           should
           do
           ;
           or
           are
           too
           apt
           to
           pass
           them
           over
           ;
           or
           are
           at
           first
           ,
           it
           may
           be
           ,
           apt
           to
           be
           angry
           upon
           a
           slight
           provocation
           ,
           and
           then
           as
           easily
           made
           Friends
           upon
           as
           little
           Reason
           as
           we
           were
           made
           Angry
           ?
           But
           none
           of
           these
           things
           ought
           to
           enter
           into
           our
           Minds
           concerning
           God
           with
           respect
           to
           the
           Follies
           of
           Mankind
           .
        
         
           And
           in
           this
           Case
           ,
           if
           we
           will
           form
           in
           our
           Minds
           right
           and
           true
           Conceptions
           of
           the
           Divine
           Nature
           (
           as
           we
           ought
           to
           do
           )
           we
           must
           have
           a
           great
           Care
           lest
           we
           attribute
           any
           thing
           to
           God
           ,
           which
           looks
           like
           Weakness
           and
           Imperfection
           ,
           as
           the
           Motions
           and
           Changes
           of
           Passions
           do
           ;
           therefore
           to
           understand
           his
           Pity
           and
           Compassion
           ,
           and
           Reconciliation
           to
           penitent
           Sinners
           ,
           we
           must
           first
           
           know
           what
           his
           Anger
           and
           Displeasure
           against
           Sinners
           mean.
           
        
         
           Some
           think
           that
           Epicurus
           did
           in
           earnest
           
           believe
           a
           God
           ,
           but
           he
           was
           therefore
           forced
           to
           deny
           Providence
           ,
           because
           he
           could
           not
           conceive
           that
           the
           Government
           of
           the
           World
           could
           be
           managed
           without
           such
           resentments
           as
           were
           inconsistent
           with
           the
           complete
           Happiness
           of
           the
           Divine
           Being
           ;
           and
           therefore
           he
           rather
           chose
           to
           make
           him
           careless
           and
           easie
           ,
           than
           active
           and
           liable
           to
           Passion
           .
           The
           Stoicks
           attributed
           to
           God
           all
           that
           was
           good
           and
           kind
           and
           obliging
           ;
           but
           would
           by
           no
           means
           endure
           that
           ever
           he
           should
           be
           said
           to
           be
           angry
           or
           displeased
           ;
           which
           Doctrine
           did
           in
           effect
           overthrow
           Providence
           with
           respect
           to
           moral
           Actions
           ,
           as
           much
           as
           the
           Epicureans
           .
           For
           if
           God
           did
           not
           regard
           the
           difference
           of
           Men's
           Actions
           ,
           but
           was
           equally
           kind
           to
           them
           whether
           they
           did
           good
           or
           evil
           ,
           such
           a
           Providence
           would
           have
           as
           little
           influence
           on
           Men's
           Lives
           as
           if
           there
           were
           none
           at
           all
           .
           We
           must
           then
           suppose
           ,
           if
           we
           would
           uphold
           Religion
           and
           Morality
           in
           the
           World
           ,
           not
           only
           that
           there
           is
           a
           Providence
           ,
           but
           that
           God
           hath
           a
           different
           regard
           to
           Men
           according
           to
           the
           Good
           or
           Evil
           of
           
           their
           Actions
           .
           The
           Regard
           he
           hath
           to
           Men
           for
           being
           good
           and
           doing
           good
           is
           called
           his
           Love
           ,
           his
           Kindness
           ,
           his
           Good-will
           ,
           his
           Grace
           and
           Favour
           ;
           that
           which
           he
           hath
           to
           things
           that
           are
           Evil
           is
           called
           his
           Hatred
           ;
           that
           which
           he
           hath
           to
           Persons
           for
           doing
           Evil
           is
           his
           
             Anger
             ,
             Wrath
             ,
             Displeasure
             ,
             Indignation
          
           ;
           according
           to
           the
           different
           Nature
           and
           Circumstances
           of
           their
           evil
           Actions
           .
        
         
           But
           in
           order
           to
           the
           preventing
           any
           false
           or
           mean
           Apprehensions
           of
           the
           Divine
           Nature
           ,
           when
           the
           Passions
           of
           Mankind
           are
           attributed
           to
           it
           ,
           we
           must
           consider
           these
           two
           things
           ;
        
         
           (
           1.
           )
           That
           we
           must
           by
           no
           means
           attribute
           to
           God
           any
           thing
           that
           is
           unreasonable
           in
           our selves
           ;
           such
           are
           all
           irregular
           Motions
           ,
           which
           we
           call
           violent
           Passions
           ,
           arising
           from
           Surprize
           ,
           Mistake
           ,
           Inadvertency
           ,
           Weakness
           ,
           or
           corrupt
           Inclination
           .
           But
           setting
           all
           these
           aside
           ,
           the
           original
           Passions
           of
           Mankind
           ,
           which
           are
           agreeable
           to
           Reason
           ,
           are
           no
           other
           than
           what
           arise
           from
           an
           Inclination
           to
           what
           we
           judge
           to
           be
           good
           ,
           and
           an
           Aversion
           from
           what
           we
           apprehend
           to
           be
           evil
           ;
           which
           holds
           as
           to
           the
           Divine
           Nature
           .
        
         
         
           (
           2.
           )
           That
           there
           is
           an
           observable
           Difference
           in
           the
           very
           Nature
           of
           some
           Passions
           ,
           which
           imply
           a
           Repugnancy
           in
           themselves
           to
           the
           Divine
           Perfections
           ,
           which
           others
           do
           not
           .
           For
           Love
           and
           Kindness
           ,
           and
           Joy
           ,
           and
           inward
           Satisfaction
           have
           nothing
           in
           them
           supposing
           their
           Object
           good
           ,
           but
           what
           agrees
           with
           the
           Divine
           Nature
           ;
           but
           the
           Passions
           contrary
           to
           these
           ,
           as
           Envy
           ,
           ●ll-will
           and
           Revenge
           are
           not
           only
           repugnant
           as
           Passions
           ,
           but
           in
           their
           own
           Nature
           ;
           for
           God
           cannot
           envy
           the
           Good
           of
           his
           Creatures
           ,
           nor
           bear
           ill-will
           to
           them
           as
           such
           ,
           nor
           take
           pleasure
           in
           their
           Torments
           .
           And
           of
           this
           Nature
           Anger
           properly
           taken
           is
           ,
           as
           it
           doth
           imply
           a
           present
           Disorder
           and
           Disturbance
           within
           ,
           from
           the
           Apprehension
           of
           some
           Injury
           done
           or
           intended
           ,
           with
           a
           Desire
           of
           Revenge
           on
           those
           who
           do
           it
           ;
           all
           which
           is
           inconsistent
           with
           the
           necessary
           Perfections
           of
           God
           ;
           for
           they
           argue
           Meanness
           ,
           Imperfection
           and
           Mutability
           .
        
         
           We
           must
           therefore
           fix
           on
           such
           a
           Notion
           of
           Anger
           as
           becomes
           the
           Almighty
           Wisdom
           and
           Goodness
           ;
           and
           that
           lies
           in
           ,
        
         
           (
           1.
           )
           A
           Displeasure
           against
           the
           Sinner
           on
           the
           account
           of
           his
           Sins
           ;
           for
           God
           cannot
           have
           any
           Complacency
           in
           those
           
           who
           displease
           him
           as
           all
           Sinners
           do
           ,
           whether
           they
           design
           it
           or
           not
           .
        
         
           (
           2.
           )
           A
           Will
           to
           punish
           Sinners
           according
           to
           their
           Demerits
           ;
           which
           being
           according
           to
           the
           Rules
           of
           Wisdom
           and
           Righteous
           Government
           ,
           cannot
           be
           said
           to
           argue
           an
           indecent
           Passion
           .
        
         
           (
           3.
           )
           The
           actual
           Execution
           of
           his
           Justice
           upon
           great
           Provocations
           .
           And
           so
           God
           is
           said
           to
           be
           angry
           when
           he
           punishes
           ;
           especially
           when
           he
           doth
           it
           suddenly
           and
           severely
           ;
           as
           Men
           in
           their
           Passion
           are
           wont
           to
           do
           .
           But
           whatever
           God
           doth
           in
           this
           kind
           ,
           he
           doth
           it
           with
           the
           Wisdom
           and
           Temper
           of
           a
           Judge
           ,
           and
           not
           with
           the
           Fury
           or
           Passion
           of
           an
           angry
           Being
           .
        
         
           And
           there
           is
           nothing
           in
           all
           this
           unbecoming
           the
           Divine
           Nature
           ,
           but
           very
           agreeable
           thereto
           .
           And
           this
           is
           all
           which
           in
           strictness
           of
           Reason
           is
           understood
           by
           God's
           being
           angry
           with
           Mankind
           .
           For
           we
           must
           never
           imagine
           that
           God
           acts
           according
           to
           sudden
           Heats
           and
           Passions
           ;
           but
           whatever
           he
           doth
           is
           according
           to
           the
           Counsels
           of
           infinite
           Wisdom
           and
           Goodness
           .
        
         
           I
           do
           not
           deny
           that
           the
           Scripture
           doth
           represent
           Anger
           in
           God
           as
           if
           it
           were
           a
           Passion
           raised
           upon
           great
           Provocation
           ,
           
           and
           capable
           of
           being
           laid
           by
           Submission
           and
           true
           Repentance
           .
           Thence
           we
           read
           ,
           of
           
             God's
             Wrath
             waxing
             hot
             ,
             of
             his
          
           
           
             Anger
             kindling
             against
             his
             People
             ,
             and
             his
             turning
             away
             from
             his
             fierce
             Anger
             ,
          
           and
           many
           such
           Expressions
           ;
           but
           so
           we
           read
           of
           the
           Fire
           of
           his
           Indignation
           ,
           the
           Sword
           of
           his
           Wrath
           ,
           the
           
             Stretching
             forth
             of
             his
             Hand
          
           ;
           which
           all
           grant
           are
           not
           to
           be
           literally
           understood
           .
           If
           then
           in
           these
           Expressions
           ,
           the
           Perfections
           of
           the
           Divine
           Nature
           are
           to
           be
           our
           Rule
           ,
           according
           to
           which
           we
           must
           interpret
           them
           ,
           because
           the
           literal
           sence
           implies
           an
           incongruity
           to
           the
           Divine
           Perfections
           which
           are
           all
           wholly
           Spiritual
           ;
           then
           from
           the
           same
           R●ason
           we
           must
           remove
           all
           Perturbations
           from
           it
           which
           are
           as
           inconsistent
           with
           the
           absolute
           Perfection
           of
           it
           ,
           as
           Eyes
           and
           Ears
           and
           Hands
           and
           Feet
           are
           ,
           although
           they
           are
           all
           mention'd
           in
           Scripture
           .
        
         
           From
           whence
           we
           justly
           inferr
           ,
           that
           there
           is
           a
           wonderfull
           Condescention
           to
           the
           ordinary
           Capacities
           and
           common
           Apprehensions
           of
           Mankind
           in
           the
           Language
           of
           Scripture
           ,
           concerning
           the
           Divine
           Nature
           ,
           which
           makes
           deeper
           impressions
           on
           meaner
           understandings
           ,
           and
           those
           who
           are
           of
           finer
           thoughts
           will
           see
           
           cause
           to
           attribute
           only
           such
           a
           Sense
           of
           things
           relating
           to
           God
           ,
           as
           is
           consistent
           with
           his
           Infinite
           and
           Divine
           Perfections
           .
        
         
           But
           what
           now
           shall
           we
           say
           to
           this
           Tenderness
           and
           Compassion
           of
           God
           towards
           penitent
           Sinners
           ?
           Can
           he
           be
           moved
           by
           our
           Trouble
           and
           Sorrow
           and
           Acts
           of
           Contrition
           for
           our
           Sins
           ?
           If
           we
           be
           righteous
           what
           doth
           it
           profit
           the
           Almighty
           ?
           And
           if
           we
           be
           evil
           ,
           how
           can
           it
           hurt
           him
           ?
           And
           if
           when
           we
           have
           sinned
           ,
           we
           repent
           ,
           we
           do
           no
           more
           than
           is
           fitting
           for
           us
           ;
           but
           why
           should
           we
           imagine
           the
           Great
           and
           Wise
           God
           should
           have
           Compassion
           upon
           us
           ,
           when
           we
           become
           sensible
           of
           our
           own
           Folly
           ?
           For
           when
           we
           sin
           against
           God
           ,
           wilfully
           ,
           deliberately
           ,
           knowingly
           ,
           habitually
           ,
           we
           do
           what
           lies
           in
           us
           to
           provoke
           him
           to
           Wrath
           and
           Indignation
           against
           us
           ;
           we
           reject
           his
           wise
           Government
           ,
           we
           slight
           his
           righteous
           Laws
           ,
           we
           preferr
           the
           pleasing
           our
           corrupt
           Inclinations
           and
           sensual
           Lusts
           before
           our
           heavenly
           Father
           .
           And
           what
           can
           be
           more
           provoking
           to
           him
           than
           to
           be
           so
           despised
           by
           one
           who
           had
           his
           Being
           and
           all
           the
           Comforts
           of
           Life
           from
           him
           ?
        
         
         
           Suppose
           now
           such
           a
           disobedient
           ,
           rebellious
           Son
           ,
           as
           here
           in
           the
           Parable
           ,
           be
           made
           sensible
           of
           his
           Folly
           ,
           is
           his
           Father
           bound
           to
           receive
           him
           ?
           Was
           it
           not
           his
           own
           choice
           to
           go
           from
           him
           ?
           If
           he
           hath
           suffered
           by
           his
           Folly
           ,
           he
           may
           thank
           himself
           for
           it
           ;
           and
           if
           his
           Father
           lets
           him
           alone
           in
           it
           ,
           he
           hath
           no
           cause
           to
           complain
           .
        
         
           But
           such
           was
           the
           Tenderness
           of
           the
           Father
           towards
           his
           repenting
           Son
           ,
           that
           he
           shew'd
           the
           greatest
           Compassion
           imaginable
           ;
           for
           he
           did
           not
           stay
           at
           home
           expecting
           his
           Son
           's
           solemn
           Submission
           before
           his
           Family
           ,
           but
           
             he
             ran
             towards
             him
             ,
             and
             fell
             upon
             his
             Neck
             ,
             and
             kissed
             him
             .
          
        
         
           What
           Conceptions
           now
           ought
           we
           to
           have
           of
           God's
           Compassion
           towards
           penitent
           Sinners
           answerable
           to
           all
           this
           ?
           This
           I
           shall
           endeavour
           to
           clear
           in
           these
           Particulars
           .
        
         
           (
           1.
           )
           That
           God's
           hatred
           is
           not
           primarily
           against
           Persons
           who
           are
           his
           Creatures
           ;
           but
           against
           that
           which
           is
           evil
           ,
           which
           is
           none
           of
           his
           making
           ;
           and
           against
           Persons
           only
           so
           far
           as
           they
           are
           corrupted
           with
           Evil.
           
             Thou
             lovest
             Righteousness
          
           ,
           
           
             and
             hatest
             Wickedness
          
           ,
           faith
           the
           Psalmist
           .
           God
           hates
           nothing
           for
           
           its
           own
           sake
           ,
           but
           Sin
           ;
           and
           for
           the
           sake
           of
           that
           
             he
             hates
             all
             Workers
             of
             Iniquity
             .
          
           
        
         
           (
           2.
           )
           There
           may
           be
           Good-will
           towards
           the
           Person
           of
           a
           Sinner
           at
           the
           same
           time
           when
           God
           discovers
           the
           hatred
           of
           his
           Sins
           .
           I
           do
           not
           say
           ,
           God
           takes
           any
           Pleasure
           in
           him
           while
           he
           goes
           on
           in
           Sin
           ,
           for
           that
           is
           against
           the
           Eternal
           Rules
           of
           Righteousness
           in
           God
           ;
           but
           that
           he
           may
           have
           so
           much
           Good-will
           towards
           him
           ,
           as
           to
           design
           to
           reduce
           him
           from
           his
           evil
           Ways
           .
           And
           this
           every
           Father
           finds
           in
           himself
           towards
           a
           disobedient
           Son
           ;
           while
           he
           hates
           his
           evil
           Courses
           ,
           yet
           he
           would
           make
           use
           of
           the
           best
           Methods
           to
           bring
           him
           to
           himself
           ,
           and
           to
           his
           Duty
           .
           And
           upon
           this
           is
           grounded
           that
           
             Love
             and
             Kindness
             of
          
           
           
             God
             towards
             Mankind
          
           ,
           in
           sending
           his
           Son
           to
           be
           our
           Saviour
           ,
           and
           all
           the
           Promises
           and
           Invitations
           which
           are
           made
           to
           Sinners
           in
           the
           Doctrine
           of
           the
           Gospel
           .
        
         
           (
           3.
           )
           It
           is
           very
           agreeable
           to
           Infinite
           Wisdom
           and
           Goodness
           for
           God
           to
           shew
           himself
           full
           of
           Pity
           and
           Compassion
           towards
           penitent
           Sinners
           ,
           
             i.
             e.
          
           so
           as
           to
           forgive
           them
           their
           former
           Sins
           ,
           and
           to
           receive
           them
           into
           his
           Favour
           .
           For
           Pity
           
           and
           Compassion
           in
           God
           is
           to
           be
           judged
           ,
           not
           according
           to
           the
           inward
           Motions
           we
           find
           in
           our selves
           ,
           but
           according
           to
           these
           two
           things
           .
        
         
           (
           1.
           )
           A
           readiness
           to
           do
           good
           to
           his
           Creatures
           according
           to
           their
           Necessities
           .
           Which
           being
           in
           general
           ,
           is
           his
           Bounty
           and
           Goodness
           ;
           but
           considered
           with
           respect
           to
           the
           Persons
           of
           Sinners
           ,
           it
           is
           his
           Clemency
           ,
           or
           readiness
           to
           forgive
           ;
           and
           with
           respect
           to
           the
           Punishment
           they
           deserve
           by
           their
           Sins
           ,
           it
           is
           his
           Mercy
           and
           Pity
           :
           Which
           in
           us
           is
           
             Aegritudo
             ex
             Miseri●
             alterius
          
           ,
           and
           therefore
           called
           Misericordia
           ,
           because
           the
           Heart
           is
           touched
           with
           the
           Sense
           of
           another's
           Misery
           ;
           but
           we
           are
           not
           so
           to
           apprehend
           it
           in
           God
           ;
           but
           that
           such
           is
           the
           Goodness
           of
           God
           towards
           repenting
           Sinners
           ,
           that
           he
           is
           as
           willing
           to
           shew
           Mercy
           as
           they
           are
           to
           repent
           .
        
         
           (
           2.
           )
           God's
           Pity
           and
           Compassion
           lies
           in
           the
           proper
           Effects
           of
           it
           ;
           which
           here
           in
           the
           Case
           of
           the
           Prodigal
           were
           ,
           passing
           by
           his
           former
           Extravagances
           ,
           and
           receiving
           him
           into
           as
           much
           Favour
           as
           if
           he
           had
           not
           gone
           astray
           .
           
             This
             my
             Son
             was
             dead
             ,
             and
             is
             alive
             again
             ;
             was
             lost
             ,
          
           
           
             and
             is
             found
          
           .
           Those
           who
           think
           ,
           they
           stand
           not
           in
           need
           of
           so
           much
           pardoning
           
           Mercy
           as
           others
           do
           ,
           are
           apt
           to
           repine
           at
           the
           Favour
           shew'd
           to
           great
           Sinners
           when
           they
           repent
           ;
           and
           therefore
           the
           Elder
           Brother
           could
           not
           bear
           the
           expressing
           so
           much
           kindness
           towards
           such
           a
           disobedient
           Son
           ,
           though
           now
           a
           Penitent
           .
           But
           that
           there
           is
           nothing
           disagreeing
           to
           Infinite
           Wisdom
           and
           Goodness
           in
           such
           Compassion
           towards
           penitent
           Sinners
           ,
           will
           more
           fully
           appear
           ,
           if
           we
           consider
           ,
        
         
           (
           1.
           )
           That
           God
           is
           not
           bound
           to
           deal
           with
           Sinners
           according
           to
           the
           utmost
           Rigour
           and
           Severity
           of
           his
           Justice
           .
           Because
           he
           is
           under
           no
           fatal
           Necessity
           ;
           no
           superiour
           Law
           ;
           and
           therefore
           may
           act
           freely
           in
           the
           forgiving
           Offenders
           as
           seems
           best
           to
           his
           Infinite
           Wisdom
           .
           The
           whole
           Race
           of
           Mankind
           is
           a
           perpetual
           Evidence
           that
           God
           doth
           not
           act
           according
           to
           the
           strictness
           of
           his
           Justice
           ,
           for
           
             if
             he
             had
             dealt
             with
             them
             after
             their
             Sins
             ,
             or
             rewarded
             them
             according
             to
             their
             Iniquities
             ;
             their
             Spirits
             would
             have
             failed
             before
             him
             ,
             and
             the
             Souls
             which
             he
             had
             made
          
           ;
           they
           had
           been
           long
           since
           destroy'd
           from
           the
           Face
           of
           the
           Earth
           ,
           and
           not
           suffer'd
           to
           continue
           in
           their
           Provocations
           .
           But
           God
           hath
           not
           only
           forborn
           Sinners
           long
           when
           he
           might
           justly
           
           have
           punished
           them
           ;
           but
           he
           gives
           them
           many
           real
           Blessings
           and
           Comforts
           of
           Life
           ,
           freely
           and
           bountifully
           .
           Now
           if
           God
           deal
           so
           mercifully
           with
           Sinners
           while
           they
           continue
           such
           ,
           is
           there
           not
           greater
           Reason
           to
           suppose
           he
           will
           be
           far
           more
           so
           ,
           when
           they
           cease
           to
           be
           such
           ?
        
         
           (
           2.
           )
           A
           penitent
           Sinner
           doth
           what
           in
           him
           lies
           to
           vindicate
           God's
           Honour
           .
           I
           do
           not
           say
           ,
           he
           can
           make
           satisfaction
           to
           Divine
           Justice
           ;
           for
           that
           is
           impossible
           for
           him
           to
           do
           ;
           and
           God
           hath
           provided
           for
           that
           by
           his
           own
           Son
           ,
           whom
           he
           hath
           made
           
             a
             Propitiation
             for
             the
             Sins
             of
             the
             World.
          
           But
           a
           true
           Penitent
           takes
           all
           the
           Shame
           and
           Dishonour
           to
           himself
           ;
           he
           clears
           the
           Justice
           of
           God's
           Government
           ,
           and
           the
           Equity
           of
           his
           Laws
           ,
           and
           owns
           himself
           guilty
           of
           unspeakable
           Folly
           in
           his
           Disobedience
           .
           
             O
             how
             justly
             ,
             saith
             he
             ,
             might
             God
             have
             taken
             me
             away
             in
             the
             midst
             of
             my
             Sins
             ,
             when
             my
             Conscience
             checked
             me
             for
             my
             Sins
             ,
             and
             yet
             I
             had
             no
             heart
             to
             repent
             of
             them
             !
             When
             I
             could
             not
             but
             see
             my
             danger
             ,
             and
             yet
             was
             unwilling
             to
             come
             out
             of
             it
             .
             I
             can
             never
             be
             sufficiently
             thankfull
             for
             so
             great
             a
             Mercy
             as
             his
             bringing
             
             me
             to
             my self
             hath
             been
             ;
             I
             had
             gone
             on
             in
             the
             same
             secure
             ,
             stupid
             ,
             senseless
             Condition
             ,
             that
             others
             lie
             in
             ,
             if
             he
             had
             not
             throughly
             awaken'd
             me
             ,
             and
             roused
             me
             out
             of
             my
             impenitent
             State.
             How
             dreadfull
             had
             my
             Condition
             for
             ever
             been
             ,
             if
             my
             first
             awakening
             had
             been
             in
             the
             Flames
             of
             Hell
             ?
             Nothing
             but
             infinite
             Goodness
             and
             Patience
             would
             have
             waited
             so
             long
             for
             the
             Repentance
             of
             such
             an
             Offender
             as
             I
             have
             been
             .
             I
             have
             sinned
             so
             often
             ,
             that
             I
             am
             ashamed
             to
             think
             of
             the
             Number
             of
             my
             Transgressions
             ;
             so
             deeply
             ,
             that
             I
             am
             confounded
             at
             the
             thoughts
             of
             them
             ;
             so
             foolishly
             ,
             that
             I
             am
             unworthy
             to
             be
             called
             thy
             Son
             ,
             who
             have
             acted
             so
             unlike
             thy
             Children
             (
             so
             the
             prodigal
             Son
             here
             speaks
             to
             his
             Father
             .
             )
             And
             if
             thou
             wouldst
             admit
             me
             but
             to
             the
             meanest
             Condition
             of
             thy
             Servants
             ,
             I
             shall
             ever
             esteem
             it
             as
             the
             greatest
             Privilege
             of
             my
             Life
             ,
             and
             endeavour
             to
             serve
             Thee
             for
             the
             future
             tho'
             in
             the
             lowest
             Capacity
             .
          
           Thus
           the
           repenting
           Prodigal
           goes
           on
           ,
           v
           19.
           
           And
           in
           a
           suitable
           Manner
           every
           true
           Penitent
           behaves
           himself
           towards
           God
           with
           great
           Humility
           ,
           and
           a
           deep
           Sense
           
           of
           his
           own
           Unworthiness
           ;
           and
           is
           thereby
           rendred
           more
           capable
           of
           Divine
           Favour
           .
           
             For
             God
             re●steth
             the
             proud
             ,
             but
          
           
           
             giveth
             grace
             to
             the
             humble
          
           .
           And
           therefore
           it
           is
           very
           agreeable
           to
           infinite
           Wisdom
           and
           Goodness
           to
           shew
           pity
           towards
           a
           truly
           humble
           and
           penitent
           Sinner
           ;
           
             For
             a
             broken
             and
             contrite
             heart
             he
             will
             not
             despise
             .
          
           
        
         
           (
           3.
           )
           If
           God
           were
           not
           so
           full
           of
           Compassion
           to
           penitent
           Sinners
           ,
           there
           would
           have
           been
           no
           incouragement
           for
           Sinners
           to
           repent
           ;
           but
           they
           must
           have
           sunk
           into
           everlasting
           Despair
           .
           For
           if
           God
           should
           forgive
           none
           that
           Sin
           ,
           then
           all
           Mankind
           must
           be
           condemned
           to
           Eternal
           Misery
           ;
           for
           
             all
             have
             sinned
          
           ;
           and
           
           
             there
             is
             not
             a
             just
             Man
             upon
             Earth
             who
             sinneth
             not
          
           ;
           and
           so
           the
           best
           and
           worst
           ,
           and
           all
           forts
           of
           Sinners
           must
           here
           suffer
           together
           ;
           which
           would
           have
           taken
           away
           all
           the
           Notion
           of
           any
           such
           thing
           as
           Mercy
           and
           Clemency
           in
           God
           towards
           Mankind
           .
           But
           if
           we
           set
           bounds
           to
           it
           as
           to
           some
           particular
           kinds
           and
           degrees
           of
           sinning
           ;
           we
           limit
           that
           which
           is
           infinite
           ;
           we
           determine
           what
           we
           know
           not
           ,
           viz.
           how
           far
           God's
           Mercy
           doth
           extend
           ;
           we
           destroy
           the
           Power
           of
           Divine
           Grace
           in
           changing
           and
           reforming
           
           the
           worst
           of
           Men.
           But
           the
           Scriture
           hath
           recorded
           some
           remarkable
           Instances
           of
           great
           Sinners
           ,
           who
           have
           been
           great
           Penitents
           ,
           and
           upon
           that
           have
           been
           pardon'd
           (
           such
           as
           Manasses
           ,
           and
           some
           others
           )
           that
           no
           penitent
           Sinner
           might
           be
           discouraged
           in
           the
           Work
           of
           Repentance
           .
           For
           a
           true
           Penitent
           searching
           to
           the
           bottom
           ,
           and
           setting
           all
           his
           Sins
           before
           him
           ,
           with
           their
           several
           Aggravations
           ,
           can
           be
           kept
           from
           Despair
           by
           nothing
           less
           than
           the
           Infinite
           Mercy
           of
           God
           to
           those
           who
           truly
           repent
           .
        
         
           (
           4.
           )
           Because
           there
           is
           nothing
           so
           provoking
           in
           Sin
           ,
           as
           obstinate
           Impenitency
           ,
           and
           Continuance
           in
           it
           .
        
         
           It
           is
           true
           ,
           God
           hates
           all
           Sin
           for
           its
           own
           sake
           ;
           but
           not
           all
           equally
           ;
           some
           Sins
           being
           of
           a
           higher
           Nature
           than
           others
           are
           ;
           being
           against
           plainer
           Light
           ,
           stronger
           Convictions
           ,
           more
           easie
           Commands
           ,
           stricter
           Obligations
           than
           others
           are
           ;
           but
           yet
           it
           is
           the
           Temper
           of
           a
           Sinner's
           Mind
           ,
           which
           is
           most
           provoking
           ,
           when
           Sins
           are
           committed
           ,
           not
           through
           Infirmity
           ,
           or
           sudden
           Surprize
           ,
           or
           a
           violent
           Temptation
           ;
           but
           habitually
           ,
           knowingly
           ,
           wilfully
           ;
           especially
           when
           they
           are
           done
           in
           Contempt
           of
           God
           and
           his
           Laws
           ,
           and
           with
           an
           obstinate
           Resolution
           
           to
           continue
           in
           the
           Practice
           of
           them
           .
           This
           is
           so
           provoking
           to
           God
           ,
           that
           the
           chief
           Reason
           of
           the
           severe
           Punishments
           of
           Sinners
           in
           another
           World
           is
           taken
           from
           thence
           ;
           because
           God
           hates
           obstinate
           and
           impenitent
           Sinners
           .
           
             And
             thus
          
           
           
             he
             will
             by
             no
             means
             acquit
             the
             Guilty
             .
             There
             is
             a
             Sin
             unto
             death
             ,
          
           saith
           St.
           
             John
             ,
             and
             there
             is
             a
             Sin
             not
             unto
             death
             .
          
           There
           is
           a
           Sin
           unto
           death
           ,
           which
           Christ
           hath
           said
           he
           will
           never
           pardon
           ;
           and
           that
           is
           
             blasphemy
             against
             the
             Holy
             Ghost
          
           ;
           a
           Sin
           which
           none
           who
           do
           truly
           own
           Christianity
           ,
           
           are
           capable
           of
           committing
           .
        
         
           But
           is
           there
           then
           no
           
             Sin
             unto
             death
          
           to
           them
           ?
           Yes
           ,
           it
           is
           possible
           for
           Men
           who
           have
           clear
           Convictions
           in
           their
           minds
           of
           the
           Truth
           of
           the
           Gospel
           ,
           to
           act
           so
           plainly
           ,
           and
           wilfully
           ,
           and
           directly
           against
           it
           ,
           as
           either
           to
           provoke
           God
           to
           take
           them
           away
           by
           an
           extraordinary
           Judgment
           ,
           and
           so
           it
           is
           properly
           
             a
             Sin
             unto
             death
          
           ;
           or
           to
           withdraw
           his
           Grace
           from
           them
           ,
           and
           leave
           them
           to
           the
           hardness
           of
           their
           own
           Hearts
           ,
           and
           so
           it
           becomes
           a
           Sin
           unto
           a
           Spiritual
           death
           .
           But
           besides
           these
           Cases
           ;
           every
           wilfull
           Sinner
           who
           adds
           Impenitency
           to
           his
           Sin
           ,
           commits
           
             the
             Sin
             unto
             death
          
           ;
           because
           there
           is
           no
           other
           Condition
           of
           Pardon
           
           allow'd
           by
           the
           Gospel
           without
           true
           Repentance
           .
        
         
           How
           infinite
           is
           the
           Goodness
           of
           God
           that
           excludes
           no
           Sinners
           from
           the
           hopes
           of
           Pardon
           who
           have
           a
           heart
           to
           repent
           sin●erely
           of
           their
           Sins
           !
           And
           how
           just
           is
           God
           in
           the
           final
           Punishment
           of
           those
           Sinners
           ,
           who
           still
           go
           on
           in
           their
           Sins
           ,
           and
           refuse
           to
           repent
           ;
           after
           all
           the
           Invitations
           and
           Incouragements
           which
           are
           given
           them
           to
           that
           End
           !
           Can
           we
           in
           Reason
           suppose
           that
           God
           should
           stoop
           lower
           towards
           Sinners
           ,
           than
           to
           offer
           them
           pardon
           of
           former
           Sins
           ,
           if
           they
           do
           repent
           ;
           and
           to
           tell
           them
           they
           must
           expect
           no
           Mercy
           in
           another
           World
           if
           they
           do
           not
           repent
           ?
        
         
           But
           suppose
           we
           are
           come
           thus
           far
           ,
           that
           we
           are
           convinced
           we
           must
           repent
           ,
           what
           Course
           and
           Method
           must
           we
           take
           in
           order
           to
           it
           ?
           Of
           this
           briefly
           ,
           and
           so
           to
           conclude
           .
        
         
           Secondly
           ,
           I
           know
           no
           better
           than
           to
           follow
           the
           Example
           of
           the
           prodigal
           Son
           here
           :
           And
           in
           the
           first
           place
           to
           form
           a
           present
           ,
           sincere
           ,
           fixed
           and
           peremptory
           Resolution
           of
           do●ng
           it
           ;
           
             I
             will
             arise
             and
             go
             to
             my
             Father
             ,
          
           &c.
           
           If
           we
           suffer
           Convictions
           to
           cool
           upon
           our
           Minds
           ,
           the
           
           force
           and
           spirit
           of
           them
           will
           soon
           be
           gone
           .
           It
           hath
           been
           of
           late
           observed
           by
           the
           strictest
           Enquirers
           into
           Nature
           ,
           that
           
           the
           beginnings
           of
           Life
           are
           very
           small
           ,
           and
           hardly
           discernible
           .
           It
           is
           but
           as
           a
           spark
           that
           appears
           ,
           and
           may
           easily
           be
           exstinguished
           ;
           but
           if
           it
           be
           incouraged
           by
           a
           continual
           heat
           ,
           a
           wonderfull
           Alteration
           soon
           follows
           ,
           and
           the
           distinct
           parts
           begin
           to
           be
           formed
           ;
           the
           first
           which
           is
           discerned
           is
           the
           Eye
           ,
           but
           the
           Fountain
           of
           Life
           is
           in
           the
           Heart
           ;
           and
           when
           the
           Course
           of
           the
           Bloud
           is
           there
           setled
           ,
           the
           other
           parts
           come
           to
           their
           due
           formation
           with
           greater
           quickness
           .
           This
           may
           be
           a
           Representation
           of
           the
           first
           Beginnings
           of
           Spiritual
           Life
           ,
           that
           which
           answers
           to
           the
           Eye
           is
           the
           Conviction
           of
           the
           Mind
           ,
           where
           the
           inward
           Change
           first
           appears
           ;
           that
           which
           answers
           to
           the
           Heart
           is
           Resolution
           ,
           and
           when
           that
           is
           fixed
           ,
           a
           mighty
           Reformation
           will
           soon
           follow
           .
           But
           Spiritual
           Life
           as
           well
           as
           Natural
           is
           in
           its
           first
           Beginnings
           a
           very
           nice
           and
           tender
           thing
           ,
           it
           may
           be
           easily
           stopt
           ,
           and
           very
           hardly
           recovered
           :
           It
           is
           therefore
           of
           very
           great
           Concernment
           to
           keep
           up
           the
           Warmth
           of
           our
           first
           Resolutions
           ,
           and
           to
           improve
           them
           into
           a
           present
           Practice
           agreeable
           
           thereto
           ;
           as
           the
           prodigal
           Son
           here
           did
           ,
           who
           when
           he
           had
           resolved
           upon
           it
           ,
           did
           accordingly
           
             arise
             and
             go
             to
             his
             Father
             ,
          
           v.
           20.
           
        
         
           I
           do
           not
           think
           there
           are
           many
           Persons
           in
           the
           World
           who
           have
           Convictions
           upon
           their
           Minds
           of
           the
           Evil
           of
           their
           Ways
           ;
           but
           do
           resolve
           at
           one
           time
           or
           other
           before
           they
           die
           to
           repent
           of
           their
           Sins
           ,
           and
           to
           make
           their
           Peace
           with
           God.
           But
           alas
           !
           these
           are
           
             Ova
             subventanea
          
           ,
           they
           make
           a
           fair
           appearance
           ,
           but
           there
           is
           no
           principle
           of
           Life
           in
           them
           ;
           or
           as
           St.
           Jude
           expresses
           it
           ,
           
             they
             are
             Clouds
             without
             Water
          
           ;
           of
           no
           Consistency
           ,
           
           but
           
             carried
             about
             with
             winds
          
           ;
           hurried
           to
           and
           fro
           with
           the
           force
           and
           power
           of
           Temptations
           ;
           and
           then
           their
           Resolutions
           are
           like
           
             the
             Vapours
          
           St.
           James
           speaks
           of
           ,
           
             which
             appear
             for
             a
             little
             Time
             ,
          
           
           
             and
             then
             vanish
             away
             .
             Trees
             they
             are
             without
             fruit
             ,
          
           as
           St.
           Jude
           goes
           on
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           not
           that
           make
           no
           shew
           or
           appearance
           of
           Fruit
           ;
           but
           it
           hath
           no
           such
           firmness
           and
           substance
           in
           it
           as
           to
           endure
           the
           nipping
           Frosts
           ,
           and
           so
           it
           drops
           off
           ,
           and
           withers
           away
           .
           Just
           such
           are
           the
           Effects
           of
           faint
           and
           imperfect
           Resolutions
           ,
           they
           never
           hold
           out
           long
           ,
           and
           only
           aggravate
           the
           Sins
           committed
           
           after
           them
           .
           For
           every
           such
           Sin
           is
           a
           plain
           Sin
           against
           Conscience
           ;
           or
           else
           they
           would
           never
           have
           made
           any
           Resolution
           against
           it
           .
           And
           those
           who
           continue
           to
           sin
           after
           Resolutions
           against
           their
           Sins
           ,
           not
           only
           lose
           all
           the
           Peace
           and
           Comfort
           of
           their
           Minds
           ,
           but
           make
           it
           much
           harder
           for
           them
           ,
           either
           to
           make
           or
           trust
           their
           Resolutions
           again
           ,
           and
           consequently
           to
           be
           satisfied
           of
           the
           Sincerity
           of
           their
           Repentance
           .
        
         
           If
           we
           would
           then
           lay
           a
           sure
           Foundation
           for
           the
           Satisfaction
           of
           our
           Minds
           in
           a
           matter
           of
           such
           unconceivable
           Moment
           as
           the
           Truth
           of
           our
           Repentance
           is
           ,
           let
           us
           call
           our selves
           to
           an
           Account
           as
           to
           this
           matter
           of
           the
           firm
           Purpose
           and
           Resolution
           of
           our
           Minds
           .
           Have
           we
           strictly
           examin'd
           our selves
           as
           to
           our
           particular
           Sins
           ?
           For
           there
           is
           no
           Age
           ,
           no
           Imployment
           ,
           no
           Condition
           of
           Life
           but
           hath
           its
           Temptations
           belonging
           to
           it
           ;
           which
           require
           not
           only
           our
           Care
           and
           Consideration
           ,
           but
           Resolution
           to
           keep
           us
           from
           them
           .
           But
           suppose
           we
           have
           been
           overcome
           by
           
             the
             Sin
             which
             doth
             so
             easily
             beset
             us
          
           ;
           the
           Work
           is
           harder
           to
           recover
           the
           Ground
           we
           have
           lost
           ,
           than
           at
           first
           to
           maintain
           it
           ;
           but
           if
           we
           have
           sinned
           ,
           we
           must
           repent
           ;
           and
           the
           
           sooner
           the
           better
           ;
           but
           it
           is
           not
           to
           be
           done
           without
           awakening
           the
           drousie
           and
           benummed
           Faculties
           of
           our
           Minds
           ,
           and
           exercising
           the
           secret
           and
           hidden
           Powers
           therein
           .
           Not
           as
           though
           this
           were
           to
           be
           done
           without
           the
           Grace
           of
           God
           preventing
           and
           assisting
           us
           ;
           but
           because
           
             God
             worketh
             in
             us
             to
             will
             and
             to
             doe
             of
             his
             good
             Pleasure
             ,
          
           we
           ought
           
             to
             work
             out
             our
             own
             Salvation
             with
             Fear
             and
             Trembling
             .
          
        
         
           Let
           us
           then
           trifle
           no
           longer
           in
           a
           Work
           we
           can
           never
           do
           too
           well
           ,
           nor
           too
           soon
           ;
           nor
           go
           about
           it
           with
           too
           much
           Resolution
           .
           It
           is
           the
           want
           of
           this
           ,
           which
           ruins
           such
           a
           Number
           of
           those
           who
           would
           fain
           go
           to
           Heaven
           ,
           but
           have
           not
           Courage
           and
           Resolution
           enough
           ,
           to
           own
           their
           Repentance
           ,
           and
           to
           break
           off
           their
           former
           Sins
           :
           They
           are
           half
           Penitents
           ;
           they
           are
           inwardly
           troubled
           for
           them
           ,
           and
           wish
           themselves
           able
           to
           withstand
           the
           next
           Temptation
           ;
           but
           when
           it
           comes
           ,
           they
           yield
           and
           suffer
           themselves
           to
           be
           drawn
           away
           ,
           
             as
             a
             Bird
             hasteth
             to
             the
             Snare
             ,
             and
             knoweth
             not
             that
             it
             is
             for
             his
             Life
             .
          
           
           Now
           in
           such
           Cases
           ,
           Resolution
           is
           not
           only
           a
           convenient
           and
           proper
           thing
           ;
           but
           a
           very
           wise
           thing
           .
           For
           ,
           when
           once
           
           a
           Resolution
           is
           found
           to
           be
           serious
           ,
           and
           in
           good
           earnest
           ,
           the
           former
           Companions
           in
           wickedness
           will
           leave
           off
           to
           solicit
           ;
           and
           if
           once
           a
           penitent
           Sinner
           can
           endure
           to
           be
           despised
           ,
           and
           exposed
           for
           a
           time
           by
           evil
           Men
           for
           owning
           his
           Repentance
           ,
           he
           will
           find
           the
           other
           parts
           of
           his
           Change
           grow
           more
           easie
           to
           him
           ;
           and
           the
           Devil's
           Instruments
           in
           tempting
           will
           be
           like
           himself
           ;
           
             i.
             e.
          
           they
           will
           give
           over
           tempting
           when
           they
           see
           no
           hopes
           to
           prevail
           .
           And
           let
           no
           Men
           ever
           complain
           that
           they
           want
           Power
           to
           break
           off
           their
           former
           Sins
           ,
           till
           they
           have
           tried
           what
           the
           strength
           of
           a
           Vigorous
           Resolution
           will
           do
           .
           But
           because
           we
           have
           always
           Reason
           to
           suspect
           our selves
           ,
           let
           us
           make
           our
           devout
           Applications
           to
           Almighty
           God
           to
           give
           us
           the
           Assistance
           of
           his
           Grace
           through
           the
           only
           Mediation
           of
           his
           Son
           
             Jesus
             Christ.
             To
             whom
          
           ,
           &c.
           
        
      
       
         
         
           SERMON
           II.
           Scripture
           and
           Tradition
           COMPARED
           ;
           In
           a
           SERMON
           Preached
           at
           
           Guild-Hall-Chapel
           ,
           Novemb.
           the
           27
           th
           1687.
           
        
         
           
             Coloss.
             II.
             6.
             
          
           
             As
             ye
             have
             therefore
             received
             Christ
             Jesus
             the
             Lord
             ,
             so
             walk
             ye
             in
             him
             .
          
        
         
           THERE
           are
           two
           things
           observable
           in
           the
           manner
           of
           St.
           
           Paul's
           expressing
           himself
           to
           the
           Colossians
           in
           this
           Epistle
           ,
        
         
         
           1.
           
           That
           he
           had
           a
           very
           good
           opinion
           of
           them
           at
           present
           ,
           as
           appears
           by
           the
           foregoing
           Verse
           .
           
             For
             though
             I
             be
             absent
             in
             the
             Flesh
             ,
             yet
             am
             I
             with
             you
             in
             the
             Spirit
             ,
             joying
             ,
             and
             beholding
             your
             order
             ,
             and
             the
             stedfastness
             of
             your
             Faith
             in
             Christ.
             
          
        
         
           What
           could
           be
           said
           more
           to
           the
           Advantage
           and
           Honour
           of
           a
           Christian
           Church
           ?
           For
           Order
           is
           the
           Strength
           and
           Beauty
           of
           any
           Society
           ,
           uniting
           the
           several
           Parts
           to
           each
           other
           ,
           and
           thereby
           preserving
           and
           adorning
           the
           whole
           Body
           .
           And
           the
           more
           there
           is
           of
           this
           in
           any
           Christian
           Church
           ,
           the
           more
           it
           resembles
           the
           Body
           of
           Christ
           ,
           and
           the
           greater
           Honour
           it
           brings
           to
           the
           Christian
           Profession
           .
           Especially
           ,
           when
           it
           is
           joyned
           with
           a
           
             stedfastness
             of
             Faith
             in
             Christ
          
           ,
           i.
           e.
           with
           a
           firm
           and
           well
           setled
           Resolution
           to
           adhere
           to
           that
           Faith
           which
           Christ
           himself
           delivered
           .
           For
           the
           true
           Faith
           of
           Christ
           is
           not
           only
           the
           Mark
           which
           distinguishes
           ,
           but
           the
           Soul
           which
           enlivens
           the
           Body
           of
           the
           Church
           ,
           and
           by
           its
           Vigour
           and
           Influence
           makes
           the
           several
           Parts
           of
           it
           become
           the
           living
           Members
           of
           Christ's
           Body
           .
        
         
           But
           if
           all
           this
           were
           seen
           by
           St.
           Paul
           in
           the
           Church
           of
           the
           Colossians
           ,
           what
           
           need
           he
           to
           write
           so
           warmly
           and
           earnestly
           as
           he
           doth
           to
           them
           ?
           Must
           we
           think
           ,
           as
           some
           do
           ,
           that
           he
           uses
           these
           Expressions
           as
           gentle
           
             Methods
             of
             Insinuation
          
           ,
           and
           commends
           them
           for
           that
           ,
           which
           he
           would
           perswade
           them
           to
           ?
           But
           this
           doth
           not
           seem
           agreeable
           to
           the
           Apostles
           
             simplicity
             and
             godly
             sincerity
          
           ,
           
           which
           he
           elsewhere
           sets
           such
           a
           value
           upon
           .
           But
           it
           is
           far
           more
           probable
           that
           hitherto
           they
           had
           been
           very
           orderly
           and
           stedfast
           :
           But
           Epaphras
           going
           to
           St.
           Paul
           had
           informed
           him
           throughly
           of
           their
           condition
           ,
           viz.
           That
           they
           were
           like
           a
           Garrison
           closely
           besieged
           on
           all
           sides
           ;
           and
           although
           hitherto
           they
           had
           held
           out
           with
           great
           Courage
           ,
           yet
           he
           did
           not
           know
           what
           earnest
           Sollicitations
           ,
           and
           fair
           Promises
           ,
           and
           tempting
           Motives
           might
           do
           with
           them
           ,
           and
           therefore
           the
           Apostle
           writes
           this
           Epistle
           to
           encourage
           them
           in
           their
           stedfastness
           ,
           and
           to
           warn
           them
           against
           Temptations
           .
           Which
           he
           doth
           in
           such
           a
           manner
           ,
           as
           shews
           ,
        
         
           2.
           
           That
           he
           had
           a
           more
           than
           ordinary
           Apprehension
           of
           the
           danger
           they
           were
           in
           .
           
             And
             this
             I
             say
          
           ,
           saith
           he
           ,
           
             lest
             any
             man
             should
             beguile
             you
             with
             enticing
             words
             ,
          
           v.
           4
           :
           
             And
             beware
             lest
             any
             man
             spoil
             you
             with
             Philosophy
             and
             vain
             deceit
             ,
             after
          
           
           
             the
             Traditions
             of
             men
             ,
             after
             the
             Rudiments
             of
             the
             World
             ,
             and
             not
             after
             Christ
             ,
          
           v.
           8.
           
           
             Let
             no
             man
             beguile
             you
             of
             your
             reward
             in
             a
             voluntary
             humility
             and
             worshipping
             of
             Angels
             ,
          
           &c.
           v.
           18.
           
           All
           which
           expressions
           do
           imply
           ,
           that
           he
           had
           just
           reason
           to
           fear
           and
           to
           give
           them
           caution
           in
           time
           ,
           that
           while
           they
           did
           yet
           
             think
             that
             they
             stood
             ,
             they
             should
             take
             heed
             lest
             they
             fell
             .
          
        
         
           And
           this
           is
           that
           which
           the
           Apostle
           aims
           at
           in
           the
           words
           of
           the
           Text
           ;
           
             As
             ye
             have
             therefore
             received
             Christ
             Jesus
             the
             Lord
             ,
             so
             walk
             ye
             in
             him
             .
          
        
         
           
             Receiving
             Christ
             Jesus
             the
             Lord
          
           ,
           doth
           not
           here
           relate
           to
           his
           Person
           ,
           but
           to
           his
           Authority
           ,
           and
           to
           his
           Doctrine
           ;
           so
           the
           Apostle
           himself
           explains
           it
           in
           the
           next
           Verse
           ,
           
             Rooted
             and
             built
             up
             in
             him
             ,
             and
             established
             in
             the
             Faith
             ,
             as
             ye
             have
             been
             taught
             .
          
        
         
           
             Walking
             in
             him
          
           is
           an
           Eastern-way
           of
           speaking
           and
           supposes
           both
           an
           adhering
           to
           that
           Faith
           they
           had
           then
           received
           ,
           and
           living
           according
           to
           it
           ,
           looking
           on
           Christ
           and
           his
           Doctrine
           ,
           as
           their
           
             only
             way
          
           to
           Heaven
           .
        
         
           
             And
             as
             ye
             had
             received
             him
             ,
             so
             walk
             ye
             in
             him
             ,
          
           implies
           that
           the
           manner
           of
           their
           receiving
           Christ
           and
           his
           Doctrine
           
           at
           first
           was
           different
           from
           that
           which
           the
           false
           Apostles
           endeavoured
           to
           bring
           in
           among
           them
           ,
           and
           that
           they
           were
           bound
           to
           keep
           close
           to
           that
           pure
           and
           primitive
           Doctrine
           which
           they
           at
           first
           received
           .
        
         
           From
           hence
           we
           may
           consider
           a
           double
           Obligation
           lying
           upon
           them
           .
        
         
           1.
           
           
             To
             keep
             stedfast
             to
             that
             Faith
             which
             they
             first
             received
             ,
          
           without
           being
           seduced
           from
           it
           by
           the
           Arts
           of
           Deceivers
           ,
           who
           were
           then
           busie
           among
           them
           .
        
         
           2.
           
           
             To
             live
             according
             to
             it
          
           ,
           by
           making
           that
           Faith
           the
           Principle
           of
           a
           Christian
           Life
           ;
           and
           so
           
             walking
             in
             him
             ,
             as
             they
             have
             received
             him
             .
          
        
         
           1.
           
           As
           to
           the
           former
           ,
           the
           Reasonableness
           of
           it
           cannot
           but
           appear
           from
           the
           supposition
           here
           made
           ,
           
             viz.
             that
             they
             had
             received
             Christ
             Jesus
             the
             Lord.
             
          
        
         
           For
           ,
           thereby
           they
           declared
           ,
           that
           
             they
             received
             him
             as
             the
             Christ
             ,
          
           i.
           e.
           as
           him
           who
           was
           anointed
           of
           the
           Father
           to
           teach
           and
           instruct
           his
           Church
           ;
           and
           therefore
           they
           were
           bound
           to
           adhere
           to
           his
           Doctrine
           ;
           there
           being
           no
           other
           ,
           whom
           
             the
             Father
             hath
             sealed
          
           and
           appointed
           to
           declare
           his
           Will
           ;
           and
           
             in
             him
             were
             hid
             all
             the
             Treasures
             of
             Wisdom
             and
             Knowledge
             .
          
           
        
         
         
           They
           received
           him
           
             as
             Christ
             Jesus
          
           ,
           that
           is
           ,
           they
           
             hoped
             for
             Redemption
             thro'
          
           
           
             his
             Blood
             ,
             even
             the
             forgiveness
             of
             sins
             .
          
           And
           if
           their
           hopes
           of
           Heaven
           depended
           upon
           his
           Mediation
           ,
           they
           had
           the
           greatest
           Reason
           to
           adhere
           only
           to
           him
           .
        
         
           They
           received
           him
           
             as
             Christ
             Jesus
             the
             Lord
          
           ,
           and
           therefore
           they
           ought
           to
           submit
           to
           his
           Authority
           ,
           to
           obey
           his
           Commands
           ,
           and
           to
           observe
           his
           Institutions
           ,
           and
           in
           all
           Circumstances
           of
           Life
           to
           keep
           stedfast
           to
           the
           Doctrine
           which
           he
           delivered
           .
        
         
           But
           here
           arises
           the
           great
           Difficulty
           ,
           how
           they
           should
           know
           by
           any
           certain
           Rule
           ,
           what
           was
           the
           true
           and
           genuine
           Doctrine
           of
           Christ
           ,
           which
           himself
           delivered
           ?
           For
           ,
        
         
           1.
           
           The
           false
           Teachers
           among
           them
           pretended
           to
           deliver
           the
           true
           Doctrine
           of
           Christ
           as
           well
           as
           the
           Apostles
           .
        
         
           2.
           
           That
           which
           they
           at
           first
           received
           was
           no
           certain
           Rule
           .
           For
           the
           false
           Teachers
           might
           have
           been
           before
           them
           .
           And
           first
           Possession
           gives
           no
           Title
           in
           Religion
           .
        
         
           3.
           
           The
           Apostle
           doth
           not
           put
           the
           whole
           Trial
           meerly
           upon
           their
           Judgments
           or
           Memories
           ,
           or
           Capacities
           ;
           viz.
           What
           they
           thought
           ,
           or
           remembred
           was
           
           at
           first
           taught
           them
           for
           the
           Doctrine
           of
           Christ.
           
        
         
           For
           ,
           it
           was
           very
           possible
           for
           them
           to
           have
           mistaken
           ,
           or
           to
           have
           mis-remembred
           ,
           what
           was
           at
           first
           delivered
           .
        
         
           Nothing
           can
           be
           more
           weak
           than
           to
           imagine
           that
           the
           Judgments
           of
           People
           in
           Matters
           of
           Faith
           ,
           must
           be
           formed
           according
           to
           the
           skill
           and
           excellency
           of
           their
           Teachers
           .
           For
           the
           hearers
           of
           Christ
           himself
           ;
           
             although
             he
             spake
             as
             never
             Man
             spake
             ,
          
           yet
           did
           very
           often
           mistake
           his
           meaning
           .
           And
           at
           one
           time
           so
           remarkably
           ,
           that
           although
           he
           took
           care
           to
           rectify
           their
           misapprehension
           ,
           yet
           it
           is
           said
           ,
           
             From
             that
             time
             many
             of
             his
             Disciples
          
           
           
             went
             back
             and
             walked
             no
             more
             with
             him
             .
          
           So
           that
           the
           highest
           Infallibility
           in
           the
           Teachers
           ,
           doth
           not
           prevent
           the
           Possibility
           ,
           or
           the
           danger
           of
           mistaking
           in
           the
           Hearers
           .
           And
           whatsoever
           any
           vainly
           pretend
           ,
           nothing
           can
           do
           it
           ,
           but
           Transfusing
           the
           Spirit
           of
           Infallibility
           into
           all
           .
        
         
           If
           we
           look
           over
           the
           
             Apostolical
             Churches
          
           while
           they
           were
           under
           the
           Care
           and
           Conduct
           of
           an
           
             infallible
             Spirit
          
           ;
           yet
           this
           did
           not
           prevent
           their
           running
           into
           great
           Errours
           and
           Mistakes
           ,
           as
           appears
           by
           the
           Account
           we
           have
           of
           them
           ,
           given
           by
           
           that
           Spirit
           which
           cannot
           deceive
           in
           the
           Apostolical
           Writings
           .
        
         
           In
           the
           Church
           of
           Rome
           it self
           ,
           even
           at
           that
           time
           ,
           when
           
             its
             Faith
             was
             spoken
             of
             throughout
             the
             World
             ,
          
           yet
           there
           were
           
           dissensions
           and
           differences
           there
           ,
           and
           such
           as
           were
           
             contrary
             to
             the
             Doctrine
          
           which
           was
           delivered
           .
           And
           St.
           Paul
           bids
           them
           
             to
             mark
             such
             which
             caused
             them
          
           ;
           
           he
           doth
           not
           say
           ,
           it
           was
           impossible
           for
           them
           to
           introduce
           any
           thing
           
             contrary
             to
             the
             Doctrine
          
           which
           they
           had
           learned
           by
           Tradition
           from
           the
           Apostles
           ;
           but
           he
           not
           only
           supposes
           it
           very
           possible
           ,
           but
           he
           bids
           them
           have
           a
           particular
           Eye
           to
           them
           ,
           lest
           they
           should
           be
           deceived
           by
           them
           .
        
         
           The
           Church
           of
           Corinth
           was
           
             planted
             by
          
           Paul
           ,
           
             and
             watered
             by
          
           Apollos
           ;
           and
           there
           were
           Disciples
           of
           
             Cephas
             and
             of
             Christ
             himself
          
           .
           And
           yet
           in
           the
           Midst
           of
           so
           many
           infallible
           Teachers
           ,
           they
           had
           like
           to
           have
           lost
           all
           their
           Faith
           ;
           as
           one
           of
           them
           tells
           them
           .
           
             How
             say
             some
             among
          
           
           
             you
             there
             is
             no
             Resurrection
             of
             the
             dead
             ?
             And
             if
             Christ
             be
             not
             risen
             ,
             then
             is
             our
             Preaching
             vain
             ,
             and
             your
             Faith
             is
             also
             vain
             .
          
           Could
           not
           they
           remember
           to
           day
           what
           was
           taught
           them
           yesterday
           ,
           and
           so
           what
           the
           Apostles
           at
           first
           preached
           to
           them
           ?
        
         
         
           The
           Churches
           of
           Galatia
           had
           such
           an
           opinion
           of
           St.
           Paul
           ,
           upon
           his
           first
           preaching
           the
           Gospel
           among
           them
           ,
           
             that
             they
             received
             him
             as
             an
             Angel
             of
             God
             ,
             even
             as
          
           
           
             Christ
             Jesus
          
           ;
           yet
           presently
           after
           he
           saith
           ,
           
             am
             I
             therefore
             become
             your
             Enemy
             because
             I
             tell
             you
             the
             Truth
             ?
          
           What!
           
             Of
             an
             Angel
             of
             God
          
           ,
           or
           of
           one
           received
           
             as
             Christ
             Jesus
          
           ,
           
           to
           
             become
             their
             Enemy
          
           ,
           and
           that
           upon
           the
           most
           unjustifiable
           Account
           ,
           
             because
             he
             told
             them
             the
             Truth
             !
          
           But
           ,
           where
           Truth
           can
           make
           Enemies
           ,
           Errours
           may
           easily
           gain
           Friends
           .
           And
           so
           we
           find
           it
           was
           in
           the
           Apostolical
           Churches
           ,
           even
           under
           the
           Conduct
           and
           Teaching
           of
           the
           Apostles
           .
        
         
           The
           Colossians
           were
           not
           yet
           so
           far
           gone
           ;
           but
           they
           were
           in
           such
           danger
           ,
           that
           the
           Apostle
           writes
           this
           Epistle
           with
           great
           Concernment
           for
           them
           .
           He
           tells
           them
           v.
           1.
           
             he
             had
             a
          
           sharp
           Conflict
           in
           his
           own
           mind
           about
           them
           .
           
             They
             had
             not
             yet
             seen
             his
             Face
             in
             the
             Flesh
             ,
          
           being
           converted
           
           by
           some
           sent
           by
           him
           ,
           of
           whom
           Epaphras
           is
           most
           taken
           notice
           of
           ;
           but
           he
           was
           present
           
             with
             them
             in
             Spirit
          
           ,
           v.
           5.
           
             i.
             e.
          
           He
           was
           deeply
           affected
           with
           their
           Condition
           ;
           for
           he
           understood
           the
           Designs
           and
           Artifices
           of
           the
           Seducers
           among
           them
           .
           He
           knew
           what
           fair
           and
           
           plausible
           Pretences
           they
           had
           ;
           viz.
           that
           they
           went
           about
           not
           to
           undermine
           Christianity
           ,
           but
           to
           advance
           it
           ,
           by
           taking
           in
           some
           Jewish
           Customs
           ,
           and
           some
           Gentile
           Observances
           ,
           and
           Modes
           of
           Worship
           which
           might
           easily
           be
           accommodated
           to
           the
           Christian
           Doctrine
           ;
           and
           so
           a
           great
           deal
           of
           the
           Animosities
           both
           of
           the
           Jews
           and
           Heathens
           would
           be
           removed
           ;
           and
           Christianity
           would
           thereby
           gain
           more
           Friends
           ,
           and
           meet
           with
           fewer
           Enemies
           .
        
         
           The
           Apostle
           finding
           how
           necessary
           it
           was
           at
           this
           time
           ,
           if
           possible
           ,
           to
           keep
           them
           
             stedfast
             in
             the
             Faith
          
           ,
        
         
           1.
           
           He
           assures
           them
           ,
           that
           the
           Christian
           Doctrine
           was
           of
           it self
           so
           sufficient
           for
           the
           good
           of
           Mankind
           ,
           that
           it
           needed
           no
           Additions
           ,
           either
           from
           the
           Law
           of
           Moses
           ,
           or
           the
           Philosophy
           of
           the
           Gentiles
           ,
           which
           might
           introduce
           several
           things
           ,
           with
           a
           specious
           Appearance
           of
           
             Wisdom
             ,
             Humility
          
           and
           Mortification
           ;
           but
           they
           ought
           to
           be
           assured
           ,
           that
           from
           Christ
           they
           had
           all
           that
           was
           necessary
           or
           usefull
           for
           Salvation
           ;
           
             For
             in
             him
             are
             hid
             all
             the
             Treasures
             of
             Wisdom
             and
          
           
           Knowledge
           .
        
         
           2.
           
           That
           this
           Doctrine
           was
           at
           first
           truly
           delivered
           to
           them
           ,
           and
           they
           ought
           
           to
           be
           stedfast
           in
           it
           ;
           which
           is
           the
           design
           of
           the
           Text.
           
        
         
           But
           they
           might
           object
           that
           Epaphras
           was
           no
           Apostle
           of
           Christ
           himself
           ;
           and
           if
           he
           were
           ,
           yet
           there
           were
           many
           Apostles
           ,
           and
           the
           false
           Apostles
           pretended
           to
           be
           true
           ones
           ;
           and
           although
           St.
           Paul
           interposed
           his
           Authority
           ;
           yet
           he
           was
           but
           one
           ,
           and
           the
           Judaizers
           would
           not
           yield
           to
           it
           ,
           but
           were
           ready
           to
           suggest
           ,
           that
           the
           other
           Apostles
           were
           more
           favourable
           to
           the
           Jewish
           Customs
           than
           he
           ;
           and
           therefore
           it
           was
           necessary
           some
           more
           general
           and
           common
           Rule
           be
           found
           out
           ,
           whereby
           to
           distinguish
           the
           Original
           and
           Genuine
           Doctrine
           of
           Christ
           from
           that
           of
           Pretenders
           and
           Seducers
           .
        
         
           The
           clearing
           of
           this
           is
           in
           it self
           a
           Matter
           of
           great
           Consequence
           ;
           and
           not
           only
           was
           to
           those
           of
           that
           Age
           ,
           but
           is
           so
           in
           every
           Age
           of
           the
           Christian
           Church
           ,
           where
           the
           same
           Question
           may
           be
           put
           :
           What
           was
           the
           true
           Primitive
           Doctrine
           of
           Christ
           ;
           and
           by
           what
           means
           may
           we
           come
           to
           it
           ?
           which
           concerns
           us
           at
           this
           day
           as
           well
           as
           them
           .
        
         
           And
           the
           Answer
           lay
           in
           two
           particulars
           ,
           which
           I
           shall
           endeavour
           to
           clear
           .
        
         
           1.
           
           That
           which
           the
           Apostles
           did
           in
           common
           deliver
           to
           the
           Churches
           planted
           
           by
           them
           ,
           was
           the
           Genuine
           Doctrine
           of
           Christ.
           
        
         
           2.
           
           That
           which
           they
           have
           left
           in
           their
           Writings
           ,
           after
           it
           came
           to
           be
           contested
           which
           was
           the
           true
           Doctrine
           of
           Christ.
           
        
         
           1.
           
           That
           which
           the
           Apostles
           did
           in
           common
           deliver
           to
           the
           Churches
           planted
           by
           them
           .
           For
           ,
           we
           have
           all
           the
           reason
           in
           the
           World
           to
           believe
           ,
           that
           the
           Apostles
           delivered
           one
           and
           the
           same
           Faith
           to
           all
           the
           Churches
           ;
           having
           the
           same
           infallible
           Spirit
           to
           direct
           them
           .
           There
           was
           no
           need
           for
           them
           
             to
             meet
             together
             before
             their
             dispersion
             ,
             and
             to
             agree
             upon
             some
             common
             Article
             of
             Faith
             ,
          
           as
           Ruffinus
           
           imagines
           ,
           
             lest
             they
             should
             differ
             from
             each
             other
          
           ;
           For
           how
           could
           they
           differ
           ,
           who
           had
           the
           same
           
             Spirit
             of
             Truth
             to
             lead
          
           
           
             them
             into
             all
             Truth
          
           ?
           And
           we
           find
           nothing
           like
           a
           Combination
           among
           the
           Apostles
           ,
           as
           to
           Matters
           of
           Doctrin●
           :
           And
           if
           there
           had
           been
           ,
           it
           would
           have
           rendred
           the
           Faith
           they
           delivered
           more
           suspicious
           ,
           in
           that
           they
           durst
           not
           trust
           particular
           Persons
           with
           delivery
           of
           it
           ,
           without
           an
           antecedent
           Confederacy
           among
           themselves
           ,
           which
           would
           have
           looked
           like
           a
           mistrust
           of
           that
           Promise
           of
           the
           Spirits
           being
           fulfilled
           ,
           upon
           all
           of
           them
           .
           And
           we
           find
           ,
           when
           the
           Gospels
           
           were
           to
           be
           written
           ,
           there
           was
           no
           such
           meeting
           together
           ,
           to
           settle
           the
           several
           Parts
           of
           it
           ;
           and
           yet
           this
           was
           of
           as
           much
           consequence
           to
           the
           Church
           of
           God
           ;
           but
           St.
           Matthew
           writes
           his
           Gospel
           in
           Judoea
           ,
           at
           the
           time
           ,
           saith
           
             Irenoeus
             ,
             that
          
           Peter
           and
           Paul
           
             preached
             and
             founded
             a
          
           
           
             Church
             in
          
           Rome
           ,
           St.
           Mark
           either
           at
           Rome
           or
           in
           
             Egypt
             ,
             not
             till
             after
             their
             decease
             ,
          
           saith
           the
           same
           very
           Ancient
           Father
           :
           St.
           Luke
           in
           Greece
           ,
           after
           St.
           Paul
           planted
           
           Churches
           in
           Rome
           ,
           and
           St.
           John
           in
           Asia
           ,
           after
           all
           the
           rest
           .
           But
           there
           was
           the
           same
           Divine
           Spirit
           ,
           which
           assisted
           them
           all
           ,
           and
           therefore
           there
           was
           such
           a
           concurrence
           as
           shewed
           their
           veracity
           ,
           but
           such
           a
           variety
           as
           shewed
           there
           was
           no
           Combination
           .
        
         
           But
           it
           is
           observable
           ,
           that
           none
           of
           the
           Gospels
           were
           written
           till
           the
           Doctrine
           of
           Christ
           had
           been
           preached
           by
           the
           Apostles
           in
           many
           Places
           ,
           and
           many
           Churches
           were
           formed
           and
           established
           by
           them
           .
           And
           there
           were
           two
           great
           Advantages
           thereby
           .
        
         
           1.
           
           The
           Unity
           of
           the
           Faith
           delivered
           by
           the
           Apostles
           was
           the
           more
           seen
           ;
           because
           then
           without
           the
           help
           of
           a
           written
           Rule
           ,
           they
           so
           unanimously
           agreed
           in
           the
           Doctrines
           they
           delivered
           .
           Not
           ,
           
           as
           though
           it
           were
           less
           possible
           to
           mistake
           without
           it
           ;
           but
           on
           the
           contrary
           ,
           there
           being
           a
           much
           greater
           liableness
           to
           mistake
           ,
           so
           Universal
           a
           consent
           ,
           was
           the
           stronger
           Argument
           of
           a
           Divine
           Assistance
           .
           If
           there
           had
           been
           any
           difference
           in
           the
           Doctrines
           preached
           by
           the
           Apostles
           ,
           there
           were
           so
           many
           Enemies
           both
           of
           Jews
           and
           Infidels
           ,
           and
           false
           Apostles
           ,
           who
           would
           presently
           have
           reproached
           the
           Christian
           Churches
           with
           it
           .
           But
           no
           disagreement
           is
           ever
           so
           much
           as
           mention'd
           ,
           as
           to
           what
           the
           Apostles
           themselves
           taught
           ;
           
             They
             had
             one
             Body
             ,
             one
          
           
           
             Spirit
             ,
             one
             Lord
             ,
             one
             Faith
             ,
             one
             Baptism
             ,
             one
             God
             and
             Father
             of
             all
             .
          
           Where-ever
           the
           Apostles
           went
           ,
           whether
           into
           
             Scythia
             ,
             Parthia
             ,
             Mesopotamia
          
           ,
           or
           any
           Provinces
           of
           the
           Roman
           Empire
           ,
           all
           who
           were
           converted
           by
           them
           were
           baptized
           into
           the
           same
           Faith
           ,
           which
           St.
           
             Jude
             calls
             the
             Faith
             once
             delivered
             to
             the
             Saints
             .
          
           
           But
           
             once
             delivered
          
           though
           by
           many
           Persons
           ,
           and
           in
           very
           distant
           places
           ;
           and
           so
           
             once
             delivered
          
           ,
           as
           the
           same
           Faith
           once
           delivered
           is
           to
           continue
           to
           the
           World's
           end
           .
           For
           nothing
           can
           be
           made
           the
           Faith
           of
           Christ
           ,
           which
           was
           not
           always
           so
           ;
           for
           that
           were
           to
           lay
           a
           
             new
             foundation
          
           ,
           and
           to
           make
           another
           Covenant
           
           than
           what
           Christ
           hath
           sealed
           with
           his
           Blood.
           
             But
             he
             is
             the
             same
             yesterday
             ,
          
           
           
             to
             day
             ,
             and
             for
             ever
             .
          
           The
           Terms
           of
           Salvation
           can
           never
           be
           altered
           ,
           unless
           there
           be
           a
           new
           Saviour
           ,
           and
           new
           Apostles
           ,
           and
           new
           Teachers
           .
           But
           if
           we
           go
           to
           Heaven
           by
           Christ
           ,
           we
           must
           go
           that
           way
           that
           himself
           hath
           directed
           .
           For
           Men
           and
           Angels
           joining
           their
           Powers
           together
           cannot
           save
           one
           Soul
           ;
           Christ
           alone
           
             being
             the
             Way
             ,
             the
             Truth
             and
             the
          
           
           
             Life
             ;
             and
             none
             can
             come
             to
             the
             Father
             but
             by
             him
             .
          
           This
           the
           Apostles
           very
           well
           knew
           ,
           and
           were
           therefore
           carefull
           to
           deliver
           nothing
           to
           the
           Church
           but
           what
           they
           received
           from
           Christ
           ,
           as
           St.
           Paul
           saith
           of
           himself
           ,
           
             For
             I
             have
             received
             of
          
           
           
             the
             Lord
             that
             which
             I
             delivered
             unto
             you
             .
          
           Not
           by
           way
           of
           Tradition
           from
           Men
           ,
           but
           by
           immediate
           Divine
           Revelation
           ;
           for
           as
           he
           saith
           ,
           
             he
             was
             not
             an
             Apostle
             of
             Men
             ,
             or
             by
             Men
             ,
             but
             by
             Jesus
             Christ
             ,
             and
             God
             the
          
           
           Father
           ;
           and
           not
           long
           after
           he
           saith
           ,
           
             he
             neither
             received
             the
             Gospel
             of
             Man
             ,
             neither
          
           
           
             was
             I
             taught
             it
             but
             by
             Revelation
             of
             Jesus
             Christ.
             
          
        
         
           There
           was
           none
           of
           all
           the
           first
           Preachers
           of
           the
           Gospel
           so
           liable
           to
           the
           Suspicion
           of
           setting
           up
           for
           himself
           ,
           and
           varying
           from
           the
           rest
           as
           St.
           Paul
           was
           .
           
           For
           he
           was
           none
           of
           the
           Original
           Number
           of
           Apostles
           ,
           and
           he
           was
           a
           known
           Persecutor
           of
           the
           Disciples
           of
           Christ
           and
           sudden
           Converts
           are
           always
           suspected
           ;
           and
           Ananias
           had
           a
           Vision
           to
           satisfie
           him
           ,
           and
           yet
           he
           could
           not
           tell
           what
           to
           think
           at
           first
           concerning
           him
           ;
           and
           
             the
             Disciples
          
           when
           they
           first
           heard
           him
           
             were
             amazed
          
           ;
           after
           this
           ,
           he
           took
           a
           
           course
           by
           himself
           ,
           and
           did
           not
           go
           up
           to
           Jerusalem
           to
           the
           College
           of
           Apostles
           there
           resident
           ,
           but
           went
           into
           Arabia
           ;
           so
           that
           ,
           if
           any
           one
           might
           be
           thought
           to
           set
           up
           another
           Doctrine
           ,
           it
           was
           he
           ;
           but
           he
           was
           so
           far
           from
           it
           ,
           that
           he
           established
           and
           confirmed
           the
           Truth
           of
           what
           they
           delivered
           ,
           and
           was
           very
           successfull
           in
           his
           Apostleship
           in
           all
           Places
           .
           And
           when
           there
           had
           been
           some
           Whispers
           concerning
           him
           ,
           as
           though
           he
           proceeded
           not
           in
           the
           same
           way
           with
           the
           rest
           ,
           he
           went
           up
           to
           Jerusalem
           ,
           and
           there
           upon
           full
           examination
           ,
           James
           and
           Cephas
           ,
           and
           John
           ,
           
             who
             were
             the
             leading
             Apostles
          
           ,
           
           
             gave
             him
             the
             Right-hand
             of
             Fellowship
          
           ;
           in
           token
           of
           their
           full
           consent
           in
           the
           same
           Faith.
           
        
         
           2.
           
           The
           truth
           of
           the
           Gospel
           was
           the
           more
           plainly
           discovered
           .
        
         
         
           All
           this
           while
           ,
           the
           Apostles
           only
           preached
           and
           delivered
           their
           Doctrine
           to
           the
           several
           Churches
           by
           verbal
           Instructions
           ;
           but
           after
           these
           had
           been
           received
           in
           the
           hearts
           of
           such
           Multitudes
           ,
           that
           there
           could
           be
           no
           suspicion
           that
           a
           false
           Representation
           of
           Christ's
           Doctrine
           or
           Actions
           could
           be
           received
           by
           those
           Churches
           ,
           then
           the
           wise
           Providence
           of
           God
           took
           care
           for
           Posterity
           ,
           and
           imploy'd
           several
           Persons
           in
           distant
           Places
           and
           Times
           to
           write
           the
           History
           of
           our
           Saviour
           .
           And
           there
           was
           this
           advantage
           to
           the
           Church
           that
           the
           Gospels
           were
           written
           no
           sooner
           .
           For
           all
           the
           Churches
           planted
           by
           the
           Apostles
           ,
           were
           then
           made
           Judges
           whether
           the
           Gospels
           written
           were
           agreeable
           to
           the
           Doctrine
           which
           the
           Apostles
           had
           taught
           ;
           and
           if
           not
           ,
           there
           would
           have
           been
           just
           reason
           to
           have
           question'd
           either
           the
           Truth
           of
           what
           had
           been
           taught
           them
           ,
           or
           what
           was
           delivered
           in
           the
           Gospels
           .
        
         
           But
           when
           they
           found
           the
           main
           to
           be
           fully
           consonant
           to
           what
           they
           had
           been
           taught
           ,
           the
           Testimony
           of
           every
           one
           of
           these
           Churches
           did
           shew
           the
           concurrence
           of
           all
           the
           Apostles
           ,
           as
           to
           the
           Doctrine
           contained
           in
           the
           several
           Gospels
           .
        
         
         
           And
           that
           which
           adds
           to
           the
           strength
           of
           this
           Proof
           is
           ,
           that
           when
           the
           true
           Gospels
           were
           written
           ,
           there
           were
           several
           false
           and
           counterfeit
           Gospels
           dispersed
           abroad
           under
           the
           Names
           of
           the
           Apostles
           themselves
           .
           As
           of
           St.
           Peter
           ,
           St.
           Thomas
           ,
           St.
           Matthias
           ,
           and
           others
           ;
           as
           Eusebius
           informs
           us
           ;
           and
           as
           we
           have
           
           the
           genuine
           
             Acts
             of
             the
             Apostles
          
           ,
           so
           there
           were
           the
           pretended
           
             Acts
             of
          
           Paul
           ,
           of
           Andrew
           and
           John
           ,
           and
           the
           other
           Apostles
           .
           How
           came
           these
           to
           be
           rejected
           ,
           and
           the
           other
           to
           be
           carefully
           received
           ?
           Here
           lies
           the
           true
           Advantage
           of
           
             Original
             Tradition
          
           before
           the
           
             written
             Gospels
          
           ,
           that
           by
           it
           the
           several
           Churches
           were
           enabled
           to
           pass
           a
           true
           Judgment
           concerning
           them
           when
           they
           came
           to
           be
           dispersed
           among
           them
           .
           For
           they
           could
           presently
           tell
           ,
           whether
           what
           they
           read
           wer
           agreeable
           to
           what
           they
           had
           heard
           and
           received
           from
           the
           Apostles
           .
           As
           suppose
           the
           Gospel
           of
           St.
           Matthew
           being
           published
           in
           Judoea
           ,
           were
           carried
           into
           Mesopotamia
           or
           Persia
           ,
           where
           many
           Christian
           Churches
           were
           very
           early
           planted
           ;
           these
           being
           throughly
           instructed
           by
           the
           Apostles
           in
           all
           things
           relating
           to
           the
           Life
           ,
           Death
           ,
           Resurrection
           and
           Doctrine
           of
           Christ
           ,
           could
           presently
           judge
           whether
           
           St.
           
           Matthew's
           Gospel
           agreed
           with
           what
           they
           had
           heard
           or
           not
           ,
           and
           the
           like
           holds
           as
           to
           all
           the
           Churches
           in
           the
           Roman
           Empire
           .
           So
           that
           the
           consent
           of
           the
           Churches
           so
           soon
           ,
           while
           the
           Memory
           of
           the
           Apostles
           Doctrine
           was
           so
           fresh
           in
           their
           minds
           ,
           is
           in
           effect
           the
           consent
           of
           
             all
             the
             Apostles
          
           who
           taught
           them
           .
        
         
           And
           this
           is
           very
           different
           from
           the
           case
           of
           particular
           Persons
           in
           some
           Churches
           ,
           who
           might
           mistake
           or
           forget
           what
           was
           taught
           ;
           for
           this
           is
           a
           concurrent
           Testimony
           of
           all
           the
           Apostolical
           Churches
           ,
           who
           could
           not
           agree
           to
           approve
           an
           Errour
           in
           the
           Gospels
           contrary
           to
           the
           Faith
           delivered
           to
           them
           .
           And
           that
           while
           some
           of
           the
           Apostles
           were
           still
           living
           .
           For
           the
           other
           Gospels
           were
           received
           and
           approved
           ,
           before
           St.
           John
           wrote
           his
           .
        
         
           The
           case
           had
           been
           far
           otherwise
           ,
           if
           no
           Gospels
           had
           been
           written
           in
           that
           Age
           ;
           for
           then
           it
           might
           have
           been
           suspected
           ,
           that
           either
           the
           Impressions
           of
           the
           first
           Teachers
           were
           worn
           out
           ,
           or
           they
           had
           been
           by
           degrees
           alter'd
           from
           their
           first
           Apprehensions
           by
           the
           cunning
           craftiness
           of
           those
           who
           lay
           in
           wait
           to
           deceive
           them
           .
        
         
         
           After
           the
           decease
           of
           the
           Apostles
           ,
           the
           common
           Tradition
           of
           the
           
             Apostolical
             Churches
          
           was
           usefull
           in
           these
           cases
           ;
        
         
           1.
           
           To
           convey
           down
           the
           Authentick
           Writings
           of
           the
           Apostles
           or
           Evangelists
           ,
           which
           were
           delivered
           to
           any
           of
           them
           .
        
         
           2.
           
           To
           bear
           Testimony
           against
           any
           pretended
           Writings
           ,
           which
           were
           not
           first
           received
           by
           the
           
             Apostolical
             Churches
          
           to
           which
           they
           were
           said
           to
           be
           written
           .
           For
           there
           can
           be
           no
           Negative
           Testimony
           of
           more
           force
           than
           that
           ;
           it
           being
           improbable
           to
           the
           utmost
           degree
           that
           such
           a
           Church
           should
           not
           know
           ,
           or
           not
           make
           known
           any
           true
           
             Apostolical
             Writings
          
           .
        
         
           3.
           
           To
           overthrow
           any
           pretence
           to
           a
           secret
           Tradition
           from
           the
           Apostles
           different
           from
           what
           was
           seen
           in
           the
           
             Apostolical
             Writings
          
           .
           And
           to
           this
           purpose
           Irenoeus
           
           and
           Tertullian
           make
           very
           good
           use
           of
           the
           Tradition
           of
           the
           
             Apostolical
             Churches
          
           against
           the
           pretenders
           to
           such
           a
           Tradition
           ,
           which
           those
           Churches
           were
           not
           acquainted
           with
           .
        
         
           But
           they
           agree
           that
           the
           Apostles
           committed
           
             the
             same
             Doctrine
             to
             writing
             which
             they
             preached
             ,
             and
             that
             it
             might
             be
             a
             Foundation
             and
             Pillar
             of
             Faith
          
           ;
           that
           this
           Doctrine
           was
           contained
           in
           the
           
             four
             Gospels
          
           ;
           
           and
           that
           the
           Apostolical
           Churches
           did
           receive
           them
           from
           those
           who
           first
           wrote
           them
           ,
           and
           that
           within
           the
           compass
           of
           the
           Apostolical
           Age.
           
        
         
           It
           was
           therefore
           most
           agreeable
           to
           the
           infinite
           Wisdom
           of
           God
           in
           providing
           for
           a
           constant
           Establishment
           of
           the
           Faith
           of
           his
           Church
           in
           all
           Ages
           ,
           neither
           to
           permit
           the
           Gospels
           to
           be
           written
           till
           the
           Churches
           were
           planted
           ,
           nor
           to
           be
           put
           off
           to
           another
           Generation
           .
           For
           ,
           then
           it
           would
           have
           been
           plausibly
           objected
           ;
           
             if
             these
             things
             are
             true
             ,
             why
             were
             they
             not
             recorded
             ,
             when
             there
             were
             Persons
             living
             who
             were
             best
             able
             to
             have
             either
             proved
             ,
             or
             confuted
             them
             ?
             Then
             we
             might
             have
             been
             satisfied
             one
             way
             or
             other
             ;
             but
             now
             the
             Jews
             are
             dead
             ,
             and
             the
             Apostles
             are
             dead
             ;
             and
             although
             there
             are
             many
             left
             who
             believe
             their
             Doctrine
             ,
             yet
             this
             can
             never
             reach
             to
             the
             Testimony
             of
             those
             who
             saw
             and
             heard
             the
             things
             themselves
             ,
             or
             whose
             Doctrine
             was
             attested
             by
             those
             who
             did
             so
             .
          
           And
           this
           is
           now
           the
           mighty
           Advantage
           of
           the
           Church
           ever
           since
           that
           the
           things
           concerning
           Christ
           were
           written
           by
           such
           Persons
           .
           With
           what
           another
           kind
           of
           Authority
           do
           those
           words
           
           command
           our
           Assent
           ,
           
             That
             which
             was
             from
             the
             beginning
             ,
             which
             we
             have
             heard
             ,
          
           
           
             which
             we
             have
             seen
             with
             our
             eyes
             ,
             which
             we
             have
             looked
             upon
             ,
             and
             our
             hands
             have
             handled
             of
             the
             Word
             of
             Life
             ;
             For
             the
             life
             was
             manifested
             ,
             and
             we
             have
             seen
             it
             ,
             and
             bear
             witness
             ,
             and
             shew
             unto
             you
             that
             Eternal
             Life
             ;
             which
             was
             with
             the
             Father
             ,
             and
             was
             manifest
             unto
             us
             ,
             that
             which
             we
             have
             seen
             and
             heard
             declare
             we
             unto
             you
          
           ;
           then
           if
           all
           the
           Testimony
           concerning
           Christ
           were
           to
           be
           resolved
           into
           those
           who
           heard
           some
           say
           ,
           that
           others
           told
           them
           ,
           they
           had
           it
           from
           such
           ,
           who
           saw
           those
           who
           conversed
           with
           them
           who
           saw
           Christ
           in
           the
           Flesh
           ?
           At
           such
           a
           distance
           the
           Authority
           of
           a
           Testimony
           is
           extremely
           lessen'd
           ;
           which
           is
           not
           like
           a
           River
           which
           grows
           greater
           by
           running
           ;
           but
           like
           a
           mineral
           Water
           which
           loses
           its
           strength
           by
           being
           carried
           too
           far
           .
           We
           find
           in
           the
           time
           of
           Papias
           who
           lived
           but
           in
           the
           second
           Century
           ,
           the
           Authority
           of
           bare
           Tradition
           was
           mightily
           sunk
           ;
           For
           ,
           Eusebius
           saith
           
             he
             conversed
          
           
           
             with
             the
             Disciples
             of
             our
             Lord
             and
             his
             Apostles
             ,
          
           he
           saith
           of
           himself
           ,
           
             that
             he
             went
             up
             and
             down
             to
             them
             to
             get
             what
             he
             could
             from
             them
             ,
             having
             a
             greater
             esteem
             of
             what
             he
             could
             learn
             from
             them
          
           
           
             than
             of
             what
             was
             written
          
           .
           And
           what
           Advantage
           did
           this
           bring
           to
           the
           Church
           ?
           
             It
             brought
             some
             idle
             opinions
             into
             reputation
             ,
          
           saith
           Eusebius
           ;
           for
           afterwards
           they
           thought
           it
           enough
           to
           fix
           them
           upon
           Papias
           .
           But
           how
           was
           it
           possible
           for
           him
           to
           mistake
           ?
           Eusebius
           saith
           ,
           
             that
             being
             a
             Man
             of
             mean
             capacity
             ,
             he
             might
             easily
             misunderstand
             the
             meaning
             of
             what
             was
             spoken
             .
          
           But
           if
           Tradition
           might
           fail
           after
           such
           a
           manner
           so
           near
           the
           Apostle's
           times
           ;
           then
           we
           must
           be
           assured
           of
           the
           Capacity
           as
           well
           as
           Integrity
           of
           those
           of
           every
           Age
           through
           whom
           a
           Tradition
           passed
           ,
           or
           else
           they
           might
           deceive
           ,
           or
           be
           deceived
           about
           it
           .
        
         
           But
           God
           was
           pleased
           to
           provide
           better
           for
           the
           security
           of
           our
           Faith
           ,
           by
           causing
           the
           Gospels
           to
           be
           written
           either
           by
           the
           Apostles
           themselves
           ,
           as
           St.
           Matthew
           and
           St.
           John
           ,
           or
           by
           the
           Disciples
           of
           the
           chief
           Apostles
           ,
           while
           the
           others
           were
           surviving
           ,
           as
           St.
           Mark
           and
           St.
           Luke
           ;
           and
           the
           latter
           gives
           this
           account
           of
           his
           undertaking
           to
           write
           it
           ,
           viz.
           
             That
             thou
             mightest
             know
             the
             the
             certainty
             of
             those
          
           
           
             things
             wherein
             thou
             hast
             been
             instructed
             .
          
           His
           instruction
           was
           by
           an
           Oral
           Tradition
           ;
           but
           that
           it
           seems
           wanted
           something
           to
           strengthen
           and
           confirm
           it
           ;
           and
           
           that
           was
           by
           St.
           
           Luke's
           writing
           his
           Gospel
           .
           How
           could
           they
           add
           any
           assurance
           to
           him
           ,
           if
           all
           the
           ground
           of
           his
           certainty
           were
           to
           be
           taken
           from
           Tradition
           ?
           St.
           Luke
           thought
           it
           necessary
           then
           ,
           that
           those
           things
           which
           concerned
           the
           Life
           and
           Doctrine
           of
           Christ
           should
           be
           put
           into
           Writing
           ,
           that
           they
           might
           be
           more
           certainly
           convey'd
           ;
           and
           that
           while
           they
           had
           the
           Testimony
           of
           those
           ,
           
             who
             were
             Eye-witnesses
             and
             Ministers
             of
             the
             Word
             .
          
        
         
           2.
           
           And
           so
           I
           come
           to
           the
           second
           Rule
           of
           discerning
           the
           Primitive
           Doctrine
           of
           Christ
           ;
           viz.
           The
           Writings
           of
           the
           Apostles
           ,
           when
           Matters
           of
           Doctrine
           came
           to
           be
           contested
           ,
           were
           the
           infallible
           Rule
           ,
           whereby
           they
           were
           to
           judge
           ,
           which
           was
           the
           true
           and
           genuine
           Doctrine
           of
           Christ.
           
        
         
           There
           are
           some
           who
           pretend
           ,
           that
           the
           Apostle's
           Writings
           were
           meerly
           
             Accidental
             and
             Occasional
          
           things
           ,
           but
           that
           the
           main
           Design
           was
           to
           lodge
           the
           great
           Assurance
           of
           th●
           Doctrine
           of
           Christ
           in
           Tradition
           from
           one
           to
           another
           ;
           and
           what
           they
           wrote
           was
           not
           to
           make
           any
           
             Rule
             of
             Faith
          
           ,
           but
           only
           to
           give
           some
           good
           Advice
           to
           those
           Churches
           they
           wrote
           to
           .
        
         
         
           But
           I
           shall
           now
           prove
           that
           the
           Writings
           of
           the
           Apostles
           were
           intended
           by
           the
           Holy
           Ghost
           to
           be
           a
           
             standing
             Rule
          
           ,
           whereby
           the
           Church
           was
           to
           judge
           which
           was
           the
           true
           and
           genuine
           Doctrine
           of
           Christ.
           
        
         
           1.
           
           From
           the
           Reasons
           and
           Occasions
           of
           writing
           the
           Books
           of
           the
           
             New
             Testament
          
           .
        
         
           1.
           
           As
           to
           the
           Gospels
           ,
           we
           must
           distinguish
           the
           
             General
             Reason
          
           of
           writing
           them
           ,
           from
           the
           
             particular
             Occasions
          
           as
           to
           the
           several
           Gospels
           .
           The
           
             general
             Reason
          
           is
           to
           be
           drawn
           from
           the
           Divine
           Wisdom
           which
           inspired
           and
           guided
           them
           ;
           the
           particular
           Occasions
           relate
           to
           the
           circumstances
           of
           writing
           them
           .
        
         
           The
           
             General
             Reason
          
           is
           that
           which
           Irenoeus
           gives
           ,
           
             viz.
             That
             the
             Gospel
             which
          
           
           
             they
             had
             first
             preached
             ,
             was
             by
             the
             Will
             of
             God
             put
             into
             Writing
             ,
             that
             it
             might
             be
             a
             Foundation
             and
             Pillar
             of
             our
             Faith.
          
           Not
           meerly
           
             to
             keep
             up
             the
             Remembranee
             of
             it
             ,
          
           which
           Feuardentius
           yields
           ,
           and
           thereby
           overthrows
           the
           Infallibility
           of
           
             Oral
             Tradition
          
           ;
           but
           that
           so
           it
           may
           be
           a
           certain
           Rule
           of
           Faith
           to
           all
           Ages
           .
           The
           Evangelists
           saith
           St.
           
             Augustin
             ,
             were
             but
             Christ's
          
           
           
             Hands
             ,
             which
             himself
             as
             the
             Head
             ,
             directed
             in
             writing
             the
             Gospels
             ,
             and
             therefore
             
             we
             are
             to
             look
             on
             the
             Gospels
             as
             his
             own
             Hand-writing
             .
             The
             Holy
             Ghost
             ,
          
           
           saith
           he
           ,
           
             directed
             the
             Minds
             of
             the
             Evangelists
             ,
             as
             to
             the
             order
             and
             manner
             of
             their
             Writing
             .
          
           Which
           varied
           according
           to
           the
           particular
           Occasions
           ,
           but
           yet
           were
           all
           subservient
           to
           the
           General
           Reason
           .
        
         
           St.
           
             Matthew
             wrote
             the
             first
             Gospel
          
           ,
           saith
           
             Eusebius
             ,
             to
             the
          
           Jews
           
             to
             whom
             he
             had
          
           
           
             preached
             ,
             because
             going
             into
             other
             parts
             he
             would
             supply
             the
             want
             of
             his
             Presence
             among
             them
             by
             his
             Writing
             .
          
           What
           need
           this
           ,
           if
           Tradition
           were
           a
           certain
           and
           infallible
           way
           of
           conveying
           the
           Doctrine
           of
           Christ
           ?
           St.
           Chrysostom
           saith
           ,
           the
           Jewish
           
             Christians
             desired
             him
             to
             put
             into
             Writing
          
           
           
             what
             they
             had
             heard
             him
             preach
             .
          
           Did
           not
           they
           understand
           the
           force
           of
           Tradition
           better
           ?
           Or
           why
           should
           St.
           Matthew
           put
           them
           out
           of
           an
           infallible
           way
           ?
           The
           Author
           of
           the
           imperfect
           Work
           on
           St.
           Matthew
           saith
           ,
           
             they
             desired
             him
             to
          
           
           
             write
             his
             Gospel
             ,
             that
             where-ever
             they
             went
             they
             might
             carry
             an
             Account
             of
             their
             Faith
             with
             them
             .
             Clemens
             Alexandrinus
          
           saith
           ,
           
             the
             occasion
             of
             writing
             St.
          
           Mark
           's
           
           
             Gospel
             was
             ,
             that
             the
             people
             were
             not
             satisfied
             with
             an
             unwritten
             delivery
             of
             the
             Holy
             Doctrine
             ,
             and
             therefore
             importuned
          
           
           Mark
           ,
           
             who
             was
             the
             Disciple
             of
             St.
          
           Peter
           ,
           
             that
             he
             would
             leave
             a
             Monument
             of
             his
             Doctrine
             in
             Writing
             ;
             which
             St.
          
           Peter
           
             understanding
             by
             Revelation
             ,
             approved
             and
             confirmed
             his
             Gospel
             for
             the
             use
             of
             the
             Churches
             .
             Origen
             saith
             ,
             he
             wrote
             it
             according
             to
             St.
          
           Peter's
           
             directions
             .
             Epiphanius
          
           
           saith
           ,
           
             by
             his
             Authority
             .
             Athanasius
          
           saith
           ,
           
             it
             was
             dictated
             by
             him
             at
          
           Rome
           .
        
         
           It
           seems
           that
           Peter
           himself
           did
           not
           think
           fit
           to
           leave
           the
           Doctrine
           of
           Christ
           to
           an
           
             Oral
             Tradition
          
           ,
           even
           at
           Rome
           ,
           but
           Irenoeus
           thinks
           it
           was
           written
           after
           St.
           
           Peter's
           decease
           ,
           who
           therein
           differs
           from
           the
           rest
           ,
           and
           shews
           how
           uncertain
           meer
           Tradition
           is
           .
           Tertullian
           saith
           ,
           St.
           Mark
           's
           
           
             Gospel
             was
             attributed
             to
             St.
          
           Peter
           ,
           
             and
             St.
          
           Luke
           
             's
             to
             St.
          
           Paul.
           St.
           Jerom
           mentions
           the
           Opinion
           of
           some
           ,
           that
           when
           St.
           Paul
           saith
           
             according
             to
             my
             Gospel
          
           ,
           he
           means
           that
           of
           St.
           Luke
           .
        
         
           But
           St.
           Luke
           himself
           plainly
           gives
           an
           Account
           of
           the
           occasion
           of
           his
           writing
           .
           St.
           Ambrose
           thinks
           by
           those
           
             who
             had
             taken
          
           
           
             in
             hand
             to
             write
             of
             those
             things
             which
             were
             firmly
             believed
             among
             us
             ,
          
           he
           means
           the
           
             Authors
             of
             the
             counterfeit
             Gospels
             ,
             as
             that
             of
             the
             Twelve
             Apostles
             and
          
           St.
           Matthias
           .
           But
           we
           have
           no
           evidence
           that
           these
           were
           older
           than
           St.
           Luke
           ;
           his
           meaning
           
           is
           ,
           that
           in
           those
           parts
           where
           he
           was
           ,
           there
           were
           some
           who
           did
           undertake
           to
           give
           an
           Account
           of
           the
           Life
           and
           Actions
           of
           Christ
           ,
           who
           wanted
           the
           Advantages
           which
           he
           had
           ;
           having
           had
           great
           opportunities
           of
           knowing
           circumstances
           from
           
             the
             Eye-witnesses
          
           ;
           and
           therefore
           he
           set
           himself
           to
           give
           an
           exact
           Relation
           of
           them
           ,
           that
           not
           only
           Theophilus
           ,
           
           but
           every
           one
           that
           answers
           his
           name
           
             might
             know
             the
             certainty
             of
             those
             things
             wherein
             they
             had
             been
             instructed
             .
          
           But
           ,
           did
           not
           they
           know
           the
           certainty
           of
           these
           things
           by
           the
           Apostle's
           Preaching
           ?
           Yes
           ,
           but
           the
           things
           they
           heard
           might
           slip
           out
           of
           their
           Memories
           ;
           and
           to
           prevent
           this
           ,
           saith
           
             Theophylact
             ,
             St.
          
           Luke
           
           
             wrote
             his
             Gospel
             ,
             that
             they
             might
             retain
             these
             things
             with
             greater
             certainty
             .
          
           And
           words
           that
           are
           only
           spoken
           are
           more
           easily
           misunderstood
           ;
           which
           Maldonat
           
           assigns
           ,
           as
           one
           great
           Reason
           of
           the
           Evangelists
           writing
           their
           several
           Gospels
           .
        
         
           St.
           John
           likewise
           gives
           an
           account
           himself
           of
           the
           Reason
           of
           his
           writing
           ;
           and
           that
           the
           greatest
           imaginable
           .
           
             But
             these
             are
             written
             that
             ye
             might
             believe
             that
             Jesus
             is
          
           
           
             the
             Christ
             ,
             the
             Son
             of
             God
             ,
             and
             that
             believing
             ye
             might
             have
             life
             through
             his
             Name
             .
          
           
           Why
           
             written
             that
             ye
             might
             believe
          
           ?
           Did
           the
           Apostle
           in
           his
           old
           Age
           mistrust
           the
           Understandings
           or
           the
           Memories
           of
           Christians
           ?
           Was
           not
           the
           Apostle's
           Teaching
           sufficient
           to
           keep
           up
           the
           Principles
           of
           the
           Christian
           Faith
           in
           the
           hearts
           of
           the
           People
           ;
           no
           ,
           not
           while
           St.
           John
           himself
           was
           yet
           living
           ?
           He
           had
           certainly
           a
           very
           mean
           Opinion
           of
           Tradition
           ,
           that
           thought
           it
           necessary
           for
           him
           to
           write
           that
           they
           might
           believe
           that
           
             Jesus
             is
             the
             Son
             of
             God.
          
           For
           there
           was
           no
           point
           of
           Faith
           more
           necessary
           than
           this
           ,
           which
           was
           required
           of
           all
           Persons
           to
           be
           owned
           before
           Baptism
           .
        
         
           Yet
           for
           all
           this
           ,
           and
           whatever
           else
           can
           be
           said
           ,
           St.
           John
           thought
           it
           necessary
           
             that
             these
             things
             be
             written
             that
             they
             might
             believe
             .
          
        
         
           He
           lived
           the
           longest
           of
           any
           of
           the
           Apostles
           ,
           and
           therefore
           saw
           how
           little
           Tradition
           was
           to
           be
           trusted
           ;
           for
           it
           was
           already
           corrupted
           in
           so
           weighty
           a
           point
           as
           the
           Divinity
           of
           Christ.
           
        
         
           Cerinthus
           and
           his
           Followers
           allow'd
           the
           general
           Tradition
           of
           the
           Church
           ,
           that
           
             Jesus
             was
             the
             Son
             of
             God
          
           ;
           but
           then
           they
           gave
           their
           own
           sense
           of
           it
           ,
           by
           extraordinary
           Favour
           and
           Adoption
           .
           And
           from
           hence
           the
           Fathers
           agree
           that
           
           St.
           John
           took
           occasion
           to
           write
           his
           Divine
           
           Gospel
           ,
           to
           clear
           this
           Fundamental
           point
           of
           the
           Christian
           Faith.
           
        
         
           And
           withall
           observing
           that
           the
           other
           Evangelists
           insisted
           chiefly
           on
           the
           Actions
           of
           Christ
           for
           one
           year
           ,
           
             viz.
             after
          
           John
           
             's
             Imprisonment
          
           ,
           he
           resumes
           the
           whole
           Matter
           ,
           and
           adds
           those
           things
           which
           were
           omitted
           by
           the
           rest
           ;
           that
           so
           the
           Church
           might
           be
           furnished
           with
           a
           full
           Relation
           of
           all
           that
           was
           necessary
           to
           compleat
           and
           establish
           the
           Faith
           of
           Christians
           .
        
         
           2.
           
           As
           to
           the
           Epistles
           .
        
         
           The
           first
           Epistle
           we
           read
           of
           in
           the
           Christian
           Church
           ,
           (
           and
           in
           probability
           the
           first
           writing
           in
           the
           New
           Testament
           )
           was
           the
           
             Decretal
             Epistle
          
           of
           the
           Council
           of
           Jerusalem
           .
           
        
         
           What
           should
           make
           the
           Apostles
           put
           these
           Decrees
           into
           Writing
           ?
           They
           were
           very
           short
           ,
           and
           concerned
           the
           Practices
           of
           Men
           ,
           and
           withall
           were
           sent
           by
           Barnabas
           and
           Paul
           ,
           and
           Judas
           ,
           and
           Silas
           .
           Were
           not
           these
           sufficient
           to
           deliver
           the
           Apostle's
           Sense
           to
           the
           Churches
           ,
           without
           Letters
           from
           them
           ?
           What
           a
           pitifull
           thing
           did
           they
           take
           Oral
           Tradition
           to
           be
           ,
           if
           they
           thought
           such
           Men
           could
           not
           by
           it
           give
           full
           satisfaction
           to
           the
           Churches
           
           of
           Syria
           and
           Cilicia
           ,
           unless
           they
           sent
           it
           under
           their
           hands
           ?
        
         
           The
           Epistle
           to
           the
           Romans
           was
           written
           by
           St.
           Paul
           on
           purpose
           to
           clear
           some
           main
           Points
           of
           the
           Christian
           Doctrine
           ,
           which
           were
           then
           warmly
           disputed
           between
           the
           Jews
           and
           the
           Christians
           ,
           and
           between
           the
           Judaizing
           Christians
           and
           others
           ,
           as
           about
           
             Justification
             ,
             Rejection
             of
             the
             Jews
             ,
          
           the
           difference
           of
           Meats
           ,
           &c.
           And
           St.
           Paul
           took
           very
           needless
           pains
           in
           writing
           that
           excellent
           Epistle
           ,
           if
           he
           knew
           of
           Christ's
           appointing
           a
           
             Judge
             of
             Controversies
          
           there
           ;
           or
           if
           he
           thought
           Writing
           were
           not
           a
           certain
           way
           to
           make
           a
           Rule
           of
           Faith
           ,
           whereby
           they
           were
           to
           judge
           in
           those
           Matters
           .
        
         
           The
           first
           Epistle
           to
           the
           Corinthians
           was
           written
           not
           meerly
           to
           reprove
           their
           Factions
           and
           Disorders
           ;
           but
           to
           direct
           them
           ,
           and
           to
           establish
           and
           prove
           the
           Faith
           of
           the
           Resurrection
           ,
           which
           was
           
           then
           contested
           among
           them
           .
           The
           Epistle
           was
           sent
           by
           Stephanus
           and
           Fortunatus
           ,
           who
           could
           have
           carried
           the
           Apostle's
           Sense
           without
           his
           Writing
           ;
           but
           there
           are
           many
           weighty
           things
           ,
           besides
           the
           particular
           occasions
           which
           are
           of
           lasting
           concernment
           to
           the
           Church
           in
           all
           Ages
           ;
           as
           there
           are
           likewise
           in
           his
           second
           Epistle
           to
           them
           .
        
         
         
           The
           Epistle
           to
           the
           Galatians
           was
           written
           on
           occasion
           of
           one
           of
           the
           greatest
           Points
           of
           controversie
           at
           that
           time
           ,
           viz.
           the
           Use
           and
           Obligation
           of
           the
           Law
           of
           Moses
           .
           And
           St.
           Paul
           found
           by
           sad
           experience
           among
           them
           ,
           that
           it
           was
           very
           possible
           for
           those
           who
           had
           the
           best
           Instructions
           ,
           either
           to
           forget
           them
           ,
           or
           to
           grow
           out
           of
           love
           with
           them
           ,
           and
           to
           be
           fond
           of
           a
           change
           :
           else
           he
           would
           never
           have
           said
           ,
           
             O
             foolish
          
           Galatians
           ,
           
             who
             hath
          
           
           
             bewitched
             you
             that
             you
             should
             not
             obey
             the
             Truth
             ?
          
           And
           
             I
             marvel
             that
             ye
             are
             so
             soon
          
           
           
             removed
             from
             him
             that
             called
             you
             into
             the
             Grace
             of
             Christ
             into
             another
             Gospel
             .
          
           How
           !
           was
           it
           indeed
           possible
           for
           them
           to
           be
           removed
           ,
           and
           to
           be
           so
           soon
           removed
           ,
           who
           had
           received
           the
           Faith
           by
           the
           Delivery
           of
           St.
           Paul
           himself
           ?
           Then
           ,
           for
           all
           that
           I
           can
           see
           ,
           humane
           Nature
           taken
           with
           all
           its
           Advantages
           and
           Motives
           ,
           and
           Evidences
           ,
           is
           a
           very
           fallible
           thing
           ;
           and
           if
           then
           it
           might
           be
           deceived
           ,
           and
           that
           so
           easily
           and
           grosly
           ;
           then
           much
           more
           in
           any
           following
           Age
           of
           the
           Church
           ;
           unless
           humane
           Nature
           be
           mightily
           changed
           for
           the
           better
           ,
           since
           the
           Apostle's
           times
           ;
           or
           any
           Teachers
           since
           be
           more
           effectual
           ,
           than
           the
           Apostles
           ,
           and
           especially
           than
           St.
           Paul
           ,
           
             who
             laboured
             more
          
           
           
             abundantly
             than
             they
             all
          
           .
        
         
         
           The
           Epistle
           to
           the
           Ephesians
           ,
           though
           written
           upon
           a
           general
           Argument
           ,
           yet
           doth
           suppose
           that
           they
           were
           in
           continual
           danger
           of
           being
           deceived
           ;
           
             and
             tossed
             up
             and
             down
             ,
             and
             carried
             about
             with
          
           
           
             every
             wind
             of
             Doctrine
             by
             the
             slight
             of
             Men
             ,
             and
             cunning
             craftiness
             whereby
             they
             lie
             in
             wait
             to
             deceive
             .
          
        
         
           And
           therefore
           he
           advises
           them
           to
           be
           upon
           their
           guard
           ,
           and
           to
           have
           their
           Armour
           about
           them
           ,
           and
           one
           choice
           part
           of
           it
           ,
           
             is
             the
             Sword
             of
             the
             Spirit
             ,
             which
             is
             the
             Word
             of
             God.
             
          
           
        
         
           The
           Philippians
           were
           assaulted
           by
           a
           rude
           ,
           violent
           ,
           head-strong
           Faction
           of
           Judaizers
           ;
           which
           the
           Apostle
           bids
           them
           to
           beware
           of
           ;
           and
           writes
           his
           Epistle
           to
           
           them
           for
           that
           purpose
           ,
           and
           he
           exhorts
           them
           
             to
             stand
             fast
             in
             one
             Spirit
             ,
             with
             one
          
           
           
             mind
             striving
             together
             for
             the
             Faith
             of
             the
             Gospel
             .
          
        
         
           In
           the
           second
           Epistle
           to
           the
           Thessalonians
           ,
           and
           in
           both
           Epistles
           to
           Timothy
           ,
           he
           
           gives
           notice
           of
           a
           great
           Defection
           from
           the
           Christian
           Faith
           ;
           he
           describes
           the
           manner
           of
           it
           ,
           
             that
             it
             shall
             be
             with
             signs
          
           
           
             and
             lying
             words
             ,
             and
             with
             all
             deceivableness
             of
             unrighteousness
             in
             them
             that
             perish
             ,
             because
             they
             received
             not
             the
             love
             of
             the
             truth
             ;
             that
             they
             shall
             speak
             lies
             in
          
           
           
           
             hypocrisie
             ,
             and
             forbid
             to
             marry
             ,
             and
             command
             to
             abstain
             from
             meats
             ,
             being
             evil
             Men
             ,
             having
             a
             form
             of
             godliness
             ,
             and
             denying
          
           
           
             the
             power
             of
             it
          
           .
           I
           meddle
           not
           now
           with
           the
           time
           when
           this
           Apostacy
           began
           ;
           but
           from
           hence
           ,
           it
           is
           evident
           that
           St.
           Paul
           supposed
           ,
           that
           those
           who
           at
           first
           received
           the
           Christian
           Faith
           by
           Tradition
           from
           the
           Apostles
           themselves
           ,
           might
           notwithstanding
           through
           their
           own
           Weakness
           and
           Folly
           ,
           and
           the
           Artifices
           of
           Deceivers
           be
           drawn
           from
           it
           ;
           and
           that
           to
           prevent
           such
           mischievous
           consequences
           ,
           he
           knew
           no
           better
           means
           than
           a
           written
           Rule
           ,
           which
           he
           tells
           
             Timothy
             was
             able
             to
             make
             him
             wise
             to
             Salvation
          
           ;
           
           
             and
             to
             make
             the
             Man
             of
             God
             perfect
             ,
             throughly
             furnished
             to
             every
             good
             Work.
             
          
        
         
           And
           to
           name
           no
           more
           ,
           the
           Colossians
           were
           set
           upon
           by
           some
           who
           thought
           to
           refine
           Christianity
           ;
           or
           at
           least
           to
           make
           it
           more
           passable
           in
           the
           World
           ,
           and
           therefore
           would
           have
           introduced
           into
           it
           some
           Rites
           of
           the
           Jews
           ,
           some
           Austerities
           of
           the
           Gentiles
           ,
           some
           ways
           of
           Worship
           which
           would
           recommend
           them
           to
           their
           Adversaries
           ;
           and
           upon
           this
           occasion
           he
           writes
           this
           Epistle
           to
           them
           to
           convince
           them
           that
           Christianity
           
           alone
           was
           far
           beyond
           any
           Mixtures
           of
           the
           Fancies
           or
           Traditions
           of
           Men
           ,
           and
           therefore
           he
           could
           give
           them
           no
           better
           Advice
           ,
           than
           as
           they
           had
           first
           received
           the
           Doctrine
           of
           Christ
           to
           continue
           in
           it
           ,
           or
           in
           the
           words
           of
           the
           Text
           ,
           
             As
             they
             had
             received
             Christ
             Jesus
             the
             Lord
             ,
             so
             to
             walk
             in
             him
             .
          
        
         
           The
           design
           of
           what
           I
           have
           said
           is
           ,
           that
           although
           the
           Gospels
           and
           Epistles
           were
           written
           upon
           particular
           occasions
           ;
           yet
           those
           occasions
           were
           so
           great
           and
           considerable
           ;
           and
           the
           Assistance
           of
           the
           Holy
           Ghost
           did
           so
           direct
           the
           Hands
           and
           Pens
           of
           the
           Evangelists
           and
           Apostles
           in
           writing
           them
           ,
           that
           what
           they
           have
           therein
           delivered
           contains
           a
           compleat
           Rule
           of
           the
           true
           and
           genuine
           Faith
           ,
           as
           it
           was
           at
           first
           delivered
           to
           the
           Church
           .
        
         
           But
           against
           this
           ,
           it
           is
           objected
           ,
           
             that
             St.
          
           Paul
           
             himself
             charged
             the
          
           Thessalonians
           
           
             to
             stand
             fast
             and
             hold
             the
             Traditions
             which
             they
             have
             been
             taught
             either
             by
             Word
             or
             by
             his
             Epistles
             .
             From
             whence
             it
             appears
             ,
             that
             there
             were
             other
             Traditions
             to
             be
             held
             ,
             that
             were
             not
             written
             .
          
        
         
           The
           force
           of
           all
           this
           will
           be
           taken
           away
           ,
           if
           we
           consider
           when
           that
           Epistle
           was
           written
           ;
           viz.
           one
           of
           the
           first
           which
           St.
           Paul
           wrote
           ,
           and
           soon
           after
           the
           former
           
           Epistle
           to
           the
           Thessalonians
           ;
           which
           was
           some
           time
           before
           St.
           
           Luke's
           Gospel
           ,
           which
           was
           first
           received
           in
           the
           Churches
           of
           Greece
           planted
           by
           St.
           Paul.
           Therefore
           all
           the
           proper
           Doctrine
           of
           Christ
           himself
           ,
           and
           all
           that
           relates
           to
           his
           Life
           and
           Actions
           were
           then
           but
           Traditions
           among
           them
           ;
           and
           therefore
           St.
           Paul
           had
           great
           Reason
           then
           to
           require
           them
           
             to
             stand
             fast
             to
             the
             Traditions
             they
             had
             been
             taught
          
           ;
           i.
           e.
           to
           the
           Doctrine
           of
           Christ
           they
           had
           received
           in
           that
           manner
           .
        
         
           But
           it
           is
           urged
           ,
           
             that
             he
             mentions
             before
             ,
             something
             he
             had
             said
             about
             Antichrist's
          
           
           
             coming
             when
             he
             was
             with
             them
             ,
          
           v.
           5.
           
        
         
           If
           this
           be
           allow'd
           ,
           it
           will
           be
           more
           against
           than
           for
           Tradition
           .
           For
           ,
           what
           is
           become
           of
           that
           Tradition
           ?
           If
           it
           be
           lost
           ,
           then
           it
           follows
           that
           Tradition
           is
           no
           
             infallible
             Way
          
           of
           conveyance
           ;
           and
           therefore
           we
           have
           more
           Reason
           to
           adhere
           to
           a
           written
           Word
           .
        
         
           2.
           
           Which
           leads
           us
           to
           the
           second
           Reason
           from
           which
           I
           designed
           to
           prove
           ,
           that
           there
           ought
           to
           be
           a
           written
           Rule
           for
           discerning
           true
           primitive
           Christianity
           ;
           and
           that
           is
           from
           
             the
             notorious
             un●ertainty
             of
             meer
             Tradition
             .
          
           I
           say
           ,
           notorious
           ,
           
           because
           there
           never
           was
           any
           Trial
           made
           of
           it
           ,
           but
           it
           failed
           ,
           even
           when
           it
           had
           the
           greatest
           Advantages
           .
        
         
           I
           might
           insist
           upon
           the
           Tradition
           of
           the
           first
           Ages
           of
           the
           World
           ;
           when
           Men's
           lives
           were
           so
           long
           ,
           and
           the
           Principles
           of
           the
           Natural
           Religion
           so
           few
           ;
           and
           yet
           both
           before
           and
           after
           the
           Flood
           ,
           Mankind
           was
           strangely
           degenerated
           from
           them
           .
        
         
           I
           might
           insist
           on
           many
           Instances
           in
           the
           first
           Ages
           of
           the
           Christian
           Church
           ;
           so
           many
           ,
           that
           scarce
           one
           can
           be
           produced
           wherein
           they
           pleaded
           meer
           Tradition
           ,
           but
           they
           were
           mistaken
           in
           it
           ;
           As
           about
           the
           Millennium
           ,
           the
           
             Age
             of
             Christ
          
           ,
           the
           
             time
             of
          
           Easter
           (
           on
           one
           side
           or
           other
           )
           the
           
             communicating
             Infants
          
           .
           For
           St.
           Augustin
           quotes
           
             Apostolical
             Tradition
          
           for
           it
           .
           
        
         
           But
           I
           shall
           wave
           all
           these
           ,
           and
           only
           mention
           a
           very
           necessary
           and
           important
           thing
           ,
           which
           was
           a
           long
           time
           trusted
           to
           Tradition
           ,
           and
           yet
           they
           differ'd
           so
           much
           about
           it
           ,
           as
           evidently
           proved
           ,
           that
           meer
           Tradition
           was
           no
           infallible
           Means
           of
           conveyance
           .
           And
           that
           is
           about
           the
           
             Apostle's
             Creed
          
           which
           was
           to
           be
           repeated
           by
           all
           that
           were
           to
           be
           baptized
           .
        
         
         
           We
           have
           many
           plain
           Testimonies
           to
           prove
           ,
           that
           this
           was
           not
           to
           be
           written
           ;
           but
           to
           be
           conveyed
           from
           one
           to
           another
           ,
           by
           an
           
             Oral
             Tradition
          
           ;
           a
           St.
           Hierom
           ,
           b
           St.
           Augustin
           ,
           c
           Ruffinus
           all
           affirm
           it
           .
        
         
           And
           the
           Creed
           was
           commonly
           then
           called
           d
           
             the
             Rule
             of
             Faith
          
           ;
           which
           shewed
           that
           they
           looked
           on
           all
           the
           Articles
           therein
           contained
           ,
           as
           the
           Standard
           of
           necessary
           Points
           .
        
         
           And
           yet
           there
           is
           a
           plain
           and
           considerable
           difference
           in
           the
           Ancient
           Creeds
           ;
           some
           Articles
           being
           in
           some
           which
           were
           not
           in
           others
           ;
           Although
           we
           have
           Reason
           to
           believe
           the
           necessary
           Points
           were
           at
           first
           the
           same
           in
           all
           .
           Or
           else
           the
           several
           
           Churches
           must
           have
           different
           Rules
           of
           Faith.
           
        
         
           The
           Church
           of
           Jerusalem
           was
           called
           c
           
             the
             Mother
             of
             all
             Churches
          
           by
           the
           General
           Council
           of
           Constantinople
           ;
           and
           in
           the
           Creed
           there
           delivered
           to
           the
           Catechumens
           .
           d
           St.
           Cyril
           mentions
           the
           
             Eternal
             Generation
             of
             the
             Son
             before
             all
             Worlds
          
           ;
           and
           so
           doth
           e
           Eusebius
           at
           Coesarea
           in
           the
           Creed
           ,
           which
           he
           saith
           ,
           
             he
             learnt
             at
             his
             Baptism
          
           ,
           which
           was
           long
           before
           
             the
             Nicene
             Creed
          
           .
           f
           Cassian
           makes
           it
           a
           part
           of
           that
           Creed
           which
           the
           Apostles
           delivered
           to
           the
           Church
           ,
           and
           was
           particularly
           received
           in
           the
           Church
           of
           Antioch
           .
        
         
           But
           no
           such
           thing
           was
           delivered
           in
           the
           
             Western
             Creeds
          
           as
           far
           as
           now
           appears
           ,
           by
           what
           St.
           
             Augustin
             ,
             Russinus
          
           ,
           and
           others
           say
           in
           their
           Expositions
           of
           it
           .
        
         
           St.
           Jerom
           writing
           against
           the
           Bishop
           of
           Jerusalem
           ,
           urges
           him
           with
           the
           Creed
           ,
           g
           (
           no
           doubt
           that
           which
           was
           received
           in
           his
           own
           Church
           )
           and
           he
           saith
           ,
           
             it
             consisteth
             of
             three
             main
             Points
             ,
             the
             Confession
             of
             the
             Trinity
             ,
             the
             Unity
             of
             the
             Church
             ,
             and
             the
             Resurrection
             of
             the
             Flesh.
             
          
        
         
         
           And
           the
           Creed
           of
           the
           Church
           of
           Aquileia
           went
           no
           farther
           ,
           saith
           h
           Ruffinus
           ;
           nor
           some
           old
           Copies
           of
           the
           
             Roman
             Creed
          
           .
        
         
           But
           Marcellus
           of
           Ancyra
           had
           
             Eternal
             Life
          
           in
           his
           i
           Creed
           ,
           and
           so
           had
           k
           Cyril
           of
           Jerusalem
           ;
           so
           had
           the
           African
           Church
           in
           St.
           l
           
           Augustin's
           time
           ;
           so
           had
           the
           Church
           of
           Ravenna
           ;
           but
           not
           the
           Church
           of
           Turin
           ;
           nor
           the
           Gallican
           Churches
           ;
           if
           
             Maximus
             Taurinensis
          
           ,
           and
           
             Venantius
             Fortunatus
          
           explained
           all
           the
           Articles
           of
           their
           Creeds
           .
        
         
           Ruffinus
           confesses
           the
           Article
           of
           
             Descent
             into
             Hell
          
           ,
           was
           not
           in
           the
           Roman
           ,
           nor
           in
           any
           of
           the
           
             Eastern
             Creeds
          
           .
        
         
           The
           Creeds
           of
           Jerusalem
           and
           Aquileia
           had
           not
           
             the
             Communion
             of
             Saints
          
           ;
           nor
           those
           of
           Marcellus
           and
           m
           Epiphanius
           .
        
         
           The
           Title
           of
           Catholick
           was
           not
           added
           to
           the
           Church
           in
           the
           Creed
           in
           St.
           n
           
           Augustin's
           time
           ;
           for
           the
           makes
           it
           a
           
             Periphrasis
             ,
             utique
             Catholicam
          
           ,
           from
           whence
           probably
           it
           came
           to
           be
           added
           afterwards
           .
        
         
           Ruffinus
           takes
           no
           notice
           of
           it
           ,
           and
           it
           was
           not
           extant
           in
           the
           old
           Copies
           of
           the
           Roman
           Creed
           ;
           nor
           in
           that
           of
           
             Marcellus
             Ancyranus
          
           .
           
           These
           things
           I
           mention
           ,
           not
           in
           the
           least
           to
           shake
           the
           Faith
           of
           the
           Articles
           of
           the
           
             Apostle's
             Creed
          
           ;
           which
           o
           St.
           Augustin
           saith
           
             was
             gathered
             out
             of
             Scriptures
          
           ,
           and
           is
           agreeable
           to
           them
           ;
           but
           to
           shew
           what
           an
           uncertain
           way
           of
           conveyance
           meer
           Oral
           Tradition
           is
           ,
           when
           a
           thing
           so
           easily
           remembred
           ,
           so
           constantly
           used
           ,
           of
           so
           much
           weight
           and
           consequence
           ,
           fell
           into
           such
           varieties
           in
           the
           greatest
           Churches
           ,
           while
           they
           were
           so
           scrupulous
           about
           the
           writing
           of
           it
           .
        
         
           What
           cause
           have
           we
           then
           to
           be
           thankfull
           to
           God
           ,
           that
           hath
           taken
           so
           much
           care
           of
           his
           Church
           ,
           as
           to
           provide
           us
           an
           infallible
           written
           Rule
           in
           the
           Holy
           Scriptures
           ,
           whereby
           we
           certainly
           know
           ,
           what
           the
           true
           Primitive
           Christianity
           was
           ,
           which
           was
           delivered
           by
           Christ
           and
           his
           Apostles
           ?
        
         
           But
           here
           is
           a
           great
           difficulty
           to
           be
           removed
           ,
           as
           to
           the
           written
           Word
           .
        
         
           
             How
             can
             we
             be
             certain
             ,
             we
             have
             it
             ,
             if
             not
             by
             Tradition
             ?
             and
             if
             Tradition
             be
             so
             uncertain
             ,
             how
             can
             we
             be
             made
             certain
             by
             it
             ,
             that
             we
             have
             that
             written
             Word
             which
             the
             Apostles
             delivered
             ?
             For
             might
             not
             that
             fail
             in
             this
             ,
             as
             well
             as
             the
             Creed
             ?
             And
             then
             what
             security
             can
             we
             have
             for
             our
             Faith
             ?
          
        
         
         
           In
           Answer
           to
           this
           ,
           I
           shall
           shew
           ,
        
         
           1.
           
           What
           Advantage
           things
           that
           are
           written
           have
           ,
           as
           to
           the
           certainty
           of
           conveyance
           above
           things
           meerly
           committed
           to
           Memory
           and
           Tradition
           .
        
         
           2.
           
           What
           Advantage
           the
           Scriptures
           have
           ,
           above
           any
           other
           things
           committed
           to
           Writing
           as
           to
           the
           certainty
           of
           their
           conveyance
           .
        
         
           1.
           
           As
           to
           the
           Advantage
           things
           written
           have
           above
           those
           committed
           to
           Memory
           and
           Tradition
           only
           .
           Which
           will
           appear
           by
           these
           things
           ,
        
         
           1.
           
           It
           was
           the
           way
           God
           himself
           made
           choice
           of
           ,
           where
           the
           Reason
           for
           Tradition
           was
           stronger
           ;
           I
           mean
           as
           to
           the
           Ten
           Commandments
           ,
           which
           were
           short
           and
           plain
           ,
           and
           easie
           to
           be
           remembred
           ,
           and
           very
           agreeable
           to
           the
           Sense
           and
           General
           Interest
           of
           Mankind
           ;
           yet
           the
           Wise
           God
           who
           perfectly
           understood
           the
           Nature
           of
           Man
           ,
           would
           not
           leave
           the
           Ten
           Commandments
           to
           an
           Oral
           Tradition
           ,
           but
           God
           delivered
           to
           Moses
           Two
           Tables
           of
           Stone
           written
           with
           the
           Finger
           of
           God
           ;
           and
           on
           them
           he
           wrote
           the
           Ten
           Commandments
           .
           What
           a
           vain
           and
           superfluous
           
           thing
           were
           this
           ,
           if
           Oral
           and
           Practical
           Tradition
           were
           infallible
           ?
           But
           God
           's
           own
           pitching
           upon
           this
           way
           ,
           after
           
           so
           long
           a
           Trial
           of
           Mankind
           in
           the
           other
           ;
           is
           a
           Demonstration
           of
           the
           greater
           certainty
           of
           it
           ,
           if
           we
           suppose
           that
           God
           aimed
           at
           the
           benefit
           of
           Mankind
           by
           it
           .
        
         
           2.
           
           When
           Religion
           was
           corrupted
           among
           the
           Jews
           ,
           the
           only
           way
           of
           restoring
           it
           was
           by
           a
           written
           Book
           of
           the
           Law.
           
        
         
           As
           we
           find
           in
           the
           case
           of
           
           Josiah's
           Reformation
           ,
           which
           was
           made
           by
           the
           Book
           of
           the
           Law
           ,
           which
           was
           found
           in
           the
           
           House
           of
           the
           Lord.
           
        
         
           This
           was
           the
           Rule
           by
           which
           Hilkiah
           the
           High-Priest
           ,
           thought
           it
           necessary
           for
           Josiah
           to
           go
           by
           ;
           and
           not
           by
           any
           Tradition
           left
           among
           them
           concerning
           the
           Law
           which
           God
           had
           given
           by
           Moses
           .
        
         
           3.
           
           This
           was
           that
           which
           our
           Saviour
           appealed
           to
           in
           all
           his
           Disputes
           ;
           search
           
           
             the
             Scriptures
          
           ,
           saith
           he
           to
           the
           Jews
           ;
           not
           run
           to
           your
           Traditions
           ,
           for
           those
           were
           then
           very
           corrupt
           ,
           especially
           about
           the
           Messias
           ,
           as
           that
           he
           was
           to
           be
           a
           Temporal
           Prince
           ,
           &c.
           which
           was
           then
           a
           dangerous
           and
           fundamental
           Mistake
           ;
           and
           therefore
           Christ
           ap●eals
           from
           them
           to
           the
           Scriptures
           ;
           
             And
             they
             are
             they
             which
          
           
           
             testifie
             of
             me
             .
             Had
             ye
             believed
          
           Moses
           ,
           
           
           
             ye
             would
             have
             believed
             me
             ,
             for
             he
             wrote
             of
             me
             ;
             but
             if
             ye
             believe
             not
             his
             Writings
             ,
             how
             shall
             ye
             believe
             my
             Words
             ?
          
           And
           our
           Saviour
           severely
           checks
           the
           
           Pharisees
           for
           regarding
           their
           own
           Traditions
           more
           than
           the
           written
           Law.
           And
           yet
           they
           pretended
           to
           an
           Oral
           Tradition
           down
           from
           Moses
           ;
           as
           the
           Jews
           do
           to
           this
           day
           ;
           and
           none
           are
           more
           grosly
           deceived
           than
           they
           .
        
         
           4.
           
           The
           general
           Sense
           and
           Experience
           of
           Mankind
           agrees
           herein
           ,
           that
           all
           matters
           of
           consequence
           are
           more
           certainly
           preserved
           by
           Writings
           than
           by
           meer
           Words
           .
           There
           is
           no
           Invention
           hath
           been
           more
           valued
           by
           the
           wiser
           Part
           of
           Mankind
           than
           that
           of
           Letters
           ;
           because
           it
           is
           of
           such
           excellent
           use
           for
           conveying
           the
           sense
           of
           our
           Minds
           at
           a
           distance
           to
           others
           .
           All
           men
           have
           so
           great
           a
           Mistrust
           ,
           either
           of
           the
           capacity
           or
           memory
           ,
           or
           fidelity
           of
           others
           ;
           that
           what
           they
           would
           have
           done
           with
           security
           they
           commit
           to
           Writing
           .
           And
           whatever
           we
           truly
           understand
           of
           the
           Ages
           before
           us
           ,
           we
           are
           beholden
           to
           Writing
           for
           it
           ;
           all
           those
           memorable
           Actions
           ,
           and
           Institutions
           ,
           either
           of
           Philosophy
           or
           Religion
           which
           were
           not
           written
           ,
           are
           long
           since
           buried
           in
           Oblivion
           ,
           without
           possibility
           of
           a
           Resurrection
           .
        
         
         
           But
           where
           they
           have
           been
           committed
           to
           Writing
           they
           are
           preserved
           after
           so
           many
           Ages
           ;
           and
           by
           it
           we
           certainly
           know
           the
           History
           of
           the
           Patriarchs
           ,
           and
           the
           strange
           Revolutions
           that
           happened
           from
           the
           beginning
           of
           the
           World.
           By
           it
           ,
           we
           converse
           with
           the
           wisest
           Persons
           of
           former
           times
           ;
           and
           are
           able
           to
           justifie
           the
           Scriptures
           by
           the
           concurrent
           Testimonies
           of
           other
           Writers
           .
           By
           it
           ,
           we
           are
           enabled
           to
           interpret
           Prophecies
           ,
           and
           to
           make
           plain
           their
           Accomplishments
           ,
           which
           without
           it
           ,
           we
           could
           never
           make
           out
           .
           Yea
           by
           it
           ,
           the
           Wisdom
           of
           those
           is
           preserved
           for
           the
           benefit
           of
           Mankind
           ,
           who
           thought
           fit
           to
           write
           nothing
           themselves
           ,
           as
           Socrates
           and
           Pythagoras
           ,
           but
           their
           Disciples
           took
           care
           in
           time
           to
           write
           their
           Doctrines
           .
           So
           that
           we
           have
           the
           general
           Consent
           of
           the
           wisest
           Part
           of
           Mankind
           ,
           that
           Writing
           is
           a
           far
           more
           certain
           way
           of
           conveyance
           than
           meer
           Tradition
           .
        
         
           2.
           
           And
           especially
           in
           our
           case
           where
           there
           are
           so
           many
           particular
           Advantages
           ,
           as
           to
           the
           
             Holy
             Scriptures
          
           ,
           above
           any
           other
           Writings
           .
        
         
           1.
           
           From
           the
           special
           Providence
           of
           God
           ,
           with
           respect
           to
           them
           ;
           for
           since
           it
           is
           agreed
           by
           all
           Christians
           ,
           that
           these
           
           were
           written
           by
           Divine
           Inspiration
           ,
           it
           is
           most
           reasonable
           to
           believe
           ,
           that
           a
           more
           than
           ordinary
           care
           would
           be
           taken
           to
           preserve
           them
           .
        
         
           And
           therefore
           to
           suppose
           any
           Books
           of
           Scripture
           to
           be
           lost
           ,
           which
           contained
           any
           necessary
           Points
           of
           Faith
           is
           a
           great
           Reflexion
           on
           Divine
           Providence
           .
           For
           ,
           if
           God
           watches
           over
           his
           Church
           ,
           he
           cannot
           be
           supposed
           to
           let
           such
           Books
           be
           lost
           which
           were
           designed
           for
           the
           universal
           and
           lasting
           Benefit
           of
           his
           Church
           .
        
         
           2.
           
           From
           the
           mighty
           Esteem
           which
           the
           Church
           of
           God
           had
           always
           for
           them
           ;
           for
           ,
           they
           built
           their
           Hopes
           of
           Heaven
           upon
           the
           Promises
           contained
           in
           them
           .
           The
           Book
           of
           Scripture
           was
           their
           Evidence
           for
           their
           future
           Inheritance
           ;
           the
           Foundation
           of
           their
           Hope
           ,
           and
           Rule
           of
           their
           Faith
           ;
           their
           Defence
           against
           Assaults
           and
           Temptations
           ;
           their
           Counseller
           in
           cases
           of
           Difficulty
           ;
           their
           Support
           ,
           under
           Troubles
           ;
           and
           their
           surest
           Guide
           to
           a
           happy
           Eternity
           ;
           and
           therefore
           the
           Primitive
           Christians
           chose
           rather
           to
           endure
           any
           Torments
           than
           basely
           to
           betray
           it
           ,
           and
           give
           it
           up
           to
           their
           Enemies
           .
        
         
         
           3.
           
           From
           the
           early
           disputes
           that
           were
           about
           them
           .
           Which
           shews
           that
           they
           were
           no
           Invention
           of
           After-times
           ;
           nor
           were
           brought
           into
           the
           World
           by
           Stealth
           and
           Art
           ;
           for
           ,
           they
           endured
           the
           greatest
           shock
           of
           opposition
           at
           first
           ,
           while
           the
           Matters
           of
           Fact
           concerning
           them
           were
           the
           most
           easily
           proved
           .
           And
           having
           passed
           the
           severe
           Scrutiny
           of
           the
           first
           Ages
           ,
           when
           so
           many
           counterfeit
           Writings
           were
           sent
           abroad
           ,
           the
           following
           Ages
           could
           have
           no
           Reason
           to
           call
           their
           Authority
           in
           question
           .
        
         
           4.
           
           From
           the
           general
           Consent
           of
           divided
           Churches
           about
           them
           .
           It
           might
           have
           pleased
           God
           to
           have
           kept
           his
           Church
           from
           those
           unhappy
           Breaches
           which
           have
           been
           in
           all
           Parts
           of
           the
           Christian
           World
           ;
           but
           the
           East
           ,
           and
           the
           West
           ,
           the
           North
           and
           the
           South
           can
           all
           bear
           Testimony
           to
           the
           sad
           Divisions
           of
           Christendom
           ;
           and
           those
           of
           many
           Ages
           standing
           .
           But
           yet
           ,
           we
           have
           this
           considerable
           Advantage
           by
           them
           ;
           that
           we
           can
           have
           no
           Reason
           to
           mistrust
           a
           conspiracy
           where
           the
           several
           Bodies
           are
           so
           much
           divided
           .
        
         
           5.
           
           From
           the
           great
           internal
           Satisfaction
           which
           the
           Minds
           of
           good
           Men
           have
           concerning
           them
           ;
           and
           which
           no
           other
           
           Writing
           can
           pretend
           to
           give
           .
           For
           here
           we
           read
           of
           the
           Promise
           of
           Divine
           Assistance
           to
           sincere
           and
           humble
           Minds
           .
           And
           that
           Assistance
           carries
           a
           
             Lumen
             Fidei
          
           into
           the
           Mind
           ;
           as
           Aquinas
           calls
           it
           2.
           2.
           
           a
           3
           ad
           2.
           
             and
             by
             that
          
           ,
           he
           saith
           ,
           
             the
             Mind
             is
             united
             to
             Truth
             ,
             that
             its
             Assent
             is
             only
             fixed
             upon
             it
             ;
             and
             therefore
             there
             is
             no
             danger
             of
             Damnation
             to
             those
             who
             are
             in
             Christ
             Jesus
             ,
             and
             are
             thus
             illuminated
             by
             Faith
             in
             him
             .
          
           Not
           that
           this
           is
           an
           Argument
           to
           convince
           others
           ,
           who
           have
           not
           that
           inward
           Sense
           which
           they
           have
           ;
           but
           the
           same
           Holy
           Spirit
           which
           did
           at
           first
           indite
           them
           ,
           may
           give
           such
           an
           inward
           and
           effectual
           Testimony
           as
           to
           the
           Truth
           of
           the
           Matter
           contained
           in
           them
           ;
           that
           from
           thence
           they
           may
           firmly
           conclude
           these
           Books
           to
           contain
           the
           Word
           of
           God.
           And
           that
           Assurance
           which
           the
           Minds
           of
           good
           Men
           have
           from
           the
           Influence
           of
           Divine
           Grace
           ,
           may
           be
           more
           effectual
           and
           powerfull
           in
           them
           ,
           than
           all
           the
           pretended
           Infallibility
           or
           Demonstration
           in
           the
           World.
           It
           is
           certain
           those
           cannot
           be
           deceived
           whom
           the
           Holy
           Spirit
           teacheth
           ;
           and
           the
           best
           and
           wisest
           of
           the
           Antient
           Schoolmen
           did
           make
           the
           great
           firmness
           and
           certainty
           of
           Faith
           not
           to
           depend
           on
           outward
           
           Motives
           ,
           but
           on
           inward
           Grace
           ;
           which
           so
           inlightned
           the
           Mind
           ,
           and
           fixed
           the
           Inclinations
           of
           the
           Soul
           ,
           that
           nothing
           is
           able
           to
           remove
           it
           .
           This
           sort
           of
           Faith
           is
           no
           blind
           Assent
           ;
           but
           after
           all
           the
           Evidence
           which
           it
           hath
           to
           make
           its
           Assent
           reasonable
           ;
           it
           takes
           so
           fast
           a
           hold
           of
           Divine
           Truths
           by
           discerning
           the
           excellency
           and
           value
           of
           them
           ,
           that
           he
           that
           hath
           it
           is
           willing
           to
           let
           go
           any
           thing
           rather
           than
           that
           ;
           and
           although
           the
           Apprehension
           of
           Faith
           be
           not
           so
           clear
           as
           that
           of
           Science
           ;
           yet
           the
           Hypostasis
           ,
           as
           
           the
           Apostle
           calls
           it
           ,
           may
           be
           so
           firm
           ,
           that
           no
           Temptations
           may
           be
           able
           to
           shake
           it
           .
           And
           he
           that
           can
           die
           for
           his
           Religion
           hath
           a
           stronger
           and
           better
           F●ith
           ,
           than
           he
           that
           thinks
           himself
           never
           so
           infallible
           in
           the
           Grounds
           of
           it
           .
           That
           is
           a
           true
           Divine
           Faith
           which
           
             purifies
             the
          
           
           Heart
           ,
           and
           thereby
           enlightens
           the
           Mind
           ;
           which
           
             works
             by
             Love
          
           ,
           and
           not
           
           by
           cavilling
           and
           wrangling
           about
           the
           Grounds
           of
           it
           ;
           
             which
             overcomes
             the
             World
          
           ,
           
           and
           not
           that
           which
           is
           overcome
           by
           the
           Temptations
           of
           it
           .
           And
           such
           a
           Faith
           ,
           and
           only
           such
           a
           one
           will
           carry
           us
           to
           Heaven
           ;
           when
           ,
           if
           it
           were
           possible
           for
           us
           to
           have
           the
           utmost
           Infallibility
           in
           the
           Act
           of
           believing
           ;
           yet
           if
           it
           did
           not
           work
           
           effectually
           on
           our
           Hearts
           and
           Lives
           ,
           we
           might
           go
           infallibly
           to
           Hell.
           
        
         
           And
           so
           I
           shall
           conclude
           this
           Discourse
           with
           the
           second
           Sense
           of
           the
           Obligation
           which
           lies
           on
           those
           
             who
             have
             received
             Christ
             Jesus
             the
             Lord
             ,
             so
             to
             walk
             in
             him
             :
             i.
             e.
          
           to
           improve
           their
           sound
           Faith
           into
           the
           Practice
           of
           a
           good
           Life
           .
        
         
           For
           alas
           !
           What
           advantage
           will
           it
           be
           to
           us
           ,
           to
           have
           the
           most
           Primitive
           and
           Apostolical
           Faith
           ,
           if
           our
           Works
           be
           not
           answerable
           to
           it
           ?
           
             Why
             call
             ye
             me
             Lord
          
           ,
           
           Lord
           ,
           saith
           Christ
           ,
           
             and
             do
             not
             the
             things
             which
             I
             say
             ?
          
           Why
           do
           we
           pretend
           
             to
             receive
             Christ
             Jesus
             the
             Lord
             ,
          
           if
           we
           do
           not
           observe
           his
           Commands
           ?
           
             It
             is
             good
          
           ,
           saith
           St.
           
             Paul
             ,
             to
             be
             zealously
             affected
             always
             in
          
           
           
             a
             good
             thing
          
           .
           And
           no
           doubt
           our
           Faith
           is
           such
           ;
           but
           then
           let
           us
           be
           
             zealous
             of
             good
             Works
             too
          
           ,
           that
           we
           may
           shew
           our selves
           to
           be
           
             that
             peculiar
             People
             who
             are
          
           
           
             redeemed
             by
             Jesus
             Christ.
          
           So
           that
           our
           Obligation
           arises
           every
           way
           from
           
             Christ
             Jesus
             the
             Lord
             ,
             to
             walk
             in
             him
          
           ;
           if
           we
           consider
           him
           as
           
             our
             Lord
          
           ,
           so
           we
           are
           to
           obey
           him
           ;
           if
           as
           
             Christ
             Jesus
          
           ,
           so
           he
           died
           for
           us
           
             to
             redeem
             us
             from
             all
             iniquity
             .
          
           We
           can
           have
           no
           pretence
           to
           live
           in
           our
           sins
           ,
           if
           we
           have
           received
           him
           who
           commands
           us
           to
           forsake
           them
           ;
           for
           then
           we
           receive
           
           and
           reject
           him
           at
           the
           same
           time
           .
           
             Let
             every
             one
             that
             names
             the
             Name
             of
             Christ
             ,
          
           
           
             depart
             from
             iniquity
          
           ,
           saith
           St.
           Paul
           ,
           what
           should
           those
           then
           do
           that
           profess
           
             to
             receive
             him
             as
             their
             Lord
             ,
          
           who
           are
           thereby
           bound
           to
           yield
           obedience
           to
           his
           Laws
           ?
           one
           of
           the
           great
           causes
           of
           the
           Degeneracy
           of
           the
           Heathen
           World
           was
           the
           separating
           Religion
           and
           Morality
           ;
           when
           this
           was
           left
           to
           the
           Schools
           of
           Philosophers
           to
           instruct
           men
           in
           ,
           whereas
           their
           Religion
           consisted
           only
           of
           some
           Solemn
           Rites
           and
           Sacrifices
           .
           Let
           us
           have
           a
           care
           of
           as
           dangerous
           a
           Separation
           between
           Faith
           and
           Works
           ,
           or
           which
           is
           all
           one
           ,
           between
           
             receiving
             Christ
             ,
             and
             doing
             his
             Will.
          
           For
           those
           are
           the
           proper
           Works
           of
           the
           Gospel
           ,
           wherein
           we
           own
           Christ
           as
           
             our
             Lord
          
           ,
           and
           do
           them
           because
           he
           commands
           us
           .
           And
           the
           Apostle
           hath
           summ'd
           up
           the
           
             whole
             Duty
          
           of
           Christians
           in
           those
           comprehensive
           words
           ,
           
             Teaching
             us
             that
             denying
             ungodliness
          
           
           
             and
             worldly
             lusts
             ,
             we
             should
             live
             soberly
             ,
             righteously
             ,
             and
             godly
             in
             this
             present
             World
             ;
             looking
             for
             that
             blessed
             hope
             ,
          
           
           
             and
             the
             glorious
             appearance
             of
             the
             great
             God
             ,
             and
             our
             Saviour
             Jesus
             Christ.
          
           To
           whom
           ,
           &c.
           
        
      
       
         
         
           SERMON
           III.
           Preached
           before
           the
           QUEEN
           AT
           WHITE-HALL
           ,
           February
           the
           22
           d
           ,
           1688
           /
           9.
           
        
         
           
             1
             Pet.
             IV.
             18.
             
          
           
             And
             if
             the
             Righteous
             scarcely
             be
             saved
             ,
             where
             shall
             the
             Ungodly
             and
             the
             Sinner
             appear
             .
          
        
         
           THis
           Epistle
           was
           written
           by
           
             S.
             Peter
          
           for
           the
           Incouragement
           of
           Christians
           under
           all
           their
           Sufferings
           ;
           but
           these
           Words
           seem
           to
           carry
           so
           much
           Terrour
           
           and
           Severity
           in
           them
           ,
           as
           though
           none
           but
           Martyrs
           and
           Confessors
           could
           have
           any
           Reason
           to
           hope
           for
           Salvation
           ,
           and
           all
           others
           were
           to
           be
           left
           in
           Despair
           .
           Although
           Mankind
           be
           not
           easily
           satisfied
           concerning
           the
           Punishment
           denounced
           against
           
             the
             Ungodly
             and
             Sinner
          
           ,
           yet
           the
           Justice
           of
           God
           ,
           the
           Equity
           of
           his
           Commands
           ,
           the
           Freedom
           of
           their
           Choice
           ,
           the
           Contempt
           of
           Grace
           ,
           and
           their
           wilfull
           and
           obstinate
           Impenitency
           take
           away
           all
           just
           Cause
           of
           Complaint
           :
           But
           ,
           that
           
             the
             Righteous
             should
             scarcely
             be
             saved
             ,
          
           seems
           hardly
           reconcilable
           with
           the
           Grace
           ,
           and
           Design
           ,
           and
           Promises
           ,
           of
           the
           Gospel
           .
           For
           the
           Righteous
           here
           are
           not
           vain
           ,
           proud
           ,
           self-conceited
           Hypocrites
           ,
           such
           who
           
             think
             they
             need
             no
             Repentance
          
           ,
           but
           such
           who
           by
           the
           Grace
           of
           God
           were
           brought
           off
           from
           their
           former
           Sins
           ,
           and
           were
           
             redeemed
             from
             their
             vain
             Conversation
             with
             the
             precious
             Blood
             of
             Christ
             ,
          
           
           
             who
             had
             purified
             their
             Souls
             in
             obeying
             the
             Truth
             through
             the
             Spirit
          
           ;
           Who
           were
           
             a
             chosen
             Generation
             ,
             a
             royal
             Priesthood
             ,
             an
          
           
           
             holy
             Nation
             ,
             a
             peculiar
             People
          
           ;
           yet
           of
           such
           as
           these
           it
           is
           said
           ,
           
             if
             the
             Righteous
             scarcely
             be
             saved
             .
          
           But
           how
           can
           this
           agree
           with
           the
           infinite
           Goodness
           and
           Mercy
           of
           God
           declared
           in
           the
           Gospel
           ,
           
           whereby
           Sinners
           are
           courted
           and
           encouraged
           to
           repent
           with
           the
           Hopes
           and
           Promise
           of
           Salvation
           ?
           Did
           not
           
             Christ
             come
             to
             save
             Sinners
          
           ,
           and
           St.
           Paul
           call
           this
           
             a
             faithfull
             saying
             and
             worthy
             of
             all
             acceptation
          
           ;
           and
           yet
           after
           all
           ,
           
             shall
             the
          
           
           
             Righteous
             scarcely
             be
             saved
          
           ?
           What
           
             Joy
             in
          
           
           
             Heaven
             can
             there
             be
             over
             one
             Sinner
             that
             repents
             ,
          
           if
           after
           his
           Repentance
           it
           be
           so
           hard
           to
           come
           to
           Heaven
           ?
           Doth
           not
           Christ
           himself
           invite
           those
           who
           are
           
             weary
             ,
             and
             heavy
             laden
             ,
             to
             come
             to
             him
             ,
          
           with
           a
           Promise
           that
           
             he
             will
             give
             rest
             to
          
           
           
             their
             Souls
          
           ?
           But
           what
           Rest
           can
           they
           have
           ,
           who
           ,
           notwithstanding
           their
           coming
           to
           him
           ,
           do
           with
           so
           much
           difficulty
           attain
           to
           Eternal
           Rest
           ?
           How
           can
           that
           be
           said
           to
           be
           
             an
             easie
             yoke
             ,
             and
             a
             light
          
           
           burthen
           ,
           which
           is
           of
           it self
           so
           hard
           to
           be
           born
           ,
           and
           the
           Reward
           which
           is
           to
           make
           it
           easie
           so
           hard
           to
           be
           attained
           ?
        
         
           If
           it
           be
           said
           
             that
             this
             Expression
          
           ,
           that
           
             the
             Righteous
             are
             scarcely
             saved
          
           ,
           is
           to
           be
           understood
           of
           some
           Sufferings
           ,
           and
           Persecutions
           ,
           
             which
             the
             Christians
             were
             then
             to
             undergo
             ,
          
           and
           it
           was
           very
           hard
           
             for
             any
             though
             never
             so
             righteous
             ,
             to
             escape
             ;
             and
             that
             to
             this
             ,
          
           v.
           17.
           referrs
           ,
           I
           answer
           ,
           That
           this
           doth
           not
           clear
           the
           Difficulty
           ;
           For
           from
           whence
           doth
           this
           Necessity
           of
           
           Suffering
           arise
           ?
           Is
           it
           not
           enough
           to
           repent
           and
           forsake
           our
           Sins
           ,
           but
           we
           must
           undergo
           some
           Punishment
           for
           them
           in
           this
           Life
           ,
           although
           God
           remits
           that
           of
           the
           World
           to
           come
           ?
           But
           how
           is
           this
           consistent
           with
           the
           Fulness
           of
           Christ's
           Satisfaction
           ,
           and
           the
           Freeness
           of
           God's
           Remission
           of
           Sins
           ?
           And
           if
           God's
           Justice
           be
           satisfied
           and
           the
           Sins
           be
           forgiven
           ,
           what
           need
           can
           there
           be
           that
           Persons
           must
           here
           suffer
           for
           their
           Sins
           before
           they
           can
           come
           to
           Heaven
           ?
        
         
           So
           that
           for
           the
           clearing
           this
           Subject
           these
           things
           must
           be
           spoken
           to
           :
        
         
           I.
           In
           what
           Sense
           the
           Righteous
           are
           said
           to
           be
           
             scarcely
             saved
          
           .
        
         
           II.
           How
           this
           is
           consistent
           with
           the
           Grace
           of
           the
           Gospel
           .
        
         
           III.
           What
           incouragement
           there
           is
           for
           us
           to
           hope
           for
           Salvation
           ,
           when
           the
           Righteous
           are
           said
           to
           be
           
             scarcely
             saved
          
           .
        
         
           I.
           In
           what
           Sense
           the
           Righteous
           are
           said
           to
           be
           
             scarcely
             saved
          
           .
           That
           may
           be
           understood
           Two
           ways
           ;
        
         
           (
           1.
           )
           With
           respect
           to
           accidental
           Difficulties
           arising
           from
           the
           particular
           Circumstances
           of
           Times
           and
           Seasons
           .
        
         
         
           (
           2.
           )
           With
           respect
           to
           the
           General
           Terms
           of
           Salvation
           ,
           which
           are
           common
           to
           all
           Persons
           and
           Times
           .
        
         
           (
           1.
           )
           With
           respect
           to
           accidental
           Difficulties
           arising
           from
           the
           particular
           Circumstances
           of
           Times
           and
           Persons
           .
           For
           the
           Difficulties
           of
           Religion
           are
           not
           alike
           in
           all
           Times
           ,
           nor
           to
           all
           Persons
           ;
           for
           they
           are
           not
           like
           a
           Geometrical
           Measure
           ,
           which
           is
           always
           exactly
           the
           same
           ;
           but
           rather
           like
           a
           Voyage
           at
           Sea
           ,
           which
           is
           to
           be
           managed
           by
           the
           same
           Compass
           and
           to
           the
           same
           Port
           ;
           but
           it
           sometimes
           proves
           calm
           and
           pleasant
           ,
           and
           at
           other
           Times
           stormy
           and
           tempestuous
           .
           Which
           chiefly
           happens
           ,
           when
           a
           Religion
           appears
           New
           ,
           or
           goes
           about
           to
           reform
           the
           Old
           ;
           for
           then
           it
           is
           sure
           to
           meet
           with
           all
           the
           Opposition
           ,
           which
           the
           Passions
           ,
           and
           Interests
           ,
           and
           Prejudices
           of
           partial
           Men
           can
           raise
           against
           it
           .
           It
           's
           true
           ,
           he
           that
           
             stills
             the
             Raging
             of
             the
             Sea
             ,
             and
             the
             Madness
             of
             the
             People
             ,
          
           can
           ,
           when
           he
           pleases
           ,
           calm
           the
           most
           violent
           Passions
           of
           Mankind
           ,
           and
           make
           way
           for
           the
           Reception
           of
           Truth
           in
           their
           Minds
           ;
           but
           he
           thinks
           fit
           by
           such
           means
           to
           try
           and
           discover
           what
           is
           in
           Men.
           Who
           never
           shew
           their
           Passions
           more
           violently
           and
           unreasonably
           than
           when
           they
           are
           
           mask'd
           under
           a
           Pretence
           of
           Zeal
           against
           Heresie
           and
           Innovation
           .
           For
           that
           blinds
           their
           Understandings
           ,
           corrupts
           their
           Wills
           ,
           inflames
           their
           Passions
           ,
           hardens
           their
           Hearts
           ,
           and
           shuts
           up
           all
           Bowels
           of
           Pity
           and
           Compassion
           towards
           Brethren
           .
           Thus
           it
           was
           among
           the
           Jews
           towards
           the
           Christians
           ,
           both
           in
           Judoea
           ,
           and
           in
           the
           several
           Places
           of
           their
           Dispersion
           :
           For
           they
           looked
           on
           them
           as
           Apostates
           and
           Hereticks
           ,
           and
           treated
           them
           ,
           not
           only
           with
           the
           utmost
           Scorn
           and
           Contempt
           ,
           but
           with
           all
           the
           Fury
           and
           Rage
           imaginable
           ,
           and
           where
           their
           own
           Power
           fell
           short
           ,
           they
           called
           in
           the
           Assistance
           of
           the
           Roman
           Governours
           ,
           representing
           the
           Christians
           to
           them
           ,
           as
           an
           Upstart
           and
           pernicious
           Sect
           ,
           seditious
           and
           turbulent
           ,
           and
           therefore
           ought
           by
           all
           means
           to
           be
           supprest
           :
           By
           such
           Insinuations
           the
           poor
           Christians
           in
           the
           Eastern
           Provinces
           of
           the
           Jewish
           Dispersion
           ,
           were
           miserably
           harassed
           and
           proceeded
           against
           as
           Malefactours
           .
           Thus
           it
           was
           at
           that
           time
           when
           St.
           Peter
           wrote
           his
           Epistle
           to
           the
           Jewish
           Christians
           ,
           who
           were
           scattered
           throughout
           
             Pontus
             ,
             Galatia
             ,
             Cappadocia
             ,
             Asia
             ,
          
           and
           Bithynia
           ,
           where
           there
           
           were
           abundance
           of
           Jews
           ,
           and
           many
           Converts
           ,
           but
           very
           hardly
           used
           among
           
           them
           .
           St.
           Peter
           having
           been
           imployed
           much
           among
           them
           ,
           
             (
             the
             Apostleship
             of
          
           
           
             the
             Circumcision
             being
             committed
             to
             him
             )
          
           and
           being
           withdrawn
           into
           the
           Kingdom
           of
           Parthia
           ,
           
           where
           he
           had
           planted
           a
           Church
           at
           Babylon
           ,
           (
           not
           so
           desolate
           at
           that
           time
           ,
           as
           not
           to
           be
           sufficient
           for
           such
           a
           Number
           ,
           as
           appears
           by
           Strabo
           and
           Josephus
           )
           from
           thence
           he
           writes
           this
           excellent
           Epistle
           for
           the
           Advice
           and
           Comfort
           of
           the
           suffering
           Christians
           .
           He
           adviseth
           them
           to
           behave
           themselves
           with
           great
           Prudence
           and
           Care
           of
           their
           Actions
           ,
           to
           give
           no
           Advantage
           against
           themselves
           ,
           by
           doing
           any
           ill
           things
           ;
           and
           then
           ,
           if
           it
           
           pleased
           God
           to
           call
           them
           out
           to
           suffer
           ,
           they
           ought
           not
           to
           murmur
           ,
           or
           complain
           ,
           or
           mistrust
           his
           Gracious
           Providence
           towards
           them
           ,
           but
           
             commit
             themselves
             to
             God
             in
             well
             doing
             ,
             as
             unto
             a
          
           
           
             faithfull
             Creatour
          
           .
           And
           if
           they
           did
           think
           it
           hard
           for
           them
           to
           suffer
           these
           things
           ,
           they
           ought
           to
           consider
           ,
           there
           was
           a
           wise
           Directour
           of
           them
           above
           ,
           who
           had
           before
           hand
           appointed
           such
           a
           Series
           of
           Events
           ,
           that
           although
           their
           Enemies
           rejoyced
           to
           see
           them
           suffer
           in
           the
           first
           Place
           ,
           yet
           their
           Turn
           would
           come
           not
           long
           after
           ,
           and
           then
           these
           Enemies
           of
           the
           Gospel
           would
           feel
           the
           Severity
           of
           God's
           Wrath
           and
           Displeasure
           against
           them
           .
           Which
           is
           the
           meaning
           of
           the
           foregoing
           Verse
           .
        
         
           
             For
             the
             time
             is
             come
             that
             Judgment
             must
             begin
             at
             the
             House
             of
             God
             ;
             and
             if
             it
             first
             begin
             at
             us
             ,
             what
             shall
             the
             end
             be
             of
             them
             that
             obey
             not
             the
             Gospel
             of
             God
             ?
          
           i.
           e.
           Christ
           hath
           foretold
           Desolation
           and
           Ruine
           to
           come
           upon
           the
           Jewish
           Nation
           ,
           for
           rejecting
           him
           when
           he
           came
           to
           save
           them
           ;
           but
           he
           withall
           saith
           ,
           that
           
             before
             these
             things
             ,
             they
             shall
             lay
             their
             hands
             on
          
           
           
             you
             and
             perfecute
             you
             ,
             delivering
             you
             up
             to
             the
             Synagogues
             ,
             and
             into
             Prisons
             ,
             being
             brought
             before
             Kings
             and
             Rulers
             for
             my
          
           
           
             Name
             's
             sake
          
           .
           Which
           implies
           a
           severe
           Persecution
           of
           the
           Christian
           Church
           ,
           begun
           by
           the
           Jews
           ,
           but
           carried
           on
           by
           the
           Governours
           of
           Kingdoms
           and
           Provinces
           .
           And
           therefore
           saith
           the
           Apostle
           ,
           although
           
             the
             time
             be
             now
             come
             that
             Judgment
             begins
             ●t
             the
             House
             of
             God
             ,
          
           yet
           it
           will
           not
           end
           there
           ;
           but
           that
           which
           is
           only
           a
           Cup
           of
           Trembling
           and
           Astonishment
           to
           them
           shall
           be
           a
           Cup
           of
           Fury
           and
           Destruction
           to
           the
           obstinate
           and
           impenitent
           Jews
           .
           The
           cafe
           was
           hard
           to
           the
           poor
           Christians
           ,
           but
           it
           would
           be
           much
           more
           severe
           towards
           their
           cruel
           Persecutours
           ;
           for
           if
           the
           Righteous
           ,
           whom
           God
           loves
           ,
           meet
           with
           such
           sharp
           usage
           by
           his
           Permission
           for
           a
           time
           ,
           the
           day
           will
           come
           when
           God
           will
           avenge
           the
           Cause
           of
           his
           suffering
           People
           ,
           and
           make
           their
           
             ungodly
             and
             perfidious
          
           Enemies
           feel
           the
           smart
           of
           his
           displeasure
           in
           such
           manner
           that
           they
           shall
           not
           know
           where
           to
           hide
           themselves
           ,
           
             Where
             shall
             the
             sinner
             and
             ungodly
             appear
             .
          
        
         
           But
           that
           which
           I
           observe
           from
           hence
           is
           ,
           that
           there
           are
           some
           accidental
           Circumstances
           which
           depend
           on
           Divine
           Providence
           ,
           which
           may
           make
           the
           condition
           of
           some
           Men
           ,
           as
           to
           Salvation
           ,
           much
           more
           difficult
           than
           that
           of
           others
           :
           
           For
           it
           is
           no
           such
           easie
           matter
           
             to
             go
             through
             many
             Tribulations
             into
             the
             Kingdom
          
           
           
             of
             God
          
           ,
           i.
           e.
           to
           be
           content
           to
           be
           contemned
           and
           reproached
           as
           the
           worst
           of
           Men
           ;
           to
           be
           torn
           from
           Friends
           and
           Relations
           ,
           and
           all
           the
           Comforts
           of
           Life
           ;
           to
           be
           cast
           into
           loathsome
           Prisons
           ,
           and
           more
           loathsome
           Company
           in
           them
           ;
           to
           be
           in
           continual
           expectation
           of
           such
           cruel
           Usage
           and
           Torments
           ,
           as
           make
           Death
           to
           be
           look'd
           on
           as
           their
           best
           Friend
           and
           most
           seasonable
           Deliverer
           .
        
         
           If
           sufferings
           do
           not
           rise
           so
           high
           ,
           yet
           when
           Men
           cannot
           keep
           Faith
           and
           a
           good
           Conscience
           ,
           without
           hazarding
           the
           loss
           of
           what
           Mankind
           are
           apt
           to
           set
           too
           great
           a
           value
           upon
           ,
           their
           Ease
           ,
           and
           Riches
           ,
           and
           Expectations
           in
           this
           World
           ,
           even
           these
           make
           it
           harder
           for
           such
           Persons
           to
           get
           to
           Heaven
           ;
           because
           Sincerity
           and
           Constancy
           are
           the
           necessary
           Conditions
           of
           it
           ,
           which
           may
           be
           tried
           much
           more
           in
           some
           than
           it
           is
           in
           others
           .
           We
           must
           all
           have
           the
           same
           Journey's-end
           ,
           if
           we
           hope
           to
           get
           to
           Heaven
           ,
           but
           some
           may
           meet
           with
           a
           freer
           Road
           ,
           and
           a
           calmer
           Season
           ,
           and
           better
           Company
           ,
           in
           their
           Journey
           than
           others
           .
           However
           it
           happens
           we
           must
           go
           through
           all
           ,
           and
           not
           be
           discourag'd
           at
           any
           appearance
           of
           Difficulties
           upon
           our
           way
           .
        
         
         
           But
           herein
           Mankind
           are
           apt
           to
           be
           deceived
           ,
           as
           though
           all
           the
           Difficulties
           lay
           in
           a
           suffering
           Condition
           ;
           whereas
           a
           soft
           ,
           and
           careless
           ,
           and
           voluptuous
           Life
           is
           rather
           more
           dangerous
           to
           their
           Souls
           ,
           because
           Persons
           are
           less
           apt
           to
           suspect
           their
           Danger
           .
           He
           that
           is
           set
           upon
           by
           force
           and
           violence
           endeavours
           to
           defend
           himself
           as
           well
           as
           he
           can
           ;
           but
           he
           that
           is
           betrayed
           under
           a
           Pretence
           of
           Kindness
           is
           drawn
           into
           his
           Ruine
           before
           he
           is
           aware
           ,
           and
           goes
           on
           chearfully
           to
           his
           own
           Destruction
           .
           Prosperi●●
           hath
           the
           true
           Nature
           of
           an
           Opiate
           ,
           for
           it
           stupifies
           and
           pleases
           at
           the
           same
           time
           .
           The
           Temptations
           of
           the
           suffering
           Side
           are
           apt
           to
           allarm
           ,
           awake
           ,
           and
           rouze
           up
           the
           sleepy
           Powers
           of
           the
           Soul
           ;
           whereas
           the
           gentle
           and
           easie
           Condition
           of
           Life
           either
           lays
           them
           asleep
           ,
           by
           a
           kind
           of
           Intoxication
           ,
           or
           so
           div●●ts
           them
           from
           all
           serious
           things
           ,
           as
           puts
           them
           out
           of
           the
           very
           way
           to
           Heaven
           .
           For
           ,
           the
           first
           thing
           in
           it
           is
           a
           steady
           and
           serious
           Resolution
           of
           Mind
           to
           do
           what
           lies
           in
           them
           to
           go
           thither
           ;
           which
           can
           never
           be
           done
           without
           a
           true
           Consideration
           of
           the
           Vanities
           of
           this
           World
           ,
           how
           pleasing
           soever
           ;
           and
           a
           fixed
           and
           settled
           Judgment
           ,
           preferring
           the
           Happiness
           of
           Heaven
           before
           
           all
           the
           most
           alluring
           Pleasures
           of
           this
           Life
           .
        
         
           So
           that
           the
           different
           Circumstances
           of
           Life
           do
           make
           the
           way
           of
           Salvation
           more
           difficult
           to
           some
           than
           to
           others
           .
        
         
           But
           this
           is
           not
           all
           ;
           for
           there
           are
           many
           things
           which
           make
           it
           more
           difficult
           to
           some
           than
           to
           others
           ,
           which
           are
           of
           another
           Nature
           .
           Some
           Tempers
           are
           more
           flexible
           and
           pliable
           than
           others
           ;
           more
           capable
           of
           hearkning
           to
           Reason
           ;
           and
           mo●●●●t
           to
           reflect
           on
           their
           own
           Actions
           ,
           ●hereas
           others
           are
           naturally
           stiff
           and
           obstinate
           ,
           who
           stick
           as
           fast
           to
           an
           Opinion
           or
           Prejudice
           which
           they
           have
           once
           taken
           up
           ,
           as
           if
           they
           were
           fatally
           determined
           to
           it
           ;
           and
           such
           as
           these
           can
           hardly
           ever
           be
           convinced
           they
           are
           in
           an
           Errour
           ,
           unless
           by
           a
           Power
           superiour
           to
           Nature
           .
           Some
           again
           ,
           are
           very
           easily
           convinced
           of
           ●
           Fault
           ,
           but
           very
           hardly
           reclaimed
           ;
           for
           that
           Facility
           of
           Temper
           which
           makes
           them
           easie
           to
           be
           convinced
           ,
           lays
           them
           open
           to
           the
           next
           Temptation
           ,
           which
           they
           are
           not
           able
           to
           withstand
           .
           These
           are
           always
           repenting
           and
           amending
           and
           beginning
           to
           reform
           ,
           but
           without
           the
           Grace
           of
           God
           ,
           not
           able
           to
           go
           through
           with
           it
           .
           Some
           are
           modest
           and
           bashfull
           Sinners
           ,
           whom
           Fear
           
           and
           Shame
           may
           restrain
           ;
           others
           are
           so
           hardned
           and
           impudent
           in
           their
           Wickedness
           ,
           that
           they
           deny
           even
           the
           very
           first
           Principles
           of
           Morality
           as
           well
           as
           Religion
           ,
           and
           not
           only
           refuse
           to
           hearken
           to
           Reproof
           ,
           but
           reject
           it
           with
           Scorn
           and
           Indignation
           .
           And
           it
           cannot
           be
           supposed
           that
           the
           Grace
           of
           God
           ,
           working
           on
           Men's
           minds
           in
           a
           way
           suitable
           to
           them
           ,
           should
           have
           as
           easie
           an
           Admittance
           into
           one
           as
           into
           the
           other
           ;
           for
           the
           one
           are
           like
           a
           House
           with
           doors
           shut
           ,
           but
           easily
           opened
           ;
           the
           other
           like
           a
           House
           not
           only
           shut
           ,
           but
           bolted
           and
           barracadod
           .
        
         
           Again
           ,
           some
           have
           had
           the
           Advantage
           of
           a
           Pious
           and
           Religious
           Education
           ,
           by
           which
           the
           Principles
           of
           Piety
           and
           Vertue
           have
           made
           an
           early
           Impression
           on
           their
           Minds
           ,
           and
           have
           been
           a
           continual
           Check
           upon
           evil
           Inclinations
           ;
           and
           if
           they
           have
           been
           too
           weak
           to
           subdue
           them
           ,
           yet
           they
           have
           been
           strong
           enough
           to
           prevent
           their
           Extravagancies
           ,
           or
           to
           bring
           them
           to
           a
           speedy
           Repentance
           ,
           and
           to
           take
           up
           firmer
           Resolutions
           ;
           and
           such
           are
           more
           easily
           brought
           to
           themselves
           and
           settled
           in
           a
           vertuous
           Course
           of
           Life
           .
           But
           the
           Generality
           of
           Mankind
           ,
           thro'
           a
           wretched
           Carelesness
           ,
           mind
           not
           the
           early
           Improvement
           of
           their
           Children
           in
           what
           is
           
           good
           ;
           and
           what
           Education
           they
           give
           them
           tends
           to
           any
           thing
           more
           than
           the
           planting
           the
           Sense
           of
           God
           ,
           and
           true
           Religion
           ,
           and
           Vertue
           ,
           in
           them
           .
           It
           were
           well
           ,
           if
           they
           would
           but
           let
           Nature
           alone
           in
           their
           Children
           ;
           but
           instead
           of
           that
           ,
           they
           often
           place
           such
           about
           them
           ,
           who
           humour
           them
           in
           their
           worst
           Inclinations
           ,
           and
           give
           them
           an
           early
           Taste
           of
           Profaneness
           and
           Irreligion
           ;
           so
           that
           when
           they
           come
           into
           the
           World
           ,
           they
           run
           into
           all
           Manner
           of
           Wickedness
           ,
           and
           commit
           it
           with
           Greediness
           ,
           having
           so
           quick
           a
           Relish
           of
           it
           ;
           and
           then
           indeed
           it
           is
           a
           very
           hard
           Matter
           to
           bring
           them
           to
           Repentance
           ;
           for
           that
           is
           to
           take
           Shame
           and
           Dishonour
           to
           themselves
           ,
           to
           say
           they
           have
           been
           Fools
           ,
           and
           have
           done
           wickedly
           ;
           and
           rather
           than
           do
           this
           ,
           they
           chuse
           to
           go
           on
           in
           their
           Impieties
           ,
           
             and
             treasure
             up
             wrath
             against
             the
             day
             of
             wrath
             .
          
        
         
           Those
           who
           magnifie
           the
           Freedom
           of
           Will
           in
           Mankind
           in
           this
           degenerate
           State
           ,
           seem
           to
           consider
           them
           only
           in
           Theory
           and
           Speculation
           ;
           not
           as
           they
           are
           ,
           but
           as
           they
           ought
           to
           have
           been
           .
           It
           is
           like
           that
           which
           they
           call
           the
           Spring
           in
           some
           Bodies
           ,
           which
           are
           apt
           to
           dilate
           and
           expand
           themselves
           ,
           but
           may
           be
           easily
           
           oppressed
           with
           such
           a
           weight
           as
           makes
           it
           impossible
           for
           them
           to
           enlarge
           themselves
           till
           it
           be
           removed
           .
           There
           is
           no
           doubt
           in
           Mankind
           ,
           considered
           in
           it self
           ,
           a
           Power
           of
           acting
           according
           to
           Reason
           ,
           which
           is
           the
           truest
           Freedom
           ,
           (
           for
           a
           Power
           of
           acting
           otherwise
           is
           Weakness
           and
           Folly
           ,
           )
           but
           what
           through
           the
           Natural
           Propensity
           to
           Evil
           ;
           what
           through
           the
           Power
           of
           bad
           Examples
           ;
           what
           through
           the
           violence
           of
           some
           Tempers
           and
           Passions
           ;
           what
           through
           the
           Cloudiness
           of
           some
           Understandings
           ,
           from
           bodily
           Distempers
           ;
           what
           through
           the
           strength
           of
           evil
           Habits
           ,
           and
           corrupt
           Dispositions
           ,
           there
           is
           scarce
           such
           a
           thing
           as
           Freedom
           of
           Will
           left
           ,
           especially
           as
           to
           Matters
           of
           Salvation
           .
           So
           that
           if
           the
           Scripture
           did
           not
           so
           plainly
           express
           the
           Necessity
           of
           Divine
           Grace
           for
           the
           Conversion
           of
           Sinners
           (
           as
           it
           doth
           ,
           )
           the
           mere
           Consideration
           of
           the
           state
           of
           humane
           Nature
           would
           make
           me
           believe
           it
           ,
           supposing
           that
           any
           Part
           of
           Mankind
           be
           designed
           to
           be
           fitted
           for
           Heaven
           .
           For
           although
           the
           Difficulties
           be
           not
           alike
           in
           all
           ,
           yet
           ,
           of
           one
           kind
           or
           other
           ,
           they
           are
           such
           as
           cannot
           be
           overcome
           by
           our selves
           ,
           without
           the
           Power
           of
           Divine
           Grace
           
             Exciting
             ,
             Preventing
          
           ,
           and
           Assisting
           of
           us
           .
        
         
         
           (
           2.
           )
           Having
           thus
           shewed
           what
           Difficulties
           there
           are
           which
           arise
           from
           the
           different
           Circumstances
           of
           Times
           and
           Persons
           ,
           I
           am
           now
           to
           consider
           those
           which
           arise
           from
           the
           Terms
           of
           Salvation
           ,
           which
           are
           common
           to
           all
           Persons
           and
           Times
           .
        
         
           Here
           we
           must
           suppose
           Salvation
           to
           be
           the
           thing
           aimed
           at
           ,
           as
           the
           chief
           End
           or
           Happiness
           of
           such
           Men
           ;
           and
           here
           are
           two
           Kinds
           of
           Difficulties
           to
           be
           enquired
           into
           ;
        
         
           (
           1.
           )
           Such
           as
           are
           implied
           in
           the
           general
           Pursuit
           of
           Happiness
           .
        
         
           (
           2.
           )
           Such
           as
           immediately
           relate
           to
           this
           Kind
           of
           Happiness
           .
        
         
           (
           1.
           )
           Such
           as
           are
           implied
           in
           the
           general
           Pursuit
           of
           Happiness
           :
           For
           Happiness
           is
           not
           a
           thing
           of
           Chance
           or
           Necessity
           ,
           but
           a
           Matter
           of
           Choice
           and
           Design
           .
           It
           is
           a
           vulgar
           Mistake
           (
           and
           I
           wish
           it
           were
           only
           among
           the
           Vulgar
           )
           to
           account
           those
           happy
           ,
           who
           are
           fortunate
           :
           But
           this
           Notion
           of
           Happiness
           was
           unanimously
           rejected
           by
           all
           the
           Ancient
           Moralists
           .
           Some
           of
           them
           indeed
           have
           thought
           it
           repugnant
           to
           common
           Sense
           ,
           to
           call
           those
           happy
           who
           were
           under
           great
           Calamities
           ,
           
             i.
             e.
          
           who
           were
           ,
           in
           the
           Sence
           of
           Mankind
           ,
           miserable
           :
           But
           then
           
           they
           utterly
           denied
           ,
           that
           the
           best
           outward
           Circumstances
           could
           make
           a
           Man
           happy
           ;
           for
           that
           must
           depend
           upon
           the
           Temper
           of
           a
           Man's
           mind
           ,
           and
           his
           Improvement
           in
           Vertue
           .
           These
           are
           some
           things
           which
           the
           Moralists
           agreed
           in
           ,
           which
           may
           be
           of
           great
           use
           to
           us
           for
           clearing
           the
           Christian
           Doctrine
           in
           this
           Matter
           about
           the
           Difficulty
           of
           attaining
           Salvation
           .
        
         
           (
           1.
           )
           That
           Happiness
           did
           consist
           in
           one
           uniform
           Design
           of
           Life
           ,
           
             i.
             e.
          
           that
           a
           Man
           must
           chuse
           one
           proper
           and
           chief
           End
           to
           himself
           ,
           and
           so
           order
           his
           Thoughts
           and
           Actions
           that
           he
           may
           attain
           it
           .
           And
           therefore
           the
           dissolute
           and
           careless
           Liver
           ,
           that
           minds
           or
           thinks
           of
           nothing
           but
           Eating
           ,
           and
           Drinking
           ,
           and
           Sleeping
           ,
           and
           passing
           away
           his
           Time
           ,
           was
           no
           more
           capable
           of
           Happiness
           than
           a
           Brute
           ,
           which
           exceeds
           him
           in
           that
           which
           he
           accounts
           the
           Happiness
           of
           Life
           .
        
         
           (
           2.
           )
           That
           there
           must
           be
           a
           carefull
           and
           attentive
           Mind
           to
           pursue
           this
           Design
           .
           And
           that
           is
           by
           keeping
           close
           to
           those
           Maxims
           ,
           which
           were
           laid
           down
           as
           necessary
           to
           attain
           it
           .
           For
           ,
           according
           to
           their
           different
           Notions
           ,
           they
           had
           different
           Maxims
           ,
           or
           Rules
           of
           Practice
           ,
           either
           as
           to
           Vertue
           or
           Pleasure
           ,
           
           and
           as
           Men
           did
           observe
           these
           ,
           they
           were
           nearer
           to
           their
           Happiness
           :
           But
           if
           they
           broke
           their
           Rules
           ,
           they
           must
           blame
           themselves
           if
           they
           missed
           of
           it
           .
        
         
           (
           3.
           )
           That
           any
           Man
           who
           desired
           to
           be
           happy
           ,
           must
           above
           all
           things
           take
           pains
           about
           himself
           :
           For
           without
           that
           they
           concluded
           it
           impossible
           for
           a
           Man
           to
           be
           happy
           ,
           let
           his
           outward
           Condition
           in
           the
           World
           be
           what
           it
           would
           :
           For
           that
           was
           too
           uncertain
           a
           Foundation
           to
           build
           such
           a
           Structure
           upon
           .
           Therefore
           it
           was
           necessary
           for
           any
           one
           that
           pretended
           to
           Happiness
           ,
           to
           have
           a
           true
           Notion
           of
           what
           conduced
           to
           it
           in
           his
           Mind
           ;
           and
           to
           bring
           his
           Passions
           into
           Order
           .
           For
           all
           the
           World
           cannot
           make
           one
           whose
           Passions
           are
           violent
           and
           extravagant
           ,
           to
           be
           happy
           ;
           no
           more
           than
           him
           to
           be
           a
           sound
           and
           healthfull
           Man
           ,
           that
           hath
           a
           Fever
           ,
           and
           a
           Dropsie
           ,
           and
           Convulsions
           ,
           at
           the
           same
           time
           upon
           him
           .
           For
           the
           Violence
           of
           Lust
           is
           an
           inward
           burning
           Fever
           ;
           Covetousness
           ,
           or
           an
           insatiable
           Desire
           of
           Riches
           ,
           a
           perpetual
           Dropsie
           ,
           which
           encreases
           the
           Thirst
           by
           an
           endeavour
           to
           quench
           it
           ;
           an
           excessive
           Anger
           is
           a
           Convulsion
           of
           those
           Powers
           of
           the
           Soul
           which
           ought
           to
           be
           sedate
           ,
           and
           composed
           ,
           in
           any
           one
           who
           pretends
           to
           
           Happiness
           .
           But
           when
           they
           considered
           the
           Force
           of
           natural
           Inclinations
           ,
           they
           found
           it
           was
           no
           easie
           Matter
           to
           make
           the
           unreasonable
           Part
           to
           be
           governed
           by
           the
           Reasonable
           .
           For
           the
           less
           of
           Reason
           ,
           the
           more
           Wilfulness
           and
           Stubbornness
           ;
           and
           therefore
           the
           harder
           to
           be
           brought
           to
           Reason
           and
           to
           be
           govern'd
           by
           it
           .
           And
           herein
           lay
           the
           main
           Difficulty
           ;
           and
           after
           all
           their
           Arguments
           ,
           and
           Rules
           ,
           and
           Directions
           ,
           humane
           Nature
           was
           found
           too
           refractary
           to
           submit
           ;
           and
           the
           Violence
           of
           Man's
           Passions
           overthrew
           all
           the
           plausible
           Schemes
           of
           Happiness
           which
           the
           Philosophers
           had
           set
           up
           .
           To
           which
           I
           add
           ,
        
         
           (
           4.
           )
           That
           those
           who
           consulted
           most
           the
           Ease
           and
           Pleasure
           of
           Mankind
           ,
           were
           forced
           to
           put
           Men
           upon
           some
           hard
           and
           unpleasant
           things
           to
           make
           any
           thing
           like
           Happiness
           to
           consist
           in
           Pleasure
           .
           For
           they
           cast
           off
           all
           Riot
           and
           Excess
           ,
           all
           Intemperance
           and
           Luxury
           ,
           because
           the
           Pain
           which
           followed
           exceeded
           the
           Pleasure
           ;
           and
           therefore
           they
           made
           Temperance
           and
           Chastity
           necessary
           to
           the
           true
           Pleasure
           of
           Life
           .
           They
           reduced
           the
           Happiness
           of
           Pleasure
           to
           a
           fixed
           and
           setled
           State
           ,
           and
           so
           took
           it
           off
           from
           that
           which
           was
           only
           sensual
           .
           They
           brought
           
           Men's
           desires
           within
           so
           narrow
           a
           Compass
           ,
           that
           the
           true
           Lovers
           of
           Pleasure
           would
           abhorr
           such
           Confinements
           as
           they
           made
           necessary
           .
           And
           although
           they
           could
           never
           conquer
           the
           Fears
           of
           invisible
           Powers
           ,
           and
           of
           Death
           ,
           yet
           they
           thought
           no
           Happiness
           was
           to
           be
           had
           without
           it
           .
           So
           that
           all
           were
           agreed
           ,
           that
           it
           was
           impossible
           to
           attain
           to
           any
           thing
           that
           looked
           like
           Happiness
           without
           some
           real
           Difficulty
           ,
           which
           was
           necessary
           to
           be
           undergone
           ,
           altho'
           the
           Success
           were
           uncertain
           .
        
         
           (
           2.
           )
           Let
           us
           now
           consider
           the
           Difficulties
           relating
           to
           Salvation
           ,
           or
           that
           Happiness
           which
           Christians
           expect
           .
           And
           here
           I
           shall
           shew
           ,
        
         
           (
           1.
           )
           That
           it
           is
           far
           more
           reasonable
           to
           go
           through
           Difficulties
           ,
           for
           the
           sake
           of
           it
           .
        
         
           (
           2.
           )
           That
           they
           are
           not
           such
           ,
           but
           that
           we
           may
           reasonably
           hope
           to
           overcome
           them
           .
        
         
           (
           1.
           )
           It
           is
           more
           reasonable
           to
           expect
           Difficulties
           in
           the
           way
           of
           Salvation
           .
           For
           the
           more
           excellent
           and
           desirable
           the
           Happiness
           is
           ,
           the
           more
           it
           is
           worth
           the
           while
           for
           us
           to
           take
           pains
           about
           it
           ;
           especially
           when
           there
           is
           a
           Certainty
           of
           attaining
           it
           .
           The
           Moralists
           had
           but
           
           very
           dark
           ,
           and
           confused
           ,
           and
           uncertain
           Notions
           of
           Happiness
           ;
           something
           they
           saw
           ,
           but
           with
           a
           very
           glimmering
           light
           :
           They
           found
           that
           all
           Men
           desired
           it
           ,
           and
           wise
           Men
           sought
           after
           it
           ;
           but
           wherein
           it
           lay
           ,
           and
           how
           to
           be
           attained
           ,
           they
           could
           not
           agree
           .
           The
           most
           considering
           Men
           were
           convinced
           it
           must
           be
           in
           the
           best
           Part
           of
           our selves
           ,
           and
           that
           is
           our
           Minds
           ,
           and
           in
           the
           greatest
           Perfection
           of
           that
           ,
           viz.
           Vertue
           and
           Goodness
           .
           But
           they
           met
           with
           insuperable
           Difficulties
           in
           the
           way
           to
           it
           ,
           and
           the
           best
           among
           them
           sadly
           lamented
           the
           State
           of
           humane
           Nature
           ,
           after
           all
           the
           Pains
           and
           Endeavours
           they
           had
           used
           to
           rectifie
           their
           Opinions
           ,
           and
           to
           subdue
           their
           Passions
           .
           For
           they
           found
           it
           too
           restiff
           and
           untractable
           ,
           too
           much
           under
           the
           Sway
           and
           Dominion
           of
           the
           sensitive
           Appetite
           ,
           for
           them
           ever
           to
           hope
           by
           the
           mere
           Power
           of
           Reason
           to
           bring
           it
           into
           such
           Subjection
           ,
           as
           to
           pretend
           to
           a
           total
           Conquest
           .
           And
           those
           who
           refined
           Pleasure
           so
           much
           ,
           as
           to
           make
           it
           a
           Happiness
           fit
           for
           Mankind
           to
           own
           ,
           did
           make
           a
           Happiness
           just
           as
           they
           made
           their
           Gods
           ,
           viz.
           a
           Fine
           ,
           Subtil
           ,
           Airy
           ,
           Pleasant
           No-thing
           ,
           or
           that
           had
           no
           Solidity
           in
           it
           :
           For
           the
           Epicurean
           Happiness
           ,
           with
           all
           its
           Refinements
           ,
           
           was
           rather
           a
           Matter
           of
           Speculation
           than
           Practice
           ;
           and
           after
           all
           was
           not
           worth
           so
           much
           Pains
           about
           it
           ,
           but
           like
           the
           Gourd
           ,
           which
           after
           its
           paring
           ,
           and
           cleansing
           ,
           and
           dressing
           ,
           is
           fit
           only
           to
           be
           cast
           upon
           the
           Dunghill
           .
        
         
           But
           it
           cannot
           be
           said
           that
           the
           Happiness
           offered
           to
           Christians
           is
           of
           such
           a
           Nature
           :
           For
           it
           is
           really
           the
           best
           ,
           the
           most
           valuable
           and
           desirable
           Good
           ,
           not
           promised
           to
           be
           enjoyed
           in
           this
           mean
           ,
           despicable
           ,
           and
           uncertain
           State
           of
           Life
           ,
           but
           reserved
           for
           a
           more
           free
           ,
           spiritual
           and
           continuing
           State.
           So
           our
           Apostle
           calls
           it
           ,
           
             an
             Inheritance
             ,
             incorruptible
             and
          
           
           
             undefiled
             ,
             and
             that
             fadeth
             not
             away
             ,
             reserved
             in
             Heaven
             for
             you
             .
          
           Such
           is
           the
           Condition
           of
           the
           World
           without
           us
           here
           ,
           and
           of
           the
           Passions
           and
           Infirmities
           within
           us
           ,
           that
           it
           is
           a
           vain
           thing
           to
           expect
           a
           true
           Happiness
           to
           be
           enjoyed
           in
           this
           Life
           ;
           the
           utmost
           we
           can
           hope
           for
           ,
           is
           to
           be
           prepared
           for
           a
           better
           ;
           and
           God
           knows
           there
           is
           difficulty
           enough
           in
           that
           .
           We
           have
           Hearts
           so
           vain
           and
           sensual
           ,
           so
           addicted
           to
           the
           Pleasures
           and
           Impertinencies
           of
           this
           World
           ,
           so
           prepossessed
           with
           the
           Objects
           of
           Sense
           ,
           that
           it
           is
           no
           easie
           Matter
           to
           bring
           them
           so
           much
           as
           in
           earnest
           to
           consider
           of
           another
           World.
           
           But
           it
           is
           yet
           harder
           to
           fix
           the
           Thoughts
           of
           it
           upon
           our
           Mind●
           so
           as
           to
           make
           a
           deep
           Impression
           upon
           them
           ,
           as
           they
           must
           do
           ,
           if
           we
           make
           the
           Happiness
           of
           Heaven
           our
           chief
           End
           and
           Design
           .
           Supposing
           that
           Paradise
           were
           still
           upon
           Earth
           in
           its
           first
           Glory
           ,
           and
           to
           be
           found
           by
           the
           Description
           which
           Moses
           gives
           of
           it
           ;
           a
           Man
           may
           think
           often
           concerning
           it
           ;
           where
           it
           lies
           ,
           what
           the
           Rivers
           are
           by
           which
           it
           is
           to
           be
           discovered
           ;
           but
           all
           this
           amounts
           but
           to
           a
           mere
           Speculation
           :
           But
           suppose
           that
           he
           takes
           up
           a
           Resolution
           to
           go
           thither
           ,
           what
           other
           kind
           of
           thoughts
           hath
           he
           then
           about
           it
           ,
           as
           to
           the
           Truth
           and
           Certainty
           of
           the
           Place
           ;
           and
           the
           Way
           that
           leads
           thither
           ,
           and
           the
           Difficulties
           he
           is
           like
           to
           meet
           with
           ?
           Which
           make
           another
           kind
           of
           Impression
           than
           the
           former
           dry
           Speculation
           did
           .
           If
           a
           Man
           doth
           not
           think
           Heaven
           worth
           all
           the
           Pains
           and
           Difficulties
           which
           lie
           in
           our
           way
           to
           it
           ,
           he
           never
           yet
           had
           one
           serious
           and
           becoming
           thought
           concerning
           it
           .
           For
           the
           Happiness
           proposed
           is
           really
           so
           great
           and
           invaluable
           ,
           that
           the
           more
           we
           think
           of
           it
           ,
           the
           more
           we
           shall
           esteem
           it
           ,
           and
           the
           more
           we
           shall
           despise
           and
           triumph
           over
           the
           greatest
           Difficulties
           in
           order
           to
           it
           ;
           it
           being
           no
           less
           than
           
           the
           perfect
           Enjoyment
           of
           the
           most
           perfect
           Good
           ,
           in
           a
           most
           perfect
           State
           of
           Life
           ,
           and
           nothing
           can
           be
           desired
           by
           humane
           Nature
           greater
           than
           this
           .
        
         
           (
           2.
           )
           The
           Difficulties
           in
           our
           Way
           to
           Salvation
           are
           not
           such
           ,
           but
           we
           may
           reasonably
           hope
           to
           overcome
           them
           ;
           
             i.
             e.
          
           if
           we
           set
           our selves
           about
           it
           ;
           otherwise
           a
           very
           mean
           Difficulty
           will
           appear
           too
           great
           for
           us
           .
           Therefore
           we
           must
           suppose
           not
           only
           a
           willing
           Mind
           ,
           but
           a
           firm
           Resolution
           to
           do
           what
           lies
           in
           us
           .
           And
           there
           are
           two
           things
           to
           shew
           that
           we
           may
           hope
           to
           overcome
           them
           ;
        
         
           (
           1.
           )
           That
           the
           most
           difficult
           Duties
           are
           in
           themselves
           reasonable
           to
           be
           performed
           by
           us
           .
        
         
           (
           2.
           )
           That
           God
           offers
           his
           gracious
           Assistance
           for
           the
           performance
           of
           them
           .
        
         
           (
           1.
           )
           That
           the
           most
           difficult
           Duties
           are
           in
           themselves
           reasonable
           .
           I
           mean
           such
           whose
           Difficulty
           doth
           not
           arise
           from
           accidental
           outward
           Circumstances
           ;
           but
           from
           a
           Respect
           to
           the
           present
           State
           and
           Condition
           of
           humane
           Nature
           .
           Such
           as
           ,
        
         
           (
           1.
           )
           
             True
             Repentance
          
           ;
           which
           is
           one
           of
           the
           hardest
           Works
           of
           a
           Man's
           life
           ,
           when
           he
           hath
           been
           long
           engaged
           in
           a
           Course
           of
           sinning
           against
           Conscience
           .
           
           It
           is
           not
           hard
           for
           such
           a
           one
           to
           be
           made
           sensible
           that
           he
           hath
           done
           amiss
           ;
           for
           he
           that
           acts
           against
           his
           Judgment
           is
           ,
           as
           Aristotle
           observes
           ,
           
             apt
             to
             repent
          
           ,
           i.
           e.
           to
           
           find
           fault
           with
           himself
           for
           his
           own
           Actions
           ,
           and
           to
           resolve
           to
           amend
           .
           There
           is
           a
           sort
           of
           Displeasure
           against
           Sin
           ,
           which
           is
           consistent
           with
           the
           Practice
           of
           it
           ,
           which
           is
           called
           by
           the
           Casuists
           ,
           
             Attritio
             Impoenitentium
          
           ;
           but
           they
           say
           it
           is
           without
           a
           Purpose
           of
           forsaking
           it
           ,
           if
           there
           be
           such
           a
           Purpose
           that
           they
           say
           is
           
             Attritio
             Poenitentium
          
           ;
           but
           if
           it
           be
           an
           ineffectual
           Purpose
           ,
           the
           Scripture
           no
           where
           calls
           it
           Repentance
           .
           For
           as
           long
           as
           the
           habitual
           Practice
           continues
           ,
           it
           is
           certain
           that
           Man's
           love
           to
           his
           Sin
           exceeds
           his
           Hatred
           of
           it
           ;
           and
           what
           Repentance
           can
           that
           be
           which
           is
           consistent
           with
           a
           prevailing
           Love
           of
           Sin
           ?
           When
           Persons
           were
           first
           made
           Christians
           ,
           their
           Repentance
           was
           easily
           discerned
           ,
           whether
           true
           or
           false
           ,
           because
           it
           was
           a
           publick
           and
           solemn
           Renunciation
           of
           all
           their
           former
           Sins
           ;
           but
           when
           Men
           have
           accustomed
           themselves
           to
           sin
           under
           a
           Profession
           to
           renounce
           their
           Sins
           ,
           it
           is
           a
           harder
           Matter
           to
           find
           out
           the
           Sincerity
           of
           their
           Repentance
           as
           to
           those
           Sins
           .
           And
           here
           a
           difference
           must
           be
           made
           as
           to
           the
           Nature
           
           and
           Kind
           of
           Sins
           :
           For
           there
           are
           some
           Sins
           which
           all
           agree
           to
           be
           Sins
           ,
           yet
           it
           is
           a
           hard
           Matter
           to
           convince
           Persons
           that
           they
           are
           guilty
           of
           them
           ,
           such
           as
           
             Hypocrisie
             ,
             Schism
          
           ,
           and
           Idolatry
           ,
           which
           Men
           will
           find
           something
           to
           excuse
           themselves
           from
           ,
           notwithstanding
           the
           clearest
           Evidence
           against
           them
           .
           Some
           are
           such
           Strangers
           to
           themselves
           ,
           that
           they
           do
           not
           suspect
           themselves
           for
           those
           Sins
           which
           others
           easily
           discern
           in
           them
           ,
           as
           is
           common
           in
           the
           Case
           of
           Pride
           ,
           and
           Envy
           ,
           and
           Covetousness
           ,
           and
           Superstition
           .
           It
           cannot
           be
           supposed
           that
           Persons
           should
           so
           particularly
           repent
           of
           such
           Sins
           which
           they
           are
           not
           sensible
           of
           ;
           but
           where
           Self-love
           blinds
           it
           cannot
           excuse
           .
           And
           where
           such
           evil
           Habits
           prevail
           ,
           Persons
           must
           repent
           ,
           and
           search
           ,
           and
           examine
           themselves
           in
           order
           to
           a
           particular
           Repentance
           .
           There
           are
           other
           Sins
           which
           are
           really
           perpetual
           Burthens
           to
           a
           good
           Mind
           ,
           but
           it
           knows
           not
           how
           to
           get
           rid
           of
           them
           with
           the
           utmost
           Care
           ;
           such
           as
           inward
           Motions
           to
           Sin
           ,
           sudden
           Heats
           and
           Surprises
           ,
           mixt
           Infirmities
           ,
           Coldness
           in
           Devotion
           ,
           Distractions
           in
           Prayer
           ,
           and
           many
           Omissions
           of
           Personal
           Duties
           ;
           in
           such
           Cases
           as
           these
           ,
           if
           we
           do
           not
           allow
           Sincerity
           of
           Repentance
           
           without
           through
           Amendment
           ,
           we
           make
           a
           general
           Repentance
           insignificant
           ,
           and
           make
           the
           Condition
           of
           many
           good
           Men
           desperate
           ;
           for
           none
           can
           be
           saved
           without
           true
           Repentance
           .
           And
           if
           there
           can
           be
           no
           true
           Repentance
           without
           actual
           forsaking
           all
           such
           Kinds
           of
           Sins
           ,
           there
           is
           no
           such
           thing
           as
           true
           Repentance
           to
           be
           found
           .
           But
           there
           are
           other
           Sins
           of
           a
           more
           dangerous
           and
           malignant
           Nature
           ,
           which
           argue
           a
           very
           bad
           Mind
           ;
           such
           as
           Malice
           and
           
             Hatred
             ,
             a
             rooted
             Aversion
             to
             what
             is
             Good
          
           ;
           and
           
             a
             strong
             Inclination
             to
             Evil.
          
           There
           are
           some
           Sins
           that
           are
           gross
           and
           notorious
           ,
           of
           which
           St.
           Paul
           saith
           ,
           
             The
             lusts
             of
             the
             Flesh
             are
             manifest
             ;
             i.
             e.
          
           such
           Sins
           are
           easily
           known
           to
           be
           Sins
           ,
           and
           Men's
           Consciences
           condemn
           them
           even
           while
           they
           commit
           them
           ;
           such
           as
           
             Murther
             ,
             Adultery
             ,
             Intemperance
             ,
             Injustice
             ,
             Perjury
             ,
          
           and
           such
           like
           .
           Of
           which
           the
           Apostle
           after
           declares
           ,
           
             That
             they
             who
             do
             such
             things
             shall
             never
             come
             to
             Heaven
             .
          
           Therefore
           as
           to
           them
           ,
           such
           
           a
           Repentance
           is
           necessary
           as
           implies
           not
           merely
           a
           dislike
           and
           sorrow
           for
           them
           ,
           but
           a
           thorough
           Change
           of
           a
           Man's
           Mind
           ,
           and
           the
           Course
           of
           his
           Life
           ,
           with
           respect
           to
           them
           .
           And
           surely
           it
           is
           no
           easie
           Matter
           to
           new
           mold
           the
           Temper
           
           of
           ones
           Mind
           ,
           and
           to
           turn
           the
           Tide
           of
           our
           Actions
           ;
           to
           break
           off
           our
           beloved
           Sins
           ,
           and
           to
           bring
           forth
           Fruits
           worthy
           of
           Repentance
           .
           This
           is
           indeed
           a
           hard
           Work
           ;
           but
           yet
           it
           is
           a
           most
           reasonable
           Work.
           It
           is
           hard
           ,
           but
           it
           is
           like
           the
           taking
           violent
           Physick
           in
           some
           Diseases
           ,
           where
           the
           Humour
           must
           be
           purged
           out
           ,
           or
           the
           Party
           must
           die
           ;
           the
           Uneasiness
           i●
           not
           to
           be
           considered
           ,
           but
           the
           Necessity
           ;
           and
           in
           such
           a
           Case
           the
           Mind
           cannot
           be
           at
           ease
           till
           it
           be
           done
           .
           So
           that
           the
           very
           Difficulty
           of
           Repentance
           lays
           the
           Foundation
           for
           greater
           Peace
           of
           Mind
           afterwards
           .
           And
           who
           will
           think
           much
           of
           such
           a
           Difficulty
           ,
           which
           is
           so
           necessary
           to
           Peace
           with
           God
           and
           his
           own
           Conscience
           ?
        
         
           (
           2.
           )
           
             The
             love
             of
             God
             above
             all
             things
             .
          
           This
           is
           so
           fundamental
           a
           Duty
           ,
           that
           we
           cannot
           place
           our
           Happiness
           in
           God
           without
           it
           .
           For
           if
           we
           do
           not
           love
           God
           above
           all
           things
           ,
           we
           must
           love
           somewhat
           else
           so
           ;
           and
           whatever
           we
           love
           above
           all
           things
           ,
           that
           we
           make
           our
           Happiness
           .
           But
           I
           am
           affraid
           the
           greatest
           Part
           of
           the
           World
           love
           all
           things
           above
           him
           :
           For
           we
           are
           to
           judge
           of
           Men's
           love
           and
           esteem
           by
           what
           they
           court
           ,
           and
           pursue
           ,
           and
           desire
           ,
           and
           delight
           in
           ;
           it
           is
           impossible
           there
           
           should
           be
           such
           a
           Love
           of
           God
           ,
           where
           the
           Stream
           of
           the
           Affections
           and
           Course
           of
           Actions
           run
           quite
           another
           way
           ;
           I
           mean
           ,
           to
           the
           Vanities
           of
           this
           World
           ,
           of
           which
           the
           Apostle
           hath
           said
           ,
           
             If
             any
             Man
             loves
             it
             ,
             the
             love
             of
             the
             Father
             is
          
           
           
             not
             in
             him
          
           .
           But
           this
           is
           a
           hard
           Point
           :
           For
           some
           degree
           of
           love
           to
           this
           World
           is
           allowable
           ;
           else
           how
           can
           we
           thank
           God
           for
           the
           Comforts
           of
           it
           ?
           And
           all
           Persons
           who
           know
           God
           do
           grant
           ,
           that
           his
           Perfections
           are
           far
           above
           all
           the
           World
           ,
           and
           therefore
           they
           seem
           to
           have
           a
           Value
           and
           Esteem
           for
           him
           above
           it
           .
           We
           must
           here
           distinguish
           a
           notional
           Esteem
           from
           that
           which
           is
           Practical
           .
           A
           notional
           Esteem
           implies
           no
           more
           than
           a
           mere
           Conviction
           that
           God
           must
           exceed
           all
           the
           Excellencies
           which
           are
           scattered
           in
           the
           Creatures
           ;
           but
           a
           practical
           Esteem
           is
           ,
           when
           the
           Acts
           of
           our
           Souls
           towards
           him
           are
           suitable
           to
           the
           Apprehensions
           we
           have
           in
           our
           Minds
           concerning
           him
           .
           When
           we
           adore
           his
           infinite
           Perfections
           ,
           and
           delight
           in
           the
           Meditation
           of
           them
           ;
           when
           we
           desire
           to
           do
           all
           things
           pleasing
           to
           him
           ,
           and
           avoid
           what
           we
           know
           to
           offend
           him
           ;
           when
           we
           believe
           ,
           and
           hope
           ,
           and
           trust
           in
           him
           ,
           and
           commit
           our selves
           to
           his
           Conduct
           in
           
           this
           World
           ,
           in
           hopes
           of
           being
           happy
           with
           him
           in
           another
           .
           This
           is
           the
           Love
           of
           God
           above
           all
           things
           ;
           but
           alas
           !
           Where
           is
           this
           Love
           of
           God
           to
           be
           found
           ?
           It
           is
           no
           very
           hard
           Matter
           to
           work
           up
           a
           heated
           and
           devout
           Imagination
           to
           the
           Fancy
           of
           Raptures
           and
           Ecstasies
           and
           Mystical
           Unions
           ;
           but
           after
           all
           ,
           
             This
             is
             the
             love
             of
             God
             ,
             that
             we
             keep
             his
             Commandments
             .
          
           
           As
           the
           true
           Love
           of
           a
           Prince
           is
           not
           to
           flatter
           and
           admire
           him
           ,
           and
           watch
           for
           his
           Smiles
           ;
           but
           to
           observe
           his
           Directions
           ,
           and
           obey
           his
           Orders
           ,
           and
           to
           do
           what
           is
           most
           for
           his
           Service
           .
           And
           although
           such
           a
           Love
           of
           God
           be
           hard
           to
           those
           whose
           hearts
           are
           full
           of
           carnal
           Affections
           ,
           and
           are
           taken
           up
           with
           the
           Follies
           and
           Vanities
           of
           this
           World
           ,
           yet
           we
           cannot
           take
           one
           true
           step
           in
           the
           way
           to
           Heaven
           without
           the
           Love
           of
           God.
           For
           even
           those
           who
           have
           most
           corrupted
           the
           Doctrine
           of
           Repentance
           do
           confess
           ,
           that
           there
           can
           be
           no
           true
           Contrition
           for
           Sin
           ,
           which
           is
           not
           founded
           on
           the
           Love
           of
           God
           as
           the
           Principle
           of
           it
           ,
           and
           however
           they
           have
           dangerously
           flattered
           and
           deceived
           those
           who
           are
           so
           weak
           to
           believe
           them
           ,
           that
           Attrition
           with
           the
           Sacrament
           of
           Penance
           is
           sufficient
           to
           put
           Men
           into
           the
           State
           of
           Grace
           ;
           yet
           St.
           Peter's
           Keys
           
           must
           have
           an
           extraordinary
           Virtue
           ,
           if
           they
           can
           change
           Nature
           into
           Grace
           ,
           or
           Fear
           into
           Love
           ,
           or
           mere
           Horrour
           of
           Conscience
           into
           true
           Repentance
           .
        
         
           But
           although
           such
           a
           Love
           of
           God
           above
           all
           things
           be
           so
           hard
           a
           thing
           to
           Minds
           prepossessed
           with
           the
           Love
           of
           other
           things
           ;
           yet
           no
           one
           can
           deny
           that
           it
           is
           the
           most
           reasonable
           Duty
           in
           the
           World.
           The
           very
           Thoughts
           of
           God
           ,
           if
           they
           are
           such
           as
           we
           ought
           to
           have
           ,
           imply
           ,
           that
           he
           is
           the
           best
           ,
           the
           wisest
           ,
           the
           most
           perfect
           Being
           ,
           and
           therefore
           the
           most
           amiable
           and
           desirable
           Object
           .
           And
           whither
           then
           should
           the
           most
           Natural
           Stream
           of
           our
           Affections
           run
           ,
           but
           towards
           him
           ?
           What
           do
           we
           mean
           to
           suffer
           so
           much
           Earth
           and
           Filthiness
           to
           obstruct
           the
           free
           Passage
           of
           them
           in
           their
           most
           proper
           Course
           ?
           What
           can
           we
           meet
           with
           in
           this
           deceitfull
           World
           ,
           that
           can
           bear
           the
           least
           Proportion
           to
           such
           infinite
           Goodness
           ?
           Oh
           what
           a
           difference
           is
           there
           between
           our
           Reason
           and
           our
           Love
           ?
           We
           verily
           believe
           that
           God
           deserves
           our
           Love
           above
           all
           things
           ,
           and
           yet
           how
           small
           a
           share
           hath
           he
           in
           it
           ?
           We
           love
           what
           we
           profess
           to
           despise
           above
           all
           things
           ,
           viz.
           our
           Sins
           and
           this
           vain
           World
           ;
           and
           we
           really
           too
           much
           despise
           what
           we
           still
           
           profess
           to
           love
           above
           all
           things
           ,
           viz.
           God
           and
           our
           Eternal
           Happiness
           .
           O
           miserable
           Condition
           of
           Humanity
           !
           Made
           to
           be
           happy
           ,
           and
           yet
           fond
           of
           Misery
           ;
           loving
           what
           's
           vain
           ,
           and
           yet
           despising
           Vanity
           ;
           hating
           what
           's
           good
           ,
           and
           yet
           accounts
           it
           best
           ;
           and
           therefore
           fittest
           for
           our
           Choice
           and
           Love.
           The
           Love
           of
           God
           above
           all
           things
           is
           so
           just
           and
           reasonable
           ,
           that
           those
           who
           do
           it
           least
           approve
           it
           as
           the
           most
           excellent
           Imployment
           of
           our
           Minds
           ;
           and
           those
           that
           do
           it
           most
           ,
           think
           they
           fall
           short
           of
           what
           God
           deserves
           from
           them
           .
           The
           more
           we
           know
           of
           God
           ,
           the
           more
           we
           know
           that
           we
           ought
           to
           love
           and
           delight
           in
           him
           ;
           and
           all
           our
           Difficulty
           in
           the
           Practice
           of
           it
           can
           never
           make
           us
           think
           it
           is
           unreasonable
           to
           love
           him
           above
           all
           things
           ,
           without
           whom
           nothing
           can
           make
           us
           happy
           ,
           and
           who
           alone
           can
           do
           it
           .
        
         
           (
           3.
           )
           
             Universal
             Holiness
             of
             Heart
             and
             Life
             .
          
           If
           this
           were
           not
           necessary
           to
           Salvation
           ,
           our
           Apostle
           would
           not
           have
           pressed
           it
           with
           so
           much
           earnestness
           as
           he
           doth
           ;
           
             As
             obedient
             Children
             ,
             not
             fashioning
          
           
           
             your selves
             according
             to
             the
             former
             lusts
             in
             your
             ignorance
             ,
             but
             as
             he
             which
             hath
             called
             you
             is
             holy
             ,
             so
             be
             ye
          
           
           
             holy
             in
             all
             Manner
             of
             Conversation
          
           ;
           because
           it
           is
           written
           ,
           
             be
             ye
             holy
             ,
             for
             I
             am
             holy
             .
          
           Again
           ,
           
             Dearly
             beloved
             ,
             I
             beseech
          
           
           
             you
             ,
             as
             Strangers
             and
             Pilgrims
             ,
             abstain
             from
             fleshly
             lusts
             which
             war
             against
             the
             Soul.
          
           And
           again
           ,
           
             That
             he
             no
             longer
          
           
           
             should
             live
             the
             rest
             of
             his
             time
             in
             the
             flesh
             ,
             to
             the
             lusts
             of
             Men
             ,
             but
             to
             the
             Will
             of
             God.
          
           This
           is
           a
           hard
           saying
           to
           Mankind
           ,
           who
           part
           with
           nothing
           so
           hardly
           as
           with
           their
           Sins
           ;
           yet
           these
           must
           be
           parted
           with
           ,
           if
           ever
           we
           hope
           to
           get
           to
           Heaven
           .
           I
           do
           not
           say
           ,
           that
           a
           Perfection
           in
           Holiness
           is
           required
           ,
           (
           for
           that
           were
           to
           suppose
           Happiness
           in
           this
           World
           ,
           since
           there
           can
           be
           no
           perfect
           Holiness
           without
           it
           ,
           )
           but
           there
           must
           be
           a
           constant
           ,
           uniform
           ,
           and
           sincere
           Endeavour
           after
           it
           ;
           by
           avoiding
           all
           known
           and
           wilfull
           Sins
           ,
           and
           doing
           all
           our
           Duties
           to
           God
           in
           such
           a
           Manner
           as
           our
           Conscience
           cannot
           charge
           us
           with
           gross
           Neglect
           or
           Insincerity
           .
           There
           are
           some
           things
           we
           cannot
           say
           are
           down-right
           Sins
           ;
           yet
           if
           they
           lead
           to
           them
           ;
           if
           they
           indispose
           our
           Minds
           to
           God
           ,
           and
           his
           Service
           ;
           if
           they
           tend
           to
           Lightness
           and
           Vanity
           ,
           and
           make
           us
           more
           easie
           to
           entertain
           the
           Devil's
           Temptations
           ,
           we
           ought
           to
           avoid
           them
           as
           the
           Snares
           of
           
           the
           Devil
           .
           So
           ,
           on
           the
           other
           side
           ,
           there
           are
           some
           things
           which
           we
           cannot
           say
           are
           plain
           ,
           and
           express
           ,
           and
           necessary
           Duties
           of
           Religion
           ,
           yet
           they
           tend
           so
           much
           to
           keep
           up
           the
           Life
           and
           Spirit
           of
           it
           ,
           that
           a
           general
           Design
           of
           Holiness
           is
           enough
           to
           recommend
           them
           .
           As
           to
           positive
           Duties
           of
           Religion
           ,
           we
           cannot
           exactly
           fix
           the
           Time
           ,
           and
           Measure
           ,
           and
           Season
           of
           their
           Performance
           ,
           which
           must
           vary
           according
           to
           Circumstances
           ;
           but
           this
           we
           can
           say
           ,
           that
           the
           more
           Persons
           set
           themselves
           to
           the
           Practice
           of
           Holiness
           ,
           and
           the
           greater
           Preparation
           they
           make
           for
           another
           World
           ,
           the
           more
           they
           will
           delight
           in
           the
           Performance
           of
           God's
           Service
           ,
           and
           the
           more
           ready
           to
           embrace
           any
           Opportunities
           for
           it
           .
           Those
           who
           would
           have
           all
           Religious
           Duties
           determined
           as
           to
           the
           Circumstances
           of
           them
           ,
           are
           like
           Men
           who
           would
           have
           punctual
           Rules
           set
           down
           ,
           how
           often
           two
           Friends
           should
           converse
           with
           each
           other
           ,
           and
           how
           long
           time
           they
           are
           to
           stay
           together
           .
           True
           Friendship
           will
           need
           none
           of
           those
           things
           ,
           but
           will
           incline
           them
           to
           embrace
           the
           best
           Opportunities
           for
           mutual
           Conversation
           ,
           lest
           too
           long
           distance
           beget
           a
           Coldness
           first
           ,
           and
           then
           the
           
           Friendship
           dissolves
           .
           It
           is
           no
           hard
           matter
           to
           pray
           as
           far
           as
           words
           go
           ;
           but
           to
           pray
           with
           Zeal
           and
           Devotion
           ,
           to
           attend
           upon
           God
           with
           that
           seriousness
           of
           Mind
           we
           ought
           to
           do
           ,
           will
           require
           our
           utmost
           Attention
           .
           And
           it
           is
           no
           easie
           matter
           to
           keep
           our
           Minds
           composed
           and
           fit
           to
           converse
           with
           God
           in
           Prayer
           ,
           and
           other
           solemn
           Duties
           of
           Religion
           .
           But
           as
           hard
           as
           this
           appears
           to
           us
           ,
           it
           is
           most
           fit
           and
           reasonable
           that
           we
           should
           do
           it
           :
           For
           what
           an
           unbecoming
           thing
           it
           is
           to
           worship
           God
           in
           a
           careless
           ,
           trifling
           ,
           perfunctory
           Manner
           ;
           as
           though
           nothing
           less
           deserved
           the
           imploying
           the
           Vigour
           of
           our
           Minds
           about
           ,
           than
           the
           Service
           of
           God.
           But
           how
           can
           we
           love
           him
           with
           all
           our
           Hearts
           ,
           if
           we
           do
           not
           serve
           him
           with
           all
           our
           Minds
           and
           Strength
           .
        
         
           (
           4.
           )
           
             Resignation
             of
             our selves
             to
             God.
          
           This
           the
           Apostle
           calls
           
             casting
             all
             our
             Care
          
           
           
             upon
             him
          
           .
           This
           is
           a
           very
           wise
           Duty
           if
           we
           can
           attain
           to
           it
           ,
           because
           it
           eases
           our
           Minds
           of
           many
           Fears
           and
           Perplexities
           ,
           both
           as
           to
           our selves
           and
           others
           :
           But
           it
           is
           no
           easie
           thing
           to
           set
           our
           Minds
           free
           from
           solicitous
           thoughts
           ,
           about
           possible
           Evils
           .
           We
           cannot
           mend
           our
           Condition
           ,
           nor
           prevent
           what
           is
           determined
           
           by
           our
           most
           anxious
           Care
           ;
           but
           we
           may
           enjoy
           our selves
           with
           far
           greater
           Peace
           and
           Tranquillity
           ,
           if
           we
           can
           be
           content
           to
           commit
           our selves
           to
           the
           best
           Conduct
           ,
           and
           that
           is
           of
           him
           that
           governs
           the
           World.
           And
           whatever
           strugglings
           we
           may
           find
           within
           our selves
           about
           it
           ,
           yet
           the
           more
           we
           search
           ,
           and
           weigh
           ,
           and
           consider
           things
           ,
           the
           more
           we
           shall
           be
           satisfied
           ,
           that
           the
           Resignation
           of
           our selves
           to
           God
           ,
           as
           to
           all
           our
           Concernments
           in
           this
           World
           ,
           is
           the
           best
           means
           to
           calm
           our
           Passions
           ,
           and
           to
           abate
           our
           Fears
           ,
           to
           prevent
           our
           Impatience
           ,
           and
           so
           to
           attain
           to
           that
           
             Ornament
             of
             a
             meek
          
           
           
             and
             quiet
             Spirit
             ,
             which
             is
             with
             God
             of
             great
             Price
             .
          
        
         
           But
           if
           all
           these
           Duties
           be
           so
           necessary
           to
           our
           being
           saved
           ,
           and
           we
           lie
           under
           such
           Difficulties
           as
           to
           the
           Performance
           of
           them
           ,
           their
           appearing
           to
           be
           reasonable
           makes
           our
           Condition
           so
           much
           worse
           :
           For
           to
           find
           it
           so
           hard
           to
           do
           what
           we
           are
           convinced
           is
           most
           reasonable
           to
           be
           done
           ,
           is
           one
           of
           the
           worst
           Circumstances
           of
           our
           Condition
           .
           It
           's
           true
           we
           do
           not
           want
           Faculties
           of
           Understanding
           and
           Will
           ;
           but
           what
           then
           ,
           if
           our
           Moral
           Indispositions
           make
           these
           useless
           to
           our
           Spiritual
           Advantage
           ?
           A
           
           Man
           that
           is
           like
           to
           be
           stifled
           in
           a
           large
           Vessel
           full
           of
           Downy
           Feathers
           ,
           canno●
           complain
           of
           the
           hardness
           of
           what
           he
           lies
           upon
           ,
           for
           all
           things
           feel
           soft
           and
           easie
           about
           him
           ,
           yet
           he
           may
           be
           stifled
           with
           them
           ;
           our
           evil
           Habits
           ,
           and
           corrupt
           Inclinations
           ,
           have
           nothing
           that
           feels
           hard
           or
           troublesome
           to
           us
           ;
           but
           if
           we
           cannot
           overcome
           them
           ,
           they
           will
           certainly
           ruine
           and
           destroy
           us
           .
           There
           is
           therefore
           a
           Necessity
           of
           a
           higher
           Principle
           of
           Divine
           Grace
           to
           enable
           us
           to
           break
           through
           all
           these
           Difficulties
           .
           Which
           Grace
           is
           so
           abundantly
           promised
           by
           the
           Gospel
           to
           those
           who
           seek
           it
           ,
           that
           it
           comes
           at
           last
           to
           be
           our
           own
           fault
           ,
           if
           we
           be
           not
           saved
           .
        
         
           II.
           And
           this
           helps
           us
           to
           reconcile
           the
           Difficulty
           of
           Salvation
           ,
           with
           the
           Easiness
           of
           the
           Terms
           of
           the
           Gospel
           :
           For
           that
           which
           is
           not
           only
           hard
           ,
           but
           impossible
           to
           us
           ,
           in
           our
           own
           strength
           ,
           may
           ,
           by
           the
           mighty
           Power
           of
           Divine
           Grace
           ,
           become
           not
           only
           possible
           but
           easie
           to
           us
           :
           And
           withall
           those
           things
           are
           accounted
           easie
           which
           bring
           ease
           ,
           and
           that
           is
           a
           light
           Burthen
           which
           rids
           one
           of
           a
           far
           harder
           .
           And
           thus
           the
           Commands
           of
           Christ
           ,
           however
           hard
           in
           
           themselves
           to
           us
           ,
           yet
           being
           considered
           with
           the
           Grace
           of
           the
           Gospel
           ,
           and
           the
           blessed
           Effect
           of
           inward
           Peace
           ,
           which
           follows
           sincere
           Obedience
           ,
           even
           
             his
             Yoke
          
           ,
           which
           keeps
           us
           most
           in
           ,
           may
           be
           said
           to
           be
           
             easie
             ,
             and
             his
             Burthen
          
           ,
           which
           sits
           hardest
           upon
           us
           ,
           may
           be
           said
           to
           be
           light
           .
        
         
           III.
           And
           from
           hence
           we
           see
           what
           Encouragement
           there
           is
           still
           for
           us
           to
           hope
           to
           be
           saved
           ,
           if
           we
           be
           righteous
           .
        
         
           There
           is
           none
           for
           the
           
             Ungodly
             and
             Sinner
          
           ;
           i.
           e.
           for
           the
           profane
           Contemner
           of
           God
           and
           Religion
           ,
           or
           for
           the
           wicked
           Liver
           .
           For
           however
           they
           may
           flatter
           themselves
           with
           vain
           and
           presumptuous
           hopes
           ,
           there
           is
           no
           more
           ground
           to
           think
           that
           the
           
             Righteous
             shall
             be
             saved
          
           ,
           than
           that
           the
           
             Ungodly
             and
             Sinner
             shall
             not
          
           .
           For
           both
           are
           alike
           made
           known
           by
           the
           same
           Word
           of
           God.
           
        
         
           
             But
             what
             Comfort
             is
             it
             (
             may
             some
             say
             )
             to
             hear
             that
             
               the
               Righteous
               are
               scarcely
               saved
            
             ,
             when
             we
             are
             so
             conscious
             to
             our selves
             of
             our
             own
             Unrighteousness
             ?
             If
             we
             could
             think
             our selves
             righteous
             before
             God
             ,
             there
             were
             some
             hopes
             ,
             but
             we
             are
             Sinners
             ;
             and
             if
             we
             should
             deny
             or
             excuse
             it
             ,
             we
             should
             be
             so
             much
             more
             
             so
             ;
             what
             hope
             can
             there
             be
             then
             for
             us
             ?
          
        
         
           To
           this
           I
           shall
           answer
           ,
           and
           conclude
           .
        
         
           (
           1.
           )
           The
           Righteous
           here
           spoken
           of
           were
           once
           great
           Sinners
           ;
           for
           St.
           Peter
           mentions
           
             their
             former
             lusts
             ,
             and
             working
          
           
           
             the
             Will
             of
             the
             Gentiles
             in
             lasciviousness
             ,
          
           
           
             lusts
             ,
             excess
             of
             Wine
             ,
             Revellings
             ,
             Banquetings
             ,
             and
             abominable
             Idolatries
             .
          
           Yet
           these
           are
           said
           ,
           
             to
             be
             redeemed
             from
          
           
           
             their
             vain
             Conversation
             by
             the
             precious
             Blood
             of
             Christ
             ;
             and
             to
             be
             begotten
             again
          
           
           
             to
             a
             lively
             hope
             of
             an
             inheritance
             incorruptible
             ,
          
           &c.
           
        
         
           There
           is
           therefore
           ,
           not
           merely
           a
           Possibility
           of
           being
           saved
           ,
           but
           a
           just
           and
           grounded
           Hope
           ,
           if
           we
           renounce
           our
           former
           Sins
           ,
           and
           become
           righteous
           ,
           according
           to
           the
           Terms
           of
           the
           Gospel
           ;
           
             i.
             e.
          
           If
           we
           sincerely
           repent
           of
           our
           Sins
           ,
           and
           turn
           from
           them
           ,
           and
           live
           the
           rest
           of
           our
           time
           ,
           not
           to
           the
           Lusts
           of
           Men
           ,
           but
           to
           the
           Will
           of
           God.
           But
           if
           God
           
           had
           declared
           ,
           that
           he
           expected
           from
           Mankind
           an
           entire
           and
           perfect
           Righteousness
           without
           any
           Sin
           ,
           it
           were
           all
           one
           ,
           as
           to
           publish
           a
           general
           and
           irreversible
           Decree
           of
           Damnation
           to
           all
           ,
           
             for
             all
             have
             sinned
             and
             come
             short
             of
             the
          
           
           
             glory
             of
             God.
          
           From
           whence
           the
           Apostle
           
           well
           argues
           ,
           that
           Men
           cannot
           save
           themselves
           :
           But
           God
           of
           his
           infinite
           Pity
           and
           Mercy
           towards
           the
           deplorable
           Condition
           of
           Mankind
           ,
           hath
           found
           out
           a
           way
           to
           save
           them
           ,
           
             by
             the
             Redemption
             which
             is
             in
             Christ
             Jesus
             ,
             whom
             he
             hath
             made
             a
             propitiation
             for
             their
             sins
             .
          
           Although
           therefore
           as
           to
           our selves
           we
           have
           no
           hopes
           ,
           yet
           herein
           God
           hath
           magnified
           his
           abundant
           Love
           towards
           Sinners
           ,
           that
           although
           they
           have
           sinned
           to
           a
           high
           Degree
           ,
           yet
           if
           they
           be
           so
           far
           wearied
           with
           the
           Burthen
           of
           their
           Sins
           ,
           as
           to
           take
           Christ's
           Yoke
           upon
           them
           ,
           then
           he
           hath
           promised
           Ease
           and
           Rest
           to
           their
           Souls
           ,
           which
           is
           the
           greatest
           Blessing
           in
           the
           World
           ,
           especially
           to
           repenting
           Sinners
           .
        
         
           
             But
             (
             some
             may
             again
             say
             )
             we
             have
             repented
             and
             sinned
             ,
             and
             sinned
             and
             repented
             again
             ,
             and
             can
             hardly
             yet
             tell
             which
             will
             get
             the
             better
             at
             last
             ;
             we
             cannot
             say
             that
             we
             have
             entirely
             submitted
             our
             Necks
             to
             Christ's
             Yoke
             ,
             for
             that
             requires
             a
             great
             deal
             more
             than
             we
             can
             perform
             ;
             how
             then
             can
             we
             be
             thought
             Righteous
             ?
          
        
         
           I
           answer
           therefore
           ,
        
         
         
           (
           2.
           )
           Where
           there
           is
           a
           sincere
           and
           honest
           Endeavour
           to
           please
           God
           ,
           and
           keep
           his
           Commandments
           ,
           although
           Persons
           fail
           in
           the
           Manner
           of
           doing
           it
           ,
           God
           will
           accept
           of
           such
           as
           righteous
           :
           But
           where
           they
           please
           themselves
           in
           their
           Unrighteousness
           ,
           and
           go
           on
           in
           it
           ,
           hoping
           that
           God
           will
           accept
           some
           kind
           of
           Repentance
           in
           stead
           of
           it
           ;
           or
           ,
           where
           there
           hath
           been
           long
           struggling
           ,
           and
           many
           Acts
           of
           Repentance
           ,
           and
           the
           Interest
           of
           Sin
           prevails
           ;
           the
           Case
           of
           such
           is
           very
           dangerous
           ,
           but
           not
           desperate
           .
           For
           as
           long
           as
           there
           is
           hopes
           of
           a
           true
           Repentance
           ,
           there
           is
           of
           Salvation
           ;
           and
           there
           is
           still
           hopes
           of
           Repentance
           where
           Men's
           hearts
           are
           not
           hardned
           by
           an
           incorrigible
           Stiffness
           :
           For
           ,
           according
           to
           the
           best
           Measures
           we
           can
           take
           by
           the
           Rules
           of
           the
           Gospel
           ,
           none
           are
           effectually
           excluded
           from
           the
           Hopes
           of
           Salvation
           ,
           but
           such
           as
           exclude
           themselves
           by
           their
           own
           Impenitency
           .
        
      
       
         
         
           SERMON
           IV.
           Preached
           before
           the
           King
           and
           Queen
           AT
           WHITE-HALL
           ,
           March
           the
           23
           d
           ,
           1689
           /
           90.
           
        
         
           
             Ecclesiastes
             XI
             .
             9.
             
          
           
             Rejoyce
             ,
             O
             young
             man
             ,
             in
             thy
             youth
             ,
             and
             let
             thy
             heart
             chear
             thee
             in
             the
             days
             of
             thy
             youth
             ,
             and
             walk
             in
             the
             ways
             of
             thy
             heart
             ,
             and
             in
             the
             sight
             of
             thine
             eyes
             ;
             but
             know
             thou
             ,
             that
             for
             all
             these
             things
             God
             will
             bring
             thee
             into
             judgment
             .
          
        
         
           IF
           Solomon
           had
           said
           ,
           
             Rejoyce
             not
             ,
             O
             young
             man
             ,
             in
             thy
             youth
             ,
             neither
             let
             thy
             heart
             chear
             thee
             in
             the
             days
             of
             thy
          
           
           
             youth
             ;
             walk
             not
             in
             the
             way
             of
             thine
             heart
             ,
             nor
             in
             the
             sight
             of
             thine
             eyes
             ;
             for
             know
             thou
             ,
             that
             for
             all
             these
             things
             God
             will
             bring
             thee
             into
             Judgment
             ,
          
           the
           Sense
           had
           been
           so
           easie
           and
           plain
           ,
           that
           there
           had
           been
           no
           Appearance
           of
           Difficulty
           in
           reconciling
           one
           Part
           with
           the
           other
           :
           For
           the
           whole
           had
           been
           look'd
           upon
           but
           as
           a
           necessary
           and
           seasonable
           Admonition
           to
           such
           who
           by
           the
           Heats
           of
           Youth
           ,
           and
           Strength
           of
           Inclination
           ,
           and
           Allurements
           of
           the
           World
           ,
           are
           too
           apt
           to
           be
           transported
           with
           the
           Love
           of
           sensual
           Pleasures
           .
           And
           this
           had
           been
           very
           becoming
           the
           wise
           Man
           towards
           the
           Conclusion
           of
           his
           Book
           ,
           wherein
           he
           had
           not
           only
           before
           set
           forth
           the
           several
           Vanities
           of
           humane
           Life
           ;
           but
           so
           soon
           after
           ,
           bids
           Men
           
             Remember
             their
             Creatour
          
           
           
             in
             the
             days
             of
             their
             Youth
             ,
             while
             the
             evil
             days
             come
             not
             ,
             nor
             the
             years
             draw
             nigh
             of
             which
             they
             shall
             say
             they
             have
             no
             pleasure
             in
             them
             ,
          
           i.
           e.
           in
           the
           days
           wherein
           they
           are
           most
           apt
           to
           
             walk
             in
             the
             way
             of
             their
             hearts
             ,
             and
             in
             the
             sight
             of
             their
             eyes
             .
          
           For
           he
           knew
           very
           well
           ,
           that
           nothing
           is
           so
           powerfull
           a
           Check
           and
           Restraint
           upon
           Men's
           Inclinations
           to
           Sin
           ,
           as
           the
           serious
           Consideration
           of
           that
           God
           that
           gave
           them
           their
           Beings
           ,
           and
           will
           
           bring
           them
           to
           an
           Account
           for
           their
           Actions
           .
        
         
           But
           how
           then
           comes
           he
           in
           this
           Verse
           to
           seem
           rather
           to
           give
           a
           Permission
           to
           young
           Men
           in
           the
           time
           of
           Youth
           to
           indulge
           themselves
           in
           their
           Mirth
           and
           Vanity
           ?
           
             Rejoyce
             ,
             O
             young
             Man
             ,
             in
             thy
             Youth
             ,
          
           &c.
           
        
         
           Some
           think
           that
           the
           wise
           Man
           only
           derides
           and
           exposes
           them
           for
           their
           Folly
           in
           so
           doing
           ;
           but
           that
           seems
           not
           agreeable
           with
           the
           grave
           and
           serious
           Advice
           which
           follows
           .
           And
           we
           find
           nothing
           like
           Irony
           ;
           or
           Sarcasm
           in
           any
           Part
           of
           the
           foregoing
           Book
           ;
           for
           he
           begins
           it
           with
           a
           Tragical
           Exclamation
           against
           the
           Vanities
           of
           humane
           Life
           ;
           
             Vanity
             of
             Vanities
             ,
             saith
             the
             Preacher
             ,
          
           
           
             Vanity
             of
             Vanities
             :
             all
             is
             Vanity
             .
          
           And
           he
           pursues
           his
           Argument
           by
           a
           particular
           Induction
           of
           the
           most
           tempting
           and
           pleasing
           Vanities
           of
           Life
           ;
           and
           particularly
           all
           sorts
           of
           sensual
           Delights
           ;
           as
           Mirth
           and
           Jollity
           in
           the
           first
           Place
           ,
           then
           
           Wine
           and
           Musick
           ,
           fine
           Palaces
           ,
           curious
           
             Vineyards
             ,
             Gardens
          
           and
           Pools
           ,
           a
           great
           
           Retinue
           ,
           and
           ,
           which
           was
           needfull
           to
           
           maintain
           all
           this
           ,
           
             Abundance
             of
             Silver
          
           
           
             and
             Gold.
          
           But
           what
           a
           melancholy
           Reflection
           doth
           he
           make
           on
           all
           these
           Pleasures
           
           of
           Life
           ?
           
             Then
             I
             looked
             on
             all
             the
             works
             that
             my
             hands
             had
             wrought
             ,
             and
             on
          
           
           
             the
             labour
             that
             I
             had
             laboured
             to
             do
             ;
             and
             behold
             all
             was
             vanity
             and
             vexation
             of
             spirit
             .
          
           What
           incouragement
           then
           could
           the
           wise-Man
           ,
           after
           so
           much
           Experience
           of
           the
           World
           ,
           give
           to
           young
           Men
           here
           in
           the
           Text
           ,
           to
           
             rejoyce
             in
             the
             days
             of
             their
             Youth
             ,
             and
             to
             walk
             in
             the
             way
             of
             their
             hearts
             ,
             and
             in
             the
             sight
             of
             their
             eyes
             ?
          
           i.
           e.
           to
           pursue
           Vanity
           ,
           and
           to
           lay
           the
           Foundation
           for
           greater
           
             Vexation
             of
             Spirit
          
           ,
           when
           they
           come
           to
           reflect
           on
           their
           own
           Follies
           .
        
         
           What
           then
           is
           the
           meaning
           of
           these
           words
           ?
           For
           this
           ,
           we
           are
           to
           observe
           ,
           that
           the
           Preacher
           having
           declared
           his
           own
           main
           Scope
           and
           Design
           in
           the
           beginning
           and
           conclusion
           of
           his
           Book
           ,
           brings
           in
           sometimes
           the
           different
           Senses
           which
           Mankind
           are
           apt
           to
           have
           concerning
           the
           Happiness
           of
           Life
           .
           And
           that
           is
           the
           Reason
           that
           we
           meet
           with
           such
           different
           Expressions
           concerning
           it
           .
        
         
           In
           one
           Place
           it
           is
           said
           ,
           that
           
             there
             is
             no
             better
             thing
             under
             the
             Sun
             ,
             than
             to
             eat
             and
          
           
           
             drink
             ,
             and
             to
             be
             merry
          
           ;
           but
           in
           another
           ,
           he
           saith
           ,
           
             Sorrow
             is
             better
             than
             laughter
             ,
             and
          
           
           
             by
             the
             sadness
             of
             the
             countenance
             the
             heart
             is
             made
             better
             .
          
        
         
         
           In
           one
           Place
           he
           saith
           ,
           
             All
             things
             come
             alike
             to
             all
             ,
             there
             is
             one
             event
             to
             the
          
           
           
             righteous
             and
             to
             the
             wicked
          
           :
           But
           in
           another
           ,
           
             That
             it
             shall
             be
             well
             with
             them
             that
             fear
             the
             Lord
             ,
             but
             it
             shall
             not
             be
             well
          
           
           
             with
             the
             wicked
          
           .
        
         
           How
           can
           such
           Passages
           as
           these
           be
           reconciled
           ,
           if
           we
           look
           on
           them
           as
           expressing
           the
           Sense
           of
           the
           same
           Person
           ?
           But
           if
           we
           allow
           them
           to
           be
           the
           different
           Notions
           of
           two
           sorts
           of
           Men
           in
           this
           World
           ,
           they
           are
           easie
           to
           be
           understood
           ,
           although
           not
           to
           be
           reconciled
           .
           And
           the
           one
           sort
           is
           of
           those
           who
           place
           all
           Happiness
           in
           this
           Life
           ,
           without
           regard
           to
           Religion
           or
           Vertue
           ,
           or
           another
           World
           ;
           and
           the
           other
           of
           those
           ,
           who
           look
           on
           this
           Life
           only
           as
           a
           Passage
           to
           another
           ;
           and
           that
           all
           Persons
           ought
           to
           behave
           themselves
           here
           ,
           so
           as
           conduces
           most
           to
           their
           Happiness
           hereafter
           .
        
         
           And
           according
           to
           these
           different
           Schemes
           ,
           we
           have
           in
           the
           words
           of
           the
           Text
           two
           very
           different
           sorts
           of
           Counsel
           and
           Advice
           to
           young
           Men.
           
        
         
           I.
           The
           first
           proceeds
           upon
           the
           Supposition
           that
           all
           the
           Happiness
           of
           Man
           lies
           in
           this
           Life
           ,
           and
           in
           the
           Enjoyment
           of
           the
           sensual
           Pleasures
           of
           it
           ;
           
             Rejoyce
             ,
             O
          
           
           
             young
             Man
             ,
             in
             thy
             Youth
             ,
             and
             let
             thy
             heart
             chear
             thee
             in
             the
             days
             of
             thy
             Youth
             ;
             and
             walk
             in
             the
             way
             of
             thy
             heart
             ,
             and
             in
             the
             sight
             of
             thy
             eyes
             .
          
           We
           have
           no
           other
           Rule
           here
           given
           but
           
             the
             sight
             of
             the
             eye
             ,
             and
             the
             way
             of
             the
             heart
          
           ;
           i.
           e.
           outward
           Appearance
           and
           inward
           Inclination
           ;
           and
           these
           are
           the
           beloved
           Rules
           of
           the
           most
           sensual
           and
           voluptuous
           Persons
           ,
           and
           they
           judge
           of
           Happiness
           only
           by
           the
           pursuit
           of
           them
           .
           Here
           is
           nothing
           mention'd
           of
           
             Reason
             or
             Conscience
          
           ,
           or
           a
           regard
           to
           Vertue
           in
           the
           Restraint
           of
           Natural
           Inclinations
           :
           Nay
           ,
           here
           is
           nothing
           of
           that
           Severity
           which
           Epicurus
           himself
           thought
           necessary
           towards
           the
           maintaining
           of
           a
           pleasant
           State
           of
           Life
           ;
           which
           he
           granted
           could
           never
           be
           done
           without
           some
           Restraint
           of
           Men's
           Appetites
           and
           Inclinations
           to
           the
           Pleasures
           of
           Sense
           ;
           and
           it
           is
           not
           to
           be
           imagined
           ,
           that
           Solomon
           should
           give
           young
           Men
           greater
           Liberty
           than
           the
           corruptest
           Moralists
           did
           .
           Therefore
           I
           cannot
           look
           upon
           these
           words
           as
           a
           Permission
           for
           them
           to
           do
           what
           is
           here
           expressed
           ;
           but
           as
           a
           full
           Description
           of
           that
           Method
           of
           Living
           ,
           which
           the
           jolly
           and
           voluptuous
           Corrupters
           of
           Youth
           would
           instruct
           them
           in
           ,
           
             Rejoyce
             ,
             O
             young
             Man
          
           ,
           
           
             in
             thy
             Youth
             ,
             and
             let
             thine
             heart
             chear
             thee
             ,
          
           &c.
           
        
         
           II.
           We
           have
           here
           the
           most
           powerfull
           Check
           and
           Restraint
           laid
           upon
           all
           these
           sensual
           Inclinations
           of
           Youth
           .
           
             But
             know
             thou
             that
             for
             all
             these
             things
             God
             will
             bring
             thee
             to
             Judgment
             .
          
           Which
           words
           are
           the
           wise
           Man's
           Correction
           of
           the
           foregoing
           Liberty
           ,
           or
           the
           Curb
           which
           Reason
           and
           Religion
           give
           to
           the
           pursuit
           of
           Natural
           Inclinations
           ,
           wherein
           every
           Word
           hath
           its
           force
           ,
           and
           ought
           to
           make
           a
           deep
           Impression
           upon
           us
           ;
           For
           ,
        
         
           (
           1.
           )
           
             Know
             thou
          
           :
           Thine
           is
           not
           then
           the
           same
           cafe
           with
           Creatures
           that
           have
           no
           understanding
           ;
           they
           are
           not
           capable
           of
           any
           Check
           from
           themselves
           ,
           having
           no
           Law
           of
           Reason
           or
           Conscience
           within
           them
           to
           controul
           or
           govern
           the●
           sensual
           Desires
           ;
           but
           God
           hath
           given
           thee
           not
           meerly
           a
           brutal
           Appetite
           ,
           but
           a
           rational
           Soul
           ,
           capable
           of
           understanding
           the
           differences
           of
           Good
           and
           Evil
           ,
           and
           the
           Reasons
           why
           some
           things
           which
           appear
           pleasant
           are
           very
           difagreeing
           to
           the
           Principles
           of
           humane
           Nature
           ;
           
             i.
             e.
          
           to
           that
           Order
           ,
           Decency
           ,
           Modesty
           ,
           and
           Regularity
           ,
           which
           the
           
           more
           elevated
           Frame
           and
           Capacity
           of
           Mankind
           do
           require
           .
        
         
           (
           2.
           )
           
             For
             all
             these
             things
          
           ;
           as
           light
           and
           vain
           as
           you
           esteem
           them
           ,
           as
           soon
           as
           they
           are
           over
           and
           forgotten
           by
           you
           ,
           as
           secretly
           and
           closely
           as
           they
           are
           committed
           ,
           as
           much
           as
           you
           endeavour
           to
           palliate
           and
           excuse
           them
           ,
           yet
           but
           
             for
             all
             these
             things
             God
             will
             certainly
             bring
             thee
             into
             Judgment
             .
          
           Therefore
           you
           have
           all
           the
           Reason
           in
           the
           world
           to
           consider
           what
           you
           do
           ,
           since
           
             every
             thing
             will
          
           
           
             be
             brought
             to
             Judgment
             ,
             whether
             it
             be
             good
             or
             evil
             ,
          
           as
           Solomon
           concludes
           this
           Book
           .
           Which
           shews
           the
           great
           regard
           God
           hath
           to
           the
           Good
           or
           Evil
           of
           ou●
           Actions
           ;
           and
           if
           the
           great
           Judge
           of
           the
           World
           hath
           so
           ,
           certainly
           we
           ought
           to
           have
           it
           ,
           and
           never
           think
           our selves
           at
           liberty
           to
           do
           what
           we
           please
           ,
           in
           gratifying
           our
           Lusts
           ,
           and
           pursuing
           our
           Natural
           Inclinations
           to
           Evil.
           
        
         
           (
           3
           )
           
             God
             will
             do
             it
          
           .
           If
           there
           were
           no
           God
           to
           call
           thee
           to
           an
           Account
           ,
           yet
           there
           are
           some
           Actions
           of
           Vertue
           so
           agreeable
           to
           Mankind
           ,
           and
           some
           Vices
           ●o
           loathsome
           and
           deformed
           ,
           that
           there
           would
           be
           sufficient
           cause
           for
           them
           to
           love
           the
           one
           and
           to
           abhorr
           the
           other
           .
           If
           we
           could
           suppose
           such
           a
           Frame
           of
           things
           
           things
           and
           such
           sorts
           of
           Beings
           as
           we
           now
           see
           ,
           and
           no
           God
           to
           make
           them
           ,
           (
           which
           is
           most
           absurd
           and
           unreasonable
           ,
           )
           yet
           we
           must
           suppose
           these
           Beings
           to
           have
           Natures
           and
           Properties
           distinct
           from
           each
           other
           ;
           so
           that
           we
           could
           not
           imagine
           Men
           to
           become
           Beasts
           ,
           and
           therefore
           they
           must
           not
           act
           like
           them
           ,
           but
           preserve
           that
           Decorum
           or
           Agreeableness
           in
           their
           Actions
           which
           is
           suitable
           to
           the
           peculiar
           Excellencies
           of
           humane
           Nature
           .
           And
           there
           are
           some
           Sins
           so
           much
           below
           the
           Dignity
           thereof
           ,
           that
           no
           Circumstances
           ,
           no
           Suppositions
           ,
           can
           make
           them
           fitting
           for
           Mankind
           to
           commit
           them
           ;
           which
           shews
           that
           the
           Nature
           of
           Good
           and
           Evil
           is
           no
           Arbitrary
           thing
           ,
           but
           is
           founded
           in
           the
           very
           Frame
           of
           our
           Beings
           ,
           and
           in
           the
           Respects
           we
           owe
           to
           our selves
           and
           to
           one
           another
           .
           And
           since
           there
           is
           an
           Infinite
           and
           Supreme
           Being
           which
           hath
           absolute
           Power
           and
           Command
           over
           us
           ,
           and
           gives
           us
           both
           our
           Beings
           and
           the
           Comforts
           of
           our
           Lives
           ,
           it
           is
           most
           absurd
           to
           suppose
           it
           not
           to
           be
           a
           fault
           to
           hate
           his
           Goodness
           ,
           or
           to
           despise
           his
           Mercy
           ;
           or
           to
           slight
           his
           Power
           ,
           and
           to
           contemn
           his
           Authority
           :
           For
           in
           all
           these
           there
           is
           something
           repugnant
           
           to
           the
           common
           Sense
           of
           Mankind
           ,
           and
           to
           all
           Principles
           of
           true
           Honour
           and
           Justice
           .
           And
           there
           are
           such
           common
           Principles
           of
           Morality
           arising
           from
           our
           necessary
           Relation
           to
           God
           and
           each
           other
           ,
           which
           are
           of
           so
           clear
           and
           convincing
           Evidence
           ,
           that
           every
           one
           that
           considers
           them
           will
           grant
           that
           wicked
           Men
           may
           as
           well
           go
           about
           to
           dispute
           their
           Beings
           as
           their
           Sins
           ;
           and
           may
           as
           easily
           prove
           that
           they
           are
           not
           ,
           but
           only
           appear
           to
           be
           ,
           as
           that
           no
           Actions
           are
           really
           evil
           ,
           but
           only
           by
           false
           Glasses
           appear
           so
           to
           be
           .
           But
           however
           vain
           Men
           may
           deceive
           themselves
           ,
           
             God
             will
             not
             be
             mocked
          
           ;
           for
           he
           not
           only
           sees
           and
           knows
           all
           our
           Actions
           ,
           but
           he
           will
           bring
           us
           to
           an
           Account
           for
           them
           .
        
         
           (
           4.
           )
           
             God
             will
             bring
             thee
             into
             Judgment
             .
          
           It
           is
           a
           dreadfull
           Consideration
           to
           a
           Sinner
           ,
           that
           God
           knows
           all
           his
           false
           Steps
           ,
           all
           his
           secret
           Sins
           ,
           all
           his
           Falshood
           and
           Dissimulation
           with
           God
           and
           Men
           :
           And
           there
           is
           nothing
           which
           Men
           of
           Art
           and
           Design
           hate
           more
           ,
           than
           to
           be
           discover'd
           and
           found
           out
           in
           all
           their
           double
           and
           deceitfull
           Dealings
           ;
           but
           to
           have
           these
           not
           only
           privately
           discover'd
           ,
           but
           exposed
           and
           laid
           open
           to
           the
           view
           of
           the
           World
           ;
           and
           not
           only
           
           so
           ,
           but
           to
           have
           every
           Circumstance
           examin'd
           ,
           and
           every
           Action
           scanned
           ,
           and
           that
           by
           the
           great
           Judge
           of
           all
           the
           World
           ,
           whom
           nothing
           can
           escape
           ,
           nothing
           can
           deceive
           ,
           nothing
           can
           withstand
           ;
           whose
           Justice
           is
           inflexible
           ,
           whose
           Knowledge
           is
           incomprehensible
           ,
           whose
           Power
           is
           irresistible
           ,
           and
           whose
           Vengeance
           is
           insuppo●table
           :
           This
           we
           cannot
           but
           imagine
           must
           strike
           an
           awe
           and
           terrour
           into
           the
           Minds
           of
           Men
           ,
           when
           they
           are
           pursuing
           the
           Pleasures
           of
           Sin
           ,
           that
           
             for
             all
             these
             things
             God
             will
             bring
             them
             into
             Judgment
             .
          
           But
           notwithstanding
           these
           and
           many
           other
           Expressions
           to
           the
           same
           purpose
           in
           Scripture
           ,
           wherein
           God
           hath
           declared
           that
           he
           will
           certainly
           
             Judge
             the
             World
             in
             Righteousness
          
           
           at
           the
           Great
           Day
           ;
           that
           
             the
             Secrets
             of
             all
             hearts
             shall
             then
             be
             disclosed
          
           ;
           that
           
           
             we
             must
             all
             appear
             before
             the
             Judgment-seat
             of
             Christ
          
           ;
           and
           that
           
             God
             will
             render
          
           
           
             to
             every
             Man
             according
             to
             his
             Deeds
             :
          
           
           And
           notwithstanding
           it
           is
           a
           thing
           in
           it self
           very
           reasonable
           ,
           from
           the
           Consideration
           of
           God's
           Justice
           and
           Providence
           ,
           and
           the
           Nature
           and
           Consequences
           of
           good
           and
           evil
           Actions
           ;
           yet
           the
           generality
           of
           Mankind
           go
           on
           as
           secure
           and
           careless
           as
           if
           there
           were
           no
           such
           thing
           ,
           
           or
           that
           they
           ought
           not
           to
           be
           concerned
           about
           it
           .
           Therefore
           I
           shall
           not
           spend
           time
           in
           the
           Proof
           of
           that
           which
           I
           take
           for
           granted
           you
           all
           believe
           ,
           and
           I
           am
           sure
           have
           Reason
           so
           to
           do
           ;
           but
           I
           shall
           enquire
           into
           these
           things
           which
           are
           most
           practical
           and
           therefore
           proper
           for
           our
           Consideration
           at
           this
           Time.
           
        
         
           (
           1.
           )
           How
           a
           Matter
           of
           so
           great
           Importance
           as
           
             a
             Judgment
             to
             come
          
           makes
           so
           little
           Impression
           on
           the
           Minds
           of
           the
           generality
           of
           Mankind
           ,
           who
           profess
           to
           believe
           it
           .
        
         
           (
           2.
           )
           By
           what
           means
           the
           Consideration
           of
           a
           future
           Judgment
           may
           have
           a
           greater
           Influence
           on
           all
           our
           Minds
           .
        
         
           (
           1.
           )
           How
           a
           thing
           of
           so
           great
           Importance
           as
           
             God's
             bringing
             us
             into
             Judgment
          
           comes
           to
           make
           so
           little
           Impression
           on
           the
           Minds
           of
           the
           generality
           of
           those
           who
           profess
           to
           believe
           it
           ,
           when
           we
           are
           so
           tender
           and
           sensible
           of
           small
           things
           with
           respect
           to
           this
           World.
           
        
         
           For
           resolving
           this
           ,
           we
           must
           consider
           ,
           that
           there
           is
           a
           great
           Difference
           between
           the
           Not-disbelieving
           Doctrinal
           Points
           of
           Faith
           ,
           and
           the
           practical
           Improvement
           of
           them
           in
           our
           Minds
           ;
           without
           which
           ,
           they
           remain
           there
           but
           as
           general
           and
           confused
           Notions
           .
           Thus
           too
           
           many
           who
           abhorr
           being
           thought
           Atheists
           ,
           live
           as
           if
           there
           were
           no
           God
           ;
           not
           ,
           that
           they
           deny
           or
           dispute
           his
           Being
           or
           Attributes
           ,
           but
           they
           have
           no
           Regard
           to
           them
           in
           the
           last
           Dictates
           of
           their
           Minds
           ,
           or
           in
           the
           Course
           of
           their
           Actions
           .
           To
           go
           about
           to
           prove
           such
           things
           to
           be
           true
           they
           look
           on
           as
           lost
           labour
           ,
           for
           they
           do
           not
           question
           them
           ;
           but
           there
           is
           another
           thing
           then
           which
           we
           are
           to
           give
           an
           Account
           of
           ,
           viz.
           how
           it
           comes
           to
           pass
           that
           so
           great
           and
           so
           weighty
           Doctrines
           ,
           being
           received
           and
           allowed
           to
           be
           true
           ,
           make
           so
           little
           Impression
           on
           the
           Generality
           of
           Mankind
           ;
           especially
           this
           of
           the
           Day
           of
           Judgment
           ;
           of
           which
           these
           seem
           to
           be
           the
           main
           Reasons
           .
        
         
           (
           1.
           )
           Men's
           Impatience
           of
           considering
           great
           and
           weighty
           things
           at
           a
           Distance
           ,
           which
           cannot
           affect
           and
           move
           our
           Senses
           .
        
         
           (
           2.
           )
           The
           bewitching
           and
           stupifying
           Nature
           of
           present
           and
           sensual
           Pleasures
           ;
           which
           draw
           off
           the
           Mind
           from
           greater
           things
           ,
           and
           weaken
           all
           the
           Impressions
           they
           make
           upon
           us
           .
        
         
           (
           3.
           )
           A
           General
           Presumption
           upon
           God's
           Mercy
           towards
           Mankind
           on
           the
           Account
           of
           the
           Frailty
           of
           humane
           Nature
           ,
           
           notwithstanding
           the
           severity
           of
           his
           Threatnings
           in
           Scripture
           .
        
         
           (
           1.
           )
           I
           begin
           with
           
             Men's
             Impatience
             of
             Considering
          
           .
        
         
           We
           flatter
           and
           please
           our selves
           with
           the
           thoughts
           that
           we
           are
           Intelligent
           and
           
             Considering
             Beings
          
           ,
           when
           ,
           it
           may
           be
           ,
           Considering
           (
           especially
           as
           to
           Matters
           of
           greatest
           Consequence
           )
           is
           one
           of
           the
           things
           which
           Mankind
           have
           the
           greatest
           Aversion
           to
           .
           For
           generally
           ,
           they
           love
           to
           go
           no
           farther
           than
           the
           Outsides
           and
           Appearances
           of
           things
           ,
           and
           have
           their
           Minds
           wholly
           possessed
           with
           false
           and
           flattering
           Imaginations
           ,
           having
           neither
           Truth
           nor
           Consistency
           in
           them
           .
           And
           those
           who
           account
           themselves
           of
           better
           Breeding
           than
           others
           ,
           are
           often
           more
           imposed
           upon
           than
           others
           in
           this
           way
           .
           The
           Pomp
           and
           Grandeur
           of
           the
           World
           ,
           the
           Gaity
           and
           Splendour
           of
           Living
           strikes
           their
           Fancies
           with
           such
           vehement
           Impressions
           ,
           that
           scarce
           any
           thing
           else
           gets
           into
           their
           Minds
           ,
           or
           sinks
           deep
           into
           them
           .
           There
           are
           many
           other
           things
           that
           seem
           to
           stand
           fair
           in
           their
           Opinion
           at
           some
           times
           ,
           but
           it
           is
           as
           they
           are
           thought
           serviceable
           to
           worldly
           Greatness
           and
           Honour
           .
        
         
         
           This
           ,
           after
           all
           the
           Instructions
           of
           Philosophers
           ,
           the
           Declamations
           of
           Heathen
           and
           Christian
           Orators
           ,
           and
           the
           far
           more
           powerfull
           Arguments
           of
           the
           wisest
           and
           best
           of
           Men
           ,
           recorded
           in
           Holy
           Scripture
           ,
           is
           still
           the
           great
           Idol
           of
           Mankind
           ,
           which
           they
           serve
           and
           worship
           with
           the
           truest
           and
           warmest
           Devotion
           .
           All
           other
           things
           ,
           how
           great
           and
           weighty
           soever
           in
           themselves
           ,
           yet
           are
           really
           look'd
           on
           by
           them
           as
           a
           sort
           of
           Metaphysical
           Abstracted
           Notions
           of
           things
           invisible
           and
           immaterial
           ,
           quite
           out
           of
           the
           reach
           of
           their
           Imagination
           ,
           which
           may
           serve
           for
           the
           Amusement
           of
           some
           ,
           and
           the
           Affrightment
           of
           others
           ,
           and
           the
           Entertainment
           of
           Speculative
           Minds
           ;
           but
           ,
           how
           to
           raise
           themselves
           in
           the
           World
           ,
           to
           appear
           Great
           ,
           and
           have
           many
           Dependents
           ;
           to
           pursue
           and
           carry
           on
           their
           own
           Interest
           (
           tho'
           without
           regard
           to
           Justice
           and
           Honesty
           )
           these
           they
           account
           Great
           and
           Noble
           things
           ,
           and
           fit
           to
           employ
           their
           Minds
           upon
           .
           But
           alas
           !
           How
           much
           are
           such
           imposed
           upon
           by
           meer
           Shews
           and
           Appearances
           of
           things
           ,
           which
           are
           really
           what
           God
           made
           them
           ,
           but
           are
           not
           what
           we
           fansie
           them
           to
           be
           !
           There
           are
           ,
           no
           doubt
           ,
           real
           Conveniencies
           of
           Life
           in
           
           Riches
           ,
           and
           Honour
           ,
           and
           Ease
           ,
           and
           Plenty
           ,
           or
           else
           they
           could
           never
           be
           esteemed
           Blessings
           ,
           nor
           could
           we
           have
           reason
           to
           thank
           God
           for
           them
           ;
           but
           there
           is
           a
           great
           difference
           between
           the
           Fitness
           of
           things
           for
           our
           present
           Use
           ,
           and
           for
           our
           Happiness
           ;
           i.
           e.
           when
           we
           make
           them
           our
           End
           ,
           and
           do
           not
           employ
           them
           in
           order
           to
           a
           farther
           End.
           But
           it
           is
           good
           Advice
           of
           St.
           
             Paul
             ,
             Using
             the
             World
             as
             not
             abusing
             it
             ;
             for
             the
             Fashion
          
           
           
             of
             this
             World
             passeth
             away
             :
             it
             passes
          
           like
           a
           Ship
           under
           Sail
           ,
           while
           the
           generality
           of
           Mankind
           ,
           like
           Passengers
           ,
           lie
           asleep
           in
           it
           .
           Sometimes
           when
           Sto●ms
           arise
           ,
           or
           Waves
           cross
           them
           ,
           they
           seem
           to
           be
           awake
           ,
           and
           to
           look
           about
           them
           ,
           and
           to
           think
           whither
           they
           are
           going
           ;
           but
           those
           thoughts
           being
           uneasie
           to
           them
           ,
           they
           lie
           down
           again
           ,
           and
           are
           carried
           they
           know
           not
           whither
           .
           But
           still
           it
           is
           but
           
             the
             Fashion
             of
             this
             World
          
           ;
           a
           meer
           Landskip
           ,
           wherein
           there
           is
           great
           Variety
           but
           little
           Satisfaction
           ,
           the
           Shew
           far
           out-doing
           the
           Substance
           .
           When
           the
           Devil
           shewed
           Christ
           
             the
             Kingdoms
             of
             the
             World
             ,
             and
             the
             Glory
             of
             them
             ,
          
           the
           highest
           
           Mountain
           could
           afford
           but
           a
           small
           Prospect
           of
           them
           ,
           but
           as
           some
           think
           he
           caused
           a
           Representation
           in
           the
           Air
           
           of
           the
           most
           tempting
           Splendour
           and
           Glories
           of
           them
           .
           And
           this
           was
           the
           truest
           Representation
           of
           them
           ,
           by
           glorious
           Appearances
           and
           bewitching
           Shews
           .
           But
           unless
           there
           be
           something
           in
           humane
           Nature
           which
           makes
           it
           very
           apt
           to
           be
           deceived
           by
           such
           things
           ,
           it
           were
           strange
           the
           Devil
           should
           think
           to
           prevail
           on
           our
           Saviour
           by
           them
           .
           We
           pity
           those
           who
           travelling
           in
           the
           Night
           are
           deceived
           by
           
             false
             Fires
          
           and
           
             shining
             Meteors
          
           ,
           and
           follow
           them
           into
           Bogs
           and
           Precipices
           ;
           but
           the
           case
           of
           such
           is
           so
           much
           worse
           who
           are
           deluded
           by
           the
           deceitfull
           Vanities
           of
           this
           World
           to
           their
           own
           Destruction
           .
        
         
           And
           can
           there
           be
           any
           greater
           Argument
           of
           the
           want
           of
           Consideration
           ,
           than
           for
           Persons
           to
           suffer
           themselves
           to
           be
           so
           easily
           and
           so
           fatally
           cheated
           ?
           It
           is
           a
           wise
           Observation
           of
           Aristotle
           ,
           that
           
           
             True
             Knowledge
             and
             Wisdom
             lies
             most
             in
             settling
             and
             fixing
             the
             Mind
             .
          
           For
           it
           is
           not
           the
           subtlety
           and
           fineness
           of
           Thoughts
           ,
           not
           the
           quickness
           and
           sharpness
           of
           Apprehension
           ,
           nor
           the
           close
           and
           mathematical
           Deductions
           of
           Reason
           which
           make
           a
           wise
           Man
           ,
           but
           the
           having
           a
           calm
           and
           composed
           Temper
           of
           Mind
           ,
           the
           subduing
           our
           Passions
           ,
           and
           
           governing
           our
           Actions
           with
           respect
           to
           our
           chief
           End.
           And
           in
           order
           to
           this
           ,
           Consideration
           is
           absolutely
           necessary
           ;
           without
           which
           that
           which
           is
           nearest
           to
           us
           ,
           and
           offers
           it self
           first
           to
           our
           Choice
           ,
           must
           prevail
           upon
           us
           .
           And
           here
           lies
           the
           main
           Difficulty
           to
           perswade
           Mankind
           to
           choose
           a
           far
           greater
           Happiness
           at
           a
           Distance
           and
           invisible
           ,
           before
           a
           present
           Enjoyment
           of
           things
           we
           are
           constantly
           conversant
           with
           ,
           and
           have
           made
           an
           early
           Impression
           upon
           us
           .
           But
           still
           we
           say
           ,
           that
           it
           is
           nothing
           but
           
             Men's
             Impatience
             of
             Considering
          
           ,
           which
           makes
           them
           have
           so
           little
           Regard
           to
           another
           Life
           .
           For
           if
           they
           would
           but
           lay
           both
           Worlds
           in
           the
           Balance
           one
           against
           the
           other
           ,
           they
           would
           soon
           discover
           the
           wonderfull
           Folly
           of
           preferring
           that
           which
           this
           World
           accounts
           Happiness
           before
           that
           which
           is
           offered
           to
           our
           Choice
           in
           another
           .
           For
           let
           us
           make
           all
           the
           fair
           and
           reasonable
           Allowances
           that
           may
           be
           ,
           as
           to
           our
           Inclinations
           ,
           and
           Appetites
           ,
           and
           Circumstances
           in
           this
           World
           ;
           as
           to
           the
           Distance
           ,
           Obscurity
           ,
           Incomprehensibleness
           of
           the
           Joys
           of
           another
           World
           ;
           yet
           every
           considering
           Man
           that
           regards
           true
           Happiness
           will
           be
           sure
           to
           chuse
           that
           which
           is
           to
           come
           .
           For
           ,
        
         
         
           (
           1.
           )
           Supposing
           the
           Happiness
           were
           Equal
           ,
           yet
           there
           is
           no
           Proportion
           in
           the
           Continuance
           of
           them
           ;
           and
           a
           considering
           Man
           will
           be
           sure
           to
           choose
           a
           Happiness
           that
           can
           never
           have
           an
           End
           ,
           before
           one
           that
           may
           be
           irrecoverably
           lost
           in
           a
           Moment
           ;
           and
           can
           certainly
           be
           enjoyed
           but
           for
           a
           little
           time
           ,
           if
           there
           were
           any
           Certainty
           at
           all
           in
           the
           Enjoyment
           of
           it
           .
        
         
           (
           2.
           )
           The
           more
           any
           have
           considered
           ,
           the
           more
           they
           have
           repented
           placing
           too
           much
           of
           their
           Happiness
           here
           ,
           because
           Reason
           and
           Experience
           shews
           them
           the
           Folly
           of
           it
           .
           But
           the
           more
           they
           have
           considered
           ,
           the
           better
           satisfied
           the
           Minds
           of
           good
           Men
           are
           in
           placing
           their
           Happiness
           above
           ;
           where
           alone
           that
           good
           is
           to
           be
           sound
           which
           can
           make
           us
           truly
           happy
           ,
           and
           is
           to
           be
           enjoyed
           in
           that
           Fulness
           ,
           that
           Purity
           ,
           that
           Certainty
           which
           makes
           it
           fit
           for
           the
           wisest
           and
           most
           considering
           Men
           to
           preferr
           above
           a
           present
           Happiness
           ,
           if
           it
           were
           to
           be
           enjoyed
           on
           Earth
           .
        
         
           (
           3.
           )
           He
           that
           looks
           after
           a
           future
           Happiness
           doth
           not
           thereby
           lose
           any
           of
           the
           real
           Conveniencies
           of
           humane
           Life
           ;
           but
           he
           that
           places
           his
           Happiness
           here
           ,
           cannot
           find
           it
           in
           this
           World
           ,
           and
           is
           sure
           
           to
           be
           miserable
           in
           another
           :
           And
           this
           makes
           a
           very
           considerable
           Difference
           in
           the
           Choice
           .
           Indeed
           ,
           if
           God
           made
           it
           absolutely
           necessary
           in
           order
           to
           future
           Happiness
           for
           us
           to
           forego
           all
           the
           natural
           Pleasures
           and
           innocent
           Delights
           of
           this
           Life
           ,
           the
           Terms
           would
           be
           much
           harder
           ,
           and
           hardly
           possible
           to
           humane
           Nature
           .
           For
           ,
           if
           all
           Pleasures
           of
           Sense
           must
           be
           renounced
           ,
           we
           must
           not
           see
           the
           pleasing
           Varieties
           of
           Nature
           ,
           nor
           hear
           the
           melodious
           sound
           of
           Birds
           ,
           nor
           taste
           the
           Meat
           when
           we
           are
           hungry
           ,
           nor
           Drink
           when
           we
           are
           thirsty
           ;
           for
           there
           is
           really
           greater
           Pleasure
           of
           Sense
           when
           Nature
           craves
           necessary
           Sustenance
           ,
           than
           what
           the
           most
           voluptuous
           Epicurean
           enjoys
           in
           all
           his
           Contrivances
           ,
           first
           to
           raise
           his
           Appetite
           ,
           and
           then
           to
           please
           it
           :
           For
           what
           is
           most
           natural
           and
           necessary
           is
           the
           most
           delightfull
           ;
           every
           thing
           of
           Force
           must
           have
           something
           Uneasie
           in
           it
           .
           But
           God
           hath
           not
           dealt
           thus
           hardly
           with
           Mankind
           ;
           He
           allows
           us
           all
           the
           reasonable
           Desires
           of
           Nature
           ,
           and
           hath
           only
           forbid
           us
           what
           is
           unreasonable
           and
           unnecessary
           .
           And
           upon
           the
           forbearance
           of
           what
           is
           so
           ,
           joyned
           with
           our
           entire
           dependence
           upon
           himself
           for
           it
           ,
           (
           which
           the
           Scripture
           
           calls
           
             Faith
             working
             by
             Love
             ,
          
           )
           he
           
           hath
           made
           the
           gracious
           Offer
           of
           Eternal
           Happiness
           .
           It
           is
           true
           ,
           in
           extraordinary
           Cases
           of
           Persecution
           he
           requires
           more
           ,
           but
           then
           he
           proposes
           extraordinary
           Rewards
           to
           make
           abundant
           Recompence
           for
           them
           ;
           but
           in
           the
           common
           and
           ordinary
           Case
           of
           Mankind
           ,
           he
           requires
           no
           more
           than
           our
           avoiding
           those
           Excesses
           in
           pleasing
           our
           Appetites
           which
           Nature
           and
           Reason
           condemn
           .
           And
           those
           who
           consider
           ,
           cannot
           but
           see
           how
           unreasonable
           it
           is
           to
           place
           their
           Happiness
           in
           forbidden
           Pleasures
           ;
           and
           to
           think
           that
           nothing
           can
           make
           them
           happy
           ,
           but
           what
           God
           hath
           declared
           shall
           make
           them
           miserable
           .
           It
           is
           a
           strange
           Crossness
           in
           our
           Desires
           ,
           if
           nothing
           can
           please
           them
           but
           what
           displeases
           God.
           It
           were
           no
           hard
           task
           to
           shew
           ,
           that
           God
           forbids
           nothing
           but
           what
           is
           really
           repugnant
           to
           our
           Well-being
           here
           ;
           and
           how
           then
           can
           any
           such
           thing
           as
           Happiness
           be
           hoped
           for
           in
           such
           things
           ?
           And
           when
           a
           Man
           ventures
           being
           miserable
           for
           ever
           ,
           for
           what
           can
           never
           make
           him
           happy
           here
           ,
           if
           he
           had
           his
           full
           Liberty
           to
           pursue
           his
           Desires
           ;
           he
           shews
           how
           far
           he
           is
           from
           acting
           like
           a
           wise
           ,
           rational
           ,
           considering
           Being
           .
           So
           that
           
           Impatience
           of
           considering
           is
           one
           great
           Reason
           why
           the
           thoughts
           of
           a
           Judgment
           to
           come
           make
           so
           little
           Impression
           on
           Men's
           minds
           .
        
         
           (
           2.
           )
           The
           second
           Reason
           is
           
             the
             Bewitching
             and
             Stupifying
             Nature
             of
             sensual
             Pleasures
             .
          
           The
           Epicurean
           Philosophers
           ,
           who
           managed
           the
           Theory
           of
           Pleasure
           with
           the
           greatest
           Art
           ,
           so
           as
           it
           might
           look
           like
           a
           proper
           happiness
           for
           Mankind
           ,
           found
           two
           things
           absolutely
           necessary
           in
           order
           to
           it
           .
        
         
           (
           1.
           )
           The
           Retrenching
           all
           inordinate
           Desires
           ,
           viz.
           such
           as
           had
           more
           Pain
           following
           them
           ,
           than
           there
           was
           Pleasure
           in
           the
           Enjoyment
           of
           them
           .
        
         
           (
           2.
           )
           The
           removing
           the
           Fears
           of
           another
           World
           out
           of
           Men's
           minds
           .
           For
           as
           long
           as
           these
           sunk
           into
           their
           Minds
           ,
           they
           must
           rob
           them
           of
           that
           inward
           Tranquillity
           ,
           without
           which
           it
           were
           a
           vain
           thing
           so
           much
           as
           to
           talk
           of
           Happiness
           .
           But
           it
           was
           impossible
           ,
           upon
           their
           Grounds
           ,
           to
           do
           either
           of
           these
           .
           For
           ,
        
         
           (
           1.
           )
           It
           is
           unreasonable
           to
           suppose
           that
           the
           Happiness
           of
           our
           present
           Life
           should
           consist
           in
           the
           Enjoyment
           of
           Pleasure
           ,
           and
           yet
           the
           Pleasure
           of
           Opinion
           to
           be
           taken
           away
           ,
           since
           the
           Pleasure
           of
           
           Opinion
           is
           the
           far
           greatest
           Part
           of
           the
           Pleasure
           of
           Life
           ;
           and
           that
           which
           is
           as
           much
           valued
           and
           esteemed
           by
           a●l
           those
           who
           place
           their
           Happiness
           in
           Pleasure
           .
           If
           it
           were
           all
           to
           be
           reduced
           to
           that
           which
           lies
           in
           satisfying
           the
           necessary
           Desires
           of
           Nature
           ,
           then
           such
           as
           have
           just
           enough
           for
           that
           ,
           are
           far
           more
           happy
           than
           the
           Rich
           and
           Voluptuous
           ,
           because
           they
           have
           less
           Pains
           and
           Care.
           But
           if
           any
           allowance
           be
           made
           to
           the
           Pleasure
           of
           Fancy
           and
           Opinion
           ,
           then
           no
           stop
           can
           be
           given
           to
           inordinate
           Desires
           .
           For
           ,
           who
           can
           set
           bounds
           to
           Fancy
           ,
           or
           lay
           a
           reasonable
           Restraint
           upon
           Desires
           ,
           if
           the
           Differences
           of
           Good
           and
           Evil
           be
           taken
           away
           ?
           As
           they
           must
           be
           ,
           if
           meer
           Pleasure
           and
           Pain
           be
           to
           be
           regarded
           in
           our
           Actions
           .
        
         
           (
           2.
           )
           As
           to
           the
           other
           ,
           the
           Methods
           they
           used
           to
           remove
           all
           Fears
           of
           another
           World
           were
           weak
           and
           trifling
           ,
           and
           they
           had
           no
           Advantage
           in
           Point
           of
           Argument
           ,
           but
           what
           the
           Ignorance
           and
           Folly
           of
           the
           Idolatrous
           Part
           of
           Mankind
           at
           that
           time
           gave
           them
           .
           But
           there
           is
           a
           far
           greater
           Advantage
           in
           Point
           of
           Interest
           ,
           which
           makes
           Men
           of
           sensual
           Lives
           very
           willing
           to
           be
           rid
           of
           the
           Fears
           of
           another
           Life
           .
           And
           a
           willing
           
           Mind
           goes
           a
           great
           way
           in
           believing
           or
           not
           believing
           .
           Those
           who
           place
           their
           Happiness
           in
           eating
           and
           drinking
           well
           (
           as
           they
           call
           it
           )
           and
           other
           sensual
           Delights
           ,
           which
           can
           never
           be
           enjoyed
           when
           this
           Life
           is
           ended
           ,
           have
           but
           a
           melancholy
           Prospect
           into
           another
           World
           ;
           for
           they
           are
           shut
           out
           from
           the
           very
           Possibility
           of
           being
           happy
           in
           their
           own
           Sense
           ,
           (
           unless
           they
           would
           believe
           the
           Eastern
           Impostour
           ;
           )
           but
           when
           they
           once
           come
           to
           apprehend
           that
           there
           is
           no
           Pleasure
           to
           make
           them
           happy
           but
           what
           is
           seated
           in
           the
           Body
           ,
           they
           are
           apt
           to
           conclude
           that
           when
           that
           dies
           ,
           there
           is
           an
           end
           of
           all
           ,
           for
           their
           Imaginations
           can
           reach
           no
           farther
           .
           And
           the
           true
           Reason
           is
           ,
           they
           have
           laid
           Reason
           and
           Conscience
           asleep
           so
           long
           ,
           that
           it
           is
           very
           hard
           to
           awaken
           them
           ;
           their
           Notions
           of
           Good
           and
           Evil
           are
           like
           the
           confused
           Apprehensions
           of
           Men
           half
           awake
           ;
           they
           see
           enough
           to
           perplex
           but
           not
           enough
           to
           satisfie
           them
           .
           And
           when
           their
           Fears
           grow
           upon
           them
           ,
           they
           have
           not
           the
           Heart
           and
           Courage
           to
           examine
           them
           ,
           whether
           they
           be
           reasonable
           or
           not
           ;
           but
           rather
           choose
           to
           return
           to
           their
           former
           Opiates
           ,
           than
           undergo
           the
           trouble
           of
           an
           
           effectual
           Cure
           by
           a
           hearty
           Repentance
           and
           
             coming
             to
             themselves
          
           ,
           as
           the
           prodigal
           
           Son
           in
           the
           Parable
           did
           ,
           when
           his
           Hardship
           had
           brought
           him
           to
           Consideration
           .
           We
           do
           not
           know
           what
           had
           become
           of
           him
           ,
           if
           he
           had
           been
           wise
           and
           frugal
           in
           his
           Pleasures
           ;
           if
           he
           had
           taken
           care
           of
           a
           good
           Stock
           and
           a
           plentifull
           Subsistence
           ;
           but
           he
           first
           came
           to
           be
           pinched
           with
           want
           ,
           before
           he
           was
           awakened
           to
           repent
           .
           But
           we
           have
           in
           Scripture
           a
           more
           remarkable
           Instance
           of
           the
           stupifying
           Nature
           of
           sensual
           Pleasures
           ;
           and
           that
           was
           in
           David
           after
           his
           Sins
           of
           Adultery
           and
           Murther
           .
           It
           is
           a
           wonder
           ,
           how
           a
           Man
           of
           such
           a
           tender
           Conscience
           in
           other
           things
           ,
           should
           continue
           so
           long
           under
           the
           Guilt
           of
           these
           Enormities
           ,
           without
           being
           awakened
           to
           Repentance
           :
           Did
           he
           not
           know
           these
           to
           be
           great
           Sins
           ?
           And
           did
           not
           his
           Conscience
           charge
           him
           with
           the
           Guilt
           of
           them
           ?
           How
           came
           he
           then
           to
           need
           a
           Prophet
           to
           be
           sent
           to
           him
           ,
           and
           to
           deal
           so
           plainly
           with
           him
           ,
           as
           to
           tell
           him
           
             Thou
             art
             the
             Man
          
           ?
           But
           this
           is
           a
           plain
           Evidence
           ,
           
           how
           much
           the
           Pleasures
           of
           Sin
           are
           apt
           to
           stupifie
           Men's
           Consciences
           so
           far
           ,
           that
           unless
           God
           by
           his
           Grace
           be
           pleased
           to
           awaken
           them
           thoroughly
           ,
           
           they
           never
           come
           to
           a
           sincere
           and
           hearty
           Repentance
           .
           David
           saw
           nothing
           more
           as
           to
           the
           Guilt
           of
           his
           Sins
           ,
           when
           he
           penn'd
           his
           51st
           Psalm
           ,
           than
           his
           own
           Reason
           and
           Natural
           Conscience
           might
           inform
           him
           before
           ;
           but
           he
           had
           quite
           another
           Sense
           of
           his
           Sins
           then
           ;
           his
           
             Heart
             was
             broken
          
           and
           his
           Soul
           wounded
           under
           the
           Apprehension
           of
           God's
           Displeasure
           ;
           and
           this
           makes
           him
           pray
           so
           earnestly
           and
           so
           importunately
           to
           God
           for
           the
           Pardon
           of
           his
           Sins
           .
           And
           if
           it
           were
           thus
           in
           the
           case
           of
           a
           Man
           otherwise
           
             after
             God's
             own
             heart
          
           ,
           i.
           e.
           afraid
           of
           offending
           him
           ,
           and
           carefull
           to
           please
           him
           ;
           what
           may
           we
           imagine
           it
           to
           be
           in
           those
           who
           in
           the
           time
           of
           Youth
           
             walk
             in
             the
             way
             of
             their
             hearts
             ,
             and
             in
             the
             sight
             of
             their
             eyes
             :
          
           i.
           e.
           allowing
           themselves
           in
           all
           sensual
           Inclinations
           ,
           and
           pursuing
           carnal
           Delights
           so
           far
           till
           they
           have
           lost
           all
           Sense
           of
           God
           and
           another
           World
           ;
           and
           such
           as
           these
           ,
           nothing
           but
           the
           powerfull
           Influences
           of
           Divine
           Grace
           can
           awaken
           and
           recover
           .
        
         
           (
           3.
           )
           The
           third
           Reason
           is
           ,
           
             A
             General
             Presumption
             upon
             God's
             Mercy
             .
          
           The
           first
           thing
           which
           Sinners
           ,
           in
           the
           Heat
           of
           their
           Youth
           ,
           and
           Pursuit
           of
           their
           Lusts
           ,
           aim
           at
           ,
           is
           to
           think
           as
           little
           as
           
           may
           be
           of
           what
           they
           are
           doing
           ,
           or
           what
           will
           be
           the
           Consequence
           of
           their
           Actions
           .
           For
           every
           thought
           of
           themselves
           is
           very
           uneasie
           to
           them
           ,
           and
           every
           thought
           of
           God
           is
           much
           more
           so
           ;
           therefore
           they
           drive
           away
           all
           such
           Thoughts
           by
           one
           Means
           or
           other
           ,
           by
           Sleep
           ,
           Diversion
           ,
           Company
           ,
           and
           such
           publick
           Entertainments
           ,
           as
           rather
           heighten
           and
           inflame
           their
           Vices
           than
           correct
           them
           .
        
         
           If
           all
           this
           will
           not
           do
           ,
           but
           there
           will
           be
           some
           melancholy
           Hours
           ,
           wherein
           Conscience
           begins
           to
           rouze
           it self
           ,
           and
           to
           awaken
           the
           Sinner
           to
           some
           Sense
           of
           his
           Folly
           ;
           then
           he
           is
           ready
           to
           hearken
           with
           Pleasure
           to
           any
           Raileries
           against
           
             Religion
             and
             Morality
          
           ;
           and
           admires
           the
           Wit
           of
           any
           one
           who
           dares
           say
           a
           bold
           and
           sharp
           thing
           against
           the
           Wisdom
           of
           all
           Ages
           ,
           and
           of
           the
           best
           Men
           in
           them
           .
           And
           one
           or
           two
           such
           Sayings
           ,
           without
           Proof
           ,
           are
           cried
           up
           as
           far
           beyond
           the
           best
           Rules
           of
           Morality
           ,
           or
           the
           Evidence
           of
           natural
           and
           revealed
           Religion
           .
           Any
           Sceptical
           Disputes
           are
           sufficient
           Demonstrations
           to
           them
           ;
           and
           the
           most
           unreasonable
           Cavils
           against
           Religion
           are
           embraced
           ,
           because
           against
           the
           thing
           they
           hate
           ;
           and
           even
           a
           Jest
           against
           the
           
           Day
           of
           Judgment
           shall
           signifie
           more
           with
           them
           ,
           than
           the
           strongest
           Arguments
           in
           the
           World
           to
           prove
           it
           .
           The
           true
           Reason
           is
           ,
           they
           love
           their
           Vices
           ,
           and
           hate
           every
           thing
           which
           makes
           them
           uneasie
           to
           them
           ;
           and
           nothing
           doth
           more
           so
           ,
           than
           the
           thoughts
           of
           a
           Judgment
           to
           come
           .
        
         
           But
           suppose
           after
           all
           ,
           the
           terrible
           and
           frequent
           Expressions
           of
           Scripture
           concerning
           the
           Day
           of
           Judgment
           ,
           joyned
           with
           the
           Reasonableness
           of
           the
           thing
           ,
           do
           make
           such
           Impression
           on
           their
           Minds
           that
           they
           cannot
           wholly
           shake
           off
           the
           Fears
           and
           Apprehensions
           of
           it
           ,
           then
           their
           last
           Endeavour
           is
           to
           mitigate
           and
           lessen
           them
           ,
           from
           a
           
             General
             Presumption
             of
             God's
             Mercifull
             Nature
          
           ;
           and
           therefore
           they
           are
           willing
           to
           suppose
           ,
           that
           however
           God
           ,
           to
           keep
           the
           World
           in
           awe
           ,
           hath
           threatned
           them
           with
           the
           dreadfull
           Severities
           of
           the
           Great
           Day
           ,
           yet
           as
           a
           tender
           Father
           who
           threatens
           his
           disobedient
           Son
           ,
           in
           order
           to
           reclaim
           him
           ,
           with
           no
           less
           than
           disinheriting
           him
           for
           ever
           ;
           yet
           when
           it
           comes
           to
           Execution
           he
           may
           relent
           ,
           not
           from
           his
           Son's
           Deserts
           ,
           but
           his
           own
           Compassion
           ;
           so
           they
           hope
           ,
           or
           believe
           ,
           (
           or
           are
           willing
           to
           do
           so
           )
           that
           God
           at
           the
           Great
           
           Day
           will
           not
           proceed
           according
           to
           the
           Rigour
           which
           he
           hath
           threatned
           to
           use
           .
           And
           to
           comfort
           themselves
           in
           these
           hopes
           they
           find
           out
           all
           possible
           Extenuations
           of
           their
           Sins
           :
           
             If
             we
             ,
             say
             they
             ,
             had
             been
             created
             purely
             intellectual
             Beings
             ,
             free
             from
             this
             load
             of
             Flesh
             ,
             and
             the
             Inclinations
             which
             are
             natural
             to
             it
             ,
             then
             it
             had
             been
             more
             reasonable
             to
             have
             called
             us
             to
             a
             strict
             Account
             for
             every
             Action
             of
             our
             Lives
             ;
             for
             then
             every
             Inclination
             to
             Evil
             must
             have
             come
             from
             our
             Minds
             ;
             but
             now
             our
             Bodies
             corrupt
             and
             draw
             them
             aside
             ;
             and
             the
             Inclinations
             to
             Evil
             grow
             faster
             than
             our
             Reason
             ,
             which
             should
             check
             and
             restrain
             them
             .
             And
             when
             those
             Inclinations
             are
             strongest
             ,
             Men
             have
             not
             that
             Judgment
             which
             is
             necessary
             to
             the
             Government
             of
             unruly
             Passions
             .
             So
             that
             the
             very
             Frame
             of
             humane
             Nature
             seems
             to
             plead
             for
             Sins
             committed
             in
             the
             Heat
             and
             Violence
             of
             Youth
             .
             Besides
             ,
             such
             is
             the
             Strictness
             and
             Purity
             of
             the
             Law
             of
             God
             ,
             and
             so
             great
             the
             Weakness
             and
             Disability
             ,
             the
             Ignorance
             and
             Inadvertency
             of
             Mankind
             ,
             that
             if
             God
             will
             make
             no
             Allowance
             for
             humane
             
             Frailty
             ,
             who
             can
             stand
             before
             his
             Tribunal
             ?
             And
             ,
             if
             any
             Allowance
             be
             made
             for
             Sins
             of
             Infirmity
             ,
             there
             are
             so
             many
             Abatements
             to
             be
             made
             for
             Sins
             committed
             through
             sudden
             Passion
             ,
             through
             Mistake
             ,
             through
             the
             unavoidable
             Impotency
             of
             humane
             Nature
             in
             this
             degenerate
             Condition
             ,
             that
             the
             Severity
             of
             that
             Day
             is
             not
             much
             to
             be
             feared
             .
          
        
         
           This
           is
           the
           utmost
           of
           the
           Sinner's
           Plea
           against
           the
           Severity
           of
           the
           Day
           of
           Judgment
           :
           But
           ,
           to
           shew
           how
           faulty
           it
           is
           ,
           I
           shall
           offer
           these
           Considerations
           ;
        
         
           1.
           
           That
           God
           will
           certainly
           
             Judge
             the
          
           
           
             World
             in
             Righteousness
          
           ;
           and
           therefore
           none
           shall
           have
           Cause
           to
           complain
           of
           the
           Harshness
           or
           Severity
           of
           his
           Proceedings
           .
           For
           ,
           this
           Righteousness
           is
           not
           the
           Rigour
           of
           Justice
           ,
           but
           that
           Equity
           which
           hath
           a
           Regard
           to
           the
           Circumstances
           of
           Actions
           ,
           and
           the
           Abatement
           and
           Extenuation
           of
           Faults
           which
           arise
           from
           them
           .
        
         
           2.
           
           None
           shall
           suffer
           at
           that
           Day
           ,
           but
           for
           their
           wilfull
           Impenitency
           ,
           and
           obstinate
           Continuance
           in
           Sin.
           For
           ,
           this
           is
           not
           only
           agreeable
           to
           the
           Mercifull
           Nature
           of
           God
           ,
           to
           forgive
           repenting
           Sinners
           ;
           but
           it
           is
           one
           of
           the
           great
           Designs
           
           of
           the
           Gospel
           to
           assure
           Mankind
           of
           it
           by
           the
           highest
           Testimonies
           ,
           even
           by
           the
           Death
           and
           Resurrection
           of
           the
           Son
           of
           God
           ,
           and
           all
           the
           Miracles
           wrought
           in
           Confirmation
           of
           it
           ,
           and
           of
           the
           Truth
           of
           his
           Doctrine
           .
        
         
           3.
           
           There
           are
           several
           Degrees
           of
           Wilfulness
           and
           Obstinacy
           ,
           and
           Men's
           Judgments
           shall
           be
           according
           to
           them
           .
           Some
           Men's
           Capacities
           ,
           Opportunities
           and
           Helps
           have
           very
           much
           exceeded
           others
           ;
           some
           have
           broken
           through
           stronger
           Convictions
           and
           more
           powerfull
           Assistances
           of
           Grace
           than
           others
           ;
           some
           have
           had
           more
           early
           Instructions
           ,
           more
           frequent
           Warnings
           ,
           more
           obliging
           Favours
           from
           Heaven
           than
           others
           .
           And
           as
           it
           is
           reasonable
           that
           Persons
           suffer
           for
           their
           obstinate
           Continuance
           in
           Sin
           ,
           so
           that
           they
           should
           suffer
           according
           to
           the
           Degrees
           and
           Circumstances
           of
           it
           .
        
         
           (
           4.
           )
           It
           is
           no
           unjust
           Severity
           in
           God
           ,
           to
           deprive
           Men
           of
           that
           Happiness
           which
           they
           have
           wilfully
           refused
           ;
           and
           to
           condemn
           them
           to
           that
           Misery
           which
           their
           Sins
           have
           deserved
           .
           Hath
           not
           God
           made
           the
           most
           condescending
           Offer
           of
           Mercy
           and
           Salvation
           ,
           that
           it
           is
           possible
           for
           Creatures
           to
           expect
           from
           him
           ,
           after
           
           so
           many
           and
           great
           Provocations
           ?
           Could
           Heaven
           stoop
           lower
           than
           it
           hath
           done
           to
           vile
           and
           ungratefull
           Sinners
           ?
           When
           the
           Son
           of
           God
           came
           down
           from
           Heaven
           on
           purpose
           to
           reconcile
           God
           and
           Man
           together
           :
           When
           the
           Spirit
           of
           God
           warns
           and
           excites
           their
           Minds
           to
           the
           Consideration
           of
           their
           Eternal
           Welfare
           :
           When
           
             the
             Messengers
             of
             this
             Reconciliation
             are
             to
             woo
             and
             intreat
             and
             beseech
             Sinners
             in
             Christ's
             stead
             ,
             as
             tho'
             God
             did
             beseech
             them
             by
             them
             ,
             that
             they
             would
             be
             reconciled
             to
             God
          
           ;
           When
           the
           
             Patience
             and
             Goodness
             and
             Long
             suffering
             of
             God
          
           is
           exercised
           so
           much
           on
           purpose
           
             to
             lead
             them
             to
             Repentance
          
           ;
           When
           God
           instead
           of
           perfect
           Obedience
           ,
           is
           willing
           to
           pardon
           and
           pass
           by
           so
           many
           Offences
           ,
           if
           they
           truly
           repent
           of
           them
           ,
           and
           to
           receive
           them
           still
           into
           his
           Favour
           and
           Mercy
           ;
           When
           after
           all
           this
           Men
           do
           rather
           preferr
           the
           present
           Pleasures
           of
           Sin
           ,
           before
           all
           that
           Happiness
           which
           God
           so
           freely
           offers
           ,
           is
           it
           any
           Injustice
           in
           him
           to
           suffer
           them
           for
           ever
           to
           be
           deprived
           of
           that
           which
           they
           so
           wilfully
           ,
           so
           ungratefully
           ,
           so
           obstinately
           refused
           ?
           And
           supposing
           the
           Souls
           of
           Men
           to
           subsist
           in
           another
           World
           free
           from
           all
           those
           Clouds
           of
           Errour
           and
           Mistake
           ,
           and
           the
           
           false
           Notions
           they
           are
           deceived
           by
           here
           ,
           as
           well
           as
           all
           the
           Diversions
           and
           Pleasures
           of
           this
           Life
           ,
           it
           is
           not
           to
           be
           imagined
           ,
           but
           they
           must
           for
           ever
           suffer
           an
           intolerable
           Anguish
           within
           (
           called
           ,
           
             A
             Worm
             that
             never
             dies
             ,
             and
             a
             Fire
             that
          
           
           
             never
             goes
             out
             ,
          
           )
           from
           the
           Reflections
           upon
           their
           own
           Folly.
           What
           Vengeance
           beyond
           this
           God
           may
           inflict
           ,
           we
           now
           know
           not
           ,
           (
           may
           none
           of
           us
           ever
           know
           it
           !
           )
           but
           we
           are
           sure
           it
           will
           never
           exceed
           the
           Proportion
           and
           Desert
           of
           their
           Sins
           .
           Which
           is
           sufficient
           to
           clear
           the
           Justice
           of
           God
           in
           his
           Proceedings
           with
           Mankind
           in
           the
           Day
           of
           Judgment
           .
        
         
           2.
           
           It
           remains
           now
           only
           to
           shew
           by
           what
           means
           God's
           bringing
           us
           to
           Judgment
           may
           make
           a
           deeper
           Impression
           upon
           our
           Minds
           ;
           By
           considering
           these
           two
           things
           :
        
         
           1.
           
           That
           our
           not
           considering
           it
           will
           not
           make
           our
           Condition
           better
           ,
           but
           much
           worse
           .
        
         
           2.
           
           That
           our
           Considering
           it
           is
           the
           best
           means
           to
           prevent
           the
           evil
           Consequences
           of
           it
           .
        
         
           (
           1.
           )
           Our
           not
           considering
           it
           will
           not
           make
           our
           Conditon
           better
           .
           There
           were
           great
           Reason
           indeed
           
             to
             walk
             in
             the
          
           
           
             way
             of
             our
             hearts
             ,
             and
             in
             the
             sight
             of
             our
             eyes
             ,
          
           and
           never
           trouble
           our selves
           with
           what
           will
           happen
           at
           the
           great
           Day
           ,
           if
           the
           putting
           it
           out
           of
           our
           Heads
           would
           make
           our
           Accounts
           the
           easier
           when
           it
           comes
           .
           But
           alas
           !
           Whether
           we
           think
           of
           it
           or
           no
           ,
           the
           Account
           runs
           on
           ,
           and
           we
           must
           answer
           to
           every
           particular
           at
           last
           ;
           and
           how
           unprovided
           shall
           we
           be
           ,
           if
           we
           spend
           no
           time
           here
           in
           examining
           ,
           stating
           and
           clearing
           of
           them
           as
           far
           as
           we
           are
           able
           .
           It
           is
           a
           mighty
           Privilege
           we
           have
           by
           the
           Gospel
           ,
           that
           God
           allows
           us
           to
           clear
           our
           Accounts
           with
           him
           in
           this
           World
           ;
           
             For
             ,
             if
             we
             would
             judge
             our selves
             we
             shall
             not
             be
             judged
             .
          
           i.
           e.
           If
           
           we
           call
           our selves
           to
           a
           strict
           Account
           for
           our
           Actions
           ;
           if
           we
           repent
           heartily
           and
           sincerely
           of
           our
           Sins
           ;
           if
           we
           seek
           earnestly
           to
           God
           for
           Mercy
           ;
           if
           we
           have
           
             our
             Consciences
             cleansed
             by
             the
             Blood
             of
             Christ
          
           from
           the
           Pollution
           of
           our
           Sins
           ,
           then
           we
           may
           with
           Joy
           and
           Peace
           in
           our
           Minds
           think
           of
           the
           Great
           Day
           of
           Recompence
           .
           But
           if
           we
           never
           enter
           into
           our selves
           ,
           to
           search
           and
           examine
           our
           own
           Actions
           ,
           never
           look
           into
           the
           Habits
           of
           our
           own
           Minds
           ,
           nor
           charge
           our selves
           with
           the
           Guilt
           of
           the
           Sins
           we
           have
           committed
           ,
           how
           can
           we
           ever
           hope
           
           to
           escape
           the
           Scrutiny
           or
           avoid
           the
           Severity
           of
           that
           Day
           ?
           For
           our
           Account
           continually
           increases
           by
           our
           Neglect
           of
           it
           ,
           and
           the
           Burthen
           of
           God's
           Wrath
           must
           be
           so
           much
           heavier
           when
           we
           have
           taken
           no
           care
           to
           lessen
           it
           ,
           but
           
             after
             our
             hardness
             and
             impenitent
             hearts
             have
             only
          
           
           
             treasured
             up
             wrath
             against
             the
             day
             of
             wrath
             .
          
        
         
           (
           2.
           )
           Our
           considering
           that
           God
           will
           bring
           us
           to
           Judgment
           is
           the
           best
           means
           to
           prevent
           the
           evil
           Consequences
           of
           it
           .
           For
           ,
           although
           we
           cannot
           hope
           to
           plead
           Innocency
           ;
           yet
           ,
           (
           which
           is
           next
           in
           Point
           of
           Wisdom
           )
           this
           is
           the
           most
           effectual
           Motive
           to
           bring
           us
           to
           Repentance
           :
           And
           that
           which
           makes
           us
           repent
           makes
           us
           to
           grow
           wise
           in
           time
           ,
           and
           to
           lay
           
             a
             good
             Foundation
             for
             Eternal
             Life
             .
          
           There
           are
           many
           Arguments
           to
           induce
           us
           to
           it
           in
           the
           Folly
           and
           Shame
           of
           our
           Sins
           ;
           the
           Wisdom
           of
           Reflection
           and
           Reformation
           ;
           the
           Instances
           of
           it
           and
           Exhortations
           to
           it
           recorded
           in
           Scripture
           ;
           but
           there
           is
           none
           more
           sensible
           and
           which
           touches
           Men
           more
           in
           Point
           of
           Interest
           and
           Concernment
           than
           this
           of
           
             a
             Judgment
             to
             come
          
           .
           
             Must
             I
             then
             ,
             saith
             a
             penitent
             Sinner
             ,
             give
             a
             strict
             Account
             to
             God
             of
             all
             the
             evil
             Actions
             
             of
             my
             Life
             ,
             and
             suffer
             according
             to
             the
             Desert
             of
             them
             if
             I
             die
             in
             Impenitency
             ?
             How
             much
             doth
             it
             then
             concern
             me
             to
             repent
             betimes
             ,
             to
             repent
             in
             good
             earnest
             ,
             to
             repent
             while
             there
             is
             hopes
             of
             Mercy
             !
             Away
             then
             all
             ye
             deceitfull
             Vanities
             of
             this
             wicked
             World
             ,
             ye
             have
             too
             long
             deceived
             and
             seduced
             me
             :
             What
             will
             all
             this
             vain
             shew
             ,
             this
             busie
             Seducer
             ,
             this
             impertinent
             Outside
             of
             the
             World
             signifie
             ,
             when
             I
             must
             be
             stript
             of
             all
             ,
             and
             stand
             guilty
             and
             accused
             by
             my
             own
             Conscience
             before
             the
             Judgment-Seat
             of
             Christ
             ?
             Oh!
             how
             wretched
             shall
             I
             be
             ,
             if
             my
             Conscience
             condemns
             me
             before
             the
             Sentence
             of
             the
             Judge
             !
             Therefore
             ,
             I
             am
             resolved
             to
             prevent
             the
             Judgment
             of
             that
             Day
             ;
             I
             will
             accuse
             ,
             judge
             ,
             and
             condemn
             my self
             ;
             nay
             ,
             I
             will
             proceed
             to
             Execution
             ,
             as
             to
             all
             the
             vitious
             Habits
             and
             corrupt
             Inclinations
             within
             me
             .
             And
             although
             I
             cannot
             wholly
             mortifie
             them
             ,
             yet
             I
             will
             crucifie
             them
             ;
             
               i.
               e.
            
             nail
             them
             to
             the
             Cross
             ,
             and
             allow
             them
             no
             longer
             Liberty
             ;
             and
             albeit
             they
             may
             struggle
             for
             a
             time
             ,
             yet
             I
             will
             never
             give
             way
             to
             their
             Dominion
             over
             me
             any
             
             more
             ;
             that
             so
             Death
             and
             Judgment
             may
             find
             me
             prepared
             ,
             if
             not
             with
             unspotted
             Innocency
             ,
             yet
             with
             hearty
             and
             sincere
             Repentance
             .
          
        
         
           To
           conclude
           all
           ;
           let
           the
           Consideration
           of
           this
           Day
           of
           
             Judgment
             to
             come
          
           enter
           deep
           into
           our
           Minds
           ,
           and
           awaken
           us
           out
           of
           our
           Lethargy
           and
           Security
           .
           We
           are
           very
           apt
           to
           put
           off
           unpleasing
           things
           from
           time
           to
           time
           ,
           and
           to
           pass
           away
           our
           time
           here
           as
           easily
           as
           may
           be
           .
           But
           this
           is
           no
           part
           of
           Wisdom
           ,
           and
           we
           shall
           extremely
           blame
           our selves
           for
           it
           one
           time
           or
           other
           .
           The
           best
           we
           can
           do
           now
           ,
           is
           to
           recover
           what
           is
           past
           by
           Repentance
           ,
           and
           to
           set
           our selves
           to
           the
           making
           up
           our
           Accounts
           with
           God
           in
           this
           World
           :
           For
           ,
           we
           are
           all
           walking
           on
           the
           brink
           of
           Eternity
           ,
           and
           know
           not
           how
           soon
           we
           may
           drop
           into
           it
           .
           But
           what
           Eternal
           Horrour
           and
           Confusion
           must
           follow
           us
           ,
           if
           we
           go
           on
           to
           slight
           the
           Opportunities
           he
           still
           affords
           us
           of
           making
           our
           Peace
           with
           him
           who
           is
           to
           be
           our
           Judge
           ?
           May
           God
           therefore
           of
           his
           Mercy
           awaken
           us
           all
           to
           a
           timely
           and
           serious
           Repentance
           ,
           and
           then
           
             our
             Iniquities
             shall
             not
             be
             our
             Ruine
             .
          
        
      
       
         
         
           SERMON
           V.
           Preached
           at
           The
           Assizes
           AT
           WORCESTER
           ,
           Sept.
           the
           21
           st
           ,
           1690.
           
        
         
           
             2
             Timothy
             1.
             7.
             
          
           
             For
             God
             hath
             not
             given
             us
             the
             Spirit
             of
             Fear
             ,
             but
             of
             Power
             ,
             and
             of
             Love
             and
             of
             a
             sound
             Mind
             .
          
        
         
           IF
           we
           look
           into
           the
           Scope
           and
           Design
           of
           this
           Epistle
           ,
           we
           shall
           find
           St.
           Paul
           at
           the
           time
           of
           writing
           it
           ,
           under
           more
           than
           ordinary
           Apprehensions
           
           of
           the
           sad
           Condition
           of
           the
           Christian
           Church
           .
        
         
           As
           to
           Himself
           ,
           he
           had
           great
           Satisfaction
           in
           the
           particular
           Care
           of
           Divine
           Providence
           towards
           Him
           :
           For
           ,
           God
           
           had
           not
           only
           formerly
           delivered
           him
           out
           of
           many
           Persecutions
           ;
           but
           had
           lately
           rescued
           him
           
             out
             of
             the
             Mouth
             of
             the
             Lion
             ,
          
           i.
           e.
           from
           a
           great
           and
           imminent
           
           Danger
           .
           And
           though
           he
           foresaw
           ,
           that
           
             the
             time
             of
             his
             Departure
             was
             at
             hand
          
           ;
           yet
           that
           was
           so
           far
           from
           giving
           
           him
           any
           Trouble
           ,
           that
           he
           had
           the
           Comfort
           of
           a
           good
           Conscience
           in
           looking
           back
           ;
           
             I
             have
             fought
             a
             good
             fight
             ,
             I
             have
          
           
           
             finished
             my
             course
             ,
             I
             have
             kept
             the
             faith
          
           ;
           and
           in
           looking
           forward
           ,
           Henceforth
           
           
             there
             is
             laid
             up
             for
             me
             a
             Crown
             of
             Righteousness
             ,
             which
             the
             Lord
             the
             Righteous
             Judge
             shall
             give
             me
             at
             that
             Day
             .
          
        
         
           But
           all
           his
           Dissatisfaction
           did
           arise
           from
           looking
           about
           him
           ;
           
             For
             without
             were
             Fightings
             ,
             and
             within
             were
             Fears
             .
          
           The
           Persecutions
           abroad
           were
           indeed
           so
           sharp
           and
           severe
           ,
           that
           none
           could
           keep
           a
           good
           Conscience
           without
           a
           share
           in
           them
           ;
           which
           makes
           him
           say
           ,
           
             Yea
             ,
             and
             all
             that
             will
             live
             godly
             in
             Christ
             Jesus
             shall
             suffer
             Persecutions
             .
          
           But
           this
           
           was
           not
           that
           which
           troubled
           him
           most
           ;
           
           for
           there
           were
           two
           things
           which
           seem
           to
           have
           made
           a
           deep
           and
           sad
           Impression
           upon
           his
           Mind
           .
        
         
           (
           1.
           )
           He
           observed
           a
           great
           Coldness
           and
           Indifferency
           among
           some
           who
           pretended
           a
           mighty
           Zeal
           for
           the
           common
           Interest
           of
           their
           Religion
           before
           .
           Of
           this
           he
           gives
           a
           strange
           Instance
           in
           his
           own
           Case
           .
           
             At
             my
             first
             Answer
          
           ,
           saith
           he
           ,
           
             no
             man
             stood
             with
             me
             ,
             but
             all
             men
             forsook
          
           
           
             me
             ;
             I
             pray
             God
             it
             be
             not
             laid
             to
             their
             Charge
             .
          
           They
           might
           think
           it
           Prudence
           and
           Caution
           at
           such
           a
           dangerous
           time
           ,
           but
           the
           Apostle
           certainly
           thought
           it
           a
           fault
           ,
           or
           else
           he
           would
           never
           have
           pray'd
           
             that
             it
             might
             not
             be
             laid
             to
             their
             Charge
             .
          
           Something
           might
           be
           said
           in
           Excuse
           of
           those
           who
           were
           so
           near
           danger
           ;
           but
           what
           can
           be
           said
           for
           the
           general
           Coldness
           of
           those
           at
           a
           Distance
           ?
           
             This
             thou
             knowest
             ,
             that
             all
             they
          
           
           
             which
             are
             in
          
           Asia
           
             be
             turned
             away
             from
             me
          
           .
           A
           sad
           Consideration
           to
           Timothy
           ,
           who
           was
           entrusted
           by
           him
           with
           the
           particular
           Care
           of
           those
           in
           Asia
           !
           For
           ,
           what
           Comfort
           could
           he
           hope
           for
           among
           them
           ,
           who
           were
           turned
           away
           from
           St.
           Paul
           ?
           Such
           a
           Defection
           as
           this
           must
           needs
           bring
           great
           dishonour
           to
           Religion
           ,
           as
           well
           as
           dissatisfaction
           to
           him
           .
        
         
         
           (
           2.
           )
           He
           observed
           a
           busie
           sort
           of
           Seducers
           ,
           who
           were
           crept
           in
           among
           them
           ;
           who
           were
           crafty
           ,
           restless
           and
           designing
           Men
           ;
           such
           as
           could
           not
           compass
           their
           own
           ends
           without
           taking
           upon
           them
           a
           Pretence
           of
           Zeal
           for
           Religion
           .
           They
           were
           Men
           of
           as
           ill
           Tempers
           as
           we
           can
           well
           imagine
           Men
           to
           be
           ;
           
             They
             were
             lovers
             of
             themselves
             ,
             covetous
             ,
             boasters
             ,
             proud
             ,
          
           &c.
           
           But
           he
           concludes
           their
           Character
           
           with
           what
           one
           would
           have
           least
           expected
           from
           such
           a
           sort
           of
           Men
           ,
           
             that
             they
             had
             a
             Form
             of
             Godliness
             .
          
           They
           
           were
           such
           
             painted
             Sepulchres
          
           that
           made
           a
           more
           than
           ordinary
           Shew
           and
           Appearance
           ,
           but
           within
           there
           was
           nothing
           but
           Rottenness
           and
           Corruption
           .
           Men
           who
           pretended
           to
           Religion
           without
           Vertue
           ;
           and
           hoped
           to
           be
           accounted
           Godly
           without
           any
           real
           Goodness
           .
           They
           made
           a
           great
           Shew
           of
           Zeal
           about
           some
           things
           ,
           and
           were
           industrious
           in
           gaining
           Proselytes
           ;
           for
           which
           end
           
             they
             crept
             into
             Houses
          
           ,
           &c.
           but
           whatever
           they
           pretended
           ,
           their
           own
           Interest
           lay
           at
           bottom
           ;
           
             Supposing
             that
             gain
             is
             Godliness
          
           ;
           and
           they
           were
           so
           far
           from
           any
           hopes
           of
           Amendment
           ,
           
           that
           St.
           Paul
           gives
           that
           dreadfull
           Character
           of
           them
           ,
           
             that
             they
             waxed
             worse
             and
             worse
             ,
             deceiving
             and
             being
             deceived
             .
          
           
        
         
         
           And
           what
           now
           should
           Timothy
           do
           under
           such
           a
           Complication
           of
           ill
           Circumstances
           ?
           Should
           he
           only
           stand
           still
           and
           see
           which
           way
           things
           would
           go
           ?
           Or
           should
           he
           give
           way
           to
           Despondency
           and
           sink
           under
           the
           Burthen
           of
           his
           Fears
           ?
           No
           ,
           St.
           Paul
           ,
           altho'
           at
           a
           Distance
           ,
           and
           a
           Prisoner
           ,
           yet
           thinks
           fit
           to
           rouze
           ,
           to
           animate
           ,
           to
           incourage
           him
           ;
           and
           not
           only
           
             to
             put
             him
             in
             Mind
             of
             the
             Gift
             of
          
           
           
             God
             which
             was
             in
             him
          
           ;
           but
           of
           that
           Spirit
           and
           Temper
           ,
           which
           true
           Christianity
           possesses
           Men's
           minds
           with
           .
        
         
           
             For
             God
             hath
             not
             given
             us
             the
             Spirit
             of
             Fear
             ,
             but
             of
             Power
             ,
             of
             Love
             and
             of
             a
             sound
             Mind
             .
          
        
         
           Which
           words
           may
           be
           considered
           two
           Ways
           :
        
         
           I.
           With
           respect
           to
           Difficulties
           and
           Troubles
           in
           the
           World
           ;
           and
           so
           it
           is
           not
           
             a
             Spirit
             of
             Fear
             ,
             but
             of
             Power
             .
          
           Some
           render
           it
           
             Spiritum
             Timiditatis
          
           ,
           a
           timorous
           ,
           pusillanimous
           Spirit
           ;
           which
           is
           apt
           to
           be
           dejected
           with
           Fears
           ,
           so
           as
           not
           to
           have
           Courage
           and
           Resolution
           enough
           to
           do
           ones
           Duty
           for
           fear
           of
           Danger
           ;
           and
           
             a
             Spirit
             of
             Power
          
           is
           that
           which
           supports
           and
           bears
           up
           the
           Mind
           under
           a
           Prospect
           of
           Difficulties
           ,
           so
           as
           not
           to
           be
           
           hinder'd
           thereby
           from
           that
           Duty
           which
           lies
           upon
           us
           .
        
         
           II.
           With
           respect
           to
           the
           Humours
           and
           Passions
           of
           Men
           ;
           and
           so
           it
           is
           
             a
             Spirit
             of
             Love
             and
             of
             a
             sound
             Mind
             :
          
           Not
           a
           peevish
           ,
           froward
           ,
           exasperating
           ,
           provoking
           Spirit
           ,
           but
           
             a
             Spirit
             of
             Love
          
           ;
           Not
           a
           turbulent
           ,
           seditious
           ,
           unruly
           Spirit
           ,
           but
           
             of
             a
             sound
             Mind
          
           .
        
         
           1.
           
           With
           respect
           to
           Difficulties
           and
           Troubles
           .
           Which
           may
           be
           understood
           two
           Ways
           :
        
         
           1.
           
           As
           it
           may
           relate
           to
           such
           as
           St.
           Paul
           and
           
             Timothy
             ;
             We
             have
             not
             received
             ,
          
           i.
           e.
           we
           that
           have
           an
           
             Apostolical
             Spirit
          
           given
           to
           us
           .
        
         
           2.
           
           As
           it
           may
           relate
           to
           all
           Christians
           ;
           We
           that
           own
           Christ
           sincerely
           and
           truly
           
             have
             not
             received
          
           ,
           &c.
           
        
         
           (
           1.
           )
           I
           shall
           confider
           the
           Words
           with
           respect
           to
           the
           
             Apostolical
             Spirit
          
           ;
           because
           this
           day
           we
           commemorate
           one
           of
           them
           ,
           (
           St.
           
             Matthew
             .
          
           )
        
         
           Those
           who
           had
           the
           
             Apostolical
             Office
          
           committed
           to
           them
           ,
           (
           whether
           Primarily
           by
           Christ
           himself
           ,
           or
           Secondarily
           by
           the
           Apostles
           ,
           as
           Timothy
           and
           Titus
           and
           others
           )
           had
           great
           need
           of
           this
           
             Apostolical
             Spirit
          
           .
           For
           ,
           really
           ,
           the
           Difficulties
           
           were
           so
           great
           ,
           which
           they
           were
           to
           go
           through
           ,
           that
           no
           ordinary
           Measures
           of
           Courage
           and
           Resolution
           would
           serve
           them
           .
           When
           men
           fight
           with
           Enemies
           in
           the
           open
           Field
           ,
           there
           is
           a
           Multitude
           combined
           together
           ;
           among
           whom
           there
           is
           abundance
           of
           Noise
           and
           Heat
           and
           Examples
           ;
           and
           the
           Hopes
           of
           present
           Victory
           ,
           and
           the
           Shame
           and
           Danger
           of
           running
           away
           ;
           which
           animate
           Persons
           in
           a
           Day
           of
           Battel
           :
           But
           it
           is
           another
           kind
           of
           Courage
           which
           is
           required
           to
           make
           Men
           bear
           up
           against
           the
           Malice
           and
           Subtilty
           of
           the
           Devil
           and
           of
           wicked
           Men
           ;
           for
           here
           the
           Combination
           is
           to
           all
           appearance
           much
           stronger
           on
           the
           worse
           Side
           ;
           and
           if
           we
           are
           to
           judge
           of
           Success
           by
           Numbers
           ,
           those
           who
           promote
           Vertue
           and
           Goodness
           could
           never
           bear
           up
           against
           their
           Adversaries
           ;
           who
           were
           sure
           to
           carry
           it
           by
           the
           Poll.
           
        
         
           There
           were
           among
           the
           Heathens
           some
           few
           great
           Men
           ,
           who
           endeavour'd
           to
           reform
           the
           Vices
           of
           Mankind
           :
           But
           ,
           alas
           !
           What
           poor
           Success
           had
           they
           in
           their
           Attempts
           this
           way
           ?
           Although
           they
           wanted
           neither
           Wit
           ,
           nor
           Learning
           ,
           nor
           Address
           to
           carry
           on
           this
           Noble
           Design
           ;
           such
           as
           Socrates
           at
           Athens
           and
           Epictetus
           
           at
           Rome
           ,
           and
           some
           others
           ,
           who
           lived
           agreeably
           to
           their
           Doctrine
           ;
           yet
           how
           little
           Effect
           had
           both
           their
           Precepts
           and
           Example
           on
           the
           rest
           of
           the
           People
           either
           at
           Athens
           or
           
             Rome
             ?
             Socrates
          
           declared
           a
           mighty
           Resolution
           
             rather
             to
             die
             than
             to
             say
             or
             do
             any
             thing
             unbecoming
             the
             Station
             God
             placed
             him
             in
          
           ;
           and
           upon
           the
           Prosecution
           of
           two
           malicious
           Men
           ,
           the
           prevailing
           Party
           were
           resolved
           to
           try
           the
           Experiment
           ,
           and
           took
           him
           at
           his
           Word
           .
           After
           which
           ,
           his
           Disciples
           durst
           not
           deal
           so
           plainly
           and
           openly
           as
           he
           had
           done
           ;
           and
           the
           Artifice
           they
           were
           put
           to
           ,
           lost
           the
           force
           of
           the
           best
           Part
           of
           their
           Philosophy
           ;
           which
           they
           so
           mixed
           with
           Numbers
           and
           Figures
           and
           abstracted
           Speculations
           ,
           that
           it
           became
           a
           Mystery
           ,
           instead
           of
           a
           plain
           Design
           to
           reform
           the
           Manners
           of
           Men.
           The
           best
           and
           wisest
           of
           them
           seem
           to
           have
           taken
           more
           pains
           to
           satisfie
           themselves
           ,
           than
           to
           have
           instructed
           others
           ;
           or
           if
           they
           did
           ,
           they
           were
           some
           few
           chosen
           Disciples
           ,
           whom
           they
           initiated
           with
           as
           much
           Care
           ,
           as
           they
           were
           wont
           to
           do
           in
           their
           solemn
           Mysteries
           .
        
         
           But
           the
           Apostles
           undertook
           to
           reform
           the
           World
           ,
           as
           to
           two
           things
           ,
           which
           
           Mankind
           are
           the
           hardest
           brought
           off
           from
           ,
           and
           those
           are
           Idolatry
           and
           Vice.
           And
           they
           went
           plainly
           and
           roundly
           to
           work
           ,
           which
           Men
           can
           the
           least
           bear
           ;
           as
           we
           see
           by
           the
           Persecutions
           they
           underwent
           almost
           in
           every
           Place
           assoon
           as
           their
           Design
           was
           understood
           .
           There
           was
           a
           general
           Clamour
           against
           them
           as
           the
           Disturbers
           of
           Mankind
           ,
           as
           those
           
           
             who
             turned
             the
             World
             upside
             down
          
           ;
           which
           in
           some
           sense
           was
           true
           ,
           but
           not
           as
           they
           meant
           it
           with
           respect
           to
           Order
           and
           Government
           .
           But
           when
           Men
           have
           no
           mind
           to
           be
           reformed
           ,
           they
           must
           have
           some
           Terms
           of
           Reproach
           to
           fasten
           upon
           those
           who
           go
           about
           to
           do
           it
           .
           It
           being
           natural
           for
           them
           to
           put
           Pictures
           of
           Devils
           on
           those
           ,
           whom
           they
           have
           a
           mind
           to
           execute
           .
           And
           when
           they
           endeavour'd
           to
           convince
           them
           of
           their
           Immoralities
           ,
           they
           were
           very
           impatient
           ;
           of
           which
           we
           have
           a
           clear
           Instance
           in
           St.
           
           Paul's
           Preaching
           to
           
             Felix
             concerning
          
           
           
             Righteousness
             and
             Temperance
             and
             Judgment
             to
             come
             :
          
           which
           were
           excellent
           Subjects
           ,
           but
           they
           went
           too
           near
           him
           ;
           he
           was
           too
           much
           concerned
           ,
           to
           be
           willing
           to
           hear
           any
           more
           of
           them
           .
           The
           Discourse
           of
           St.
           Paul
           had
           too
           much
           Force
           in
           it
           for
           him
           to
           bear
           it
           any
           longer
           ;
           
           for
           it
           caused
           such
           a
           disorder
           in
           his
           Mind
           as
           affected
           his
           Body
           ,
           for
           ,
           
             Felix
             trembled
          
           :
           And
           then
           he
           thought
           it
           best
           to
           dismiss
           him
           to
           
             a
             more
             convenient
             Season
          
           ,
           which
           never
           came
           ,
           that
           we
           read
           of
           .
           Which
           shews
           ,
           how
           much
           more
           willing
           Men
           are
           to
           continue
           in
           their
           Faults
           ,
           than
           to
           hear
           them
           reproved
           in
           order
           to
           Amendment
           .
           
             Am
             I
             therefore
             become
          
           
           
             your
             Enemy
          
           ,
           saith
           St.
           
             Paul
             ,
             because
             I
             tell
             you
             the
             Truth
             ?
          
           No
           doubt
           of
           it
           :
           For
           ,
           no
           Truths
           can
           be
           so
           uneasie
           and
           provoking
           as
           those
           which
           gaul
           the
           Consciences
           of
           Men.
           
        
         
           The
           false
           Teachers
           whom
           St.
           Paul
           complains
           so
           much
           of
           ,
           were
           sensible
           of
           the
           Inconveniencies
           which
           follow'd
           plain
           Truth
           ;
           and
           therefore
           ,
           to
           avoid
           Persecution
           ,
           they
           so
           mixed
           and
           adulterated
           the
           Doctrine
           of
           the
           true
           Apostles
           ,
           that
           it
           lost
           its
           main
           Force
           and
           Efficacy
           .
           And
           although
           by
           their
           shifts
           and
           compliances
           with
           Jews
           and
           Gentiles
           ,
           they
           escaped
           the
           hard
           Usage
           which
           others
           underwent
           ;
           yet
           the
           Effect
           of
           it
           was
           ,
           that
           their
           Doctrine
           took
           no
           deep
           rooting
           in
           the
           World
           :
           For
           ,
           in
           
           Origen's
           time
           ,
           a
           very
           inconsiderable
           Number
           of
           their
           Disciples
           were
           left
           .
           But
           though
           the
           plain
           Simplicity
           of
           the
           Gospel
           met
           with
           
           Persecutions
           on
           all
           hands
           ;
           yet
           by
           the
           undaunted
           Courage
           of
           the
           Preachers
           of
           it
           ,
           the
           more
           it
           was
           opposed
           ,
           the
           more
           it
           prevailed
           ;
           and
           at
           last
           triumphed
           over
           its
           greatest
           Persecutors
           .
        
         
           (
           2.
           )
           These
           words
           may
           be
           understood
           with
           respect
           to
           all
           Christians
           ;
           and
           so
           they
           shew
           what
           the
           Temper
           and
           Spirit
           of
           Christianity
           is
           ,
           where
           it
           hath
           its
           due
           and
           proper
           Effect
           upon
           men's
           minds
           .
        
         
           The
           Moralists
           speak
           much
           of
           an
           excellent
           Vertue
           ,
           which
           they
           call
           Magnanimity
           :
           which
           implies
           such
           a
           Greatness
           of
           Mind
           ,
           that
           it
           carries
           a
           Man
           on
           in
           doing
           what
           becomes
           him
           ,
           without
           being
           discouraged
           by
           the
           Fears
           of
           what
           may
           befall
           him
           in
           it
           .
        
         
           And
           this
           our
           Saviour
           doth
           suppose
           to
           be
           so
           attainable
           by
           all
           his
           Disciples
           ,
           that
           he
           requires
           it
           from
           them
           .
           
             Fear
             not
             them
             which
             can
             kill
             the
             Body
             ,
             but
             are
             not
             able
             to
             kill
             the
             Soul
          
           ;
           or
           
             Be
             not
             afraid
          
           
           
             of
             them
             that
             kill
             the
             Body
             ,
             and
             after
          
           
           
             that
             have
             no
             more
             that
             they
             can
             do
             ,
          
           i.
           e.
           Govern
           your
           Fears
           by
           the
           Consideration
           of
           another
           World
           and
           not
           of
           this
           .
           But
           is
           this
           possible
           ,
           to
           be
           rid
           of
           our
           Fears
           as
           to
           this
           World
           ?
           It
           may
           be
           some
           Heroical
           minds
           may
           attain
           to
           this
           ;
           or
           those
           on
           whom
           God
           bestows
           the
           extraordinary
           
           Gifts
           of
           his
           Spirit
           :
           But
           can
           any
           by
           the
           common
           Measures
           and
           Assistances
           of
           Grace
           reach
           to
           it
           ?
           Fear
           is
           a
           natural
           and
           violent
           Passion
           ;
           which
           is
           not
           easily
           dissembled
           ,
           much
           less
           cured
           ;
           and
           the
           weaker
           any
           are
           ,
           as
           to
           Mind
           or
           Body
           ,
           the
           more
           they
           are
           subject
           to
           the
           Power
           of
           it
           .
           There
           are
           some
           Constitutions
           by
           Reason
           of
           their
           dark
           and
           confused
           and
           melancholy
           Apprehensions
           of
           things
           ,
           can
           never
           get
           out
           of
           the
           Labyrinth
           of
           their
           own
           Fears
           .
           And
           where
           Suspicions
           and
           Jealousies
           find
           an
           easie
           Entertainment
           ,
           it
           is
           not
           possible
           to
           cure
           such
           Person
           's
           Fears
           ;
           for
           they
           are
           afraid
           of
           all
           possible
           things
           .
           Such
           I
           must
           exclude
           as
           labouring
           under
           a
           Disease
           of
           Imagination
           ;
           as
           we
           do
           those
           who
           are
           under
           a
           Fever
           ;
           And
           for
           whose
           
             Unreasonable
             Fears
          
           I
           know
           no
           better
           Cure
           than
           there
           is
           of
           Madness
           ,
           which
           is
           to
           bring
           the
           Persons
           to
           the
           Use
           of
           Reason
           as
           well
           as
           we
           can
           ;
           and
           if
           Reason
           doth
           not
           cure
           them
           ,
           nothing
           else
           will.
           
        
         
           But
           let
           us
           suppose
           the
           Fears
           reasonable
           ,
           
             i.
             e.
          
           such
           as
           considering
           the
           State
           of
           the
           World
           a
           prudent
           Man
           may
           justly
           apprehend
           ;
           is
           it
           not
           possible
           to
           master
           these
           Fears
           ?
           Not
           to
           cure
           our
           Apprehension
           when
           it
           is
           reasonable
           ,
           but
           to
           take
           
           Care
           ,
           that
           it
           do
           not
           torment
           and
           disquiet
           our
           Mind
           ;
           but
           especially
           that
           it
           do
           not
           hinder
           us
           from
           doing
           our
           Duty
           .
        
         
           And
           this
           is
           that
           Spirit
           of
           
             Christian
             Magnanimity
          
           which
           I
           design
           to
           speak
           of
           ;
           and
           to
           make
           the
           Matter
           as
           clear
           as
           I
           can
           ;
           I
           shall
           ,
        
         
           (
           1.
           )
           Enquire
           into
           those
           things
           which
           the
           Nature
           of
           Magnanimity
           requires
           in
           general
           .
        
         
           (
           2.
           )
           Shew
           the
           particular
           Measures
           of
           it
           according
           to
           Christianity
           .
        
         
           (
           3.
           )
           Consider
           the
           Possibility
           of
           attaining
           of
           it
           ,
           and
           the
           Means
           in
           order
           to
           it
           .
        
         
           (
           1.
           )
           As
           to
           Magnanimity
           in
           general
           ;
           It
           is
           not
           so
           much
           any
           one
           Vertue
           ,
           as
           a
           Result
           from
           several
           put
           together
           ;
           and
           especially
           these
           ,
        
         
           (
           1.
           )
           Integrity
           of
           Mind
           :
           Which
           implies
           these
           things
           .
        
         
           1.
           
           A
           Freedom
           from
           any
           mean
           and
           sinister
           Ends
           in
           what
           we
           do
           .
           Aristotle
           ,
           who
           considered
           the
           
           Nature
           of
           Moral
           Vertues
           ,
           as
           well
           as
           any
           Man
           ,
           saith
           ,
           there
           can
           be
           no
           Magnanimity
           without
           Simplicity
           and
           Truth
           .
           And
           
           Cicero
           saith
           ,
           
             Men
             of
             Courage
             and
          
           
           
             Magnanimity
             ,
             are
             Men
             of
             Simplicity
             and
             Truth
             ,
             and
             not
             given
             to
             Tricks
             .
          
           It
           is
           the
           Sense
           of
           its
           own
           Weakness
           which
           disposes
           any
           living
           Creature
           to
           craft
           and
           cunning
           :
           The
           Lion
           knows
           his
           own
           strength
           and
           despises
           it
           ;
           the
           Fox
           is
           sensible
           he
           hath
           not
           strength
           enough
           for
           his
           own
           Security
           ,
           and
           therefore
           tries
           all
           other
           ways
           to
           compass
           his
           End.
           A
           Spirit
           of
           Magnanimity
           is
           above
           all
           little
           Arts
           and
           Shifts
           ,
           which
           tend
           only
           to
           some
           mean
           and
           pitifull
           End
           ,
           not
           worthy
           to
           be
           regarded
           .
           Men
           of
           Artifice
           and
           Design
           may
           think
           it
           Weakness
           and
           Folly
           ;
           but
           it
           is
           really
           a
           Greatness
           of
           Mind
           which
           makes
           a
           good
           and
           wise
           Man
           despise
           such
           things
           as
           unbecoming
           that
           true
           Greatness
           which
           lies
           in
           a
           generous
           Integrity
           :
           which
           cunning
           Men
           can
           no
           more
           reach
           to
           ,
           even
           when
           they
           affect
           it
           ,
           than
           an
           Actor
           upon
           a
           Stage
           can
           the
           true
           Greatness
           of
           a
           Prince
           .
        
         
           2.
           
           Sincere
           and
           unaffected
           Goodness
           .
           Which
           is
           that
           ,
           which
           Aristotle
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           makes
           absolutely
           necessary
           to
           Magnanimity
           .
           The
           first
           thing
           
           in
           the
           Character
           of
           a
           good
           Man
           among
           the
           Moralists
           is
           ,
           that
           he
           be
           inwardly
           so
           ;
           not
           taking
           upon
           him
           the
           Appearance
           and
           Shew
           of
           Vertue
           for
           the
           sake
           
           of
           others
           ;
           but
           forming
           his
           Mind
           and
           Temper
           according
           to
           the
           Principles
           and
           Rules
           of
           it
           .
           And
           when
           he
           hath
           done
           this
           ,
           the
           whole
           Course
           of
           his
           Actions
           will
           be
           agreeable
           thereto
           :
           he
           will
           not
           only
           be
           just
           and
           temperate
           ,
           but
           kind
           and
           obliging
           ,
           ready
           to
           do
           good
           to
           all
           ,
           according
           to
           his
           Circumstances
           ;
           and
           behaving
           himself
           under
           all
           ,
           as
           becomes
           a
           good
           Man.
           
        
         
           (
           2.
           )
           There
           must
           not
           only
           be
           Integrity
           ,
           but
           Courage
           and
           Resolution
           ;
           without
           which
           ,
           in
           difficult
           times
           ,
           it
           is
           impossible
           to
           maintain
           Integrity
           .
           I
           do
           not
           by
           this
           mean
           any
           sudden
           and
           violent
           Heats
           ,
           which
           rather
           shew
           the
           greatness
           of
           the
           Passions
           than
           of
           the
           Mind
           ;
           but
           a
           calm
           and
           sedate
           Courage
           ,
           which
           exceeds
           the
           other
           ,
           as
           a
           Man
           of
           true
           Valour
           doth
           one
           that
           is
           rash
           and
           fool-hardy
           .
           The
           latter
           may
           do
           bolder
           things
           than
           the
           other
           ;
           but
           none
           of
           the
           Moralists
           allow
           it
           to
           be
           
             true
             Fortitude
          
           ;
           for
           that
           must
           be
           guided
           by
           Reason
           and
           Discretion
           .
           The
           bold
           and
           daring
           Man
           never
           considers
           what
           he
           doth
           ;
           but
           he
           is
           carried
           on
           by
           a
           sudden
           and
           violent
           Impetus
           ,
           or
           such
           an
           agitation
           of
           Spirits
           ,
           that
           suffer
           him
           not
           to
           think
           ;
           but
           on
           he
           goes
           ,
           and
           if
           he
           meets
           with
           S●ccess
           ,
           
           it
           is
           more
           owing
           to
           his
           Passion
           and
           Heat
           ,
           than
           to
           his
           Wisdom
           or
           Courage
           .
           Violent
           and
           furious
           Heats
           (
           although
           under
           a
           Pretence
           of
           Zeal
           for
           Religion
           )
           are
           like
           the
           furious
           On-sets
           of
           undisciplined
           Soldiers
           ,
           which
           do
           more
           mischief
           by
           their
           want
           of
           Order
           ,
           than
           they
           do
           good
           by
           unseasonable
           Courage
           .
           True
           Courage
           must
           be
           a
           Regular
           thing
           ;
           it
           must
           have
           not
           only
           a
           good
           End
           ,
           but
           a
           wise
           Choice
           of
           Means
           ;
           and
           then
           the
           Courage
           lies
           in
           the
           vigorous
           Pursuit
           of
           it
           :
           not
           being
           disheartned
           by
           difficulties
           ,
           nor
           giving
           over
           through
           despondency
           and
           disappointments
           .
        
         
           (
           3.
           )
           There
           must
           be
           an
           Indifferency
           of
           Mind
           ,
           as
           to
           the
           Event
           of
           doing
           our
           Duty
           .
           Not
           a
           perfect
           Indifferency
           ,
           which
           humane
           Nature
           is
           hardly
           capable
           of
           ;
           but
           such
           as
           keeps
           a
           Man's
           mind
           firm
           and
           constant
           so
           as
           not
           to
           be
           moved
           from
           the
           Dictates
           of
           a
           well-satisfied
           Conscience
           by
           the
           Motives
           of
           this
           World.
           It
           was
           a
           remarkable
           Saying
           of
           Socrates
           ,
           which
           Antoninus
           takes
           notice
           of
           ,
           
             That
             man
          
           ,
           saith
           he
           ,
           
             is
             of
             no
             value
          
           ,
           
           
             who
             regards
             any
             thing
             so
             much
             as
             doing
             his
             Duty
             .
             It
             is
             not
             whether
             a
             Man
             lives
             or
             dies
             ,
             but
             whether
             what
             he
             doth
             bejust
          
           
           
             or
             unjust
             ,
             whether
             it
             becomes
             a
             good
             Man
             to
             do
             it
             ,
             or
             not
             ,
             which
             he
             is
             to
             look
             after
             .
          
        
         
           
             If
             thou
             canst
             not
             find
             any
             thing
             in
             life
             ,
          
           
           saith
           that
           excellent
           Emperour
           himself
           ,
           
             better
             than
             Justice
             and
             Truth
             ,
             a
             sound
             Mind
          
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           word
           here
           used
           )
           
             and
             a
             discreet
             Courage
             ;
             then
             make
             this
             thy
             great
             business
             and
             apply
             thy self
             to
             it
             with
             all
             thy
             heart
             .
             Let
             neither
             popular
             Applause
             ,
             nor
             Power
             ,
             nor
             Riches
             ,
             nor
             sensual
             Pleasure
             draw
             thee
             off
             from
             it
             .
             Choose
             that
             which
             is
             best
             and
             pursue
             it
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             with
             simplicity
             of
             Mind
             and
             the
             free
             Inclination
             of
             thy
             Will.
             
          
        
         
           But
           the
           Roman
           Orator
           goes
           beyond
           them
           ,
           when
           he
           saith
           ,
           
             That
             Nothing
             argues
          
           
           
             so
             mean
             and
             narrow
             a
             Mind
             ,
             as
             the
             Love
             of
             Riches
             ;
             nothing
             savours
             more
             of
             a
             great
             Mind
             ,
             than
             to
             contemn
             them
             ;
             and
             if
             Men
             enjoy
             them
             to
             bestow
             them
             in
             Beneficence
             and
             Liberality
             .
          
           And
           again
           ,
        
         
           
             To
             value
             Justice
             and
             Honesty
             and
             Kindness
          
           
           
             and
             Liberality
             above
             Pleasure
             and
             Riches
             and
             Life
             it self
             ,
             and
             the
             common
             good
             above
             ones
             private
             Interest
             ,
             argues
             a
             truly
             great
             Mind
             ,
             and
             is
             most
             agreeable
             to
             humane
             Nature
             .
          
        
         
         
           These
           things
           I
           have
           mention'd
           ,
           not
           only
           to
           clear
           the
           Nature
           of
           Magnanimity
           ;
           but
           to
           shew
           what
           generous
           Notions
           these
           Heathens
           had
           concerning
           the
           Practise
           of
           Vertue
           and
           Integrity
           ,
           even
           when
           it
           was
           accompanied
           with
           Losses
           and
           Hardships
           for
           the
           sake
           of
           it
           ;
           and
           what
           a
           mean
           Esteem
           they
           had
           in
           Comparison
           of
           that
           
             great
             Idol
          
           ,
           which
           the
           World
           still
           worships
           ,
           
             i.
             e.
          
           Riches
           .
        
         
           (
           2.
           )
           I
           now
           come
           to
           shew
           the
           true
           Measures
           of
           Magnanimity
           according
           to
           the
           Christian
           Doctrine
           .
           And
           that
           consists
           in
           two
           things
           :
        
         
           1.
           
           In
           studying
           to
           please
           God
           above
           all
           things
           .
        
         
           2.
           
           In
           choosing
           rather
           to
           suffer
           than
           displease
           him
           .
        
         
           1.
           
           In
           studying
           to
           please
           God
           above
           all
           things
           .
           Aristotle
           hath
           observed
           that
           
           
             Magnanimity
             hath
             a
             particular
             Respect
             to
             Honour
             :
          
           The
           Question
           then
           is
           ,
           whether
           it
           relates
           to
           what
           gets
           Esteem
           and
           Honour
           among
           Men
           ;
           or
           ,
           to
           that
           Honour
           which
           comes
           from
           God.
           It
           's
           ●●ue
           ,
           the
           Heathen
           Moralists
           knew
           very
           little
           of
           this
           ;
           although
           Aristotle
           once
           mentions
           
           
             the
             Kindness
             which
             God
             hath
             for
             Persons
             of
             the
             most
             excellent
             and
             vertuous
             Minds
             ,
             as
             being
             nearest
             of
             Kindred
          
           
           
             to
             the
             Gods.
          
           But
           this
           was
           not
           settled
           as
           a
           Principle
           among
           them
           ;
           but
           it
           is
           the
           Foundation
           of
           all
           true
           Religion
           with
           us
           ,
           that
           our
           main
           Care
           ought
           to
           be
           to
           please
           God
           ,
           and
           to
           value
           other
           things
           as
           they
           are
           most
           pleasing
           to
           him
           .
           The
           most
           refined
           Atheists
           of
           this
           Age
           confess
           ,
           that
           the
           Doctrine
           of
           the
           Prophets
           and
           Apostles
           is
           very
           Pious
           and
           Vertuous
           ;
           although
           they
           look
           on
           them
           as
           deceived
           in
           their
           Imaginations
           .
           We
           take
           what
           they
           grant
           ,
           viz.
           that
           the
           Morals
           of
           Christianity
           are
           very
           good
           ;
           but
           we
           say
           ,
           that
           it
           is
           a
           heightning
           and
           improving
           of
           Moral
           Vertues
           to
           make
           them
           Divine
           Graces
           ;
           and
           not
           to
           practise
           them
           meerly
           as
           agreeable
           to
           Reason
           ,
           but
           as
           pleasing
           to
           God.
           Those
           who
           allow
           a
           God
           ,
           who
           is
           wise
           and
           powerfull
           ,
           do
           confess
           ,
           that
           no
           Sacrifices
           are
           so
           pleasing
           to
           him
           ,
           as
           a
           Pious
           ,
           devout
           and
           vertuous
           Mind
           :
           but
           then
           they
           were
           to
           seek
           ,
           as
           to
           the
           Measures
           of
           Piety
           and
           Vertue
           .
           But
           that
           is
           the
           Infinite
           Advantage
           by
           the
           Scriptures
           ,
           which
           we
           enjoy
           ,
           that
           by
           them
           we
           know
           what
           is
           most
           pleasing
           to
           God.
           
             He
             hath
             shewed
             thee
             ,
             O
             Man
             ,
             what
             is
             good
             ,
             and
             what
             hath
          
           
           
             the
             Lord
             required
             of
             thee
             ;
             but
             to
             do
             justly
             ,
             and
             to
             love
             Mercy
             ,
             and
             to
             walk
          
           
           
             humbly
             with
             thy
             God
             ▪
          
           When
           God
           sheweth
           us
           our
           Duty
           ,
           we
           have
           no
           longer
           any
           ground
           to
           dispute
           it
           ;
           especially
           ,
           when
           it
           is
           so
           agreeable
           to
           the
           Divine
           Nature
           ,
           and
           our
           own
           .
           What
           can
           we
           do
           better
           with
           respect
           to
           Mankind
           ,
           than
           
             to
             do
             justly
             and
             to
             love
             Mercy
             ?
          
           What
           can
           become
           us
           more
           with
           respect
           to
           God
           ,
           than
           
             to
             walk
             humbly
             with
             our
             God
             ?
             To
             walk
             with
             God
             ,
          
           is
           to
           have
           a
           constant
           Regard
           to
           him
           in
           the
           Course
           of
           our
           Lives
           ;
           thus
           
             Enoch
             walked
             with
             God
          
           ,
           and
           Noah
           and
           Abraham
           :
           and
           
             to
             walk
             humbly
             with
             him
          
           ,
           is
           to
           maintain
           a
           due
           Sense
           of
           our
           Distance
           from
           him
           and
           our
           Dependence
           upon
           him
           .
           And
           this
           
             Humility
             of
             Mind
          
           doth
           not
           take
           off
           from
           true
           Magnanimity
           ;
           for
           ,
           it
           is
           the
           Magnanimity
           of
           Christians
           that
           I
           am
           speaking
           of
           .
           The
           Magnanimity
           of
           Philosophers
           carried
           them
           beyond
           the
           due
           bounds
           of
           their
           Dependence
           upon
           God
           ;
           for
           they
           presumed
           upon
           their
           own
           Sufficiency
           ,
           both
           as
           to
           the
           Support
           of
           their
           Minds
           under
           Difficulties
           and
           the
           making
           themselves
           happy
           .
           In
           both
           which
           they
           were
           lamentably
           mistaken
           .
           But
           the
           Humility
           of
           Christians
           in
           depending
           upon
           God
           for
           Assistance
           and
           Happiness
           is
           so
           far
           from
           being
           inconsistent
           with
           Magnanimity
           ,
           
           that
           it
           is
           not
           to
           be
           had
           without
           it
           .
           For
           ,
           saith
           St.
           
             Paul
             ,
             I
             can
             do
             all
          
           
           things
           .
           Can
           any
           thing
           be
           said
           greater
           than
           that
           ?
           But
           how
           ?
           
             Through
             Christ
             which
             strengtheneth
             me
          
           .
           And
           this
           Dependence
           upon
           God
           for
           his
           Grace
           is
           no
           more
           inconsistent
           with
           Magnanimity
           ,
           than
           a
           Favourite's
           Greatness
           is
           with
           his
           Duty
           and
           Service
           to
           his
           Prince
           .
           The
           Christian's
           Magnanimity
           lies
           in
           having
           but
           one
           to
           please
           ;
           but
           such
           a
           one
           ,
           as
           is
           the
           greatest
           ,
           the
           wisest
           ,
           the
           happiest
           Being
           in
           the
           World.
           
        
         
           2.
           
           But
           if
           he
           cannot
           please
           God
           and
           the
           World
           together
           ,
           then
           this
           Magnanimity
           carries
           him
           rather
           to
           choose
           suffering
           under
           the
           World's
           Displeasure
           ,
           than
           to
           displease
           God.
           This
           seems
           a
           hard
           Choice
           ;
           but
           there
           would
           be
           no
           Magnanimity
           without
           Difficulty
           .
           It
           may
           please
           God
           ,
           that
           our
           Duty
           and
           Interest
           may
           lie
           together
           ,
           and
           then
           it
           is
           Folly
           and
           Humour
           to
           choose
           to
           suffer
           when
           we
           need
           not
           .
           Where
           there
           is
           true
           Magnanimity
           in
           suffering
           ,
           there
           is
           an
           impartial
           and
           prudent
           weighing
           and
           balancing
           all
           Circumstances
           together
           ,
           before
           there
           can
           be
           a
           just
           Resolution
           of
           suffering
           .
           And
           a
           Man's
           Courage
           in
           suffering
           depends
           very
           much
           upon
           the
           Motives
           
           induced
           him
           to
           it
           ;
           which
           every
           Man's
           Conscience
           must
           judge
           of
           .
        
         
           But
           there
           are
           two
           sorts
           of
           sufferings
           Magnanimity
           may
           shew
           it self
           in
           :
        
         
           (
           1.
           )
           The
           Necessary
           and
           unavoidable
           Accidents
           and
           Calamities
           of
           Life
           .
        
         
           (
           2.
           )
           The
           voluntary
           preferring
           a
           suffering
           Condition
           rather
           than
           sinning
           against
           God.
           
        
         
           (
           1.
           )
           As
           to
           the
           common
           Accidents
           of
           Life
           .
           It
           is
           observed
           by
           the
           
             Moralists
             ,
             that
             it
             is
             a
             harder
             thing
             to
             bear
             things
          
           
           
             that
             are
             troublesome
             ,
             than
             to
             abstain
             from
             things
             that
             are
             pleasant
             :
          
           The
           Sense
           of
           Pain
           and
           Suffering
           being
           much
           more
           uneasie
           ,
           than
           the
           forbearing
           what
           is
           delightfull
           ;
           which
           is
           only
           crossing
           a
           natural
           Inclination
           .
           And
           though
           many
           Persons
           choose
           rather
           to
           yield
           to
           their
           vicious
           Inclinations
           than
           to
           avoid
           the
           Pains
           and
           Diseases
           which
           follow
           them
           ;
           yet
           that
           is
           because
           they
           look
           on
           them
           as
           uncertain
           and
           at
           a
           Distance
           ,
           and
           hope
           they
           may
           escape
           them
           .
        
         
           But
           when
           it
           is
           certain
           and
           present
           ,
           humane
           Nature
           is
           very
           tender
           and
           sensible
           of
           Pain
           and
           shrinks
           from
           it
           ;
           and
           requires
           inward
           Courage
           to
           support
           it self
           under
           it
           .
           It
           is
           observed
           by
           the
           Roman
           Orator
           ,
           that
           a
           peculiar
           kind
           of
           
           Courage
           is
           necessary
           for
           suffering
           Pains
           and
           Diseases
           ;
           for
           many
           that
           have
           been
           brave
           Men
           in
           the
           Field
           ,
           yet
           could
           not
           
             viriliter
             oegrotare
          
           ,
           behave
           themselves
           like
           Men
           when
           they
           came
           to
           be
           sick
           .
           The
           truth
           is
           ,
           all
           Mankind
           abhorr
           suffering
           so
           much
           ,
           that
           one
           of
           the
           great
           Inducements
           to
           the
           study
           of
           Morality
           of
           old
           ,
           was
           to
           find
           out
           some
           Antidotes
           against
           the
           common
           Accidents
           of
           Life
           .
        
         
           For
           they
           soon
           found
           there
           were
           some
           Sufferings
           incident
           to
           humane
           Nature
           ,
           which
           all
           the
           Art
           and
           Skill
           of
           the
           wisest
           Men
           could
           never
           prevent
           .
           Our
           Bodies
           are
           continually
           subject
           to
           Pains
           ,
           to
           Diseases
           ,
           to
           Corruption
           and
           Dissolution
           .
           Our
           Estates
           to
           Violence
           ,
           Fraud
           and
           Misfortune
           .
           Our
           Houses
           and
           Cities
           to
           Flames
           ,
           to
           Earthquakes
           ,
           to
           Inundations
           .
           Our
           Friends
           and
           Relations
           are
           all
           liable
           to
           the
           same
           Calamities
           with
           our selves
           ,
           and
           that
           makes
           our
           Trouble
           the
           greater
           .
        
         
           What
           now
           should
           wise
           Men
           do
           ?
           Can
           they
           hope
           to
           stem
           the
           Tide
           ,
           and
           to
           turn
           back
           the
           Stream
           ?
           No
           ,
           that
           is
           too
           violent
           for
           them
           .
           Can
           they
           raise
           any
           Banks
           or
           Sea-Walls
           against
           them
           to
           keep
           them
           out
           ?
           All
           such
           are
           vain
           and
           fruitless
           .
           What
           then
           ?
           Shall
           they
           strip
           
           themselves
           of
           all
           the
           Comforts
           of
           Life
           ,
           that
           they
           may
           leave
           nothing
           to
           Misfortune
           ?
           So
           some
           did
           ,
           to
           no
           great
           purpose
           ,
           unless
           they
           could
           shake
           off
           their
           Passions
           too
           .
           But
           this
           doth
           not
           look
           like
           Magnanimity
           ,
           but
           Cowardice
           ;
           not
           overcoming
           an
           Enemy
           ,
           but
           running
           away
           from
           him
           .
           By
           the
           same
           Method
           ,
           they
           must
           go
           naked
           to
           avoid
           Robbery
           ;
           and
           live
           on
           the
           Tops
           of
           Mountains
           to
           escape
           a
           Deluge
           .
        
         
           But
           some
           thought
           these
           things
           look'd
           most
           terrible
           at
           a
           Distance
           ;
           whereas
           if
           they
           consider'd
           how
           common
           they
           were
           ,
           they
           would
           learn
           to
           bear
           them
           better
           .
           But
           Carneades
           said
           well
           ,
           
             Malevoli
             animi
             Solatium
             est
             turba
             miserorum
          
           ;
           it
           is
           a
           kind
           of
           ill-natur'd
           Comfort
           which
           one
           draws
           from
           the
           commonness
           of
           Calamities
           .
           And
           after
           all
           it
           is
           no
           real
           Satisfaction
           to
           a
           Man's
           mind
           ,
           to
           think
           that
           so
           many
           suffer
           as
           he
           doth
           ;
           it
           is
           like
           the
           unnatural
           Pleasure
           of
           Revenge
           ,
           which
           one
           Man
           takes
           in
           anothers
           Pain
           .
        
         
           There
           is
           one
           thing
           it
           serves
           well
           for
           ,
           and
           that
           is
           to
           shew
           the
           Folly
           of
           great
           Impatience
           under
           such
           things
           which
           the
           rest
           of
           Mankind
           bear
           .
           Thus
           Julian
           in
           his
           Epistle
           to
           Amerius
           relates
           a
           Story
           
           of
           Democritus
           his
           dealing
           with
           Darius
           
           upon
           the
           loss
           of
           his
           beloved
           Wife
           .
           After
           several
           ineffectual
           Ways
           of
           comforting
           him
           ;
           at
           last
           he
           asked
           him
           ,
           whether
           bringing
           her
           to
           Life
           would
           not
           put
           an
           End
           to
           his
           Grief
           ?
           No
           doubt
           of
           it
           .
           But
           how
           should
           this
           be
           done
           ?
           Let
           me
           alone
           for
           that
           ;
           said
           the
           Philosopher
           ,
           if
           you
           will
           provide
           me
           all
           the
           things
           I
           shall
           desire
           in
           order
           to
           it
           .
           After
           great
           Care
           taken
           in
           providing
           many
           things
           for
           him
           ,
           Darius
           asked
           him
           if
           he
           had
           all
           he
           wanted
           ?
           No
           ,
           said
           he
           ;
           there
           is
           one
           thing
           more
           I
           must
           have
           ,
           and
           you
           are
           the
           most
           likely
           Person
           to
           furnish
           me
           with
           it
           .
           In
           short
           ,
           you
           must
           get
           me
           three
           Names
           to
           be
           put
           upon
           her
           Monument
           of
           such
           Persons
           who
           have
           gone
           to
           their
           Graves
           without
           Sorrow
           or
           Trouble
           ;
           and
           you
           ,
           said
           he
           ,
           have
           very
           large
           and
           populous
           Dominions
           ,
           and
           no
           doubt
           if
           such
           a
           thing
           be
           to
           be
           had
           ,
           you
           can
           procure
           it
           .
           Darius
           was
           struck
           with
           this
           ,
           and
           after
           some
           consideration
           said
           ,
           
             he
             doubted
             he
             could
             not
             .
             Why
             then
             ,
          
           said
           the
           Philosopher
           smiling
           ,
           
             are
             not
             you
             ashamed
             to
             be
             guilty
             of
             so
             much
             Folly
             as
             to
             be
             so
             exceedingly
             cast
             down
             under
             such
             a
             Calamity
             ,
             as
             though
             you
             were
             the
             only
             Person
             in
             the
             World
             that
             underwent
             it
             ?
          
           This
           was
           agreeable
           enough
           to
           his
           Humour
           
           in
           exposing
           the
           Folly
           of
           Mankind
           ;
           which
           was
           a
           Subject
           large
           enough
           for
           his
           whole
           Life
           ;
           but
           he
           was
           too
           pleasant
           upon
           it
           .
        
         
           I
           do
           not
           deny
           but
           the
           Moralists
           did
           find
           out
           some
           very
           usefull
           Considerations
           to
           bear
           Men
           up
           under
           the
           common
           Accidents
           of
           Life
           ;
           but
           those
           of
           greatest
           Moment
           ,
           were
           such
           as
           are
           much
           improved
           by
           
             Christianity
             ;
             viz.
          
           the
           Wisdom
           of
           Providence
           ,
           the
           Usefulness
           of
           Trials
           ,
           the
           Benefit
           of
           Patience
           ,
           and
           the
           Expectation
           of
           a
           better
           State.
           
        
         
           (
           2.
           )
           As
           to
           voluntary
           and
           chosen
           Sufferings
           .
           We
           have
           in
           Scripture
           several
           extraordinary
           Instances
           of
           this
           kind
           of
           Magnanimity
           ;
           such
           as
           
           Abraham's
           leaving
           his
           Kindred
           and
           Country
           and
           going
           he
           knew
           not
           whither
           on
           God's
           Command
           ,
           and
           his
           readiness
           to
           sacrifice
           his
           Son
           ;
           which
           argued
           an
           entire
           Sacrifice
           of
           himself
           to
           the
           Will
           of
           God.
           Such
           was
           Moses
           his
           
             choosing
             rather
             to
             suffer
             Affliction
             with
             the
             People
             of
             God
             than
             to
             enjoy
             the
             Pleasures
             of
          
           Pharaob's
           Court.
           Such
           was
           the
           Son
           of
           God's
           choosing
           to
           suffer
           for
           our
           sakes
           ,
           with
           admirable
           Resignation
           to
           the
           Divine
           Will
           ;
           and
           praying
           for
           his
           Persecutors
           under
           the
           greatest
           Agonies
           on
           the
           Cross.
           ,
           Such
           was
           the
           Apostle's
           
           Resolution
           and
           Courage
           ,
           when
           
             they
             rejoyced
             to
             be
             accounted
             worthy
             to
             suffer
             for
             the
             sake
             of
             Christ
          
           ;
           when
           they
           were
           
             more
             than
             Conquerors
          
           in
           the
           midst
           of
           Persecutions
           .
           And
           truly
           the
           Magnanimity
           of
           Suffering
           rather
           than
           Sinning
           ,
           was
           never
           so
           much
           shewn
           to
           the
           World
           as
           in
           the
           Case
           of
           the
           
             Primitive
             Christians
          
           .
           There
           were
           some
           few
           Heroick
           Instances
           of
           Suffering
           for
           Truth
           among
           the
           Heathens
           ;
           but
           they
           were
           no
           more
           to
           be
           compared
           with
           the
           numerous
           Examples
           of
           the
           Primitive
           Church
           than
           the
           Miracles
           of
           the
           
             Vestal
             Virgins
          
           were
           with
           those
           of
           the
           Apostles
           .
        
         
           It
           could
           not
           but
           amaze
           the
           common
           sort
           of
           Spectators
           of
           Rome
           ,
           who
           were
           wont
           to
           see
           the
           Gladiators
           ,
           (
           who
           were
           either
           hired
           or
           condemned
           to
           that
           cruel
           Entertainment
           of
           others
           with
           their
           blood
           )
           to
           behold
           a
           sort
           of
           grave
           and
           serious
           Persons
           expose
           themselves
           to
           so
           much
           Torment
           and
           Cruelty
           ,
           when
           so
           small
           a
           matter
           as
           burning
           a
           little
           Incense
           would
           set
           them
           free
           .
           This
           was
           a
           new
           Spectacle
           to
           the
           World
           ,
           and
           it
           could
           not
           but
           put
           them
           upon
           thinking
           what
           strange
           sort
           of
           Philosophy
           this
           was
           ,
           which
           inspired
           ordinary
           Persons
           with
           such
           a
           Magnanimity
           in
           suffering
           .
           They
           
           had
           never
           found
           those
           who
           pretended
           to
           Philosophy
           among
           them
           very
           fond
           of
           Suffering
           for
           the
           Doctrine
           they
           taught
           .
           They
           rather
           liked
           the
           Example
           of
           Aristotle
           than
           Socrates
           ;
           who
           when
           the
           People
           of
           Athens
           were
           enraged
           against
           him
           ,
           withdrew
           to
           Chalcis
           ;
           and
           when
           he
           was
           upbraided
           with
           it
           ,
           made
           a
           witty
           Excuse
           ,
           
             that
             he
             had
             no
             mind
             the
             City
             of
          
           Athens
           
             should
             sin
             twice
             against
             Philosophy
          
           .
           Whereas
           the
           Christians
           were
           so
           forward
           to
           suffer
           for
           their
           Doctrine
           ,
           that
           it
           was
           imputed
           as
           a
           Fault
           to
           them
           ;
           and
           it
           appears
           by
           Tertullian
           that
           some
           
           out-went
           the
           bounds
           of
           Christianity
           in
           offering
           themselves
           too
           freely
           to
           it
           .
           This
           made
           such
           as
           Antoninus
           and
           others
           
           impute
           all
           their
           Sufferings
           to
           
             an
             invincible
             Obstinacy
             and
             a
             sort
             of
             Madness
          
           
           
             which
             possessed
             them
          
           :
           which
           had
           been
           easily
           confuted
           ,
           if
           they
           would
           have
           had
           the
           Patience
           to
           have
           examin'd
           the
           Reasons
           and
           Grounds
           of
           their
           Religion
           ,
           as
           they
           did
           the
           peculiar
           Doctrines
           of
           the
           several
           Sects
           of
           Philosophers
           .
           But
           this
           is
           not
           all
           which
           
             Christian
             Magnanimity
          
           doth
           imply
           ;
           for
           it
           is
           not
           only
           
             a
             Spirit
             of
             Power
             ,
             but
             of
             Love
             and
             of
             a
             sound
             Mind
             .
          
           And
           so
           it
           hath
        
         
         
           II.
           A
           Respect
           to
           the
           Humours
           and
           Passions
           of
           Men.
           And
           truly
           ,
           there
           is
           such
           a
           Variety
           and
           uncertainty
           in
           them
           ;
           so
           much
           Folly
           and
           Mistake
           ;
           so
           much
           Prejudice
           and
           Peevishness
           in
           some
           ;
           so
           much
           Wilfulness
           and
           Stiffness
           in
           others
           ;
           so
           little
           Regard
           to
           the
           true
           Interests
           of
           Religion
           and
           Vertue
           ,
           under
           all
           the
           Pretences
           to
           it
           ;
           that
           those
           who
           sincerely
           desire
           to
           promote
           them
           had
           need
           of
           Magnanimity
           to
           bear
           them
           up
           against
           such
           Humours
           and
           Distempers
           of
           Men's
           minds
           .
           Aristotle
           hath
           well
           observed
           that
           Magnanimity
           doth
           go
           beyond
           the
           Consideration
           of
           Dangers
           .
           
             It
             makes
             a
          
           
           
             man
             more
             ready
             to
             do
             Kindnesses
             than
             to
             receive
             them
             ;
             and
             to
             forget
             Injuries
             .
          
           I
           add
           ,
           
             and
             to
             forgive
             them
          
           ;
           for
           else
           ,
           it
           is
           rather
           want
           of
           Memory
           ,
           than
           Magnanimity
           .
           It
           is
           well
           he
           adds
           one
           thing
           ,
           viz.
           that
           he
           that
           hath
           Magnanimity
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Contented
             within
             himself
          
           ;
           so
           he
           had
           need
           to
           be
           ;
           for
           he
           will
           find
           very
           little
           Satisfaction
           abroad
           ,
           especially
           in
           an
           Age
           when
           Sincerity
           is
           almost
           lost
           ▪
           when
           Men
           have
           used
           themselves
           to
           so
           much
           Hypocrisie
           and
           Dissimulation
           with
           God
           and
           Man
           ,
           that
           they
           can
           zealously
           pretend
           to
           love
           what
           they
           would
           
           be
           glad
           to
           ruine
           ,
           and
           cry
           up
           Peace
           and
           Unity
           only
           to
           get
           an
           Opportunity
           to
           destroy
           them
           .
           But
           still
           true
           Magnanimity
           keeps
           a
           Man's
           own
           mind
           at
           Ease
           ,
           and
           
             makes
             him
             to
             govern
             himself
          
           ,
           as
           the
           same
           Philosopher
           observes
           ,
           
             with
             due
             Temper
             and
             Moderation
             in
             all
             things
             .
          
           Such
           a
           one
           is
           not
           only
           easie
           to
           himself
           ,
           but
           to
           all
           others
           ,
           as
           far
           as
           is
           consistent
           with
           his
           Duty
           .
           For
           a
           mind
           truly
           great
           ,
           hath
           nothing
           of
           Bitterness
           ,
           or
           Sowerness
           ;
           Peevishness
           ,
           or
           Ill-will
           to
           the
           rest
           of
           mankind
           .
           All
           malice
           and
           cruelty
           argue
           a
           mean
           and
           base
           Spirit
           .
           The
           more
           noble
           and
           generous
           any
           Tempers
           are
           ,
           the
           more
           tender
           and
           compassionate
           they
           are
           ,
           the
           more
           ready
           to
           oblige
           ,
           the
           more
           easie
           to
           forgive
           ,
           the
           more
           willing
           to
           be
           reconciled
           .
        
         
           But
           to
           be
           more
           particular
           ,
           there
           are
           two
           things
           implied
           in
           
             this
             Spirit
             of
             Love
             and
             of
             a
             sound
             Mind
             .
          
        
         
           (
           1.
           )
           The
           making
           all
           reasonable
           Allowances
           for
           the
           Infirmities
           of
           others
           .
           It
           makes
           men
           to
           consider
           the
           Prejudices
           of
           Education
           ;
           the
           Variety
           and
           Weakness
           of
           most
           men's
           Judgments
           ;
           the
           Power
           of
           Perswasion
           ;
           the
           Biass
           of
           Parties
           ;
           and
           the
           Shame
           and
           Re●roach
           which
           Persons
           undergo
           that
           break
           off
           
           from
           them
           ,
           after
           they
           have
           been
           once
           ensnared
           by
           them
           .
           On
           these
           Accounts
           it
           makes
           them
           rather
           pity
           than
           triumph
           over
           the
           Follies
           of
           mankind
           .
           There
           are
           two
           things
           which
           a
           great
           mind
           doth
           most
           abhorr
           in
           Religion
           ,
           and
           are
           most
           directly
           contrary
           to
           
             a
             Spirit
             of
             Love
             and
             a
             sound
             Mind
          
           ;
           and
           these
           are
           Hypocrisie
           and
           Cruelty
           ;
           which
           make
           men
           false
           to
           God
           ,
           and
           Enemies
           to
           mankind
           .
           These
           two
           often
           go
           together
           ;
           and
           although
           they
           are
           masked
           under
           a
           Pretence
           of
           Religion
           ,
           yet
           there
           are
           no
           two
           things
           more
           opposite
           to
           the
           true
           Spirit
           and
           Design
           of
           it
           .
           St.
           John
           concludes
           that
           man
           to
           have
           no
           true
           Love
           to
           God
           who
           doth
           not
           love
           his
           Brother
           .
           
             He
             that
             loveth
             not
             his
             Brother
             whom
             he
          
           
           
             hath
             seen
             ,
             how
             can
             he
             love
             God
             whom
             he
             hath
             not
             seen
             ?
          
           And
           we
           may
           argue
           the
           other
           way
           ;
           If
           a
           man
           doth
           not
           love
           God
           ,
           how
           can
           he
           love
           his
           Brother
           ?
           When
           the
           Love
           of
           God
           is
           the
           best
           Foundation
           for
           Charity
           and
           Kindness
           to
           our
           Brethren
           ;
           who
           were
           at
           first
           made
           after
           the
           Image
           of
           God
           ,
           and
           have
           it
           again
           renewed
           in
           them
           by
           the
           Power
           of
           Divine
           Grace
           
             in
             Righteousness
             and
             true
             Holiness
          
           .
           
           And
           even
           where
           that
           doth
           not
           appear
           ,
           yet
           there
           is
           a
           Tenderness
           and
           
           Compassion
           due
           to
           mankind
           ,
           as
           far
           as
           is
           consi●●ent
           with
           the
           Order
           and
           Government
           of
           the
           World.
           
        
         
           (
           2.
           )
           The
           
             Spirit
             of
             Love
             and
             of
             a
             sound
             Mind
             ,
          
           consists
           in
           laying
           aside
           private
           Animosities
           and
           Heats
           for
           a
           publick
           and
           general
           Good.
           That
           is
           a
           thing
           too
           great
           and
           too
           sacred
           ,
           to
           be
           exposed
           and
           ridiculed
           ,
           as
           though
           it
           were
           only
           a
           popular
           Pretence
           for
           Faction
           and
           Sedition
           .
           Whereas
           nothing
           is
           more
           directly
           opposite
           to
           it
           ;
           for
           therefore
           it
           is
           called
           Faction
           and
           Sedition
           ,
           because
           it
           is
           against
           it
           .
           If
           it
           hath
           been
           abused
           by
           Men
           of
           ill
           Minds
           ,
           so
           have
           the
           best
           things
           in
           the
           World
           ;
           but
           they
           do
           not
           lose
           their
           Nature
           and
           Exce●lency
           by
           it
           .
           If
           there
           be
           not
           such
           a
           thing
           as
           a
           common
           Good
           ,
           whence
           comes
           any
           Man's
           obligation
           to
           preserve
           Order
           and
           Government
           ,
           and
           to
           seek
           the
           Safety
           and
           Welfare
           of
           his
           Country
           ,
           although
           it
           may
           be
           to
           the
           hazard
           of
           his
           own
           Life
           ?
           If
           there
           be
           such
           a
           thing
           ,
           it
           deserves
           our
           Regard
           in
           the
           first
           Place
           ,
           and
           we
           ought
           to
           lay
           aside
           all
           P●ejudices
           ,
           and
           mutual
           Animosities
           and
           the
           Interests
           of
           particular
           Parties
           ,
           and
           heartily
           to
           promote
           that
           which
           is
           our
           true
           common
           Interest
           ,
           as
           we
           are
           English-men
           and
           Protestants
           
           of
           the
           Church
           of
           England
           ;
           which
           is
           a
           great
           and
           considerable
           Part
           of
           the
           Christian
           Church
           ,
           and
           the
           Chief
           of
           the
           Reformation
           .
           It
           is
           hard
           for
           any
           not
           to
           see
           that
           the
           whole
           Protestant
           Interest
           lies
           at
           stake
           ;
           and
           that
           the
           Preservation
           of
           it
           depends
           very
           much
           on
           our
           Conduct
           and
           Union
           at
           this
           time
           .
        
         
           But
           if
           we
           find
           any
           to
           be
           humoursome
           and
           peevish
           ,
           any
           to
           struggle
           more
           for
           the
           Interest
           of
           a
           Party
           to
           make
           it
           uppermost
           ,
           than
           for
           our
           common
           Good
           ,
           although
           it
           be
           a
           very
           sad
           Consideration
           and
           bodes
           very
           ill
           to
           us
           all
           ;
           yet
           we
           have
           that
           poor
           Comfort
           left
           us
           ,
           that
           Men
           were
           as
           ill
           disposed
           even
           in
           the
           Apostle's
           times
           .
           For
           saith
           St.
           Paul
           ,
           (
           at
           
           a
           time
           when
           one
           would
           have
           thought
           they
           should
           have
           been
           much
           better
           inclined
           )
           
             All
             men
             seek
             their
             own
             ,
             not
             the
             things
             which
             are
             Jesus
             Christs
             .
          
           I
           hope
           it
           cannot
           be
           faid
           of
           all
           now
           ;
           but
           I
           fear
           it
           is
           so
           true
           of
           too
           many
           ,
           that
           it
           is
           one
           of
           the
           worst
           Symptoms
           of
           the
           present
           State
           of
           our
           Affairs
           .
           And
           that
           which
           makes
           it
           more
           deplorable
           is
           ,
           that
           some
           Men
           have
           entertained
           such
           Suspicion
           and
           Jealousie
           of
           each
           other
           ,
           that
           he
           that
           goes
           about
           to
           reconcile
           them
           ,
           instead
           of
           making
           them
           Friends
           ,
           
           is
           look'd
           on
           as
           a
           common
           Enemy
           .
           I
           am
           afraid
           there
           is
           not
           Sincerity
           and
           Integrity
           enough
           left
           to
           be
           a
           Foundation
           for
           uniting
           several
           Parties
           among
           us
           ;
           at
           lest
           there
           wants
           an
           Opinion
           of
           it
           .
           And
           as
           long
           as
           there
           are
           such
           Mistrusts
           and
           Jealousies
           ,
           the
           greatest
           Integrity
           is
           so
           far
           useless
           .
        
         
           Some
           learned
           and
           good
           Men
           have
           been
           of
           late
           apt
           to
           perswade
           themselves
           and
           others
           ,
           that
           the
           glorious
           and
           happy
           Times
           of
           the
           Church
           are
           coming
           on
           ;
           I
           could
           be
           glad
           to
           be
           of
           their
           opinion
           ;
           for
           it
           is
           a
           comfortable
           thing
           to
           a
           man
           who
           travels
           in
           an
           ill
           Road
           and
           with
           bad
           Company
           ,
           whom
           he
           is
           perpetually
           afraid
           of
           ,
           to
           see
           at
           a
           distance
           a
           pleasant
           and
           safe
           Country
           ,
           where
           he
           shall
           be
           rid
           of
           his
           Fears
           and
           Dangers
           .
           But
           I
           confess
           ,
           I
           cannot
           much
           please
           my self
           with
           such
           thoughts
           ,
           till
           I
           see
           the
           Tempers
           of
           Men's
           minds
           begin
           to
           change
           towards
           one
           another
           .
           If
           I
           could
           once
           see
           the
           
             Spirit
             of
             Love
             and
             a
             sound
             Mind
          
           prevail
           among
           us
           ;
           if
           men
           would
           be
           contented
           to
           sacrifice
           their
           Humours
           and
           Piques
           to
           the
           publick
           Interest
           ;
           in
           short
           ,
           if
           there
           were
           any
           hopes
           Men
           would
           be
           wise
           and
           good
           ,
           there
           were
           then
           a
           great
           Foundation
           for
           hope
           ,
           that
           
           all
           things
           would
           be
           settled
           among
           us
           ,
           so
           as
           to
           continue
           for
           succeeding
           Generations
           .
        
         
           But
           if
           Men
           will
           persist
           in
           their
           own
           wilfull
           Humours
           ;
           if
           they
           had
           rather
           all
           should
           perish
           ,
           than
           they
           not
           compass
           their
           own
           Ends
           ;
           we
           need
           no
           foreign
           Enemies
           to
           come
           in
           upon
           us
           ,
           we
           shall
           soon
           come
           to
           that
           height
           of
           Animosity
           ,
           
             as
             to
             bite
             and
             devour
             one
             another
          
           ;
           
           and
           then
           it
           is
           an
           easie
           Inference
           ,
           
             that
             we
             shall
             be
             consumed
             one
             of
             another
             .
          
           I
           am
           far
           from
           thinking
           our
           Case
           desperate
           ;
           for
           I
           hope
           Men
           have
           not
           lost
           all
           their
           Sense
           and
           Zeal
           for
           our
           common
           Interest
           ;
           but
           if
           Men's
           Heats
           and
           Passions
           increase
           and
           grow
           fiercer
           ,
           a
           Man
           needs
           not
           pretend
           to
           prophecy
           to
           foretell
           what
           the
           dreadfull
           Consequence
           will
           be
           .
        
         
           The
           true
           Spirit
           of
           Religion
           seems
           to
           be
           buried
           in
           Men's
           warm
           Contentions
           about
           it
           ;
           and
           some
           have
           pretended
           to
           a
           sort
           of
           Zeal
           without
           Conscience
           ,
           to
           Religion
           without
           Faith
           ,
           and
           to
           Scruples
           without
           common
           Honesty
           .
        
         
           If
           ever
           God
           designs
           to
           do
           us
           good
           ,
           there
           must
           be
           a
           great
           Alteration
           in
           Men's
           Tempers
           and
           Manners
           .
           We
           must
           have
           more
           Sincerity
           and
           Integrity
           
           among
           us
           ;
           the
           want
           of
           which
           hath
           caused
           such
           a
           general
           Mistrust
           of
           one
           another
           ;
           that
           if
           Faith
           were
           to
           save
           the
           Nation
           ,
           I
           am
           afraid
           there
           is
           hardly
           enough
           left
           in
           it
           .
           And
           it
           looks
           like
           one
           of
           the
           Symptoms
           of
           the
           Day
           of
           Judgment
           upon
           us
           :
           For
           ,
           
             If
             the
             Son
             of
             Man
             should
             come
             ,
             he
             would
             hardly
             find
             Faith
             upon
             Earth
             .
          
        
         
           But
           instead
           of
           discoursing
           of
           Magnanimity
           ,
           I
           am
           sensible
           I
           have
           run
           into
           the
           Object
           and
           Reason
           of
           our
           Fears
           .
           But
           therefore
           to
           conclude
           all
           ,
           I
           shall
           speak
           briefly
           to
           the
           last
           Particular
           ,
           which
           was
           ,
        
         
           (
           3.
           )
           To
           consider
           what
           Arguments
           and
           Means
           there
           are
           to
           support
           us
           against
           our
           Fears
           ;
           or
           to
           attain
           to
           that
           
             Christian
             Magnanimity
          
           I
           have
           been
           discoursing
           of
           .
           And
           there
           are
           two
           great
           Arguments
           which
           Christianity
           doth
           particularly
           recommend
           to
           us
           .
        
         
           1.
           
           Let
           things
           go
           as
           ill
           as
           we
           can
           fear
           in
           this
           World
           ;
           if
           we
           are
           sincere
           Christians
           ,
           there
           is
           a
           far
           better
           State
           to
           come
           ;
           to
           which
           we
           shall
           be
           admitted
           when
           we
           are
           once
           out
           of
           this
           troublesome
           and
           sinfull
           World.
           There
           will
           be
           no
           Hurries
           and
           Confusions
           ,
           no
           Jealousies
           and
           Suspicions
           ,
           no
           Piques
           and
           
           Animosities
           .
           The
           highest
           Regions
           of
           the
           Air
           are
           the
           most
           calm
           and
           serene
           ;
           all
           the
           Clouds
           and
           Storms
           and
           blustering
           Winds
           are
           below
           and
           arise
           from
           the
           Atmosphere
           .
           If
           our
           Minds
           were
           more
           loose
           from
           the
           World
           we
           should
           be
           more
           at
           quiet
           :
           For
           ,
           at
           the
           bottom
           ,
           the
           Considerations
           of
           this
           World
           make
           Men
           so
           troublesome
           in
           it
           .
           It
           is
           Honour
           or
           Power
           or
           Riches
           which
           make
           them
           so
           unquiet
           ,
           and
           endeavouring
           to
           supplant
           and
           undermine
           one
           another
           :
           If
           Men
           could
           learn
           to
           be
           content
           with
           that
           which
           they
           pretend
           was
           all
           they
           so
           long
           and
           so
           impatiently
           desired
           ,
           there
           might
           be
           some
           hopes
           of
           seeing
           something
           like
           Peace
           and
           Unity
           among
           us
           :
           but
           if
           Liberty
           be
           thought
           to
           signifie
           nothing
           without
           Power
           ,
           it
           is
           reasonable
           to
           suppose
           that
           Power
           will
           signifie
           nothing
           ,
           unless
           it
           be
           all
           in
           their
           own
           Hands
           .
           And
           what
           can
           they
           imagine
           the
           rest
           of
           the
           Nation
           will
           do
           ?
           Will
           they
           suffer
           an
           established
           Church
           ,
           and
           such
           a
           one
           as
           ours
           is
           (
           which
           I
           think
           an
           
             Apostolical
             Church
          
           ,
           as
           to
           Doctrine
           ,
           Worship
           and
           Government
           ,
           if
           there
           be
           any
           now
           in
           the
           World
           )
           to
           be
           run
           down
           with
           the
           violent
           Heats
           of
           
           some
           men
           ,
           and
           look
           on
           as
           wholly
           unconcerned
           ?
           They
           are
           extremely
           mistaken
           in
           the
           Temper
           of
           the
           Nation
           who
           think
           so
           .
           But
           if
           Men
           will
           not
           be
           quiet
           ,
           when
           they
           have
           all
           they
           pretended
           to
           desire
           ,
           what
           can
           we
           expect
           but
           further
           Animosities
           will
           discourage
           our
           Friends
           ,
           animate
           our
           common
           Enemies
           ,
           and
           expose
           us
           all
           to
           Confusion
           ,
           if
           not
           to
           Ruine
           .
           If
           Men
           loved
           this
           World
           less
           and
           another
           better
           ,
           they
           would
           be
           more
           quiet
           here
           ,
           and
           be
           more
           carefull
           to
           prepare
           for
           that
           better
           State.
           
             If
             our
             Conversation
             were
             in
             Heaven
             ,
          
           as
           it
           ought
           to
           be
           ,
           with
           what
           Contempt
           should
           we
           look
           down
           upon
           the
           busie
           Designs
           ,
           the
           restless
           Cares
           ,
           the
           vain
           Hopes
           and
           the
           perplexing
           Fears
           of
           the
           greatest
           Part
           of
           Mankind
           ?
           Then
           we
           should
           have
           more
           Peace
           and
           Tranquillity
           in
           our
           Minds
           while
           we
           live
           ,
           and
           greater
           Satisfaction
           when
           we
           come
           to
           die
           .
           For
           Integrity
           and
           Innocency
           will
           keep
           us
           most
           from
           giving
           disturbance
           to
           others
           ,
           and
           from
           finding
           any
           in
           our
           own
           Breasts
           .
           
             Whoso
             hearkeneth
             unto
             Wisdom
             ,
             shall
             dwell
             safely
             and
             shall
             be
             quiet
             from
             the
             Fear
             of
             Evil.
             
          
           
        
         
         
           2.
           
           We
           are
           assured
           that
           we
           are
           under
           the
           constant
           Care
           of
           Divine
           Providence
           .
           The
           Tranquillity
           of
           our
           Minds
           in
           this
           World
           depends
           very
           much
           upon
           the
           Esteem
           we
           have
           of
           Providence
           and
           the
           Trust
           we
           repose
           in
           God.
           What
           makes
           Children
           pass
           their
           time
           without
           solicitous
           thoughts
           about
           themselves
           ,
           but
           the
           Confidence
           they
           have
           in
           the
           Wisdom
           and
           Care
           of
           their
           Parents
           ?
           What
           makes
           Passengers
           lie
           down
           at
           rest
           in
           a
           Ship
           at
           Sea
           ,
           but
           because
           they
           trust
           to
           the
           Conduct
           of
           their
           Pilot
           ?
           We
           cannot
           alter
           the
           Methods
           of
           Providence
           by
           all
           our
           Solicitude
           ;
           God
           will
           govern
           the
           World
           by
           his
           own
           Measures
           and
           not
           by
           ours
           .
           The
           Government
           is
           his
           ,
           the
           Duty
           of
           Submission
           is
           ours
           .
           Let
           us
           not
           then
           be
           peevish
           and
           quarrelsome
           at
           what
           he
           doth
           ;
           but
           make
           the
           best
           Use
           of
           any
           extraordinary
           Instance
           of
           his
           Providence
           which
           seems
           to
           be
           intended
           for
           our
           Good
           ,
           unless
           we
           turn
           it
           another
           Way
           .
        
         
           But
           it
           is
           not
           enough
           to
           be
           meerly
           contented
           with
           Providence
           ;
           but
           we
           ought
           to
           be
           active
           and
           usefull
           in
           our
           own
           Places
           to
           promote
           the
           common
           Interest
           ;
           and
           not
           to
           repine
           and
           murmur
           
           at
           what
           is
           necessary
           for
           the
           Support
           of
           it
           .
           Let
           us
           not
           torment
           our selves
           with
           Fears
           of
           what
           may
           and
           what
           may
           not
           happen
           ;
           but
           let
           us
           commit
           our selves
           to
           God
           in
           well-doing
           as
           to
           our
           Creatour
           and
           Preserver
           .
        
      
       
         
         
           SERMON
           VI.
           Preached
           at
           St.
           Laurence-Jewry
           ,
           April
           the
           7
           th
           ,
           1691.
           
        
         
           
             1
             Timothy
             I.
             15.
             
          
           
             This
             is
             a
             faithfull
             saying
             and
             worthy
             of
             all
             acceptation
             ,
             that
             Christ
             Jesus
             came
             into
             the
             World
             to
             save
             Sinners
             ,
             of
             whom
             I
             am
             chief
             .
          
        
         
           IF
           these
           Words
           were
           to
           be
           understood
           without
           any
           Restriction
           or
           Limitation
           
             that
             Christ
             Jesus
             came
             into
             the
             World
             to
             save
             sinners
             ,
          
           they
           would
           overthrow
           
           the
           great
           Design
           of
           the
           Gospel
           ,
           and
           make
           its
           excellent
           Precepts
           useless
           and
           ineffectual
           .
           For
           ,
           to
           what
           purpose
           should
           Men
           be
           put
           upon
           the
           severe
           Practice
           of
           Repentance
           ,
           Mortification
           and
           a
           continued
           Course
           of
           a
           Holy
           Life
           ,
           if
           the
           meer
           being
           Sinners
           did
           sufficiently
           qualifie
           them
           for
           Salvation
           ?
           This
           indeed
           would
           be
           thought
           a
           Doctrine
           
             worthy
             of
             all
             Acceptation
          
           by
           the
           
             greatest
             Sinners
          
           ;
           but
           it
           could
           not
           be
           
             a
             faithfull
             saying
          
           ,
           being
           not
           agreeable
           either
           to
           the
           Nature
           of
           God
           ,
           or
           Revelation
           of
           his
           Will
           by
           
             Christ
             Jesus
          
           .
           But
           St.
           Paul
           speaks
           of
           such
           Sinners
           as
           himself
           had
           been
           ;
           
             i.
             e.
          
           such
           as
           had
           been
           great
           Sinners
           ,
           but
           had
           truly
           and
           sincerely
           repented
           .
           
             Of
             whom
             I
             am
             chief
          
           .
           What
           then
           ?
           Must
           we
           look
           on
           him
           as
           the
           Standard
           and
           Measure
           of
           such
           Sinners
           whom
           
             Christ
             Jesus
          
           came
           to
           save
           ?
           What
           will
           then
           become
           of
           all
           those
           who
           have
           been
           Sinners
           of
           a
           higher
           Rank
           than
           ever
           he
           was
           ?
           It
           's
           true
           in
           the
           Verses
           before
           the
           Text
           ,
           he
           sets
           out
           his
           Sins
           ,
           as
           a
           humble
           Penitent
           is
           wont
           to
           do
           ,
           with
           the
           worst
           Colours
           and
           deepest
           Aggravations
           ,
           
             Who
             was
             before
             a
             blasphemer
             and
             a
             persecutor
             ,
             and
             injurious
          
           ;
           but
           yet
           he
           adds
           ,
           
             that
             he
             obtained
             Mercy
          
           
           
             because
             he
             did
             it
             ignorantly
             ,
             in
             unbelief
             .
          
           
           How
           then
           is
           St.
           Paul
           the
           
             Chief
             of
             Sinners
          
           ?
           Are
           Sins
           of
           Ignorance
           and
           Mistake
           the
           greatest
           of
           Sins
           ,
           for
           which
           Christ
           died
           ?
           Is
           there
           no
           Expiation
           for
           any
           other
           by
           
             Jesus
             Christ
          
           ?
           What
           will
           become
           then
           of
           all
           such
           who
           sin
           against
           Knowledge
           and
           Conscience
           ,
           and
           not
           
             in
             Ignorance
             and
             Unbelief
          
           ?
           Can
           none
           of
           these
           hope
           for
           Mercy
           by
           
             Christ
             Jesus
          
           ,
           although
           they
           do
           truly
           repent
           ?
           But
           
             the
             Blood
             of
             Christ
          
           is
           said
           elsewhere
           to
           
           
             cleanse
             us
             from
             all
             Sin
          
           ;
           not
           ,
           while
           we
           continue
           in
           them
           ,
           but
           if
           we
           repent
           and
           forsake
           them
           .
           And
           
             Jesus
             Christ
          
           is
           said
           
           
             to
             be
             a
             Propitiation
             for
             our
             Sins
             ;
             and
             not
             for
             ours
             only
             ,
             but
             for
             the
             Sins
             of
             the
             whole
             World.
          
           And
           therefore
           this
           Expression
           of
           St.
           Paul
           notes
           his
           great
           Humility
           and
           deep
           Sense
           of
           his
           own
           Sins
           ;
           but
           doth
           not
           exclude
           others
           from
           the
           hopes
           of
           Pardon
           whose
           Sins
           have
           other
           Aggravations
           than
           his
           had
           .
           For
           ,
           if
           we
           leave
           out
           the
           last
           words
           as
           peculiar
           to
           his
           Case
           ,
           yet
           the
           other
           contain
           in
           them
           a
           true
           Proposition
           and
           of
           the
           greatest
           Importance
           to
           Mankind
           ;
           
             This
             is
             a
             fàithfull
             saying
             and
             worthy
             of
             all
             acceptation
             ,
             that
             Christ
             Jesus
             came
             into
             the
             World
             to
             save
             sinners
             .
          
        
         
         
           This
           ,
           you
           may
           say
           ,
           is
           a
           matter
           out
           of
           all
           doubt
           among
           all
           such
           who
           hope
           for
           Salvation
           by
           
             Christ
             Jesus
          
           ;
           for
           all
           are
           agreed
           ,
           that
           one
           way
           or
           other
           we
           are
           to
           be
           
             saved
             by
             him
          
           .
           But
           there
           is
           great
           Difficulty
           as
           to
           the
           Way
           of
           
             saving
             sinners
          
           by
           
             Christ
             Jesus
          
           ;
           whether
           by
           
             the
             Doctrine
             and
             Example
             of
             the
             Man
             Christ
             Jesus
             ,
             by
             the
             Power
             he
             attained
             through
             his
             Sufferings
          
           ;
           Or
           ,
           
             by
             the
             Eternal
             Son
             of
             God's
             assuming
             our
             Nature
             ,
             and
             suffering
             in
             our
             stead
             in
             order
             to
             the
             reconciling
             God
             to
             us
             ,
             and
             making
             a
             Propitiation
             for
             our
             Sins
             .
          
           These
           are
           two
           very
           different
           Hypotheses
           or
           Notions
           of
           
             Christ's
             coming
             to
             save
             sinners
          
           ;
           and
           the
           former
           seems
           more
           easie
           to
           be
           understood
           and
           believed
           ;
           and
           the
           other
           seems
           to
           have
           insuperable
           Difficulties
           in
           point
           of
           Reason
           ;
           and
           to
           run
           our
           Religion
           into
           Mysteries
           ,
           which
           expose
           our
           Faith
           and
           make
           Christianity
           appear
           contemptible
           to
           Men
           of
           Sense
           and
           Understanding
           .
           Is
           it
           not
           therefore
           much
           better
           to
           embrace
           such
           a
           Scheme
           of
           it
           ,
           as
           will
           have
           the
           least
           Objection
           against
           it
           ,
           that
           so
           Men
           of
           Reason
           may
           not
           be
           tempted
           to
           Infidelity
           ,
           and
           Men
           of
           Superstition
           may
           not
           under
           the
           Colour
           
           of
           Mysteries
           bring
           in
           the
           most
           absurd
           and
           unreasonable
           Doctrines
           ?
        
         
           These
           are
           plausible
           Insinuations
           ,
           and
           would
           be
           apt
           to
           prevail
           on
           considering
           Men's
           minds
           ,
           if
           they
           were
           to
           form
           and
           make
           a
           Religion
           that
           might
           be
           most
           accommodated
           to
           the
           Genius
           and
           Humour
           of
           the
           Age
           they
           live
           in
           .
           And
           truly
           no
           Men
           (
           by
           their
           own
           Authority
           )
           can
           pretend
           to
           a
           Right
           to
           impose
           on
           others
           any
           
             Mysteries
             of
             Faith
          
           ,
           or
           any
           such
           things
           which
           are
           above
           their
           Capacity
           to
           understand
           .
           But
           that
           is
           not
           our
           Case
           ;
           for
           we
           all
           profess
           to
           believe
           and
           receive
           Christianity
           as
           a
           
             Divine
             Revelation
          
           ;
           and
           God
           (
           we
           say
           )
           may
           require
           from
           us
           the
           belief
           of
           what
           we
           may
           not
           be
           able
           to
           comprehend
           ,
           especially
           if
           it
           relates
           to
           himself
           ,
           or
           such
           things
           which
           are
           consequent
           upon
           the
           Union
           of
           the
           Divine
           and
           Humane
           Nature
           .
           Therefore
           our
           business
           is
           to
           consider
           ,
           whether
           any
           such
           things
           be
           contained
           in
           that
           Revelation
           which
           we
           all
           own
           ;
           and
           if
           they
           be
           ,
           we
           are
           bound
           to
           believe
           them
           ,
           although
           we
           are
           not
           able
           to
           comprehend
           them
           .
        
         
           Now
           here
           are
           two
           remarkable
           Characters
           in
           these
           Words
           ,
           by
           which
           we
           may
           examine
           these
           different
           Hypotheses
           
           concerning
           the
           way
           of
           
             Salvation
             by
             Jesus
             Christ.
          
           
        
         
           I.
           
             It
             is
             a
             faithfull
             saying
          
           ,
           and
           therefore
           must
           be
           contained
           in
           that
           Revelation
           which
           God
           hath
           made
           concerning
           our
           Salvation
           by
           Christ.
           
        
         
           II.
           
             It
             is
             worthy
             of
             all
             Acceptation
          
           ;
           i.
           e.
           most
           usefull
           and
           beneficial
           to
           Mankind
           .
        
         
           Now
           by
           these
           two
           I
           shall
           proceed
           in
           the
           Examination
           of
           them
           .
        
         
           I.
           Which
           is
           most
           agreeable
           to
           the
           revealed
           Will
           of
           God.
           
        
         
           II.
           Which
           doth
           offer
           fairest
           for
           the
           Benefit
           and
           Advantage
           of
           Mankind
           .
        
         
           I.
           Which
           is
           most
           agreeable
           to
           the
           revealed
           Will
           of
           God.
           For
           that
           we
           are
           sure
           is
           the
           most
           
             faithfull
             saying
          
           ;
           since
           Men
           of
           Wit
           and
           Reason
           may
           deceive
           us
           ,
           but
           God
           cannot
           .
           When
           the
           Apostles
           first
           preached
           this
           Doctrine
           to
           the
           World
           ,
           they
           were
           not
           bound
           to
           believe
           what
           they
           affirmed
           to
           be
           
             a
             faithfull
             saying
          
           till
           they
           gave
           sufficient
           Evidence
           of
           their
           Authority
           from
           God
           ,
           by
           the
           wonderfull
           
           Assistance
           of
           the
           Holy
           Ghost
           .
           But
           now
           this
           
             faithfull
             saying
          
           is
           contained
           in
           the
           Books
           of
           the
           
             New
             Testament
          
           ,
           by
           which
           we
           are
           to
           judge
           of
           the
           Truth
           of
           all
           Christian
           Doctrines
           .
           And
           when
           two
           different
           Senses
           of
           Places
           of
           Scripture
           are
           offer'd
           ,
           we
           are
           to
           consider
           ,
           which
           is
           most
           reasonable
           to
           be
           preferr'd
           .
           And
           herein
           we
           are
           allow'd
           to
           exercise
           our
           Reason
           as
           much
           as
           we
           please
           ;
           and
           the
           more
           we
           do
           so
           ,
           the
           sooner
           we
           shall
           come
           to
           satisfaction
           in
           this
           matter
           .
        
         
           Now
           according
           to
           Reason
           we
           may
           judge
           that
           Sense
           to
           be
           preferr'd
           ,
        
         
           (
           1.
           )
           Which
           is
           most
           plain
           and
           easie
           and
           agreeable
           to
           the
           most
           received
           Sense
           of
           Words
           ;
           not
           that
           which
           is
           forced
           and
           intricate
           ,
           or
           which
           puts
           improper
           and
           metaphorical
           Senses
           upon
           Words
           which
           are
           commonly
           taken
           in
           other
           Senses
           ;
           especially
           when
           it
           is
           no
           Sacramental
           thing
           ,
           which
           in
           its
           own
           Nature
           is
           Figurative
           .
        
         
           (
           2.
           )
           That
           which
           suits
           most
           with
           the
           Scope
           and
           Design
           not
           only
           of
           the
           particular
           Places
           ,
           but
           of
           the
           whole
           
             New
             Testament
          
           ;
           which
           is
           ,
           to
           magnifie
           God
           and
           to
           depress
           Man
           ;
           to
           set
           forth
           ,
           the
           infinite
           Love
           and
           Condescention
           of
           God
           
             in
             giving
             his
             Son
             to
             be
             a
             Propitiation
          
           
           
             for
             our
             Sins
          
           ;
           to
           set
           up
           the
           Worship
           of
           one
           
             true
             God
          
           in
           Opposition
           to
           Creatures
           ;
           to
           represent
           and
           declare
           the
           mighty
           Advantages
           Mankind
           receive
           by
           the
           Sufferings
           of
           
             Christ
             Jesus
          
           .
        
         
           (
           3.
           )
           That
           which
           hath
           been
           generally
           received
           in
           the
           
             Christian
             Church
          
           to
           be
           the
           Sense
           of
           those
           places
           .
           For
           ,
           we
           are
           certain
           ,
           this
           was
           always
           look
           on
           as
           a
           matter
           of
           great
           Concernment
           to
           all
           Christians
           ;
           and
           they
           had
           as
           great
           Capacity
           of
           understanding
           the
           Sense
           of
           the
           Apostles
           ;
           and
           the
           Primitive
           Church
           had
           greater
           helps
           for
           knowing
           it
           than
           others
           at
           so
           much
           greater
           Distance
           .
           And
           therefore
           the
           Sense
           is
           not
           to
           be
           taken
           from
           modern
           Inventions
           ,
           or
           Criticisms
           ;
           or
           Pretences
           to
           Revelation
           ;
           but
           that
           which
           was
           at
           first
           deliver'd
           to
           the
           
             Christian
             Church
          
           and
           hath
           been
           since
           received
           and
           embraced
           by
           it
           in
           the
           several
           Ages
           ;
           and
           hath
           been
           most
           strenuously
           asserted
           ,
           when
           it
           hath
           met
           with
           Opposition
           ,
           as
           founded
           on
           Scripture
           and
           the
           
             general
             Consent
          
           of
           the
           
             Christian
             Church
          
           .
        
         
           (
           4.
           )
           That
           which
           best
           agrees
           with
           the
           Characters
           of
           those
           Persons
           from
           whom
           we
           receive
           the
           Christian
           Faith
           ;
           and
           those
           are
           
             Christ
             Jesus
          
           and
           his
           
             holy
             Apostles
          
           .
           
           For
           ,
           if
           their
           Authority
           be
           lost
           ,
           our
           Religion
           is
           gone
           ;
           and
           their
           Authority
           depends
           upon
           their
           Sincerity
           and
           Faithfulness
           ,
           and
           Care
           to
           inform
           the
           World
           aright
           in
           matters
           of
           so
           great
           Importance
           .
        
         
           (
           1.
           )
           I
           begin
           with
           the
           Character
           which
           the
           Apostles
           give
           of
           
             Christ
             Jesus
          
           himself
           ;
           which
           is
           ,
           that
           he
           was
           a
           Person
           of
           the
           greatest
           Humility
           and
           Condescension
           ,
           that
           he
           did
           not
           assume
           to
           himself
           that
           which
           he
           might
           justly
           have
           done
           .
           For
           let
           the
           Words
           of
           St.
           Paul
           be
           understood
           either
           as
           to
           the
           Nature
           ,
           or
           Dignity
           of
           Christ
           ,
           it
           is
           certain
           that
           they
           must
           imply
           thus
           much
           ,
           that
           when
           
             Christ
             Jesus
          
           was
           here
           on
           Earth
           ,
           he
           was
           not
           of
           a
           vain
           assuming
           humour
           ,
           that
           he
           did
           not
           boast
           of
           himself
           ,
           nor
           magnifie
           his
           own
           Greatness
           ,
           but
           was
           contented
           to
           be
           look'd
           on
           as
           other
           Men
           ;
           although
           he
           had
           at
           that
           time
           far
           greater
           and
           diviner
           Excellency
           in
           him
           than
           the
           World
           would
           believe
           .
           Less
           than
           this
           cannot
           be
           made
           of
           those
           Words
           of
           the
           Apostle
           ,
           
             Who
             being
             in
             the
             form
             of
             God
             ,
             he
          
           
           
             thought
             it
             not
             robbery
             to
             be
             equal
             with
             God
             ,
             but
             made
             himself
             of
             no
             Reputation
             and
             took
             upon
             him
             the
             form
             of
             a
             Servant
             .
          
        
         
         
           Now
           this
           being
           the
           Character
           given
           of
           him
           let
           us
           consider
           what
           he
           doth
           affirm
           concerning
           himself
           .
           For
           although
           he
           was
           far
           from
           drawing
           the
           People
           after
           him
           ,
           by
           setting
           forth
           his
           own
           Perfection
           ;
           yet
           upon
           just
           Occasions
           ,
           when
           the
           Jews
           contested
           with
           him
           ,
           he
           did
           assert
           such
           things
           ,
           which
           must
           savour
           of
           Vanity
           and
           Ostentation
           ,
           or
           else
           must
           imply
           that
           he
           was
           the
           
             Eternal
             Son
          
           of
           God.
           For
           ,
           all
           Mankind
           are
           agreed
           that
           the
           highest
           Degree
           of
           Ambition
           lies
           in
           affecting
           Divine
           Honour
           ,
           or
           for
           a
           meer
           Man
           to
           be
           thought
           a
           God.
           How
           severely
           did
           God
           punish
           Herod
           for
           being
           pleased
           with
           the
           People's
           Folly
           in
           crying
           out
           ,
           
             the
             Voice
             of
             God
             and
             not
             of
             Man
             ?
          
           And
           therefore
           he
           could
           never
           have
           born
           with
           such
           positive
           
           Assertions
           and
           such
           repeated
           Defences
           of
           his
           being
           
             the
             Son
             of
             God
          
           in
           such
           a
           manner
           as
           implied
           his
           being
           so
           from
           Eternity
           .
           This
           in
           his
           Disputes
           with
           the
           Jews
           he
           affirms
           several
           times
           ,
           
             that
             he
             came
             down
             from
             Heaven
             ,
          
           not
           in
           a
           Metaphorical
           but
           in
           a
           proper
           Sense
           ,
           
           as
           appears
           by
           those
           words
           ,
           
             What
             and
             if
             ye
             shall
             see
             the
             Son
             of
             Man
             ascend
             up
          
           
           
             where
             he
             was
             before
          
           ?
           In
           another
           Conference
           he
           asserted
           ,
           
             that
             he
             was
             before
             Abraham
          
           .
           
           
           Which
           the
           Jews
           so
           literally
           understood
           ,
           that
           without
           a
           
             Metaphor
             they
             went
             about
             to
             stone
             him
          
           ;
           little
           imagining
           
           that
           by
           Abraham
           the
           calling
           of
           the
           Gentiles
           was
           to
           be
           understood
           .
           But
           above
           all
           ,
           is
           that
           Expression
           which
           he
           used
           to
           the
           Jews
           at
           another
           Conference
           ,
           
             I
             and
             my
             Father
             are
             one
          
           ;
           which
           they
           
           understood
           in
           such
           a
           manner
           that
           immediately
           
             they
             took
             up
             stones
             to
             have
             stoned
          
           
           him
           .
           What
           means
           all
           this
           Rage
           of
           the
           Jews
           against
           him
           ?
           What
           ?
           For
           saying
           
             that
             he
             had
             Unity
             of
             Consent
             with
             his
             Father
             ?
          
           No
           certainly
           :
           
             But
             the
             Jews
             misunderstood
             him
          
           .
           Let
           us
           suppose
           it
           ;
           would
           not
           our
           Saviour
           have
           immediately
           explained
           himself
           to
           prevent
           so
           dangerous
           a
           Misconstruction
           ?
           But
           he
           asked
           them
           ,
           what
           it
           was
           they
           stoned
           him
           for
           ?
           They
           answered
           him
           directly
           and
           plainly
           ,
           
             because
             that
             thou
             being
             a
          
           
           
             man
             makest
             thy self
             God.
          
           This
           was
           home
           to
           the
           Purpose
           .
           And
           here
           was
           the
           time
           for
           him
           to
           have
           denied
           it
           ,
           if
           it
           had
           not
           been
           so
           .
           But
           doth
           he
           deny
           it
           ?
           Doth
           he
           say
           ,
           it
           would
           be
           Blasphemy
           in
           him
           to
           own
           it
           ?
           No
           ;
           but
           he
           goes
           about
           to
           defend
           it
           ;
           and
           proves
           it
           to
           be
           no
           
             Blasph●my
             for
             him
             to
             say
             that
             he
             was
             the
             Son
             of
          
           
           God
           ;
           i.
           e.
           so
           
             as
             to
             be
             God
          
           ,
           as
           the
           Jews
           
           understood
           it
           .
           Can
           we
           imagine
           that
           a
           
             meer
             Man
          
           knowing
           himself
           to
           be
           such
           ,
           should
           assume
           this
           to
           himself
           ;
           and
           yet
           God
           to
           bear
           witness
           to
           him
           not
           only
           by
           Miracles
           ,
           but
           by
           a
           
             Voice
             from
             Heaven
          
           ,
           wherein
           he
           was
           called
           his
           
             beloved
             Son
             in
             whom
             he
             was
             well
             pleased
             ?
          
           Could
           God
           
           be
           pleased
           with
           a
           mortal
           ,
           finite
           ,
           despicable
           Creature
           ,
           as
           the
           Jews
           thought
           him
           ,
           that
           assumed
           to
           himself
           to
           be
           God
           and
           maintained
           and
           defended
           it
           among
           his
           own
           People
           ,
           in
           a
           solemn
           Conference
           at
           a
           very
           publick
           Place
           ,
           in
           one
           of
           the
           Portico's
           of
           the
           Temple
           ?
           And
           this
           he
           persisted
           in
           to
           the
           last
           .
           For
           ,
           when
           
             the
             High
             Priest
             adjured
             him
             by
             the
             living
          
           
           
             God
             to
             tell
             ,
             whether
             he
             were
             the
             Christ
             the
             Son
             of
             God
             ,
          
           (
           for
           he
           ,
           no
           doubt
           ,
           had
           heard
           of
           the
           Result
           of
           this
           Conference
           in
           
             Solomon's
             Porch
             )
             Jesus
             said
             unto
             him
             ,
          
           
           
             Thou
             hast
             said
          
           .
           St.
           Mark
           ,
           more
           expresly
           ,
           
           
             Jesus
             said
             I
             am
          
           .
           And
           this
           was
           the
           Blasphemy
           ,
           for
           which
           they
           put
           him
           to
           death
           ;
           as
           appears
           by
           the
           Evangelists
           .
           
           So
           that
           this
           ought
           to
           be
           a
           Dispute
           only
           between
           Jews
           and
           Christians
           ;
           since
           
           it
           was
           the
           very
           Point
           ,
           for
           which
           they
           condemned
           him
           to
           death
           .
           And
           in
           his
           last
           most
           divine
           Prayer
           just
           before
           his
           Suffering
           ,
           he
           owns
           the
           Glory
           which
           he
           
           had
           
             with
             the
             Father
          
           before
           the
           World
           
           had
           a
           Being
           .
           
             And
             now
             ,
             O
             Father
             ,
             glorisie
             thou
             me
             with
             the
             glory
             which
             I
             had
          
           
           
             with
             thee
             ,
             before
             the
             World
             was
             .
          
           Was
           this
           nothing
           but
           the
           Glory
           which
           God
           had
           designed
           to
           give
           him
           ?
           This
           is
           so
           far
           from
           being
           peculiar
           to
           Christ
           ,
           that
           it
           is
           common
           to
           all
           whom
           God
           designs
           to
           glorifie
           ;
           and
           takes
           away
           the
           distinction
           between
           the
           Decree
           and
           the
           Execution
           of
           it
           .
        
         
           (
           2.
           )
           As
           to
           the
           Apostles
           ,
           the
           Reason
           we
           believe
           their
           Testimony
           is
           ,
           that
           they
           were
           Men
           of
           great
           Sincerity
           and
           Plainness
           ,
           and
           of
           great
           Zeal
           for
           the
           Honour
           and
           Glory
           of
           God.
           And
           according
           to
           this
           Character
           ,
           let
           us
           examine
           what
           they
           say
           concerning
           
             Christ
             Jesus
          
           .
        
         
           He
           that
           was
           most
           conversant
           with
           him
           ,
           and
           beloved
           by
           him
           ,
           and
           lived
           to
           see
           his
           Divinity
           contested
           by
           some
           ,
           and
           denied
           by
           others
           ,
           is
           most
           ample
           in
           setting
           it
           forth
           in
           his
           Admirable
           ,
           Sublime
           ,
           and
           Divine
           Introduction
           to
           his
           Gospel
           .
           Which
           all
           the
           Wit
           of
           Mankind
           can
           never
           make
           tolerable
           Sense
           of
           ,
           if
           they
           deny
           
           Christ's
           being
           the
           
             Eternal
             Son
             of
             God
          
           ;
           
           and
           it
           is
           he
           ,
           that
           hath
           preserved
           those
           Conferences
           with
           the
           Jews
           ,
           wherein
           he
           asserts
           his
           own
           Divinity
           .
        
         
         
           St.
           Paul
           was
           a
           Stranger
           to
           him
           while
           he
           lived
           ;
           but
           at
           the
           same
           time
           when
           he
           was
           so
           zealous
           to
           perswade
           the
           Gentiles
           to
           the
           Worship
           of
           God
           and
           not
           of
           Creatures
           ,
           he
           calls
           him
           
             God
             ,
             over
             all
             blessed
             for
             evermore
             .
          
           And
           when
           he
           saith
           ,
           that
           
             the
             Eternal
             Power
             and
             God-head
          
           
           
             are
             known
             by
             the
             Creation
             of
             the
          
           
           World
           ,
           he
           attributes
           
             the
             Creation
             of
             all
             things
          
           to
           Christ
           ,
           applying
           to
           him
           those
           
           words
           of
           the
           
             Psalmist
             ,
             Thou
             Lord
             in
             the
          
           
           
             beginning
             hast
             laid
             the
             Foundation
             of
             the
             Earth
             and
             the
             Heaven
             ,
             the
             Work
             of
             thy
             hands
             .
          
           Which
           cannot
           be
           understood
           of
           any
           
             Metaphorical
             Creation
          
           .
        
         
           And
           after
           the
           strictest
           Examination
           of
           Copies
           ,
           those
           will
           be
           found
           the
           best
           ,
           which
           have
           that
           Reading
           on
           which
           our
           Translation
           is
           grounded
           .
           
             And
             without
             Controversie
             great
             is
             the
             Mystery
             of
             Godliness
             ,
          
           
           
             God
             was
             manifest
             in
             the
             Flesh.
          
           So
           that
           
             God's
             being
             manifest
             in
             the
             Flesh
          
           is
           made
           a
           great
           Part
           of
           the
           Mystery
           of
           Christianity
           .
        
         
           But
           here
           arises
           a
           Difficulty
           ,
           which
           deserves
           to
           be
           consider'd
           ;
           
             i.
             e.
          
           
           
             If
             there
             were
             nothing
             in
             the
             Christian
             Doctrine
             ,
             but
             the
             Way
             of
             
               Saving
               sinners
            
             by
             the
             Doctrine
             and
             Example
             of
             Christ
             ,
             there
             would
             be
             little
             Objection
             
             to
             be
             made
             to
             it
             ;
             since
             the
             obtaining
             Eternal
             Life
             is
             certainly
             the
             best
             thing
             can
             be
             proposed
             to
             Mankind
             ,
             and
             the
             Precepts
             of
             Christ
             are
             Divine
             and
             Spiritual
             ,
             plain
             and
             easie
             to
             be
             understood
             ,
             and
             agreeable
             to
             the
             Reason
             of
             Mankind
             ;
             but
             many
             other
             things
             are
             imposed
             on
             Men
             as
             necessary
             to
             be
             believed
             concerning
             
               Christ
               Jesus
            
             ,
             as
             to
             his
             
               Divinity
               ,
               Incarnation
            
             ,
             and
             the
             
               Hypostatical
               Union
            
             of
             both
             Natures
             ,
             which
             perplex
             and
             confound
             our
             Understandings
             ;
             and
             yet
             these
             things
             are
             not
             only
             deliver'd
             as
             Mysteries
             of
             
               the
               Christian
               Faith
            
             ;
             but
             the
             Belief
             of
             them
             is
             required
             as
             necessary
             to
             the
             Salvation
             of
             Sinners
             ;
             whereas
             ,
             if
             they
             are
             revealed
             they
             are
             no
             longer
             Mysteries
             ;
             and
             if
             they
             are
             not
             revealed
             ,
             how
             come
             they
             to
             be
             made
             Articles
             of
             Faith
             ?
             The
             Scripture
             knows
             of
             no
             other
             
               Mysteries
               of
               Faith
            
             but
             such
             as
             were
             hidden
             before
             the
             Revelation
             of
             them
             ,
             but
             since
             they
             are
             revealed
             they
             are
             plain
             and
             open
             to
             all
             Men's
             Capacities
             ;
             and
             therefore
             it
             is
             a
             great
             Injury
             to
             the
             Plainness
             and
             Simplicity
             of
             the
             Gospel
             to
             impose
             such
             incomprehensible
             Mysteries
             ,
             
             as
             necessary
             Articles
             of
             Faith
             ;
             and
             it
             is
             abusing
             the
             Credulity
             of
             Mankind
             ,
             to
             make
             such
             things
             necessary
             to
             be
             believed
             ,
             which
             are
             impossible
             to
             be
             understood
             .
             But
             those
             who
             have
             ever
             loved
             to
             deceive
             and
             abuse
             the
             rest
             of
             the
             World
             ,
             have
             been
             always
             fond
             of
             the
             Name
             of
             Mysteries
             ;
             and
             therefore
             all
             such
             things
             are
             to
             be
             suspected
             ,
             which
             come
             under
             that
             Name
             .
             For
             ,
             all
             such
             Points
             which
             will
             not
             bear
             Examination
             ,
             must
             be
             wrapt
             up
             and
             reverenced
             under
             the
             Name
             of
             Mysteries
             ,
             that
             is
             ,
             of
             things
             to
             be
             swallow'd
             without
             being
             understood
             .
             
               But
               the
               Scripture
               never
               calls
               that
               a
               Mystery
               which
               is
               incomprehensible
            
             
             
               in
               it self
               ,
               though
               never
               so
               much
               revealed
               .
            
          
        
         
           This
           is
           the
           main
           force
           of
           the
           Objection
           ,
           which
           I
           shall
           endeavour
           to
           remove
           by
           shewing
           ,
        
         
           (
           1.
           )
           That
           God
           may
           justly
           require
           from
           us
           in
           general
           ,
           the
           Belief
           of
           what
           we
           cannot
           comprehend
           .
        
         
           (
           2.
           )
           That
           which
           way
           soever
           the
           Way
           of
           Salvation
           by
           Christ
           be
           explained
           ,
           there
           will
           be
           something
           of
           that
           Nature
           found
           in
           it
           ;
           and
           that
           
           those
           who
           reject
           the
           Mysteries
           of
           Faith
           run
           into
           greater
           Difficulties
           than
           those
           who
           assert
           them
           .
        
         
           (
           3.
           )
           That
           no
           more
           is
           required
           as
           a
           necessary
           Article
           of
           Faith
           than
           what
           is
           plainly
           and
           clearly
           revealed
           .
        
         
           (
           1.
           )
           That
           God
           may
           justly
           require
           from
           us
           in
           general
           ,
           the
           Belief
           of
           what
           we
           cannot
           comprehend
           .
           It
           is
           to
           very
           little
           Purpose
           to
           enquire
           whether
           the
           Word
           Mystery
           in
           Scripture
           be
           applied
           to
           such
           particular
           Doctrines
           ,
           whose
           Substance
           is
           revealed
           ,
           but
           the
           manner
           of
           them
           is
           incomprehensible
           by
           us
           ;
           for
           why
           may
           not
           we
           make
           use
           of
           such
           a
           Word
           whereby
           to
           express
           things
           truly
           revealed
           ,
           but
           above
           our
           Comprehension
           ?
           We
           are
           certain
           the
           Word
           Mystery
           is
           used
           for
           things
           far
           less
           difficult
           and
           abstruse
           ;
           and
           why
           may
           it
           not
           then
           be
           fitly
           applied
           to
           such
           matters
           ,
           which
           are
           founded
           on
           Divine
           Revelation
           ,
           but
           yet
           are
           too
           deep
           for
           us
           to
           go
           to
           the
           bottom
           of
           them
           ?
           Are
           there
           not
           Mysteries
           in
           Arts
           ,
           Mysteries
           in
           Nature
           ,
           Mysteries
           in
           Providence
           ?
           And
           what
           Absurdity
           is
           there
           to
           call
           those
           Mysteries
           ,
           which
           in
           some
           Measure
           are
           known
           ,
           out
           in
           much
           
           greater
           unknown
           to
           us
           ?
           Altho'
           therefore
           in
           the
           Language
           of
           Scripture
           it
           be
           granted
           ,
           that
           the
           word
           Mystery
           is
           most
           frequently
           applied
           
             to
             things
             before
             hidden
             ,
             but
             now
             revealed
             ,
          
           yet
           there
           is
           no
           Incongruity
           in
           calling
           that
           a
           Mystery
           ,
           which
           being
           revealed
           ,
           hath
           yet
           something
           in
           it
           which
           our
           understandings
           cannot
           reach
           to
           .
           But
           it
           is
           meer
           cavilling
           to
           insist
           on
           a
           Word
           ,
           if
           the
           Thing
           it self
           be
           granted
           .
           The
           chief
           thing
           therefore
           to
           be
           done
           is
           ,
           to
           shew
           that
           God
           may
           require
           from
           us
           the
           belief
           of
           such
           things
           which
           are
           incomprehensible
           by
           us
           .
           For
           ,
           God
           may
           require
           any
           thing
           from
           us
           ,
           which
           it
           is
           reasonable
           for
           us
           to
           do
           ;
           if
           it
           be
           then
           reasonable
           for
           us
           to
           give
           assent
           where
           the
           manner
           of
           what
           God
           hath
           revealed
           is
           not
           comprehended
           ,
           then
           God
           may
           certainly
           require
           it
           from
           us
           .
           Hath
           not
           God
           revealed
           to
           us
           that
           
             in
             six
             days
             he
             made
             Heaven
             and
             Earth
             and
             all
             that
             is
             therein
             ?
          
           But
           is
           it
           not
           reasonable
           for
           us
           to
           believe
           this
           ,
           unless
           we
           are
           able
           to
           comprehend
           the
           manner
           of
           
           God's
           production
           of
           things
           ?
           Here
           we
           have
           something
           revealed
           and
           that
           plainly
           enough
           ,
           viz.
           that
           
             God
             created
             all
             things
          
           ,
           and
           yet
           ,
           here
           is
           a
           Mystery
           remaining
           as
           to
           the
           manner
           of
           doing
           it
           .
           
           Hath
           not
           God
           plainly
           revealed
           that
           there
           shall
           be
           a
           Resurrection
           of
           the
           dead
           ?
           and
           must
           we
           think
           it
           unreasonable
           to
           believe
           it
           ,
           till
           we
           are
           able
           to
           comprehend
           all
           the
           Changes
           of
           the
           Particles
           of
           Matter
           from
           the
           Creation
           to
           the
           General
           Resurrection
           ?
           But
           it
           is
           said
           
             that
             there
             is
             no
             Contradiction
             in
             this
             ,
             but
             there
             is
             in
             the
             Mystery
             of
             the
             Trinity
             and
             Incarnation
             .
          
           It
           is
           strange
           Boldness
           in
           Men
           
           to
           talk
           thus
           of
           
             Monstrous
             Contradictions
          
           in
           things
           above
           their
           Reach
           .
           The
           Atheists
           may
           as
           well
           say
           ,
           
             Infinite
             Power
          
           is
           a
           
             Monstrous
             Contradiction
          
           ;
           and
           
             God's
             Immensity
          
           and
           his
           other
           unsearchable
           Perfections
           are
           
             Monstrous
             Paradoxes
          
           and
           Contradictions
           .
           Will
           Men
           never
           learn
           to
           distinguish
           between
           Numbers
           and
           the
           Nature
           of
           Things
           ?
           For
           three
           to
           be
           one
           is
           a
           Contradiction
           in
           Numbers
           ;
           but
           whether
           an
           Infinite
           Nature
           can
           communicate
           it self
           to
           three
           
             different
             Subsistences
          
           without
           fuch
           a
           Division
           as
           is
           among
           created
           Beings
           ,
           must
           not
           be
           determin'd
           by
           bare
           Numbers
           ,
           but
           by
           the
           absolute
           Perfections
           of
           the
           Divine
           Nature
           ;
           which
           must
           be
           owned
           to
           be
           above
           our
           Comprehension
           .
        
         
           For
           let
           us
           examine
           some
           of
           those
           Perfections
           which
           are
           most
           clearly
           revealed
           
           and
           we
           shall
           find
           this
           true
           .
           The
           Scripture
           plainly
           reveals
           ,
           that
           God
           is
           from
           
             everlasting
             to
             everlasting
             ;
             that
             he
          
           
           
             was
             and
             is
             and
             is
             to
             come
          
           ;
           but
           shall
           we
           not
           believe
           the
           Truth
           of
           this
           till
           we
           are
           able
           to
           fathom
           the
           Abyss
           of
           God's
           Eternity
           ?
           I
           am
           apt
           to
           think
           (
           and
           I
           have
           some
           thoughtfull
           Men
           concurring
           with
           
           me
           )
           that
           there
           is
           no
           greater
           Difficulty
           in
           the
           Conception
           of
           the
           Trinity
           and
           Incarnation
           ,
           than
           there
           is
           of
           Eternity
           .
           
           Not
           ,
           but
           that
           there
           is
           great
           Reason
           to
           believe
           it
           ;
           but
           from
           hence
           it
           appears
           that
           our
           Reason
           may
           oblige
           us
           to
           believe
           some
           things
           which
           it
           is
           not
           possible
           for
           us
           to
           comprehend
           .
           We
           know
           that
           either
           God
           must
           have
           been
           for
           ever
           ,
           or
           it
           is
           impossible
           he
           ever
           should
           be
           ;
           for
           if
           he
           should
           come
           into
           Being
           when
           he
           was
           not
           ,
           he
           must
           have
           some
           Cause
           of
           his
           Being
           ;
           and
           that
           which
           was
           the
           first
           Cause
           would
           be
           God.
           But
           ,
           if
           he
           was
           for
           ever
           he
           must
           be
           from
           himself
           ;
           and
           what
           Notion
           or
           Conception
           can
           we
           have
           in
           our
           Minds
           concerning
           it
           ?
           And
           yet
           ,
           Atheistical
           Men
           can
           take
           no
           Advantage
           from
           hence
           ;
           because
           their
           own
           most
           absurd
           Hypothesis
           hath
           the
           very
           same
           Difficulty
           in
           it
           .
           For
           something
           must
           have
           been
           for
           ever
           .
           
           And
           it
           is
           far
           more
           reasonable
           to
           suppose
           it
           of
           an
           Infinite
           and
           Eternal
           Mind
           ,
           which
           hath
           Wisdom
           and
           Power
           and
           Goodness
           to
           give
           Being
           to
           other
           things
           ,
           than
           of
           dull
           ,
           stupid
           and
           sen●eless
           Matter
           ,
           which
           could
           never
           move
           it self
           ,
           nor
           give
           Being
           to
           any
           thing
           besides
           .
           Here
           we
           have
           therefore
           a
           thing
           which
           must
           be
           owned
           by
           all
           ;
           and
           yet
           such
           a
           thing
           which
           can
           be
           conceived
           by
           none
           .
           Which
           shews
           the
           narrowness
           and
           shortness
           of
           our
           Understandings
           ,
           and
           how
           unfit
           they
           are
           to
           be
           the
           Measures
           of
           the
           Possibilities
           of
           things
           .
           
             Vain
             men
             would
             be
             wise
          
           ;
           they
           would
           fain
           go
           to
           the
           very
           bottom
           of
           things
           ,
           when
           alass
           !
           they
           scarce
           understand
           the
           very
           Surface
           of
           them
           .
           They
           will
           allow
           no
           Mysteries
           in
           Religion
           ;
           and
           yet
           every
           thing
           is
           a
           Mystery
           to
           them
           .
           They
           cry
           out
           of
           Cheats
           and
           Impostures
           under
           the
           Notion
           of
           Mysteries
           ;
           and
           yet
           there
           is
           not
           a
           Spire
           of
           Grass
           but
           is
           a
           Mystery
           to
           them
           ;
           they
           will
           bear
           with
           nothing
           in
           Religion
           which
           they
           cannot
           comprehend
           ,
           and
           yet
           there
           is
           scarce
           any
           thing
           in
           the
           World
           which
           they
           can
           comprehend
           .
           But
           above
           other
           things
           the
           
             Divine
             Perfections
          
           ,
           even
           those
           which
           are
           most
           absolute
           and
           necessary
           are
           above
           their
           Reach
           .
           For
           let
           such
           Men
           
           try
           ●heir
           Imaginations
           about
           God's
           Eternity
           ,
           not
           meerly
           how
           he
           should
           be
           from
           himself
           ,
           but
           how
           God
           should
           coexist
           with
           all
           the
           Differences
           of
           Times
           ,
           and
           yet
           there
           be
           no
           Succession
           in
           his
           own
           Being
           .
           I
           do
           not
           say
           there
           is
           such
           Difficulty
           to
           conceive
           a
           Rock
           standing
           still
           when
           the
           Waves
           run
           by
           it
           ;
           or
           the
           Gnomon
           of
           a
           Dial
           when
           the
           Shadow
           Passes
           from
           one
           Figure
           to
           another
           ;
           because
           these
           are
           gross
           un-active
           things
           ;
           but
           the
           Difficulty
           is
           far
           greater
           where
           the
           Being
           is
           perfect
           and
           always
           active
           .
           For
           ,
           where
           there
           is
           Succession
           there
           is
           a
           passing
           out
           of
           not
           being
           in
           such
           a
           duration
           into
           being
           in
           it
           ;
           which
           is
           not
           consistent
           with
           the
           absolute
           Perfection
           of
           the
           Divine
           Nature
           .
           And
           therefore
           God
           must
           be
           all
           at
           once
           what
           he
           is
           ,
           without
           any
           Respect
           to
           the
           Difference
           of
           Time
           past
           ,
           present
           or
           to
           come
           .
           From
           whence
           Eternity
           was
           defined
           by
           Boethius
           to
           
             be
             a
          
           
           
             perfect
             and
             complete
             Possession
             all
             at
             once
             of
             everlasting
             Life
             .
          
           But
           how
           can
           we
           form
           any
           Conception
           in
           our
           Minds
           of
           that
           being
           all
           at
           once
           ,
           which
           hath
           such
           different
           Acts
           as
           must
           be
           measur'd
           by
           a
           long
           Succession
           of
           Time
           ?
           As
           ,
           the
           creating
           and
           dissolving
           the
           Frame
           of
           the
           World
           ;
           the
           promising
           and
           sending
           the
           
           Messias
           ;
           the
           declaring
           and
           executing
           a
           general
           Judgment
           ;
           how
           can
           these
           things
           be
           consistent
           with
           a
           permanent
           Instant
           ,
           or
           a
           Continuance
           of
           being
           without
           Succession
           ?
           For
           ,
           it
           is
           impossible
           for
           us
           in
           this
           Case
           ,
           as
           to
           God's
           Eternity
           ,
           to
           form
           a
           clear
           and
           distinct
           Idea
           in
           our
           Mind
           ,
           of
           that
           which
           both
           Reason
           and
           Revelation
           convince
           us
           must
           be
           .
           The
           most
           we
           can
           make
           of
           our
           Conception
           of
           it
           is
           ,
           that
           God
           hath
           neither
           Beginning
           of
           Being
           ,
           nor
           End
           of
           Days
           ;
           but
           that
           he
           always
           was
           ,
           and
           always
           must
           be
           .
           And
           this
           is
           rather
           a
           necessary
           Conclusion
           from
           Reason
           and
           Scripture
           ,
           than
           any
           distinct
           Notion
           or
           Conception
           of
           Eternity
           in
           our
           Minds
           .
           From
           whence
           it
           evidently
           follows
           ,
           that
           God
           may
           reveal
           something
           to
           us
           ,
           which
           we
           are
           bound
           to
           believe
           ,
           and
           yet
           after
           that
           Revelation
           the
           Manner
           of
           it
           may
           be
           incomprehensible
           by
           us
           ,
           and
           consequently
           a
           Mystery
           to
           us
           .
        
         
           Hath
           not
           God
           revealed
           to
           us
           in
           Scripture
           the
           Spirituality
           of
           his
           own
           Nature
           ?
           That
           
             he
             is
             a
             Spirit
          
           and
           therefore
           will
           
             be
             worshipp'd
             in
             Spirit
             and
             in
             Truth
          
           ;
           
           For
           ,
           that
           is
           a
           true
           Reason
           why
           Spiritual
           Worship
           should
           be
           most
           agreeable
           to
           him
           .
           Now
           ,
           if
           we
           could
           have
           a
           clear
           ,
           
           distinct
           ,
           〈◊〉
           Notion
           in
           our
           Minds
           of
           God's
           Spiritual
           Nature
           ,
           we
           might
           then
           pretend
           that
           there
           is
           nothing
           mysterious
           in
           this
           ,
           since
           it
           is
           revealed
           .
        
         
           But
           let
           such
           Men
           examine
           their
           own
           thoughts
           about
           this
           Matter
           ;
           and
           try
           ,
           whether
           the
           utmost
           they
           can
           attain
           to
           ,
           be
           not
           something
           Negative
           ,
           viz.
           because
           great
           Absurdities
           would
           follow
           if
           we
           attributed
           any
           thing
           Corporeal
           to
           God
           ;
           for
           ,
           then
           he
           must
           be
           compounded
           of
           Parts
           ,
           and
           so
           he
           may
           be
           dissolved
           ;
           then
           he
           must
           be
           confined
           to
           a
           certain
           Place
           ,
           and
           not
           every-where
           present
           ;
           he
           cannot
           have
           the
           Power
           of
           acting
           and
           self-determining
           which
           a
           meer
           Body
           hath
           not
           .
           For
           the
           clearest
           Notion
           we
           can
           have
           of
           Body
           ,
           is
           ,
           that
           it
           is
           made
           up
           of
           some
           things
           as
           parts
           of
           it
           ,
           which
           may
           be
           separated
           from
           each
           other
           ,
           and
           is
           confined
           to
           a
           certain
           Place
           ,
           and
           hath
           no
           Power
           to
           move
           or
           act
           from
           it self
           .
           But
           some
           of
           these
           Men
           who
           cry
           down
           Mysteries
           and
           magnifie
           Reason
           ,
           to
           shew
           how
           slender
           their
           Pretences
           to
           Reason
           are
           ,
           have
           asserted
           a
           
             Corporeal
             God
          
           ,
           with
           Shaps
           and
           Figure
           .
           It
           was
           indeed
           well
           thought
           of
           by
           those
           who
           would
           make
           
             a
             Man
          
           to
           be
           God
           ,
           to
           bring
           God
           down
           as
           near
           to
           Man
           as
           might
           be
           .
           But
           how
           to
           
           reconcile
           the
           Notion
           of
           a
           Body
           with
           Infinite
           Perfections
           ,
           is
           a
           Mystery
           to
           me
           ,
           and
           far
           above
           my
           Comprehension
           .
           But
           if
           it
           be
           no
           Mystery
           to
           such
           Men
           ,
           they
           must
           either
           deny
           God's
           Infinite
           Perfections
           ,
           or
           shew
           how
           a
           bodily
           Shape
           can
           be
           capable
           of
           them
           .
           But
           some
           Men
           can
           confound
           Finite
           and
           
             Infinite
             ,
             Body
          
           and
           
             Spirit
             ,
             God
          
           and
           Man
           ,
           and
           yet
           are
           for
           no
           Mysteries
           ;
           whereas
           these
           things
           are
           farther
           from
           our
           Reach
           and
           Comprehension
           ,
           than
           any
           of
           those
           Doctrines
           which
           they
           find
           fault
           with
           .
           But
           to
           proceed
           .
        
         
           If
           we
           believe
           Prophecy
           ,
           we
           must
           believe
           
             God's
             fore-knowledge
             of
             future
             Events
          
           :
           For
           ,
           how
           could
           they
           be
           foretold
           if
           he
           did
           not
           foreknow
           them
           ?
           And
           if
           he
           did
           fore-know
           those
           which
           he
           did
           foretell
           ,
           then
           it
           was
           either
           because
           those
           only
           were
           revealed
           to
           him
           which
           is
           inconsistent
           with
           the
           Divine
           Perfections
           ;
           or
           that
           he
           doth
           fore-know
           all
           other
           Events
           and
           only
           thought
           fitting
           to
           reveal
           these
           :
           But
           how
           can
           they
           solve
           the
           Difficulties
           about
           
             Divine
             Prescience
          
           ?
           Is
           there
           no
           Mystery
           in
           this
           ?
           Nothing
           above
           their
           Comprehension
           ?
           What
           then
           made
           their
           great
           Master
           deny
           it
           ,
           as
           a
           thing
           above
           his
           Comprehension
           ?
           Because
           
           
           nothing
           can
           be
           fore-known
           but
           what
           hath
           a
           certain
           Cause
           ,
           and
           therefore
           ,
           if
           evil
           Actions
           be
           fore-told
           God
           must
           be
           the
           Cause
           of
           them
           ,
           and
           Men
           will
           not
           be
           free
           Agents
           in
           them
           .
           And
           yet
           it
           is
           most
           certain
           ,
           that
           the
           Sufferings
           of
           Christ
           by
           the
           Wickedness
           of
           Men
           ,
           were
           foretold
           .
           What
           then
           ?
           Must
           we
           make
           God
           the
           Author
           of
           Sin
           ?
           God
           forbid
           .
           Will
           the
           righteous
           Judge
           of
           all
           the
           Earth
           ,
           punish
           Mankind
           for
           his
           own
           Acts
           ,
           which
           they
           could
           not
           avoid
           ?
           Then
           we
           must
           yield
           ,
           that
           there
           is
           something
           in
           the
           Manner
           of
           the
           
             Divine
             Prescience
          
           ,
           which
           is
           above
           our
           Comprehension
           .
           And
           the
           most
           searching
           and
           inquisitive
           Men
           have
           been
           forc'd
           to
           yield
           it
           at
           last
           ,
           as
           to
           the
           Connection
           between
           the
           Certainty
           of
           Prescience
           and
           the
           Liberty
           of
           humane
           Actions
           .
           Is
           it
           not
           then
           much
           better
           to
           sit
           down
           quietly
           at
           first
           ,
           adoring
           the
           Infiniteness
           of
           God's
           incomprehensible
           Perfections
           ,
           than
           after
           all
           the
           Huffings
           and
           Disputings
           of
           Men
           to
           say
           ,
           
             In
             ignorantiâ
             solâ
             quietem
             invenio
          
           ,
           as
           the
           great
           Schoolman
           did
           ?
           Surely
           then
           ,
           here
           
           is
           something
           plainly
           revealed
           ,
           and
           yet
           the
           Manner
           of
           it
           is
           still
           a
           Mystery
           to
           us
           .
        
         
         
           I
           shall
           not
           now
           insist
           on
           any
           more
           of
           the
           particular
           Attributes
           of
           God
           ,
           but
           only
           in
           general
           I
           desire
           to
           know
           ,
           whether
           they
           believe
           them
           to
           be
           finite
           or
           infinite
           ?
           If
           to
           be
           finite
           ,
           then
           they
           must
           have
           certain
           Bounds
           and
           Limits
           which
           they
           cannot
           exceed
           ;
           and
           that
           must
           either
           be
           from
           the
           Imperfection
           of
           Nature
           ,
           or
           from
           a
           superiour
           Cause
           ,
           both
           which
           are
           repugnant
           to
           the
           very
           Being
           of
           God.
           If
           they
           believe
           them
           to
           be
           Infinite
           ,
           how
           can
           they
           comprehend
           them
           ?
           We
           are
           strangely
           puzzled
           in
           plain
           ,
           ordinary
           ,
           finite
           things
           ;
           but
           it
           is
           madness
           to
           pretend
           to
           comprehend
           what
           is
           Infinite
           ;
           and
           yet
           if
           the
           Perfections
           of
           God
           be
           not
           Infinite
           they
           cannot
           belong
           to
           Him.
           
        
         
           I
           shall
           only
           add
           ,
           in
           Consequence
           to
           this
           Assertion
           ,
           
             That
             if
             nothing
             is
             to
             be
             believed
             ,
             but
             what
             may
             be
             comprehended
             ,
          
           the
           very
           
             Being
             of
             God
          
           must
           be
           rejected
           too
           .
           And
           therefore
           I
           desire
           all
           such
           who
           talk
           so
           warmly
           against
           any
           
             Mysteries
             in
             Religion
          
           to
           consider
           whose
           Work
           it
           is
           they
           are
           doing
           ;
           even
           theirs
           who
           under
           this
           Pretence
           go
           about
           to
           overthrow
           all
           Religion
           .
           
             For
             ,
             say
             they
             ,
             Religion
             is
             a
             Mystery
             in
             its
             own
             Nature
             ;
             not
             this
             or
             that
             ,
             or
             the
             other
             
             Religion
             ;
             but
             
               they
               are
               all
               alike
            
             ,
             all
             is
             Mystery
             ;
             and
             that
             is
             but
             another
             Name
             for
             Fraud
             and
             Imposture
             .
             What
             were
             the
             
               Heathen
               Mysteries
            
             but
             tricks
             of
             Priest-Craft
             ;
             and
             such
             are
             maintained
             and
             kept
             up
             in
             all
             kinds
             of
             Religion
             .
             If
             therefore
             these
             Men
             ,
             who
             talk
             against
             Mysteries
             understand
             themselves
             ,
             they
             must
             in
             pursuance
             of
             their
             Principles
             reject
             
               one
               God
            
             ,
             as
             well
             as
             
               three
               Persons
            
             ;
             For
             ,
             as
             long
             as
             they
             believe
             an
             Infinite
             and
             Incomprehensible
             Being
             ,
             it
             is
             Nonsense
             to
             reject
             any
             other
             Doctrine
             ,
             which
             relates
             to
             an
             
               Infinite
               Being
            
             ,
             because
             it
             is
             Incomprehensible
             .
          
        
         
           But
           yet
           these
           very
           Men
           ,
           who
           seem
           to
           pursue
           the
           Consequence
           of
           this
           Principle
           to
           the
           utmost
           ,
           must
           assert
           something
           more
           incomprehensible
           than
           the
           
             Being
             of
             God.
          
           For
           ,
           I
           appeal
           to
           any
           Man
           of
           common
           Understanding
           ,
           whether
           it
           be
           not
           more
           agreeable
           to
           Reason
           to
           suppose
           Works
           of
           Skill
           ,
           Beauty
           and
           Order
           to
           be
           the
           Effects
           of
           a
           wise
           and
           intelligent
           Being
           ,
           than
           of
           blind
           Chance
           and
           unaccountable
           Necessity
           ;
           whether
           it
           be
           not
           more
           agreeable
           to
           the
           Sense
           of
           Mankind
           to
           suppose
           an
           Infinite
           and
           Eternal
           Mind
           endued
           with
           all
           possible
           
           Perfections
           to
           be
           the
           Maker
           of
           this
           visible
           World
           ;
           than
           ,
           that
           it
           should
           start
           out
           from
           it self
           ,
           without
           Contrivance
           ,
           without
           Order
           ,
           without
           Cause
           ?
           Certainly
           such
           Men
           have
           no
           Reason
           to
           find
           fault
           with
           the
           
             Mysteries
             of
             Religion
          
           because
           they
           are
           incomprehensible
           ,
           since
           there
           is
           nothing
           so
           absurd
           and
           incomprehensible
           ,
           as
           their
           darling
           Hypothesis
           ;
           And
           ,
           there
           is
           nothing
           which
           can
           make
           it
           prevail
           ,
           but
           to
           suppose
           Mankind
           to
           be
           as
           dull
           and
           insensible
           as
           the
           first
           Chaos
           .
        
         
           Thus
           I
           have
           shewn
           that
           it
           is
           not
           unreasonable
           for
           God
           to
           require
           from
           us
           the
           Belief
           of
           something
           which
           we
           cannot
           comprehend
           .
        
         
           (
           2.
           )
           I
           now
           come
           to
           consider
           ,
           whether
           those
           who
           are
           so
           afraid
           of
           
             incomprehensible
             Mysteries
          
           in
           our
           Faith
           ,
           have
           made
           it
           so
           much
           more
           easie
           in
           the
           Way
           they
           have
           taken
           .
           And
           notwithstanding
           all
           the
           Hectoring
           talk
           against
           Mysteries
           and
           things
           incomprehensible
           in
           Religion
           ,
           I
           find
           more
           insuperable
           Difficulties
           in
           Point
           of
           Reason
           in
           their
           Way
           than
           in
           ours
           .
           As
           for
           Instance
           ,
        
         
           (
           1.
           )
           It
           is
           a
           more
           reasonable
           thing
           to
           suppose
           something
           mysterious
           in
           the
           Eternal
           Son
           of
           God's
           
             being
             with
             the
             Father
          
           
           
             before
             the
             World
             was
             made
             by
             him
             :
          
           (
           as
           St.
           John
           expresses
           it
           in
           the
           beginning
           of
           his
           Gospel
           )
           than
           in
           supposing
           that
           although
           John
           the
           Baptist
           were
           born
           six
           Months
           before
           
             Jesus
             Christ
          
           ;
           that
           yet
           Christ
           was
           in
           Dignity
           before
           him
           .
           What
           a
           wonderfull
           Mystery
           is
           this
           ?
           Can
           Men
           have
           the
           Face
           to
           cry
           down
           Mysteries
           in
           deep
           Speculations
           ,
           and
           Matters
           of
           a
           high
           and
           abstruse
           Nature
           ,
           when
           they
           make
           such
           Mysteries
           of
           plain
           and
           easie
           things
           ?
           and
           suppose
           the
           Evangelist
           in
           profound
           Language
           and
           lofty
           Expressions
           to
           prove
           a
           thing
           ,
           which
           was
           never
           disputed
           ,
           viz.
           that
           although
           
             Christ
             Jesus
          
           were
           born
           six
           Months
           after
           John
           ,
           yet
           he
           was
           in
           Dignity
           before
           him
           ?
           Yet
           this
           was
           a
           Mystery
           ,
           which
           ,
           as
           I
           remember
           ,
           
             Faustus
             Socinus
          
           glories
           in
           that
           his
           Uncle
           Loelius
           obtained
           by
           Revelation
           .
        
         
           (
           2.
           )
           It
           is
           a
           more
           reasonable
           thing
           to
           suppose
           that
           a
           
             Divine
             Person
          
           should
           assume
           humane
           Nature
           ,
           and
           so
           the
           
             Word
             to
             be
             made
             Flesh
          
           ;
           than
           to
           say
           ,
           that
           an
           Attribute
           of
           God
           ,
           his
           Wisdom
           or
           Power
           is
           
             made
             Flesh
          
           ,
           which
           is
           a
           Mystery
           beyond
           all
           Comprehension
           ;
           There
           may
           be
           some
           Difficulties
           in
           our
           Conception
           of
           the
           other
           ,
           but
           this
           is
           a
           thing
           beyond
           all
           Conception
           or
           Imagination
           ;
           For
           an
           
           Accident
           to
           be
           made
           a
           Substance
           is
           as
           absurd
           ,
           as
           to
           imagine
           it
           to
           subsist
           without
           one
           .
        
         
           (
           3.
           )
           It
           is
           more
           reasonable
           to
           suppose
           that
           the
           Son
           of
           God
           should
           
             come
             down
             from
             Heaven
          
           and
           take
           our
           Nature
           upon
           him
           ,
           than
           that
           a
           Man
           should
           be
           rapt
           up
           into
           Heaven
           ,
           that
           it
           might
           be
           said
           that
           he
           came
           down
           from
           thence
           .
           For
           in
           the
           former
           Supposition
           we
           have
           many
           other
           Places
           of
           Scripture
           to
           support
           it
           ,
           which
           speak
           of
           his
           
             being
             with
             God
          
           ,
           and
           
             having
             Glory
             with
             him
             before
             the
             World
             was
          
           ;
           whereas
           there
           is
           nothing
           for
           the
           other
           ,
           but
           only
           that
           it
           is
           necessary
           to
           make
           some
           tolerable
           Sense
           of
           those
           words
           .
        
         
           (
           4.
           )
           It
           is
           more
           reasonable
           to
           believe
           that
           God
           should
           become
           Man
           by
           taking
           our
           Nature
           upon
           him
           ,
           than
           that
           Man
           should
           become
           God.
           For
           in
           the
           former
           ,
           there
           is
           nothing
           but
           the
           Difficulty
           of
           conceiving
           the
           Manner
           of
           the
           Union
           ,
           which
           we
           all
           grant
           to
           be
           so
           between
           Soul
           and
           Body
           ;
           but
           in
           the
           other
           there
           is
           a
           Repugnancy
           in
           the
           very
           Conception
           of
           a
           
             Created
             God
          
           ,
           of
           an
           
             Eternal
             Son
             of
             Adam
          
           ,
           of
           
             Omnipotent
             Infirmity
          
           ,
           of
           an
           
             Infinite
             finite
             Being
          
           .
           In
           the
           former
           Case
           ,
           
           an
           Infinite
           is
           united
           to
           a
           Finite
           ;
           but
           in
           the
           other
           a
           Finite
           becomes
           Infinite
           .
        
         
           (
           5.
           )
           It
           is
           more
           reasonable
           to
           believe
           that
           
             Christ
             Jesus
          
           should
           suffer
           as
           he
           did
           
             for
             our
             sakes
          
           than
           
             for
             his
             own
          
           .
           We
           are
           all
           agreed
           that
           the
           Sufferings
           of
           Christ
           were
           far
           beyond
           any
           thing
           he
           deserved
           at
           
           God's
           Hands
           ;
           but
           what
           Account
           then
           is
           to
           be
           given
           of
           them
           ?
           We
           say
           that
           he
           made
           himself
           a
           voluntary
           Sacrifice
           for
           Expiation
           of
           the
           Sins
           of
           Mankind
           ;
           and
           so
           there
           was
           a
           great
           and
           noble
           End
           designed
           ,
           and
           no
           Injury
           done
           to
           a
           willing
           Mind
           ;
           and
           the
           Scripture
           as
           plainly
           expresses
           this
           ,
           as
           it
           can
           do
           in
           Words
           .
           But
           others
           deny
           this
           ,
           and
           make
           him
           to
           suffer
           as
           one
           wholly
           Innocent
           ;
           for
           what
           Cause
           ?
           To
           make
           the
           most
           innocent
           Persons
           as
           apprehensive
           of
           suffering
           as
           the
           most
           guilty
           ;
           and
           the
           most
           righteous
           God
           to
           put
           no
           Difference
           between
           them
           ,
           with
           respect
           to
           Suffering
           ?
        
         
           (
           6.
           )
           It
           is
           more
           reasonable
           to
           suppose
           such
           a
           Condescension
           in
           the
           Son
           of
           God
           to
           take
           upon
           him
           the
           Form
           of
           a
           Servant
           for
           our
           Advantage
           ;
           than
           that
           a
           
             meer
             Man
          
           should
           be
           exalted
           to
           the
           Honour
           and
           Worship
           which
           belongs
           only
           
             to
             God.
          
           For
           ,
           on
           the
           one
           side
           ,
           there
           is
           
           nothing
           but
           what
           is
           agreeable
           to
           the
           Divine
           Nature
           ,
           viz.
           
             Infinite
             Love
          
           and
           Condescension
           and
           Pity
           to
           Mankind
           ;
           on
           the
           other
           ,
           there
           is
           the
           greatest
           Design
           of
           Self-exaltation
           that
           ever
           was
           in
           
             Humane
             Nature
          
           ,
           viz.
           for
           a
           
             meer
             Man
          
           to
           have
           the
           most
           
             Essential
             Attributes
          
           and
           
             Incommunicable
             Honour
          
           which
           belongs
           to
           God.
           And
           whether
           of
           these
           two
           is
           more
           agreeable
           to
           the
           Spirit
           and
           Design
           of
           the
           New
           Testament
           ,
           let
           any
           Man
           of
           understanding
           judge
           .
           For
           as
           it
           is
           evident
           ,
           that
           the
           great
           Intention
           of
           it
           is
           to
           magnifie
           the
           wonderfull
           Love
           of
           God
           in
           the
           sending
           of
           his
           Son
           ;
           so
           it
           is
           as
           plain
           that
           one
           great
           End
           of
           the
           Christian
           Doctrine
           was
           to
           take
           Mankind
           off
           from
           giving
           Divine
           Worship
           to
           Creatures
           ;
           and
           can
           we
           then
           suppose
           that
           at
           the
           same
           time
           it
           should
           set
           up
           the
           Worship
           of
           a
           
             meer
             Man
          
           with
           all
           the
           Honour
           and
           Adoration
           which
           belongs
           to
           God
           ?
           This
           is
           to
           me
           an
           
             incomprehensible
             Mystery
          
           indeed
           ,
           and
           far
           beyond
           all
           that
           is
           implied
           in
           the
           Mysteries
           of
           the
           Trinity
           and
           Incarnation
           .
           For
           it
           subverts
           the
           very
           Foundation
           of
           the
           Design
           of
           Christianity
           as
           to
           the
           reforming
           Idolatry
           then
           in
           Being
           ;
           it
           lays
           the
           Foundation
           for
           introducing
           it
           into
           the
           World
           again
           ;
           for
           
           since
           the
           Distance
           between
           God
           and
           his
           Creatures
           is
           taken
           away
           ,
           in
           the
           Matter
           of
           Worship
           ,
           there
           is
           nothing
           left
           but
           the
           Declaration
           of
           his
           Will
           ;
           which
           doth
           not
           exclude
           more
           Mediators
           of
           Intercession
           but
           upon
           this
           Ground
           ,
           that
           the
           Mediation
           of
           Redemption
           is
           the
           Foundation
           of
           that
           of
           Intercession
           .
           And
           it
           is
           far
           more
           easie
           for
           us
           to
           suppose
           there
           may
           be
           some
           things
           too
           hard
           for
           us
           to
           understand
           in
           the
           Mystery
           of
           our
           
             Redemption
             by
             Jesus
             Christ
          
           ,
           than
           that
           at
           the
           same
           time
           it
           should
           be
           both
           
             a
             Duty
          
           and
           
             a
             Sin
          
           to
           worship
           any
           but
           the
           
             true
             God
          
           with
           proper
           Divine
           Worship
           .
           For
           if
           it
           be
           Idolatry
           to
           give
           it
           to
           a
           Creature
           ,
           then
           it
           is
           a
           great
           Sin
           ;
           for
           so
           the
           Scripture
           still
           accounts
           it
           ;
           but
           if
           we
           are
           bound
           to
           give
           it
           to
           Christ
           who
           is
           but
           a
           Creature
           ,
           then
           that
           which
           in
           it self
           is
           a
           Sin
           ,
           is
           now
           become
           a
           necessary
           Duty
           ;
           which
           overthrows
           the
           natural
           Differences
           of
           Good
           and
           Evil
           ,
           and
           makes
           Idolatry
           to
           be
           a
           meer
           Arbitrary
           thing
           .
           And
           I
           take
           it
           for
           granted
           ,
           that
           in
           Matters
           of
           Religion
           ,
           Moral
           Difficulties
           are
           more
           to
           be
           regarded
           than
           Intellectual
           ;
           because
           Religion
           was
           far
           more
           designed
           for
           a
           Rule
           of
           our
           Actions
           ,
           than
           for
           the
           Satisfaction
           of
           our
           Curiosity
           .
           
           And
           upon
           due
           Examination
           we
           shall
           find
           that
           there
           is
           no
           such
           frightfull
           Appearances
           of
           Difficulties
           in
           the
           M●stery
           of
           the
           Incarnation
           ,
           as
           there
           is
           in
           giving
           
             Divine
             Worship
          
           to
           a
           Creature
           .
        
         
           And
           it
           ought
           to
           be
           observed
           ,
           that
           those
           very
           Places
           which
           are
           supposed
           to
           exclude
           Christ
           from
           being
           the
           
             true
             God
          
           ;
           must
           ,
           if
           they
           have
           any
           force
           ,
           exclude
           
           him
           from
           
             Divine
             Worship
          
           .
           For
           they
           are
           
           spoken
           of
           God
           as
           the
           Object
           of
           our
           Worship
           ;
           but
           if
           he
           be
           not
           excluded
           from
           
             Divine
             Worship
          
           ,
           then
           neither
           is
           he
           from
           being
           the
           
             true
             God
          
           ;
           which
           they
           grant
           
           he
           is
           
             by
             Office
          
           but
           not
           
             by
             Nature
          
           .
        
         
           But
           a
           
             God
             by
             Office
          
           who
           is
           not
           so
           
             by
             Nature
          
           is
           a
           new
           and
           
             incomprehensible
             Mystery
          
           .
           A
           
             Mystery
             hidden
             from
             Ages
             and
             Generations
          
           as
           to
           the
           Church
           of
           God
           ;
           but
           not
           
             made
             known
             by
             the
             Gospel
             of
             his
             Son.
             
          
        
         
           This
           is
           such
           a
           kind
           of
           Mystery
           as
           the
           Heathen
           Priests
           had
           ,
           who
           had
           
             Gods
             many
             and
             Lords
             many
          
           ,
           as
           the
           Apostle
           saith
           ,
           
             i.
             e.
          
           many
           
             by
             Office
          
           although
           but
           one
           by
           
           Nature
           .
           But
           if
           the
           Christian
           Religion
           had
           owned
           
             one
             God
             by
             Nature
          
           and
           only
           
             one
             by
             Office
          
           ,
           the
           Heathens
           had
           been
           to
           blame
           chiefly
           in
           the
           Number
           of
           their
           Gods
           by
           Office
           ,
           and
           not
           in
           the
           Divine
           Worship
           which
           they
           gave
           to
           them
           .
           But
           
           St.
           Paul
           blames
           the
           Heathens
           for
           
             doing
             Service
             to
             them
             which
             by
             Nature
             are
             no
          
           
           Gods
           ;
           not
           for
           doing
           it
           without
           Divine
           Authority
           ,
           nor
           for
           mistaking
           the
           Person
           who
           was
           God
           by
           Office
           ,
           but
           in
           giving
           Divine
           Worship
           to
           them
           who
           
             by
             Nature
             were
             no
             Gods
          
           ;
           which
           he
           would
           never
           have
           said
           ,
           if
           by
           the
           Christian
           Doctrine
           ,
           Divine
           Worship
           were
           to
           be
           given
           to
           one
           who
           was
           not
           
             God
             by
             Nature
          
           .
        
         
           But
           these
           are
           indeed
           
             incomprehensible
             Mysteries
          
           how
           a
           Man
           by
           Nature
           can
           be
           a
           God
           really
           and
           truly
           by
           Office
           ;
           how
           the
           incommunicable
           Perfections
           of
           the
           Divine
           Nature
           can
           be
           communicated
           to
           a
           Creature
           ;
           how
           God
           should
           
             give
             his
             Glory
             to
             another
          
           ,
           and
           by
           his
           own
           Command
           require
           that
           to
           be
           given
           to
           a
           Creature
           ,
           which
           himself
           had
           absolutely
           forbidden
           to
           be
           given
           to
           any
           besides
           himself
           .
           It
           is
           said
           by
           a
           famous
           Jesui●
           (
           I
           will
           not
           say
           how
           agrecably
           to
           their
           own
           Doctrines
           and
           Practices
           about
           Divine
           Worship
           )
           
             that
             the
             Command
             of
             God
          
           
           
             cannot
             make
             him
             worthy
             of
             Divine
             Worship
             ,
             who
             without
             such
             a
             Command
             is
             not
             worthy
             of
             it
             .
             And
             it
             is
             very
             absurd
             to
             say
             ,
             that
             he
             that
             is
             unworthy
             of
             it
             without
             a
             Command
             ,
             ●an
             become
             worthy
             by
             it
             ;
             for
          
           
           
             it
             makes
             God
             to
             command
             Divine
             Honour
             to
             be
             given
             to
             one
             who
             cannot
             deserve
             it
             .
          
           (
           For
           no
           meer
           Man
           can
           des●rve
           to
           be
           
           made
           God.
           )
           
             But
             it
             is
             more
             agreeable
             to
             the
             Divine
             Nature
             and
             Will
             not
             to
             give
             his
             Honour
             to
             a
             Creature
             .
          
        
         
           (
           3.
           )
           But
           after
           all
           the
           Invectives
           of
           these
           Enemies
           to
           Mysteries
           ,
           we
           do
           not
           make
           that
           which
           we
           say
           is
           Incomprehensible
           to
           be
           a
           
             Necessary
             Article
             of
             Faith
          
           as
           it
           is
           Incomprehensible
           ;
           but
           we
           do
           assert
           that
           what
           is
           Incomprehensible
           as
           to
           the
           Manner
           ,
           may
           be
           a
           
             Necessary
             Article
          
           as
           far
           as
           it
           is
           plainly
           revealed
           .
           As
           in
           the
           Instances
           I
           have
           already
           mentioned
           of
           the
           Creation
           and
           
             Resurrection
             of
             the
             Dead
          
           ;
           would
           they
           in
           earnest
           have
           Men
           turn
           Infidels
           as
           to
           these
           things
           till
           they
           are
           able
           to
           comprehend
           all
           the
           Difficulties
           which
           relate
           to
           them
           ?
           If
           not
           ,
           why
           should
           this
           suggestion
           be
           allow'd
           as
           to
           the
           Mysteries
           which
           relate
           to
           our
           Redemption
           by
           
             Jesus
             Christ
          
           ?
           If
           it
           be
           said
           ,
           
             the
             Case
             is
             not
             alike
             for
             those
             are
             clearly
             revealed
             and
             these
             are
             not
          
           ;
           this
           brings
           it
           to
           the
           true
           and
           proper
           Issue
           of
           this
           Matte●
           ,
           and
           if
           we
           do
           not
           prove
           a
           
             clear
             Revelation
          
           ,
           we
           do
           not
           assert
           their
           being
           
             Necessary
             Articles
             of
             Faith
          
           ;
           but
           my
           present
           business
           was
           
           only
           to
           take
           off
           this
           Objection
           that
           the
           M●steries
           were
           incomprehensible
           and
           therefore
           not
           to
           be
           received
           by
           us
           .
        
         
           II.
           And
           so
           I
           come
           to
           the
           second
           Way
           ,
           by
           which
           ,
           we
           are
           to
           examine
           the
           several
           Senses
           of
           
             Christ
             Jesus
             coming
             to
             save
             Sinners
             :
          
           Which
           of
           them
           tends
           more
           to
           the
           Benefit
           and
           Advantage
           of
           Mankind
           ;
           or
           which
           is
           
             more
             worthy
             of
             all
             Acceptation
          
           .
        
         
           And
           that
           will
           appear
           by
           considering
           these
           things
           ;
        
         
           (
           1.
           )
           Which
           tends
           most
           to
           the
           raising
           our
           Esteem
           and
           Love
           of
           
             Christ
             Jesus
          
           .
        
         
           (
           2.
           )
           Which
           tends
           most
           to
           the
           begetting
           in
           us
           a
           greater
           
             Hatred
             of
             Sin.
          
           
        
         
           (
           3.
           )
           Which
           tends
           most
           to
           the
           strengthening
           our
           Hope
           of
           
             Salvation
             by
             Jesus
             Christ.
          
           
        
         
           (
           1.
           )
           As
           to
           the
           raising
           in
           us
           a
           greater
           Esteem
           and
           
             Love
             of
             Christ.
          
           We
           are
           certain
           that
           the
           Infinite
           Love
           and
           Cond●●cension
           of
           
             Christ
             Jesus
          
           in
           undertaking
           such
           a
           Work
           as
           
             the
             saving
             of
             Sinners
          
           makes
           it
           most
           worthy
           of
           all
           Acceptation
           .
           
           Some
           Men
           may
           please
           themselves
           in
           thinking
           that
           by
           taking
           away
           all
           Mysteries
           they
           have
           made
           their
           Faith
           more
           easie
           ,
           but
           I
           am
           certain
           they
           have
           extremely
           lessen'd
           the
           Argument
           for
           our
           
             Love
             ,
             viz.
          
           the
           Apprehensions
           of
           the
           wonderfull
           Love
           and
           Condescension
           of
           Christ
           in
           coming
           into
           the
           World
           
             to
             save
             Sinners
          
           .
           And
           yet
           this
           is
           the
           great
           Argument
           of
           the
           New
           Testament
           to
           perswade
           Mankind
           to
           the
           
             Love
             of
             God
          
           and
           of
           his
           Son
           :
           
             God
             so
             loved
             the
             World
             that
          
           
           
             he
             gave
             his
             only
             begotten
             Son
             ,
          
           &c.
           
           This
           is
           indeed
           a
           mighty
           Argument
           of
           Love
           ,
           if
           by
           
             the
             only
             begotten
             Son
          
           be
           meant
           the
           Eternal
           Son
           of
           God
           ,
           
             who
             came
             down
             from
             Heaven
          
           ,
           as
           St.
           John
           speaks
           just
           before
           ;
           
           but
           if
           no
           more
           be
           meant
           but
           only
           that
           God
           made
           a
           
             meer
             Man
          
           to
           be
           h●s
           Son
           ,
           and
           after
           he
           had
           preached
           a
           while
           here
           on
           Earth
           and
           was
           ill
           used
           and
           crucified
           by
           his
           own
           People
           ,
           he
           exalted
           him
           to
           be
           God
           and
           gave
           him
           Divine
           Attributes
           and
           Hon●urs
           ;
           this
           were
           an
           Argument
           of
           great
           Love
           to
           the
           Person
           of
           Christ
           ,
           but
           not
           to
           the
           rest
           of
           Mankind
           .
           But
           
             God's
             Love
          
           in
           Scripture
           is
           magnified
           with
           respect
           to
           
             the
             World
          
           in
           the
           sending
           of
           his
           Son.
           
             In
             this
             was
             manifested
          
           ,
           
           saith
           the
           Apostle
           ,
           
             the
             Love
             of
          
           
           
             God
             towards
             us
             ,
             because
             that
             God
             sent
             his
             only
             begotten
             Son
             into
             the
             World
             that
             we
             should
             live
             through
             him
             .
             Herein
             is
             love
             ,
          
           
           
             not
             that
             we
             loved
             God
             ,
             but
             that
             he
             loved
             us
             ,
             and
             sent
             his
             Son
             to
             be
             a
             Propitiation
             for
             our
             Sins
             .
          
           The
           great
           Love
           we
           still
           see
           is
           
             towards
             us
          
           ,
           i.
           e.
           towards
           Mankind
           ,
           but
           according
           to
           the
           other
           Sense
           it
           must
           have
           been
           ,
           herein
           was
           the
           Love
           of
           God
           manifested
           to
           his
           Son
           ,
           that
           for
           his
           Sufferings
           he
           exalted
           him
           above
           all
           Creatures
           .
           
             He
             that
             spared
             not
             his
             own
             Son
             ,
          
           
           saith
           St.
           
             Paul
             ,
             but
             deliver'd
             him
             up
             for
             us
             all
             .
          
           If
           he
           were
           the
           
             Eternal
             Son
             of
             God
          
           who
           came
           to
           suffer
           for
           us
           ,
           there
           is
           a
           mighty
           Force
           and
           Emphasis
           in
           this
           Expression
           ,
           and
           very
           apt
           to
           raise
           our
           Admiration
           and
           our
           Love
           ;
           but
           what
           
             not
             sparing
             his
             own
             Son
          
           is
           there
           ,
           if
           nothing
           were
           meant
           but
           that
           he
           designed
           by
           Sufferings
           to
           exalt
           him
           ?
           For
           
             not
             sparing
             him
          
           supposes
           an
           Antecedent
           Relation
           of
           the
           highest
           Kindness
           ,
           but
           the
           other
           is
           only
           designing
           extraordinary
           Kindness
           for
           the
           sake
           of
           his
           Sufferings
           .
           Therefore
           ,
           the
           Argument
           for
           the
           Love
           of
           God
           is
           taken
           from
           what
           his
           Son
           was
           ,
           when
           he
           deliver'd
           him
           up
           for
           us
           all
           ;
           he
           was
           his
           
             own
             Son
          
           ;
           not
           by
           Adoption
           as
           others
           are
           ;
           St
           John
           calls
           him
           his
           only
           
           
           
             begotten
             Son
          
           ;
           and
           God
           himself
           ,
           
             his
             beloved
          
           
           Son
           in
           the
           Voice
           from
           Heaven
           ;
           and
           this
           before
           his
           Sufferings
           ,
           immediately
           after
           his
           Baptism
           ,
           when
           as
           yet
           ,
           there
           was
           nothing
           extraordinary
           done
           by
           him
           ,
           as
           to
           the
           great
           Design
           of
           his
           coming
           .
           Which
           shews
           ,
           that
           there
           was
           an
           Antecedent
           Relation
           between
           him
           and
           the
           Father
           ;
           and
           that
           therein
           the
           Love
           of
           God
           and
           of
           Christ
           was
           manifested
           ,
           that
           being
           the
           
             only
             begotten
             Son
             of
             the
             Father
             ,
          
           he
           should
           take
           our
           Nature
           upon
           him
           ,
           and
           for
           our
           sakes
           do
           and
           suffer
           what
           he
           did
           .
           This
           is
           indeed
           an
           Argument
           great
           enough
           to
           raise
           our
           Admiration
           ,
           to
           excite
           our
           Devotion
           ,
           to
           inflame
           our
           Affections
           ;
           but
           how
           flat
           and
           low
           doth
           it
           appear
           ,
           when
           it
           comes
           to
           no
           more
           than
           this
           ,
           that
           there
           was
           a
           Man
           ,
           whom
           ,
           after
           his
           Sufferings
           ,
           God
           raised
           from
           the
           Dead
           and
           made
           him
           a
           
             God
             by
             Office
          
           ?
           Doth
           this
           carry
           any
           such
           Argument
           in
           it
           for
           our
           Esteem
           and
           Love
           and
           Devotion
           to
           him
           as
           the
           other
           doth
           upon
           the
           most
           serious
           Consideration
           of
           it
           ?
        
         
           (
           2.
           )
           Which
           tends
           most
           to
           beget
           in
           us
           a
           greater
           
             Hatred
             of
             Sin.
          
           For
           that
           is
           so
           contrary
           to
           the
           Way
           of
           our
           Salvation
           by
           
             Jesus
             Christ
          
           ,
           that
           what
           tends
           
           most
           to
           our
           Hatred
           of
           it
           ,
           must
           conduce
           most
           to
           our
           Happiness
           ;
           and
           ●herefore
           be
           
             most
             worthy
             of
             all
             Acceptation
          
           .
           It
           is
           agreed
           on
           all
           hands
           ,
           that
           Christ
           did
           suffer
           very
           much
           both
           in
           his
           Mind
           and
           in
           his
           Body
           .
           In
           his
           Mind
           ,
           when
           it
           is
           said
           ,
           
             that
             he
             was
             troubled
             in
             Spirit
          
           ;
           that
           
           
             he
             began
             to
             be
             sorrowfull
             and
             very
             heavy
          
           ;
           and
           soon
           after
           ,
           
             My
             Soul
             is
             exceeding
             sorrowfull
             ,
             even
             unto
             death
             .
          
           St.
           Luke
           saith
           ,
           
             that
             he
             was
             in
             an
             Agony
          
           ;
           wherein
           
           he
           not
           only
           
             prayed
             more
             earnestly
             ,
             but
             his
             sweat
             was
             as
             it
             were
             great
             Drops
             of
             Blood
             falling
             to
             the
             Ground
             .
          
           What
           made
           this
           Amazement
           ,
           and
           dreadfull
           Agony
           in
           the
           Mind
           of
           the
           most
           innocent
           Person
           in
           the
           World
           ?
           Was
           it
           merely
           the
           Fear
           of
           the
           Pains
           of
           Death
           which
           he
           was
           to
           undergo
           ?
           That
           is
           impossible
           ,
           considering
           the
           Assurance
           which
           he
           had
           of
           so
           glorious
           a
           Reward
           so
           soon
           following
           after
           ;
           when
           so
           many
           Martyrs
           endured
           such
           exquisite
           Torments
           for
           his
           sake
           without
           any
           such
           Disturbance
           or
           Co●sternation
           .
           But
           the
           Apostles
           give
           us
           another
           Account
           of
           it
           .
           St.
           Peter
           ,
           saith
           he
           was
           
             to
             bear
             our
             Sins
             in
             his
             own
          
           
           
             body
             on
             the
             tree
          
           ;
           that
           
             Christ
             suffer'd
             for
          
           
           
             Sins
             ,
             the
             just
             for
             the
             unjust
             .
          
           St.
           Paul
           ,
           
           
             that
             God
             made
             him
             to
             be
             Sin
             for
             us
             who
          
           
           
             knew
             no
             Sin
             ,
             that
             we
             might
             be
             made
             the
             Righteousness
             of
             God
             in
             him
             .
          
           Hereby
           we
           understand
           how
           so
           innocent
           a
           Person
           came
           to
           suffer
           ;
           
             he
             stood
             in
             our
             stead
             ;
             he
             was
             made
             Sin
             for
             us
          
           ;
           and
           therefore
           was
           to
           be
           treated
           as
           a
           Sinner
           ;
           and
           to
           suffer
           that
           on
           our
           Account
           ,
           which
           he
           could
           not
           deserve
           on
           his
           own
           .
           If
           he
           suffer'd
           on
           his
           own
           Account
           ,
           this
           were
           the
           way
           to
           fill
           our
           Minds
           with
           perplexity
           concerning
           the
           Justice
           of
           Providence
           with
           respect
           to
           his
           dealings
           with
           the
           most
           innocent
           and
           holy
           Persons
           in
           this
           World
           ;
           if
           he
           suffer'd
           on
           our
           Account
           ,
           then
           we
           have
           the
           Benefit
           of
           his
           Sufferings
           ,
           and
           therein
           we
           see
           how
           displeasing
           to
           God
           sin
           is
           ,
           when
           even
           his
           own
           Son
           suffer'd
           so
           much
           by
           taking
           the
           guilt
           of
           our
           Sins
           upon
           him
           .
           And
           what
           can
           tend
           more
           to
           the
           begetting
           in
           us
           a
           due
           hatred
           of
           sin
           ,
           than
           to
           consider
           ,
           what
           Christ
           himself
           suffer'd
           on
           the
           Account
           of
           it
           ?
           What
           can
           make
           us
           have
           more
           dreadfull
           thoughts
           of
           it
           ,
           than
           that
           the
           great
           and
           mercifull
           God
           ,
           when
           he
           designed
           
             to
             save
             Sinners
          
           ,
           yet
           would
           have
           his
           own
           Son
           to
           become
           
             a
             Propitiation
             for
             the
             Sins
             of
             Mankind
             ?
          
           And
           unless
           we
           allow
           this
           ,
           we
           must
           put
           force
           upon
           the
           plainest
           Expressions
           of
           Scripture
           ;
           and
           
           make
           Christ
           to
           suffer
           meerly
           to
           shew
           God's
           Power
           over
           a
           most
           innocent
           Person
           ,
           and
           his
           Will
           and
           Pleasure
           to
           inflict
           the
           most
           severe
           Punishment
           without
           any
           Respect
           to
           Guilt
           .
           And
           surely
           such
           a
           Notion
           of
           God
           ,
           cannot
           be
           
             worthy
             of
             all
             Acceptation
          
           .
        
         
           (
           3.
           )
           Which
           tends
           most
           to
           strengthen
           our
           Hope
           of
           
             Salvation
             by
             Christ
             Jesus
          
           .
           If
           we
           believe
           that
           he
           suffer'd
           for
           our
           Sins
           ,
           then
           we
           have
           great
           Reason
           to
           hope
           for
           the
           Forgiveness
           of
           them
           ;
           although
           they
           have
           been
           many
           and
           great
           ,
           if
           we
           sincerely
           repent
           ;
           because
           the
           most
           prevailing
           Argument
           for
           Despair
           will
           be
           removed
           ;
           which
           is
           taken
           from
           the
           
             Justice
             of
             God
          
           ,
           and
           his
           declared
           Hatred
           of
           Sin
           and
           Displeasure
           against
           Sinners
           .
           If
           God
           be
           so
           much
           in
           earnest
           displeased
           with
           the
           Sins
           of
           Mankind
           ,
           and
           his
           Justice
           be
           concerned
           in
           the
           Punishment
           of
           Sinners
           ,
           how
           can
           they
           ever
           hope
           to
           escape
           ,
           unless
           there
           be
           a
           way
           for
           his
           Displeasure
           to
           be
           removed
           ,
           and
           his
           Justice
           to
           be
           satisfied
           ?
           And
           this
           the
           Scripture
           tells
           us
           is
           done
           by
           Christ
           ,
           who
           died
           that
           he
           might
           be
           a
           
             Sacrifice
             of
             Attonement
          
           
           to
           
             reconcile
             us
             to
             God
             by
             his
             Death
          
           ;
           as
           St.
           Paul
           expresly
           affirms
           .
           And
           by
           this
           means
           ,
           we
           may
           have
           strong
           
           Consolation
           from
           the
           Hopes
           of
           Forgiveness
           of
           our
           Sins
           .
           Whereas
           ,
           if
           this
           be
           taken
           away
           ,
           either
           Men
           must
           believe
           that
           God
           was
           not
           in
           earnest
           displeased
           with
           the
           Sins
           of
           Mankind
           ;
           which
           must
           exceedingly
           lessen
           our
           Esteem
           of
           the
           Holiness
           and
           
             Justice
             of
             God
          
           ;
           or
           if
           he
           were
           so
           displeased
           ,
           that
           he
           laid
           aside
           this
           Displeasure
           ,
           without
           any
           Atonement
           or
           Sacrifice
           of
           Expiation
           .
           And
           so
           ,
           as
           many
           as
           look
           on
           
             God's
             Justice
          
           and
           Holiness
           as
           necessary
           and
           essential
           Attributes
           of
           God
           ,
           will
           be
           in
           danger
           of
           sinking
           into
           the
           Depths
           of
           Despair
           ,
           as
           often
           as
           they
           reflect
           seriously
           on
           the
           Guilt
           of
           their
           Sins
           .
           But
           on
           the
           other
           side
           ,
           if
           we
           believe
           that
           while
           we
           were
           
             Enemies
             ,
             we
             were
             reconciled
             to
             God
             by
             the
             death
             of
             his
             Son
          
           ;
           then
           we
           may
           
             have
             Peace
             with
             God
             through
             our
             Lord
             Jesus
             Christ
          
           ;
           and
           have
           Reason
           to
           believe
           that
           there
           will
           be
           
             no
             Condemnation
             to
             them
             that
             are
             in
             Christ
             Jesus
          
           by
           a
           lively
           Faith
           and
           sincere
           Repentance
           ;
           then
           they
           may
           with
           Comfort
           look
           up
           to
           God
           as
           a
           reconciled
           Father
           ,
           through
           
             Jesus
             Christ
             our
             Mediatour
          
           ;
           then
           they
           may
           with
           inward
           Satisfaction
           look
           beyond
           the
           Grave
           ,
           and
           stedfastly
           hope
           for
           that
           Salvation
           which
           Christ
           purchased
           on
           Earth
           
           and
           will
           at
           last
           bestow
           on
           all
           such
           as
           love
           and
           obey
           him
           .
           To
           which
           God
           of
           his
           Infinite
           Mercy
           bring
           us
           all
           through
           
             Jesus
             Christ.
          
           For
           ,
           
             This
             is
             a
             faithfull
             Saying
             and
             worthy
             of
             all
             Acceptation
             ,
             that
             he
             came
             into
             the
             World
             to
             save
             Sinners
             .
          
        
      
       
         
         
           SERMON
           VII
           .
           Preached
           before
           the
           QUEEN
           AT
           
             WHITE-HALL
             ,
             March
          
           the
           1st
           .
           1690
           /
           1.
           
        
         
           
             S.
             Luke
             VI.
             46.
             
          
           
             And
             why
             call
             ye
             me
             Lord
             ,
             Lord
             ,
             and
             do
             not
             the
             things
             which
             I
             say
             ?
          
        
         
           THese
           few
           Words
           contain
           in
           them
           a
           smart
           and
           ●erious
           Expost●lation
           of
           our
           Blessed
           Saviour
           ,
           with
           such
           who
           pro●essed
           great
           Kindness
           to
           him
           in
           their
           Wor●s
           ,
           but
           shew'd
           no
           Regard
           to
           his
           Commands
           .
           They
           owned
           him
           to
           be
           the
           Messias
           ,
           and
           depended
           upon
           him
           for
           their
           Happiness
           ,
           and
           were
           willing
           
           enough
           to
           be
           known
           to
           be
           his
           Disciples
           and
           Followers
           ,
           but
           yet
           his
           Doctrine
           made
           little
           Impression
           on
           their
           Minds
           ,
           and
           scarce
           any
           Alteration
           in
           the
           Course
           of
           their
           Lives
           .
           They
           loved
           to
           be
           where
           Christ
           was
           ,
           to
           hear
           his
           Doctrine
           ,
           to
           see
           his
           Miracles
           ,
           to
           observe
           his
           Conversation
           ,
           to
           admire
           what
           he
           did
           and
           said
           ;
           but
           herein
           lay
           the
           whole
           of
           their
           Religion
           ;
           for
           although
           they
           
             named
             the
             name
             of
             Christ
          
           ,
           and
           it
           may
           be
           rejoyced
           and
           glory'd
           in
           it
           ,
           yet
           
             they
             did
             not
             depart
             from
             iniquity
             .
          
           Now
           ,
           considering
           the
           Circumstances
           of
           that
           time
           ,
           this
           seems
           to
           have
           been
           an
           unaccountable
           kind
           of
           Hypocrisie
           .
           For
           their
           calling
           Christ
           
             Lord
             ,
             Lord
          
           ,
           spoiled
           their
           Interest
           in
           this
           World
           ;
           and
           
             not
             doing
             what
             he
             said
          
           ,
           debarr'd
           them
           from
           the
           hopes
           of
           Happiness
           by
           him
           in
           another
           .
           For
           ,
           if
           they
           own'd
           him
           to
           be
           their
           Lord
           ,
           they
           were
           bound
           to
           believe
           him
           in
           what
           he
           declared
           ;
           and
           there
           is
           nothing
           he
           doth
           more
           expresly
           warn
           men
           of
           ,
           than
           hoping
           to
           be
           saved
           by
           him
           without
           obeying
           his
           Commands
           .
           
             Not
             every
             one
             that
             saith
             unto
             me
             Lord
             ,
             Lord
             ,
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             but
             he
          
           
           
             that
             doth
             the
             Will
             of
             my
             Father
             which
             is
             in
             Heaven
             .
          
           Which
           is
           shorter
           expressed
           ,
           
           but
           to
           the
           same
           purpose
           here
           by
           S.
           
             Luke
             ;
             And
             why
             call
             ye
             me
             Lord
             ,
             Lord
             ,
             and
             do
             not
             the
             things
             which
             I
             say
             ?
          
           As
           though
           he
           had
           said
           to
           them
           ,
           
             It
             is
             in
             vain
             to
             think
             to
             please
             and
             flatter
             me
             with
             your
             Words
             ,
             when
             your
             Actions
             are
             disagreeable
             to
             them
             .
             To
             call
             me
             
               Lord
               ,
               Lord
            
             ,
             is
             to
             own
             my
             Authority
             in
             commanding
             you
             ;
             but
             to
             do
             this
             ,
             and
             yet
             wilfully
             to
             disobey
             me
             ,
             is
             to
             shew
             your
             Hypocrisie
             and
             Folly
             together
             .
          
        
         
           Which
           Expostulation
           of
           Christ
           was
           not
           confined
           to
           that
           time
           ,
           no
           more
           than
           his
           Commands
           were
           ;
           but
           it
           hath
           always
           the
           same
           Force
           ,
           where
           Persons
           are
           guilty
           of
           the
           same
           Folly.
           For
           although
           now
           none
           can
           plead
           for
           themselves
           ,
           as
           they
           did
           ,
           
             We
             have
             eaten
             and
          
           
           
             drank
             in
             thy
             presence
             ,
             and
             thou
             hast
             taught
             in
             our
             streets
          
           ;
           yet
           we
           may
           build
           as
           presumptuous
           hopes
           upon
           Privileges
           of
           another
           kind
           ,
           which
           may
           be
           as
           ineffectual
           to
           our
           Salvation
           ,
           as
           these
           were
           when
           Christ
           said
           to
           those
           very
           Persons
           ,
           
             Depart
             from
             me
             all
             ye
             workers
             of
          
           
           iniquity
           .
           We
           all
           bear
           the
           Name
           of
           Christ
           ,
           and
           own
           his
           Doctrine
           ,
           and
           partake
           of
           his
           Sacraments
           ;
           and
           in
           one
           of
           them
           profess
           
             to
             eat
             and
             drink
             in
             his
             Presence
             ,
          
           
           and
           at
           his
           Table
           ,
           and
           renew
           our
           solemn
           Baptismal
           Vow
           and
           Covenant
           with
           him
           as
           our
           Lord
           and
           Saviour
           ;
           and
           so
           we
           pray
           to
           him
           and
           profess
           to
           depend
           upon
           him
           for
           our
           Salvation
           ;
           and
           therefore
           we
           are
           as
           deeply
           concerned
           in
           the
           Scope
           and
           Design
           of
           these
           Words
           ,
           as
           ever
           the
           Jews
           were
           to
           whom
           our
           Saviour
           spake
           them
           .
        
         
           But
           that
           I
           may
           the
           better
           Apply
           them
           to
           the
           Consciences
           of
           all
           those
           who
           hear
           me
           this
           Day
           ,
           and
           to
           make
           my
           Discourse
           more
           usefull
           and
           Practical
           ,
           I
           shall
           single
           out
           some
           of
           the
           most
           Remarkable
           Instances
           of
           those
           Duties
           ,
           which
           Christ
           hath
           enjoyned
           to
           his
           Disciples
           of
           all
           Ages
           and
           Nations
           ;
           and
           then
           shew
           how
           just
           and
           reasonable
           it
           is
           that
           all
           who
           call
           Christ
           
             Lord
             ,
             Lord
          
           ,
           should
           
             do
             what
             he
             saith
          
           about
           them
           ;
           and
           yet
           that
           the
           Generality
           of
           those
           who
           do
           so
           ,
           do
           very
           little
           Mind
           or
           Regard
           them
           .
        
         
           The
           main
           part
           of
           those
           Duties
           which
           Chri●t
           requires
           from
           all
           his
           Disciples
           may
           be
           reduced
           to
           these
           three
           Heads
           :
        
         
           I.
           Such
           as
           relate
           to
           the
           
             Government
             of
             our
             Passions
          
           .
        
         
           II.
           To
           the
           
             Government
             of
             our
             Speech
          
           .
        
         
         
           III.
           To
           the
           
             Government
             of
             our
             Actions
          
           ;
           so
           ,
           as
           that
           we
           lead
           a
           
             Sober
             ,
             Righteous
             and
             Godly
             Life
             .
          
        
         
           I.
           As
           to
           the
           
             Government
             of
             our
             Passions
          
           .
           And
           that
           may
           be
           considered
           three
           ways
           .
        
         
           1.
           
           As
           to
           the
           things
           which
           are
           apt
           to
           Provoke
           us
           .
        
         
           2.
           
           As
           to
           the
           things
           which
           are
           apt
           to
           Tempt
           us
           .
        
         
           3.
           
           As
           to
           the
           things
           which
           Concern
           us
           ,
           in
           respect
           of
           our
           Condition
           in
           this
           World.
           
        
         
           (
           1.
           )
           As
           to
           the
           things
           which
           are
           apt
           to
           Provoke
           us
           .
           Such
           is
           the
           frame
           of
           human
           Nature
           ,
           that
           we
           are
           very
           tender
           and
           sensible
           not
           only
           of
           any
           real
           Hurt
           or
           Injury
           which
           may
           be
           done
           to
           our
           Bodies
           or
           Estates
           ,
           but
           of
           any
           thing
           we
           apprehend
           may
           do
           so
           ,
           or
           that
           touches
           upon
           our
           Reputation
           .
           And
           where
           the
           Injury
           is
           real
           ,
           yet
           that
           which
           often
           touches
           most
           to
           the
           quick
           ,
           is
           the
           Contempt
           which
           is
           expressed
           in
           it
           .
           For
           ,
           if
           the
           same
           thing
           be
           done
           by
           one
           ,
           we
           are
           satisfied
           did
           it
           not
           out
           of
           any
           Unkindness
           or
           Ill-will
           ,
           the
           matter
           is
           easily
           passed
           over
           ,
           and
           makes
           no
           breach
           or
           difference
           between
           them
           .
           But
           ,
           if
           it
           be
           
           intended
           for
           an
           Affront
           ,
           although
           it
           be
           never
           so
           little
           ,
           then
           the
           brisker
           mens
           Spirits
           are
           ,
           and
           the
           higher
           Opinion
           they
           have
           of
           themselves
           ,
           so
           much
           deeper
           Impression
           is
           presently
           made
           in
           the
           Mind
           ;
           and
           that
           inflames
           the
           Heart
           and
           puts
           the
           Blood
           and
           Spirits
           into
           a
           quicker
           Motion
           in
           order
           to
           the
           returning
           the
           Affront
           on
           him
           that
           gave
           it
           .
           But
           there
           is
           a
           considerable
           difference
           in
           Mens
           Tempers
           to
           be
           observed
           ;
           some
           are
           very
           quick
           and
           hasty
           ,
           others
           are
           slower
           in
           the
           beginning
           ,
           but
           more
           violent
           afterwards
           ;
           the
           Passions
           of
           the
           former
           are
           like
           a
           Flash
           of
           Gun-powder
           ,
           which
           begins
           suddenly
           ,
           makes
           a
           great
           Noise
           and
           is
           soon
           over
           ;
           but
           the
           other
           are
           like
           a
           burning
           Fever
           ,
           which
           is
           lower
           at
           first
           ,
           but
           rises
           by
           degrees
           ,
           till
           the
           whole
           Body
           be
           in
           a
           Flame
           .
           The
           one
           is
           more
           troublesome
           ,
           but
           the
           other
           more
           dangerous
           ;
           the
           Care
           of
           the
           one
           must
           be
           in
           the
           beginning
           ;
           of
           the
           other
           in
           the
           Continuance
           of
           Passion
           ,
           lest
           it
           turn
           into
           Hatred
           ,
           Malice
           and
           Revenge
           .
           But
           what
           through
           the
           Natural
           Heat
           of
           Temper
           in
           some
           ,
           the
           Jealousie
           and
           Suspicion
           in
           others
           ,
           the
           crossing
           each
           others
           Designs
           and
           Inclinations
           ,
           the
           misconstruction
           of
           Words
           and
           Actions
           ,
           
           the
           Carelesness
           of
           some
           and
           the
           Frowardness
           and
           Peevishness
           of
           others
           ,
           Mankind
           are
           apt
           to
           lead
           very
           uneasie
           Lives
           with
           respect
           to
           one
           another
           ;
           and
           must
           do
           so
           unless
           they
           look
           after
           the
           Government
           of
           themselves
           as
           to
           real
           or
           imaginary
           Provocations
           .
        
         
           There
           are
           two
           Things
           I
           shall
           therefore
           speak
           to
           ,
        
         
           (
           1.
           )
           That
           it
           is
           Reasonable
           that
           a
           Restraint
           should
           be
           laid
           on
           Mens
           violent
           Passions
           .
        
         
           (
           2.
           )
           That
           Christ
           hath
           laid
           no
           unreasonable
           restraint
           upon
           them
           .
        
         
           (
           1.
           )
           That
           it
           is
           Reasonable
           that
           a
           Restraint
           should
           be
           laid
           on
           mens
           violent
           Passions
           .
           And
           that
           on
           a
           twofold
           Account
           .
        
         
           (
           1.
           )
           With
           Respect
           to
           the
           common
           Tranquility
           of
           humane
           Life
           .
        
         
           (
           2.
           )
           To
           the
           particular
           Tranquility
           of
           our
           own
           Minds
           .
        
         
           (
           1.
           )
           To
           the
           common
           Tranquility
           of
           human
           Life
           .
           The
           great
           Comfort
           and
           Pleasure
           of
           it
           depends
           on
           the
           mutual
           benefit
           Men
           have
           from
           Society
           with
           one
           another
           .
           This
           cannot
           be
           enjoy'd
           without
           particular
           Persons
           abridging
           themselves
           of
           some
           natural
           Rights
           for
           a
           common
           Benefit
           .
           If
           we
           could
           
           suppose
           no
           such
           thing
           as
           Government
           or
           Society
           among
           men
           ,
           we
           must
           suppose
           nothing
           but
           Disorder
           and
           Confusion
           ;
           every
           one
           being
           his
           own
           Judge
           and
           Executioner
           too
           in
           case
           of
           any
           apprehended
           Wrong
           or
           Injury
           done
           to
           him
           .
           Which
           condition
           of
           Life
           having
           all
           imaginable
           Uneasiness
           attending
           it
           ,
           by
           perpetual
           Fears
           and
           Jealousies
           and
           Mistrusts
           of
           one
           anothers
           Powers
           ,
           there
           was
           a
           Necessity
           that
           they
           must
           come
           to
           some
           common
           Terms
           of
           Agreement
           with
           each
           other
           ;
           so
           as
           to
           fix
           their
           Rights
           and
           to
           establish
           a
           just
           Measure
           of
           Proceeding
           in
           case
           of
           Wrong
           .
           For
           every
           Man's
           Revenging
           his
           own
           Injury
           according
           to
           his
           own
           Judgment
           ,
           was
           one
           of
           those
           great
           Inconveniencies
           ,
           which
           was
           to
           be
           remedied
           by
           Society
           ,
           Laws
           and
           Government
           .
           And
           Mankinds
           entering
           into
           Society
           for
           this
           End
           ,
           doth
           suppose
           it
           possible
           for
           them
           to
           keep
           under
           their
           violent
           Passions
           ;
           and
           to
           submit
           their
           private
           Injuries
           to
           the
           equal
           Arbitration
           of
           Laws
           ;
           or
           else
           they
           are
           made
           to
           no
           purpose
           ,
           unless
           it
           be
           to
           punish
           men
           for
           what
           they
           cannot
           avoid
           .
           For
           many
           of
           those
           Crimes
           which
           all
           the
           Laws
           of
           Mankind
           do
           punish
           ,
           as
           wilfull
           Murder
           ,
           may
           be
           committed
           through
           
           the
           force
           of
           a
           violent
           Passion
           ;
           and
           if
           that
           be
           irresistible
           ,
           then
           the
           Laws
           which
           punish
           it
           are
           not
           founded
           on
           Reason
           and
           Justice
           .
           But
           if
           such
           Laws
           are
           very
           Just
           and
           Reasonable
           ,
           as
           no
           doubt
           they
           are
           ,
           then
           all
           Mankind
           are
           agreed
           that
           mens
           violent
           Passions
           may
           and
           ought
           to
           be
           Restrained
           in
           some
           Cases
           .
           The
           only
           Dispute
           then
           remaining
           is
           ,
           whether
           it
           may
           not
           be
           as
           fitting
           to
           restrain
           our
           Passions
           in
           such
           Cases
           ,
           which
           the
           Law
           takes
           no
           notice
           of
           .
           For
           ,
           there
           is
           a
           Superiour
           Law
           ,
           viz.
           that
           of
           Reason
           whereby
           we
           are
           to
           be
           Governed
           ;
           and
           the
           Publick
           Laws
           do
           not
           forbid
           or
           punish
           Offences
           because
           they
           are
           unreasonable
           ,
           but
           because
           they
           are
           dangerous
           and
           hurtfull
           to
           human
           Society
           .
           And
           And
           if
           it
           be
           allow'd
           to
           be
           fitting
           and
           necessary
           for
           men
           to
           keep
           their
           Passions
           within
           the
           Compass
           of
           Laws
           ,
           why
           not
           within
           the
           Conduct
           of
           Reason
           ?
           Especially
           ,
           when
           a
           great
           deal
           of
           Disorder
           may
           happen
           ,
           and
           disturbance
           of
           the
           Peace
           and
           Quiet
           of
           human
           Society
           ,
           by
           the
           Violence
           of
           Passions
           ,
           which
           may
           be
           out
           of
           the
           Reach
           of
           human
           Laws
           .
           And
           every
           man
           is
           bound
           by
           virtue
           of
           his
           being
           in
           Society
           ,
           to
           preserve
           the
           Tranquility
           of
           it
           as
           much
           as
           he
           can
           .
        
         
         
           (
           2.
           )
           The
           Tranquility
           of
           our
           own
           Minds
           depends
           upon
           it
           .
           And
           certainly
           ,
           that
           is
           a
           very
           reasonable
           Motive
           for
           the
           Government
           of
           our
           Passions
           ,
           since
           those
           are
           the
           Occasions
           of
           all
           the
           Storms
           and
           Tempests
           within
           our
           Breasts
           .
           For
           the
           Government
           of
           Reason
           is
           calm
           ,
           even
           and
           ser●ne
           ,
           full
           of
           Peace
           and
           all
           the
           Blessings
           which
           ●ollow
           it
           ;
           but
           the
           Government
           of
           Passion
           is
           tyrannical
           and
           boisterous
           ,
           uncertain
           and
           troublesome
           ;
           never
           free
           from
           doing
           Mischief
           to
           it self
           or
           others
           .
           The
           greate●t
           Pleasure
           of
           Passion
           is
           Revenge
           ;
           and
           yet
           that
           is
           so
           unnatural
           ,
           so
           sul●
           of
           anxiety
           and
           fear
           of
           the
           Consequents
           of
           it
           ,
           that
           he
           who
           can
           subdue
           this
           unruly
           Passion
           hath
           more
           real
           Pleasure
           and
           Satisfaction
           in
           his
           mind
           ,
           than
           he
           who
           seeks
           to
           gratifie
           it
           most
           .
           For
           ,
           if
           he
           be
           disappointed
           ,
           then
           he
           must
           be
           uneasie
           by
           failing
           of
           his
           end
           ;
           if
           he
           be
           not
           ,
           then
           he
           is
           tormented
           with
           the
           Apprehensions
           of
           what
           may
           follow
           it
           .
           So
           that
           there
           is
           nothing
           which
           conduces
           more
           to
           the
           greatest
           Blessing
           of
           Life
           ,
           the
           Tranquility
           of
           our
           Minds
           ,
           than
           the
           Government
           of
           our
           Passions
           doth
           .
        
         
           (
           2.
           )
           Let
           us
           now
           see
           ,
           whether
           our
           Saviour
           hath
           laid
           any
           Unreasonable
           Restraint
           upon
           our
           Passions
           .
        
         
         
           There
           are
           Three
           things
           he
           particularly
           requires
           in
           order
           to
           the
           Government
           of
           them
           .
        
         
           (
           1.
           )
           Meekness
           .
           (
           2.
           )
           Patience
           .
           (
           3.
           )
           
             Love
             of
             Enemies
          
           .
           And
           I
           hope
           to
           make
           it
           appear
           ,
           that
           there
           is
           nothing
           unreasonable
           in
           any
           of
           these
           .
        
         
           (
           1.
           )
           Meekness
           .
           Which
           is
           such
           a
           Gentleness
           of
           Temper
           ,
           as
           makes
           a
           man
           not
           easie
           to
           be
           provoked
           .
           There
           is
           a
           great
           deal
           of
           difference
           between
           Meekness
           and
           Stupidity
           ;
           the
           one
           arises
           from
           a
           natural
           Dulness
           and
           Insensibility
           ;
           the
           other
           from
           a
           fixed
           ,
           calm
           and
           composed
           Temper
           of
           Mind
           ;
           and
           is
           founded
           on
           two
           ,
           which
           are
           both
           wise
           things
           ,
           especially
           when
           they
           go
           together
           ;
           and
           those
           are
           ,
           Consideration
           and
           Resolution
           .
           For
           ,
           nothing
           tends
           to
           the
           abating
           the
           heat
           and
           violence
           of
           Passion
           so
           much
           ,
           as
           Consideration
           doth
           ,
           and
           Resolution
           makes
           it
           effectual
           .
           If
           it
           were
           nothing
           but
           the
           time
           it
           gives
           ,
           that
           is
           of
           great
           force
           for
           letting
           out
           the
           inward
           Fermentation
           ,
           which
           will
           spend
           it self
           in
           great
           measure
           ,
           if
           Vent
           be
           given
           to
           it
           .
           Whereas
           ,
           if
           it
           be
           kept
           in
           and
           suffer'd
           to
           work
           upon
           it self
           ,
           it
           turns
           from
           a
           hasty
           Passion
           to
           Malice
           and
           Revenge
           .
           But
           Consideration
           is
           of
           greater
           Use
           ,
           as
           it
           suggests
           
           Arguments
           from
           Reason
           to
           quell
           and
           allay
           the
           sudden
           heat
           of
           Passions
           ;
           as
           ,
           That
           ,
           it
           exposes
           the
           Weakness
           of
           our
           Minds
           ,
           in
           not
           being
           able
           to
           keep
           under
           that
           which
           they
           ought
           to
           Govern
           and
           have
           Power
           to
           Command
           ;
           That
           ,
           it
           is
           a
           great
           Folly
           to
           disorder
           our selves
           ,
           at
           the
           Pleasure
           of
           our
           Enemies
           ;
           or
           ,
           at
           such
           Accidents
           ,
           which
           we
           can
           neither
           prevent
           ,
           nor
           remove
           ;
           That
           ,
           the
           wisest
           thing
           we
           can
           do
           ,
           is
           not
           to
           betray
           our
           Folly
           to
           others
           ,
           if
           we
           cannot
           wholly
           suppress
           it
           in
           our selves
           ;
           That
           ,
           we
           weaken
           the
           Reins
           of
           the
           Government
           of
           our selves
           ,
           by
           not
           holding
           them
           with
           a
           stricter
           hand
           ;
           and
           make
           our
           Passions
           more
           seditious
           and
           turbulent
           by
           letting
           them
           alone
           ;
           That
           ,
           the
           more
           we
           try
           to
           command
           our selves
           the
           easier
           we
           shall
           do
           it
           ;
           That
           our
           most
           rebellious
           Passions
           will
           submit
           ,
           if
           they
           find
           we
           are
           in
           earnest
           ;
           That
           it
           is
           the
           way
           to
           make
           that
           a
           real
           Injury
           by
           being
           disturbed
           ,
           which
           would
           lose
           its
           force
           by
           being
           neglected
           ;
           That
           ,
           while
           we
           are
           true
           to
           our selves
           ,
           we
           are
           out
           of
           the
           reach
           of
           our
           Enemies
           ,
           and
           then
           we
           are
           most
           under
           their
           Power
           ,
           when
           we
           are
           least
           under
           our
           own
           ;
           That
           ,
           the
           great
           work
           of
           Religion
           lies
           within
           us
           ;
           and
           that
           we
           
           are
           in
           a
           very
           ill
           condition
           if
           neither
           Reason
           no
           Religion
           can
           keep
           us
           in
           order
           .
           By
           such
           Considerations
           as
           these
           ,
           men
           are
           brought
           to
           a
           more
           calm
           and
           composed
           Temper
           ,
           which
           is
           that
           Meekness
           which
           our
           Saviour
           requires
           .
           And
           to
           this
           he
           seems
           to
           appropriate
           the
           Happiness
           of
           this
           Life
           .
           
             Blessed
             are
             the
          
           
           
             Meek
             for
             they
             shall
             inherit
             the
             earth
             .
          
           What
           doth
           our
           Blessed
           Saviour
           mean
           by
           
             Inheriting
             the
             Earth
          
           ?
           Is
           there
           any
           thing
           like
           Blessedness
           to
           be
           expected
           in
           this
           troublesome
           and
           sinfull
           World
           ?
           Not
           Absolutely
           ;
           but
           Comparatively
           there
           may
           ;
           and
           if
           there
           be
           any
           thing
           like
           it
           to
           be
           had
           here
           ,
           the
           meek
           may
           put
           in
           for
           the
           largest
           share
           of
           it
           .
           For
           they
           have
           more
           Friends
           and
           fewer
           Enemies
           than
           the
           rest
           of
           the
           World
           ;
           they
           enjoy
           themselves
           with
           more
           quietness
           and
           satisfaction
           ,
           and
           are
           less
           disturbed
           at
           the
           Noise
           and
           tumultuous
           Passions
           of
           the
           rest
           of
           mankind
           .
           O
           happy
           Temper
           !
           To
           be
           calm
           and
           easie
           in
           good
           humour
           ,
           in
           the
           midst
           of
           Disorders
           and
           Provocations
           ;
           To
           enjoy
           the
           Peace
           and
           Serenity
           of
           the
           Regions
           above
           ,
           in
           the
           midst
           of
           the
           Storms
           and
           Tempests
           here
           below
           ;
           To
           raise
           the
           Mind
           above
           the
           power
           of
           Detraction
           ;
           and
           thereby
           to
           
           suffer
           the
           Venom
           of
           malicious
           Tongues
           to
           scatter
           and
           disperse
           it self
           in
           the
           open
           Air
           ,
           if
           it
           doth
           not
           return
           to
           the
           Breasts
           of
           those
           from
           whom
           it
           came
           .
           S.
           James
           might
           therefore
           well
           call
           it
           the
           Meekness
           
           
             of
             Wisdom
          
           ,
           not
           only
           because
           Wisdom
           directs
           it
           ,
           but
           that
           it
           consists
           very
           much
           in
           the
           Exercise
           of
           it
           .
        
         
           2.
           
           Patience
           .
           For
           let
           Persons
           be
           endued
           with
           the
           
             Spirit
             of
             Meekness
          
           ,
           yet
           the
           World
           is
           so
           froward
           and
           ha●d
           to
           be
           pleased
           ,
           so
           captious
           and
           ill-natured
           ,
           so
           ready
           to
           apprehend
           an
           Injury
           and
           to
           revenge
           it
           ,
           that
           there
           is
           great
           need
           of
           Patience
           ,
           not
           only
           in
           bearing
           the
           Troubles
           of
           Life
           ,
           but
           in
           sorbearing
           to
           return
           
             evil
             for
             evil
          
           .
           And
           this
           is
           that
           which
           our
           Saviour
           particularly
           requires
           of
           his
           Disciples
           .
           He
           strictly
           forbids
           all
           
             Causeless
             Anger
          
           ,
           all
           Contumelious
           and
           Reproachfull
           
           Words
           ;
           and
           when
           Injuries
           are
           done
           us
           ,
           he
           commands
           us
           
             that
             we
          
           
           
             resist
             not
             evil
             ;
             but
             if
             one
             smite
             us
             on
             the
             right
             Cheek
             ,
             to
             turn
             to
             him
             the
             other
             also
             .
             And
             if
             any
             man
             will
             sue
             thee
             at
             the
          
           
           
             Law
             and
             take
             away
             thy
             Coat
             ,
             let
             him
             have
             thy
             Cloak
             also
             .
             And
             whosoever
             will
          
           
           
             compel
             thee
             to
             go
             a
             mile
             ,
             go
             with
             him
             twain
             .
          
           Now
           here
           lies
           a
           real
           Difficulty
           ;
           for
           this
           seems
           to
           go
           beyond
           the
           
           bounds
           of
           humane
           Patience
           :
           To
           pass
           by
           Affronts
           without
           taking
           notice
           of
           them
           ;
           not
           to
           resent
           the
           Injuries
           of
           those
           whom
           no
           Kindness
           can
           oblige
           ,
           seems
           to
           be
           a
           great
           degree
           of
           Vertue
           ;
           and
           it
           is
           so
           ;
           but
           to
           bind
           hand
           and
           foot
           when
           we
           receive
           them
           ,
           to
           invite
           them
           to
           do
           more
           ,
           and
           to
           offer
           our selves
           to
           double
           the
           proportion
           ,
           seems
           wholly
           unaccountable
           to
           Reason
           ,
           and
           inconsistent
           with
           the
           Wisdom
           of
           Christianity
           .
        
         
           The
           true
           Account
           of
           the
           meaning
           of
           these
           Commands
           is
           this
           ;
           Our
           Saviour
           takes
           it
           for
           granted
           ,
           that
           all
           considerable
           matters
           of
           Right
           and
           Wrong
           were
           determin'd
           by
           Laws
           ;
           as
           the
           most
           equal
           Measures
           between
           Parties
           ;
           and
           these
           he
           meddled
           not
           with
           ;
           For
           ,
           saith
           he
           ,
           to
           one
           that
           desired
           him
           to
           interpose
           in
           such
           a
           matter
           ;
           
             Who
             made
             me
             a
             Judge
             or
             a
          
           
           
             Divider
             among
             you
          
           ?
           Therefore
           he
           doth
           not
           abridge
           his
           Followers
           from
           making
           use
           of
           these
           Laws
           and
           Courts
           of
           Jud●cature
           ,
           which
           are
           established
           for
           matters
           of
           common
           Justice
           and
           Equity
           ;
           but
           all
           the
           Laws
           in
           the
           World
           cannot
           alter
           the
           Temper
           of
           some
           mens
           minds
           ,
           who
           are
           peevish
           and
           quarrelsome
           ,
           who
           are
           provoked
           on
           any
           slight
           Occasion
           ,
           and
           it
           may
           be
           are
           provoked
           if
           you
           gave
           
           them
           none
           .
           Like
           the
           Roman
           Orator
           ,
           Seneca
           mentions
           ,
           who
           was
           angry
           with
           
           every
           one
           that
           came
           near
           him
           ;
           and
           when
           a
           Client
           sought
           to
           humour
           him
           in
           every
           thing
           ,
           he
           was
           at
           last
           angry
           with
           him
           ,
           because
           he
           did
           not
           provoke
           him
           .
           There
           are
           some
           Tempers
           so
           easily
           provoked
           ,
           and
           yet
           so
           hard
           to
           be
           reconciled
           ,
           as
           if
           their
           Original
           Sin
           did
           not
           lie
           in
           Concupiscence
           but
           in
           Ill-nature
           .
           And
           yet
           ,
           even
           that
           is
           a
           kind
           of
           Concupiscence
           ;
           for
           the
           Stoicks
           defined
           Anger
           by
           Libido
           ;
           and
           said
           it
           was
           a
           
             Lust
             of
          
           
           Revenge
           ;
           and
           so
           far
           ,
           seem'd
           more
           unreasonable
           than
           that
           of
           Intemperance
           ;
           because
           this
           aims
           only
           at
           Pleasure
           ,
           in
           things
           which
           are
           apt
           to
           produce
           it
           ,
           (
           however
           mean
           and
           unreasonable
           )
           but
           the
           other
           is
           an
           extravagant
           and
           unnatural
           Pleasure
           ,
           which
           arises
           from
           anothers
           Pain
           ;
           and
           dissers
           from
           the
           other
           ,
           as
           the
           Pleasures
           of
           evil
           Spirits
           do
           from
           those
           of
           Brutes
           .
        
         
           But
           if
           we
           happen
           to
           converse
           among
           such
           who
           take
           Pleasure
           in
           doing
           us
           Injuries
           upon
           every
           slight
           Occasion
           ,
           by
           some
           personal
           Affronts
           ,
           or
           litigious
           Suits
           ,
           or
           unjust
           Exactions
           in
           ordinary
           Cases
           ;
           what
           are
           we
           to
           do
           ?
           May
           we
           not
           right
           our selves
           by
           retaliating
           the
           
           Injury
           upon
           them
           ?
           Since
           the
           Law
           of
           Moses
           did
           allow
           of
           Retaliation
           in
           case
           of
           real
           Injuries
           ,
           
             an
             Eye
             for
             an
             Eye
             ;
             a
             Tooth
          
           
           
             for
             a
             Tooth
          
           ;
           and
           so
           by
           an
           equitable
           Construction
           of
           the
           Law
           ,
           it
           may
           extend
           to
           personal
           Affronts
           .
           Thus
           the
           Jews
           indeed
           understood
           it
           ;
           but
           if
           our
           Saviour
           had
           allow'd
           their
           Interpretation
           ,
           he
           would
           never
           have
           said
           ,
           
             But
             I
             say
             unto
             you
             ,
             that
             ye
             resist
             not
             evil
             .
          
           There
           was
           a
           Spirit
           of
           Revenge
           in
           them
           ,
           so
           as
           they
           would
           pass
           by
           no
           kind
           of
           Injuries
           ,
           although
           they
           were
           such
           ,
           which
           the
           Law
           had
           made
           no
           provision
           for
           ;
           and
           this
           our
           Saviour
           condemns
           .
           But
           here
           comes
           a
           hard
           Case
           to
           be
           resolv'd
           ;
           not
           so
           in
           it self
           ,
           but
           the
           Custom
           of
           the
           World
           hath
           made
           it
           so
           ;
           for
           when
           a
           mistaken
           Notion
           of
           Honour
           and
           Conscience
           come
           in
           Competition
           ,
           it
           is
           not
           an
           easie
           thing
           to
           forgo
           Honour
           for
           Conscience
           sake
           .
           The
           Case
           is
           ,
           concerning
           
             Contumelious
             Words
          
           and
           
             Personal
             Affronts
          
           ,
           which
           are
           given
           to
           Men
           of
           Honour
           .
           Is
           it
           unlawfull
           for
           them
           to
           right
           themselves
           according
           to
           the
           receiv●d
           Customs
           among
           them
           ,
           when
           the
           Law
           takes
           no
           notice
           of
           such
           Injuries
           ,
           and
           so
           seems
           to
           leave
           it
           to
           them
           ?
           This
           is
           the
           Case
           ;
           and
           I
           have
           put
           it
           as
           fair
           as
           the
           thing
           will
           bear
           .
           
           I
           might
           say
           in
           general
           that
           our
           Saviour
           makes
           no
           distinction
           of
           Mens
           Honour
           and
           Quality
           in
           his
           Commands
           ;
           and
           that
           for
           all
           that
           I
           can
           see
           ,
           such
           must
           be
           saved
           on
           the
           same
           Terms
           with
           others
           ;
           That
           Honour
           is
           but
           an
           imaginary
           thing
           when
           it
           slands
           in
           Competition
           with
           the
           Rule
           of
           Conscience
           ;
           and
           that
           no
           Custom
           is
           to
           be
           observed
           against
           Reason
           and
           Religion
           :
           But
           here
           lies
           the
           insuperable
           Difficulty
           ;
           how
           the
           exposing
           one
           anothers
           Lives
           for
           the
           sake
           of
           
             Reproachfull
             Words
          
           or
           
             Personal
             Affronts
          
           ,
           can
           be
           reconciled
           to
           this
           Command
           of
           Christ
           ?
           For
           my
           part
           ,
           I
           cannot
           see
           how
           it
           is
           possible
           to
           do
           it
           ;
           since
           in
           this
           Case
           ,
           there
           is
           a
           studied
           and
           premeditated
           Design
           of
           Revenge
           in
           the
           Case
           of
           such
           Injuries
           which
           are
           here
           mention'd
           ;
           and
           that
           of
           the
           highest
           Nature
           ,
           and
           beyond
           any
           Proportion
           between
           the
           Offence
           and
           the
           Punishment
           ,
           which
           all
           men
           out
           of
           Passion
           ,
           think
           ,
           in
           common
           Justice
           ought
           to
           be
           consider'd
           .
           I
           know
           some
           Casuists
           in
           the
           
             Church
             of
             Rome
          
           ,
           allow
           it
           to
           be
           lawfull
           to
           take
           away
           the
           Lives
           of
           any
           who
           give
           them
           
             Contume●ious
             Words
          
           ;
           but
           these
           have
           been
           condemned
           as
           very
           loose
           Casuists
           ;
           and
           they
           have
           found
           out
           a
           subtle
           way
           of
           
             directing
             the
          
           
           Intention
           ,
           whereby
           to
           keep
           from
           breaking
           the
           Laws
           of
           Christ
           ;
           but
           this
           is
           too
           subtle
           to
           be
           reconciled
           with
           the
           Plainness
           of
           his
           Laws
           ;
           and
           they
           all
           deny
           it
           to
           be
           lawfull
           by
           way
           of
           Revenge
           .
           Others
           say
           much
           better
           ,
           that
           although
           Nature
           may
           seem
           to
           give
           an
           injured
           Person
           a
           Right
           to
           vindicate
           himself
           by
           the
           best
           means
           he
           can
           ;
           yet
           that
           Right
           
           is
           so
           restrained
           and
           limited
           by
           Christ's
           Commands
           in
           this
           case
           ,
           that
           it
           is
           by
           no
           means
           lawful
           for
           Christians
           to
           use
           it
           ;
           and
           to
           pretend
           to
           do
           it
           for
           a
           Reparation
           of
           Honour
           ,
           
             à
             ratione
             &
             pietate
             valdè
             alienam
             videtur
             ,
             is
             repugnant
             both
             to
             Reason
             and
             Religion
          
           ;
           saith
           one
           ,
           who
           very
           well
           understood
           the
           Rules
           of
           both
           .
        
         
           But
           all
           the
           pretended
           Right
           of
           Nature
           is
           taken
           away
           by
           Laws
           ,
           and
           where
           those
           declare
           it
           to
           be
           
             Wilfull
             Murder
          
           to
           take
           away
           the
           Life
           of
           another
           on
           such
           Accounts
           as
           these
           ,
           there
           is
           no
           colour
           left
           for
           natural
           Right
           ,
           which
           supposes
           no
           determination
           by
           Laws
           .
        
         
           I
           consess
           it
           requires
           a
           more
           than
           ordinary
           Degree
           of
           
             Christian
             Fortitude
          
           as
           well
           as
           Patience
           ,
           to
           be
           able
           to
           despise
           such
           a
           prevailing
           Custom
           .
           But
           if
           Men
           hope
           to
           be
           saved
           by
           Christ
           ,
           they
           must
           observe
           his
           Commands
           ;
           and
           if
           they
           
           ence
           declare
           ,
           that
           they
           are
           resolved
           to
           do
           so
           in
           this
           particular
           ,
           (
           if
           they
           do
           the
           same
           in
           all
           others
           )
           it
           will
           be
           then
           thought
           to
           be
           Conscience
           and
           not
           Cowardice
           for
           them
           to
           decline
           a
           Challenge
           ;
           and
           that
           upon
           good
           Grounds
           they
           decline
           such
           a
           Custom
           ,
           which
           no
           good
           man
           could
           ever
           approve
           ,
           nor
           any
           wise
           man
           defend
           .
        
         
           3.
           
           
             Love
             of
             Enemies
          
           .
           This
           seems
           to
           be
           harder
           yet
           .
           Is
           it
           not
           enough
           to
           bear
           them
           ;
           but
           must
           we
           love
           them
           too
           ?
           Yes
           ,
           Christ
           hath
           strictly
           required
           it
           .
        
         
           
             But
             I
             say
             unto
             you
             ,
             Love
             your
             Enemies
          
           ;
           
           and
           again
           in
           this
           very
           Chapter
           ,
           
             But
             love
             your
             Enemies
          
           .
           If
           he
           had
           bid
           Men
           love
           their
           Friends
           and
           take
           heed
           of
           their
           Enemies
           ,
           there
           are
           some
           Ages
           of
           the
           World
           ,
           wherein
           this
           had
           been
           no
           impertinent
           Advice
           .
           But
           how
           can
           those
           be
           supposed
           to
           love
           their
           Enemies
           ,
           who
           hardly
           love
           any
           thing
           but
           themselves
           ?
           Self-Opinion
           ,
           Self-Will
           ,
           Self-Interest
           prevail
           over
           the
           far-greatest
           part
           of
           Mankind
           ;
           I
           wish
           I
           could
           not
           say
           ,
           even
           among
           those
           who
           call
           Christ
           
             Lord
             ,
             Lord.
          
           But
           Self-Love
           as
           natural
           as
           it
           is
           ,
           must
           be
           artificially
           disguised
           ;
           for
           ,
           if
           it
           appears
           too
           openly
           ,
           it
           meets
           with
           so
           much
           Self-Love
           in
           others
           ,
           that
           it
           will
           
           not
           be
           easily
           born
           .
           Therefore
           the
           most
           crafty
           Lovers
           of
           themselves
           ,
           if
           they
           design
           to
           have
           the
           Love
           of
           others
           ,
           must
           conceal
           their
           inward
           Passion
           .
           For
           ,
           he
           that
           appears
           to
           set
           up
           himself
           ,
           is
           certain
           to
           make
           the
           rest
           of
           Mankind
           his
           Enemies
           ;
           for
           ,
           even
           those
           who
           would
           do
           the
           same
           ,
           will
           be
           the
           most
           displeased
           with
           those
           who
           do
           it
           .
           Therefore
           the
           most
           certain
           way
           to
           Honour
           and
           universal
           Esteem
           ,
           is
           to
           mind
           the
           Good
           of
           others
           more
           than
           our
           own
           ;
           to
           be
           Just
           and
           Charitable
           and
           Kind
           to
           all
           ;
           and
           to
           oblige
           as
           many
           as
           we
           can
           ,
           without
           Partiality
           or
           Prejudice
           .
           And
           this
           ,
           I
           say
           ,
           is
           that
           
             Love
             of
             Enemies
          
           which
           our
           Saviour
           requires
           ,
           which
           doth
           not
           suppose
           the
           same
           kind
           of
           Affection
           to
           them
           which
           we
           have
           to
           our
           Friends
           ,
           for
           that
           is
           grounded
           an
           mutual
           Love
           and
           Good-will
           to
           each
           other
           ;
           which
           ,
           if
           we
           suppose
           in
           Enemies
           ,
           we
           suppose
           a
           Contradiction
           ;
           for
           that
           is
           to
           suppose
           them
           not
           to
           be
           Enemies
           ,
           but
           Friends
           .
           What
           then
           is
           it
           which
           our
           Saviour
           means
           ?
           It
           is
           certainly
           an
           Universal
           Charity
           ,
           or
           a
           Readiness
           of
           Mind
           
             to
             do
             good
          
           to
           all
           ,
           although
           they
           have
           personally
           provoked
           ,
           or
           injured
           us
           .
           And
           so
           Christ
           himself
           
           explains
           it
           ,
           by
           doing
           good
           to
           our
           Enemies
           ,
           
           praying
           for
           them
           and
           relieving
           them
           in
           their
           Necessities
           ;
           and
           he
           proposes
           the
           best
           Example
           in
           the
           World
           for
           our
           imitation
           ;
           and
           that
           of
           God
           himself
           ,
           
             who
             maketh
             his
             Sun
             to
             rise
             on
             the
             evil
             and
             the
             good
             ,
             and
             sendeth
             rain
             on
             the
             just
             and
             on
             the
             unjust
             .
          
           But
           none
           can
           suppose
           that
           the
           righteous
           and
           holy
           God
           ,
           can
           have
           the
           same
           Love
           or
           Kindness
           for
           the
           Evil
           ,
           which
           he
           hath
           for
           the
           Good
           ,
           or
           for
           the
           Unjust
           ,
           which
           he
           hath
           for
           the
           Just.
           So
           that
           this
           Precept
           ,
           which
           being
           misunderstood
           ,
           seems
           to
           be
           irreconcilable
           to
           human
           Nature
           ,
           contains
           in
           it
           ,
           nothing
           but
           what
           all
           Mankind
           approve
           in
           others
           ,
           as
           unwilling
           as
           they
           are
           to
           practise
           it
           themselves
           .
        
         
           And
           now
           it
           is
           time
           to
           make
           a
           stand
           ,
           and
           to
           look
           about
           us
           ,
           for
           ,
           I
           have
           gone
           through
           our
           Saviour's
           Commands
           with
           respect
           to
           the
           things
           which
           are
           apt
           to
           provoke
           us
           .
           And
           where
           are
           those
           Christians
           to
           be
           found
           ,
           who
           do
           what
           Christ
           hath
           said
           herein
           ,
           who
           do
           yet
           every
           day
           call
           him
           
             Lord
             ,
             Lord
          
           ?
           If
           Peevishness
           and
           Frowardness
           ,
           perpetual
           Uneasiness
           and
           Discontent
           ;
           If
           Rancor
           and
           Bitterness
           ,
           Strife
           and
           Envying
           ,
           Faction
           and
           Animosity
           ;
           if
           Impatience
           of
           apprehended
           Injuries
           ,
           and
           the
           making
           of
           Enemies
           ,
           
           instead
           of
           
             loving
             them
          
           ,
           were
           the
           Marks
           of
           good
           Christians
           ,
           we
           should
           find
           Number
           enough
           ,
           even
           among
           those
           who
           pretend
           to
           Reformation
           .
           We
           profess
           to
           thank
           God
           for
           a
           late
           great
           Deliverance
           from
           the
           hands
           of
           our
           Enemies
           ,
           I
           mean
           as
           to
           our
           Religion
           ;
           (
           and
           truly
           there
           appears
           more
           and
           more
           Reason
           for
           it
           ,
           since
           it
           is
           so
           much
           more
           evident
           that
           the
           Design
           was
           no
           less
           than
           a
           total
           Subversion
           of
           our
           Religion
           .
           )
        
         
           But
           what
           a
           sad
           Requital
           is
           this
           ,
           for
           so
           great
           Mercies
           ,
           to
           break
           out
           into
           Factions
           and
           Parties
           ,
           instead
           of
           pursuing
           the
           common
           Interest
           of
           our
           Religion
           ;
           Instead
           of
           laying
           aside
           Differences
           about
           Religion
           ,
           to
           increase
           them
           ;
           nay
           to
           make
           Religion
           it self
           not
           only
           the
           Subject
           of
           their
           Quarrels
           ,
           but
           of
           their
           Scorn
           and
           Contempt
           ?
           What
           can
           be
           said
           or
           hoped
           for
           ,
           as
           to
           such
           a
           froward
           ,
           unthankful
           ,
           atheistical
           Generation
           of
           Men
           ?
           Thanks
           be
           to
           God
           ,
           there
           are
           not
           wanting
           some
           extraordinary
           Examples
           of
           true
           Piety
           and
           Goodness
           among
           us
           ;
           and
           of
           
             Meekness
             ,
             Patience
          
           and
           
             Universal
             Charity
          
           ;
           and
           truly
           there
           needs
           a
           great
           deal
           ,
           to
           bear
           up
           against
           the
           daring
           and
           insolent
           Profaneness
           and
           Irreligion
           of
           others
           .
           When
           I
           once
           see
           a
           true
           
           Spirit
           of
           Reformation
           prevail
           among
           us
           ,
           not
           meerly
           as
           to
           Doctrines
           ,
           but
           as
           to
           Mens
           Lives
           and
           Tempers
           ;
           when
           I
           see
           them
           more
           zealous
           for
           God
           and
           Religion
           ,
           than
           for
           the
           Interest
           of
           particular
           Parties
           ;
           when
           I
           see
           them
           really
           promoting
           Peace
           and
           Unity
           ,
           and
           not
           making
           a
           Pretence
           of
           it
           to
           serve
           private
           Ends
           ,
           I
           may
           then
           hope
           for
           a
           lasting
           Settlement
           of
           the
           true
           Religion
           among
           us
           .
           But
           till
           then
           —
        
         
           (
           2.
           )
           I
           proceed
           to
           the
           second
           Head
           of
           our
           Saviour's
           Commands
           ,
           and
           that
           is
           as
           to
           such
           things
           which
           Tempt
           us
           .
           S.
           James
           saith
           ,
           
             Every
             man
             is
             tempted
             ,
             when
             he
             is
          
           
           
             drawn
             aside
             of
             his
             own
             Lust
             and
             inticed
             .
             Lust
          
           is
           the
           ungoverned
           Desire
           of
           Sensual
           Pleasure
           .
           Now
           ,
           as
           to
           this
           ,
           Christ
           hath
           laid
           so
           strict
           a
           Command
           ,
           as
           seems
           very
           hard
           for
           humane
           Nature
           to
           observe
           .
           For
           he
           not
           only
           forbids
           the
           Act
           of
           Adultery
           ,
           but
           the
           Tendencies
           to
           it
           ;
           viz.
           the
           Impurity
           of
           the
           inward
           Desires
           ,
           and
           of
           Looks
           and
           Glances
           ,
           and
           makes
           these
           to
           be
           
             Adultery
             in
             the
             Heart
          
           .
           What
           is
           
           that
           ;
           For
           Adultery
           is
           an
           outward
           deliberate
           Act
           ,
           and
           hath
           Injustice
           as
           well
           as
           Uncleanness
           in
           it
           .
           But
           Desires
           and
           Looks
           are
           sudden
           and
           transient
           things
           ,
           which
           may
           leave
           no
           permanent
           Effect
           
           behind
           them
           .
           However
           ,
           our
           Saviour
           ,
           to
           shew
           how
           much
           God
           abhors
           Impurity
           ,
           (
           who
           sees
           into
           the
           secret
           Thoughts
           and
           Intentions
           of
           the
           Heart
           ,
           )
           declares
           that
           the
           unmortified
           Desires
           and
           inward
           Lusts
           are
           very
           displeasing
           to
           God
           ;
           and
           therefore
           that
           those
           who
           hope
           to
           see
           God
           ,
           must
           be
           
             Pure
             in
             Heart
          
           .
           Which
           
           as
           it
           implies
           a
           sincere
           Endeavour
           to
           suppress
           all
           inward
           Motions
           which
           are
           contrary
           to
           it
           ,
           is
           both
           a
           reasonable
           and
           necessary
           Duty
           .
        
         
           But
           the
           hardest
           part
           of
           Christ's
           Commands
           in
           this
           matter
           ,
           is
           that
           which
           requires
           us
           
             to
             pluck
             out
             our
             right
             eyes
             ,
             and
          
           
           
             to
             cut
             off
             right
             hands
          
           :
           Must
           the
           blind
           and
           the
           lame
           only
           go
           to
           Heaven
           ?
           But
           he
           speaks
           of
           such
           sinsull
           Inclinations
           in
           us
           ,
           which
           seem
           as
           delightfull
           and
           usefull
           to
           us
           as
           to
           the
           Pleasures
           of
           Life
           ,
           as
           
             a
             right
             Eye
          
           or
           
             a
             right
             Hand
          
           ;
           yet
           we
           must
           part
           with
           them
           ,
           if
           we
           ever
           hope
           to
           get
           to
           H●aven
           .
           Not
           ,
           by
           any
           one
           single
           Act
           like
           
             the
             cutting
             off
             a
             Hand
          
           ,
           or
           
             plucking
             out
             an
             Eye
          
           ,
           but
           by
           a
           serious
           ,
           constant
           and
           sincere
           Endeavour
           to
           mortifie
           and
           subdue
           them
           .
           And
           if
           this
           be
           thought
           hard
           ,
           the
           Consideration
           of
           future
           Happiness
           and
           Misery
           ought
           to
           reconcile
           us
           to
           it
           ;
           and
           surely
           it
           is
           reasonable
           we
           should
           part
           
           with
           something
           which
           is
           pleasant
           to
           us
           here
           ,
           for
           the
           sake
           of
           an
           infinitely
           greater
           Pleasure
           in
           another
           World
           ;
           since
           this
           is
           only
           a
           sensual
           Pleasure
           ,
           which
           cannot
           be
           pursued
           without
           disturbance
           of
           the
           Mind
           ,
           and
           can
           be
           enjoy'd
           but
           for
           a
           little
           time
           ;
           and
           the
           other
           is
           no
           less
           than
           Eternal
           Felicity
           of
           Soul
           and
           Body
           together
           .
        
         
           (
           3.
           )
           As
           to
           the
           things
           which
           Concern
           us
           ,
           as
           to
           our
           Condition
           in
           this
           World.
           There
           is
           no
           Precept
           of
           Christ
           which
           seems
           more
           inconsistent
           with
           the
           Wisdom
           of
           this
           World
           ,
           than
           this
           doth
           .
           For
           ,
           as
           that
           lies
           in
           taking
           great
           care
           for
           the
           future
           ;
           so
           our
           Saviour
           on
           the
           contrary
           seems
           to
           allow
           none
           at
           all
           .
           
             Therefore
             I
             say
             unto
             you
             ,
             Take
             no
             thought
             for
             your
             Life
             ,
             what
             ye
             shall
             eat
             ,
             or
             what
             ye
             shall
          
           
           
             drink
             ,
             nor
             yet
             ,
             for
             your
             Body
             ,
             what
             ye
          
           
           
             shall
             put
             on
          
           .
           What
           doth
           our
           Saviour
           mean
           by
           this
           ?
           Would
           he
           have
           all
           Christians
           live
           like
           the
           
             young
             Ravens
          
           ,
           meerly
           
           upon
           Providence
           ?
           Or
           ,
           as
           the
           Lilies
           of
           the
           Field
           ,
           which
           grow
           and
           flourish
           and
           yet
           neither
           Toil
           nor
           Spin
           ?
           But
           Man
           is
           an
           intelligent
           Creature
           ,
           and
           apt
           to
           forecast
           and
           contrive
           things
           for
           his
           future
           advantage
           ,
           and
           God
           seems
           to
           have
           left
           things
           very
           much
           to
           his
           own
           Care
           
           and
           Providence
           ;
           and
           generally
           speaking
           ,
           Mens
           Condition
           in
           this
           World
           is
           according
           to
           it
           .
           What
           then
           ;
           Doth
           our
           Saviour
           indulge
           Men
           in
           a
           careless
           ,
           easie
           ,
           unthinking
           Life
           ?
           Or
           ,
           require
           that
           his
           Disciples
           thoughts
           ought
           to
           be
           wholly
           taken
           up
           with
           matters
           of
           Religion
           ?
           Not
           ,
           if
           S.
           Paul
           knew
           his
           meaning
           ;
           for
           
           he
           saith
           ,
           
             Those
             who
             provide
             not
             for
             their
             own
             ,
             have
             denied
             the
             Faith
             and
             are
             worse
             than
             Infidels
             .
          
           But
           this
           only
           seems
           to
           make
           the
           Difficulty
           greater
           .
           Therefore
           to
           clear
           it
           ,
           we
           must
           attend
           to
           our
           Saviour's
           Scope
           and
           Design
           ;
           which
           was
           ,
           to
           perswade
           his
           Disciples
           
             to
             lay
             up
             their
             Treasure
             in
             Heaven
             ,
             to
             seek
             the
             Kingdom
             of
             God
             and
             his
             Righteousness
             in
             the
             first
             place
          
           ;
           and
           then
           represents
           this
           World
           and
           another
           as
           two
           opposite
           Interests
           ,
           so
           that
           
             one
             cannot
             serve
             two
             Masters
          
           ;
           which
           implies
           a
           Contradiction
           to
           each
           other
           .
           So
           that
           what
           follows
           must
           be
           understood
           in
           such
           a
           Sense
           ,
           as
           is
           inconsistent
           with
           the
           main
           Duty
           ,
           of
           looking
           after
           Heaven
           as
           our
           Happiness
           ;
           and
           therefore
           ought
           not
           to
           be
           understood
           of
           a
           prudent
           ,
           necessary
           Care
           ,
           but
           of
           an
           anxious
           ,
           solicitous
           ,
           distrustfull
           Care
           ,
           which
           implies
           that
           we
           place
           our
           Happiness
           too
           much
           here
           .
           And
           therefore
           S.
           Luke
           subjoyns
           
           these
           Commands
           to
           the
           Parable
           of
           the
           Rich
           Man
           ,
           whose
           heart
           was
           in
           his
           Barns
           and
           Store-houses
           ,
           and
           took
           
           great
           care
           to
           lay
           in
           Provision
           enough
           for
           a
           sensual
           and
           voluptuous
           Life
           :
           But
           to
           shew
           the
           unspeakable
           Folly
           of
           such
           vain
           Contrivances
           ,
           it
           was
           said
           to
           him
           ,
           
             This
             night
             shall
             thy
             Soul
             be
             required
             of
          
           
           
             thee
             ;
             and
             then
             whose
             shall
             these
             things
             be
             which
             thou
             hast
             provided
             ?
          
        
         
           II.
           I
           come
           now
           to
           our
           Saviour's
           Commands
           with
           respect
           to
           the
           
             Government
             of
             our
             Speech
          
           .
           And
           he
           seems
           to
           be
           very
           severe
           as
           to
           this
           ,
           when
           he
           saith
           ,
           
             That
             every
          
           
           
             idle
             word
             that
             men
             shall
             speak
             ,
             they
             shall
             give
             account
             thereof
             at
             the
             Day
             of
             Judgment
             .
          
           What
           a
           heavy
           Account
           then
           ,
           are
           those
           to
           make
           ,
           whose
           time
           is
           so
           much
           taken
           up
           with
           idle
           and
           impertinent
           talk
           ;
           and
           who
           can
           hardly
           forbear
           it
           ,
           when
           they
           should
           be
           most
           serious
           ?
           Is
           it
           unlawfull
           then
           to
           speak
           any
           more
           than
           is
           just
           necessary
           to
           express
           our
           Minds
           ?
           May
           we
           not
           imploy
           our
           Speech
           sometimes
           for
           our
           innocent
           Diversion
           and
           Entertainment
           if
           we
           keep
           within
           the
           bounds
           of
           Prudence
           and
           Religion
           ?
           I
           do
           not
           see
           that
           our
           Saviour
           forbids
           it
           .
           For
           the
           
             idle
             Words
          
           he
           speaks
           of
           there
           ,
           
           are
           profane
           ,
           false
           ,
           abusive
           ,
           malicious
           Reproaches
           of
           Religion
           and
           the
           means
           to
           confirm
           it
           ;
           as
           appears
           by
           his
           bringing
           it
           just
           after
           the
           mention
           of
           the
           
             Blasphemy
             against
             the
             Holy
             Ghost
          
           .
           So
           that
           all
           such
           Abuses
           of
           Speech
           which
           entrench
           
           on
           Piety
           and
           Good
           Manners
           ,
           or
           Truth
           and
           Sincerity
           ,
           are
           certainly
           forbidden
           by
           him
           .
           But
           there
           is
           one
           particular
           Vice
           of
           Conversation
           ,
           which
           he
           hath
           with
           most
           force
           of
           Argument
           forbidden
           ;
           
           and
           yet
           (
           which
           is
           a
           great
           shame
           to
           any
           that
           would
           be
           called
           Christians
           )
           none
           more
           common
           among
           some
           who
           would
           pretend
           to
           understand
           the
           Methods
           of
           Conversation
           and
           the
           best
           Modes
           of
           Speaking
           ;
           and
           that
           is
           
             the
             profane
             Custom
             of
             Swearing
          
           .
           I
           take
           it
           for
           granted
           ,
           that
           all
           are
           Christians
           among
           us
           ,
           ti●l
           they
           disown
           it
           themselves
           ;
           and
           however
           men
           may
           act
           ,
           they
           are
           not
           willing
           to
           renounce
           all
           hopes
           of
           Salvation
           by
           Christ
           :
           I
           beseech
           them
           then
           to
           consider
           ,
           what
           a
           Contempt
           of
           his
           Authority
           is
           implied
           in
           this
           ,
           too
           fashionable
           sort
           of
           Profaneness
           ?
           The
           other
           Duties
           I
           have
           mentioned
           ,
           have
           a
           great
           Difficulty
           in
           them
           ,
           as
           to
           our
           Tempers
           and
           Inclinations
           ;
           but
           nothing
           of
           that
           Nature
           can
           be
           so
           much
           as
           pretended
           as
           
           to
           this
           .
           For
           no
           man
           could
           ever
           say
           ,
           that
           he
           had
           a
           
             Swearing
             Constitution
          
           ,
           or
           that
           it
           was
           an
           Infirmity
           of
           his
           Nature
           .
           There
           is
           nothing
           in
           it
           but
           the
           Tyranny
           of
           a
           very
           bad
           Custom
           ;
           which
           every
           Prudent
           Man
           ,
           as
           well
           as
           Good
           Christian
           ,
           will
           see
           Cause
           to
           break
           .
           But
           what
           a
           Reproach
           is
           it
           ,
           to
           the
           very
           Profession
           of
           Christianity
           among
           us
           ,
           for
           so
           plain
           ,
           so
           easie
           a
           Command
           of
           Christ
           to
           be
           broken
           so
           commonly
           ,
           so
           unconcernedly
           ,
           so
           impertinently
           ,
           as
           is
           every
           day
           done
           ;
           and
           yet
           they
           call
           Christ
           
             Lord
             ,
             Lord
          
           ?
           In
           all
           Ages
           ,
           there
           were
           some
           pretended
           Christians
           ,
           who
           did
           not
           sincerely
           obey
           the
           Commands
           of
           our
           Saviour
           ;
           but
           their
           Hypocrisie
           was
           of
           a
           finer
           and
           more
           Artificial
           make
           ;
           this
           is
           gross
           and
           rude
           ,
           without
           the
           common
           Respect
           which
           is
           due
           to
           the
           Religion
           we
           all
           profess
           to
           be
           that
           ,
           or
           hope
           to
           be
           saved
           by
           .
           Some
           say
           ,
           a
           Custom
           in
           it self
           is
           no
           Sin
           ,
           because
           it
           is
           no
           Act
           ;
           but
           certainly
           a
           customary
           breach
           of
           a
           plain
           Command
           is
           so
           much
           greater
           a
           Sin
           ,
           as
           it
           implies
           a
           greater
           Contempt
           of
           him
           that
           made
           it
           ;
           and
           when
           Custom
           hath
           taken
           away
           the
           Sense
           of
           the
           Fault
           ,
           it
           is
           so
           much
           more
           aggravated
           by
           it
           .
           It
           is
           really
           a
           matter
           to
           be
           wonder'd
           at
           ,
           that
           among
           Persons
           
           professing
           a
           better
           sort
           of
           Breeding
           ,
           as
           well
           as
           Christianity
           ;
           a
           vitious
           Custom
           ,
           so
           untempting
           in
           it self
           ,
           so
           unbecoming
           the
           Decency
           of
           Conversation
           ,
           so
           Affronting
           to
           the
           Divine
           Majesty
           ,
           so
           directly
           contrary
           to
           the
           Commands
           of
           Christ
           ,
           should
           get
           so
           deep
           a
           rooting
           in
           ordinary
           Conversation
           ,
           that
           it
           seems
           almost
           impossible
           to
           be
           reformed
           .
           But
           till
           men
           do
           think
           of
           breaking
           off
           such
           a
           Practice
           as
           this
           ,
           I
           despair
           of
           ever
           seeing
           them
           reform
           other
           things
           which
           have
           a
           deeper
           root
           in
           their
           natural
           Inclinations
           ,
           and
           have
           greater
           Advantages
           as
           to
           this
           World.
           
        
         
           III.
           The
           Commands
           of
           Christ
           extend
           to
           the
           whole
           Course
           of
           our
           Actions
           ;
           so
           ,
           as
           that
           we
           lead
           
             a
             sober
             ,
             righteous
             and
             godly
             Life
             .
          
        
         
           1
           As
           to
           
             Sobriety
             .
             Take
             heed
             to
             your selves
             ,
          
           saith
           Christ
           ,
           
             lest
             at
             any
             time
             your
          
           
           
             hearts
             be
             overcharged
             with
             Surfeiting
             and
             Drunkenness
             .
          
           These
           are
           somewhat
           hard
           words
           for
           that
           which
           our
           Age
           hath
           learnt
           to
           express
           in
           much
           softer
           terms
           of
           
             Eating
             and
             Drinking
             well
          
           .
           Luxury
           seems
           a
           thing
           quite
           forgotten
           to
           be
           a
           Sin
           ,
           among
           those
           who
           are
           most
           quilty
           
           of
           it
           ;
           and
           Intemperance
           thought
           so
           uncertain
           a
           thing
           ,
           as
           though
           it
           were
           impossible
           to
           tell
           when
           Persons
           are
           guilty
           of
           it
           .
           'T
           is
           true
           ,
           that
           Temperance
           may
           vary
           as
           to
           the
           Degrees
           and
           Limits
           of
           it
           ;
           and
           we
           do
           not
           pretend
           to
           define
           it
           by
           Grains
           and
           Scruples
           .
           But
           still
           there
           ought
           to
           be
           
             a
             Governing
             our
             Appetites
             according
             to
             Reason
             ,
          
           and
           that
           is
           Temperance
           .
           But
           what
           is
           Reason
           in
           this
           Case
           ?
           Some
           send
           us
           to
           the
           Brutes
           to
           find
           out
           what
           Reason
           is
           ;
           and
           they
           tell
           us
           ,
           it
           lies
           in
           a
           plain
           simple
           Diet
           ,
           such
           as
           the
           Beasts
           use
           ,
           without
           provoking
           or
           raising
           the
           Appetite
           .
           But
           I
           know
           not
           where
           God
           hath
           forbidden
           the
           use
           of
           Art
           ,
           as
           to
           our
           Eating
           and
           Drinking
           ;
           and
           if
           this
           were
           so
           ,
           we
           must
           practice
           Temperance
           only
           in
           the
           use
           of
           Water
           and
           Acorns
           .
           If
           meer
           
             Satisfaction
             of
             Nature
          
           were
           the
           exact
           Rule
           of
           Temperance
           ,
           then
           eating
           or
           drinking
           any
           thing
           beyond
           it
           were
           a
           Sin
           ;
           which
           would
           fill
           the
           Minds
           of
           those
           who
           are
           afraid
           to
           sin
           ,
           with
           infinite
           Scruples
           ;
           and
           make
           all
           Feasting
           unlawfull
           .
           Yet
           our
           Saviour
           was
           present
           at
           one
           in
           
           Cana
           ●f
           Galilee
           ;
           and
           did
           a
           Miracle
           relating
           to
           it
           .
           But
           we
           need
           not
           run
           into
           Niceties
           in
           this
           matter
           ;
           for
           ,
           Intemperance
           is
           either
           
           an
           over-charging
           of
           Nature
           ,
           so
           as
           to
           make
           it
           sink
           or
           totter
           under
           the
           load
           ;
           or
           it
           is
           a
           wanton
           humouring
           and
           pleasing
           the
           Appetite
           ,
           not
           ,
           for
           the
           service
           of
           Nature
           ,
           but
           for
           the
           Pleasure
           of
           Eating
           and
           Drinking
           ;
           Or
           ,
           it
           is
           as
           S.
           Paul
           calls
           it
           ,
           making
           
             a
             God
             of
             their
             belly
          
           ,
           
           by
           Sacrificing
           their
           Time
           ,
           their
           Study
           ,
           their
           Estates
           in
           order
           to
           the
           filling
           and
           pleasing
           of
           it
           .
           Any
           of
           these
           ways
           ,
           it
           is
           no
           Difficulty
           to
           understand
           what
           Intemperance
           is
           ;
           I
           wish
           it
           were
           as
           easie
           to
           avoid
           it
           .
        
         
           2.
           
           As
           to
           Righteousness
           .
           Our
           Saviour
           hath
           given
           one
           admirable
           Rule
           ;
           which
           all
           Persons
           agree
           to
           be
           of
           excellent
           use
           in
           all
           Contracts
           and
           Transactions
           of
           men
           with
           one
           another
           ;
           v.
           31.
           
           
             And
             as
             ye
             would
             that
             men
             should
             do
             to
             you
             ,
             do
             ye
             also
             to
             them
             likewise
             .
          
           Which
           is
           an
           universal
           Rule
           of
           Justice
           and
           Equity
           ,
           if
           it
           be
           understood
           of
           what
           we
           would
           have
           others
           to
           do
           to
           us
           according
           to
           Reason
           ,
           and
           not
           according
           to
           the
           Partial
           Affection
           we
           are
           apt
           to
           have
           to
           our selves
           .
           For
           this
           Rule
           is
           founded
           upon
           the
           second
           great
           Commandment
           ,
           as
           our
           Saviour
           calls
           it
           ,
           
             Thou
             shalt
             love
          
           
           
             thy
             neighbour
             as
             thy self
          
           .
        
         
         
           3.
           
           As
           to
           Godliness
           .
           He
           lays
           the
           Foundation
           of
           that
           upon
           the
           first
           and
           great
           Commandment
           ,
           
             Thou
             shalt
             love
          
           
           
             the
             Lord
             thy
             God
             ,
             with
             all
             thy
             Heart
             and
             with
             all
             thy
             Soul
             and
             with
             all
             thy
             Strength
             .
          
           We
           need
           not
           to
           question
           ,
           but
           where-ever
           there
           is
           such
           a
           Love
           of
           God
           ,
           as
           is
           here
           required
           ,
           there
           will
           be
           true
           Godliness
           in
           all
           the
           parts
           of
           it
           .
           And
           where
           this
           is
           wanting
           ,
           all
           external
           shews
           of
           Devotion
           want
           the
           true
           Life
           and
           Spirit
           of
           it
           .
           For
           it
           is
           the
           Love
           of
           God
           which
           makes
           all
           our
           weak
           and
           imperfect
           Services
           to
           be
           acceptable
           to
           him
           ;
           and
           without
           it
           all
           our
           Prayers
           and
           our
           Fastings
           ,
           and
           all
           other
           appearances
           of
           Devotion
           ,
           are
           empty
           and
           infipid
           Formalities
           .
           Not
           ,
           but
           that
           the
           Acts
           themselves
           are
           commendable
           ;
           but
           ,
           they
           are
           like
           a
           Body
           without
           a
           Soul
           ,
           dull
           and
           heavy
           ;
           or
           like
           the
           leaves
           of
           a
           Tree
           in
           Autumn
           ,
           which
           make
           a
           great
           noise
           in
           the
           Wind
           ,
           but
           are
           dry
           ,
           sapless
           and
           soon
           fall
           to
           the
           Ground
           .
           But
           where
           the
           Love
           of
           God
           prevails
           ,
           it
           keeps
           up
           the
           Life
           and
           Order
           and
           Vigour
           of
           Devotion
           ;
           and
           preserves
           it
           from
           being
           tainted
           by
           hypocrisie
           ,
           or
           choaked
           by
           the
           love
           of
           this
           World
           ,
           or
           decaying
           from
           want
           of
           Constancy
           and
           Resolution
           .
        
         
         
           Thus
           I
           have
           set
           before
           you
           some
           of
           the
           most
           remarkable
           Duties
           of
           Christianity
           ;
           not
           such
           as
           depend
           on
           the
           Opinions
           and
           Fancies
           of
           men
           ;
           but
           such
           as
           our
           Blessed
           Saviour
           ,
           the
           great
           Law-giver
           of
           his
           Church
           ,
           hath
           made
           the
           necessary
           Conditions
           of
           our
           Salvation
           by
           him
           .
        
         
           And
           what
           now
           can
           we
           say
           for
           our selves
           ?
           We
           do
           call
           Christ
           
             Lord
             ,
             Lord
          
           ;
           or
           else
           we
           renounce
           our
           Baptismal
           Vow
           ,
           and
           all
           hopes
           of
           Salvation
           by
           him
           .
           But
           can
           we
           say
           that
           
             we
             love
             God
          
           ,
           when
           we
           love
           what
           he
           hates
           ,
           viz.
           Sin
           ?
           Can
           we
           say
           ,
           
             we
             love
             him
             with
             all
             our
             Heart
             and
             Soul
             ,
          
           when
           our
           Hearts
           are
           so
           much
           divided
           between
           him
           and
           the
           Vanities
           of
           this
           World
           ?
           Can
           we
           say
           ,
           
             we
             love
             him
             with
             all
             our
             Might
             ,
          
           when
           our
           Love
           to
           God
           is
           apt
           to
           grow
           cold
           and
           remiss
           upon
           any
           apprehension
           of
           Difficulties
           ?
           Can
           we
           say
           ,
           that
           we
           
             love
             our
             Neighbour
             as
             our Selves
          
           ,
           when
           we
           despise
           and
           scorn
           him
           ,
           or
           over-reach
           and
           defraud
           him
           ,
           or
           oppress
           and
           ruin
           him
           ?
           If
           it
           go
           not
           so
           far
           ,
           are
           we
           as
           tender
           of
           his
           Reputation
           as
           of
           our
           own
           ;
           as
           unwilling
           to
           see
           him
           injured
           ,
           as
           ready
           to
           help
           him
           in
           his
           Necessities
           ,
           as
           we
           should
           desire
           it
           from
           others
           ,
           if
           we
           were
           in
           the
           same
           Circumstances
           ?
           
           If
           strict
           Sobriety
           and
           Temperance
           be
           the
           Duties
           of
           Christians
           ,
           where
           are
           those
           Virtues
           to
           be
           generally
           found
           ?
           I
           do
           not
           speak
           of
           particular
           Persons
           ;
           but
           I
           am
           afraid
           ,
           there
           is
           hardly
           such
           a
           thing
           left
           as
           a
           
             Sober
             Party
          
           among
           us
           .
           What
           profane
           ,
           customary
           Swearing
           is
           every-where
           to
           be
           met
           with
           ?
           What
           Complaints
           are
           daily
           made
           of
           the
           Abounding
           of
           all
           sorts
           of
           Wickedness
           ,
           even
           to
           an
           open
           Scorn
           and
           Contempt
           ,
           not
           barely
           of
           Christianity
           ,
           but
           of
           any
           kind
           of
           Religion
           ?
           For
           ,
           many
           who
           have
           long
           denied
           the
           Power
           ,
           seem
           to
           be
           grown
           weary
           of
           the
           very
           
             Form
             of
             Godliness
          
           ;
           unless
           it
           serves
           some
           particular
           End
           and
           Design
           .
           So
           that
           ,
           if
           we
           look
           abroad
           in
           the
           World
           ,
           we
           find
           little
           Regard
           shew'd
           to
           the
           Precepts
           of
           Christ
           ;
           and
           yet
           those
           who
           commit
           these
           things
           call
           Christ
           
             Lord
             ,
             Lord.
          
           What
           is
           the
           meaning
           of
           all
           this
           gross
           Hypocrisie
           ?
           Nothing
           would
           have
           been
           thought
           more
           Absurd
           or
           Ridiculous
           ,
           than
           for
           one
           who
           used
           no
           kind
           of
           Abstinence
           ,
           to
           be
           thought
           a
           Pythagorean
           ;
           or
           one
           that
           indulged
           his
           Passions
           à
           Stoick
           ;
           or
           one
           who
           eats
           Flesh
           and
           drinks
           Wine
           a
           Brachman
           ,
           or
           Banian
           .
           It
           is
           really
           as
           much
           for
           any
           one
           to
           break
           the
           known
           and
           particular
           Precepts
           of
           
           Christ
           ,
           and
           yet
           desire
           to
           be
           thought
           a
           Christian.
           For
           ,
           a
           loose
           ,
           profane
           and
           debauched
           Christian
           ,
           is
           a
           Contradiction
           in
           Morality
           ;
           it
           is
           to
           be
           a
           Christian
           against
           Christ
           ,
           to
           call
           him
           
             Lord
             ,
             Lord
          
           ,
           and
           yet
           to
           defie
           his
           Laws
           and
           Authority
           .
           A
           Star
           without
           Light
           ,
           a
           Guide
           without
           Eyes
           ,
           a
           Man
           without
           Reason
           ,
           a
           Sun
           with
           nothing
           but
           Spots
           ,
           are
           not
           more
           absurd
           Suppositions
           ,
           than
           a
           Christian
           without
           any
           Grace
           or
           Vertue
           .
        
         
           But
           let
           us
           say
           what
           we
           will
           ,
           there
           are
           and
           will
           be
           such
           ,
           who
           will
           own
           Christ
           and
           call
           him
           
             Lord
             ,
             Lord
          
           ,
           and
           yet
           will
           not
           part
           with
           their
           sins
           for
           him
           .
           There
           were
           multitudes
           of
           such
           formerly
           who
           would
           lay
           down
           their
           Lives
           for
           the
           Ground
           he
           trod
           on
           ,
           and
           yet
           would
           not
           mortifie
           one
           Sin
           for
           his
           sake
           .
           The
           Reason
           is
           still
           the
           same
           which
           our
           Saviour
           mentions
           ,
           they
           hope
           that
           calling
           him
           
             Lord
             ,
             Lord
          
           ,
           will
           make
           amends
           for
           all
           ;
           and
           yet
           it
           is
           not
           possible
           that
           fairer
           warning
           should
           be
           given
           to
           any
           ,
           than
           he
           hath
           given
           in
           this
           Case
           ,
           that
           let
           them
           pretend
           what
           they
           will
           ,
           he
           will
           say
           to
           them
           at
           ●he
           great
           Day
           ,
           
             Depart
             from
             me
             all
             ye
             workers
             of
          
           
           Iniquity
           .
           O
           dreadful
           Sentence
           !
           Not
           ,
           to
           be
           mention'd
           without
           Horrour
           ,
           not
           to
           
           be
           thought
           upon
           without
           Astonishment
           .
           How
           miserable
           ,
           for
           ever
           miserable
           ,
           must
           their
           condition
           be
           ,
           whom
           Christ
           at
           that
           day
           shall
           bid
           to
           Depart
           from
           him
           !
           
             What
             is
             this
             ,
             some
             will
             be
             apt
             to
             say
             ,
             but
             to
             put
             all
             Christians
             into
             utter
             Despair
             ?
             For
             ,
             who
             is
             there
             that
             can
             say
             ,
             that
             he
             hath
             done
             all
             that
             Christ
             hath
             said
             ?
          
           Truly
           we
           have
           a
           sufficient
           Ground
           for
           deep
           Humility
           and
           serious
           Repentance
           ,
           and
           timely
           Reformation
           .
           But
           there
           is
           a
           great
           difference
           between
           
             the
             Failing
             of
             our
             Duty
          
           and
           
             the
             Works
             of
             Iniquity
          
           ;
           between
           the
           Infirmities
           of
           those
           who
           sincerely
           endeavour
           to
           do
           his
           Will
           ,
           and
           the
           
             Presumptuous
             Sins
          
           of
           those
           who
           despise
           it
           ;
           between
           
             Sins
             committed
             and
             heartily
             repented
             of
          
           ;
           and
           
             Sins
             habitually
             practised
             and
             continued
             in
             ,
             without
             any
             Marks
             of
             Amendment
             .
          
           Such
           must
           go
           out
           of
           this
           World
           in
           a
           State
           of
           Sin
           ,
           and
           therefore
           can
           expect
           nothing
           but
           that
           dreadfull
           Sentence
           ,
           which
           I
           tremble
           at
           the
           very
           thoughts
           of
           Repeating
           .
        
         
           But
           there
           are
           others
           ,
           who
           in
           the
           sincerity
           of
           ●heir
           Hearts
           have
           endeavour'd
           to
           do
           his
           Will
           ;
           and
           whose
           Sincerity
           will
           be
           so
           far
           accepted
           by
           him
           ,
           that
           he
           will
           say
           to
           them
           at
           that
           Day
           ,
           
             Come
             ye
          
           
           
           
             blessed
             of
             my
             Father
             ,
             inherit
             the
             Kingdom
             prepared
             for
             you
             from
             the
             Foundation
             of
             the
             World.
             
          
        
         
           To
           which
           God
           of
           his
           infinite
           Mercy
           bring
           us
           through
           the
           Mediation
           of
           Christ
           Jesus
           our
           Lord.
           
        
      
       
         
         
           SERMON
           VIII
           .
           Preached
           before
           the
           QUEEN
           AT
           WHITE-HALL
           ,
           March
           the
           13
           th
           ,
           1691
           /
           2
           ;
           .
        
         
           
             Romans
             VIII
             .
             6.
             
          
           
             For
             ,
             to
             be
             carnally
             minded
             is
             Death
             ;
             but
             to
             be
             spiritually
             minded
             is
             Life
             and
             Peace
             .
          
        
         
           IN
           th●se
           Words
           is
           imply'd
           a
           Distribution
           of
           Mankind
           into
           those
           who
           are
           carnally
           and
           
             spiritually
             minded
          
           ;
           which
           Distinction
           is
           so
           large
           and
           comprehensive
           ,
           
           as
           to
           take
           in
           all
           sorts
           and
           conditions
           of
           Men
           ;
           and
           of
           so
           great
           Moment
           and
           Importance
           ,
           that
           their
           Life
           or
           
             Death
             ,
             Happiness
          
           or
           
             Misery
             depend
          
           upon
           it
           .
           But
           ,
           considering
           the
           Mixture
           of
           Good
           and
           Evil
           in
           Mankind
           ,
           it
           is
           not
           an
           easie
           matter
           to
           set
           the
           Bounds
           of
           the
           
             carnal
             and
             spiritual
             Mind
          
           ;
           and
           considering
           the
           frequent
           Impunity
           and
           Security
           of
           bad
           Men
           ,
           and
           the
           Fears
           and
           Troubles
           ,
           which
           the
           best
           are
           not
           exempted
           from
           ,
           it
           seems
           next
           to
           impossible
           to
           make
           out
           (
           at
           least
           as
           to
           this
           Life
           )
           that
           
             to
             be
             carnally
             minded
             is
             Death
             ,
             but
             to
             be
             spiritually
             minded
             is
             Life
             and
             Peace
             .
          
           Yet
           ,
           our
           Apostle
           doth
           not
           seem
           to
           confine
           the
           Consequences
           here
           mention'd
           to
           another
           World
           ,
           (
           altho'
           the
           full
           Accomplishment
           of
           them
           be
           only
           there
           to
           be
           expected
           ;
           )
           but
           if
           we
           attend
           to
           his
           Scope
           and
           Design
           in
           the
           End
           of
           the
           foregoing
           Chapter
           ,
           and
           the
           Beginning
           of
           this
           ,
           we
           shall
           find
           that
           even
           in
           this
           Life
           the
           result
           of
           a
           
             carnal
             Mind
          
           is
           a
           sort
           of
           a
           Spiritual
           Death
           ;
           and
           of
           a
           Spiritual
           Mind
           is
           
             Life
             and
             Peace
          
           :
           For
           ,
           when
           St.
           Paul
           in
           the
           7●h
           Chapter
           had
           represented
           himself
           as
           
             carnal
             and
             sold
             under
             Sin
          
           ,
           although
           there
           were
           
           great
           strugglings
           between
           the
           Convictions
           
           of
           his
           Conscience
           ,
           and
           the
           strength
           of
           carnal
           Inclinations
           ;
           yet
           ,
           as
           long
           as
           the
           latter
           prevailed
           so
           that
           
             he
             could
             not
             do
             the
             things
          
           that
           his
           Mind
           and
           Reason
           told
           him
           he
           ought
           to
           do
           ;
           but
           
             did
             those
             things
             which
             he
          
           was
           convinced
           
             be
             ought
             not
             to
             have
             done
          
           ;
           The
           more
           he
           reflected
           
           upon
           himself
           ,
           the
           more
           sad
           and
           miserable
           he
           found
           his
           Condition
           to
           be
           ,
           as
           appears
           by
           that
           Emphatical
           expression
           which
           follow'd
           upon
           it
           ,
           
             O
             wretched
             Man
             that
             I
             am
             ,
             who
             shall
             deliver
             me
          
           
           
             from
             the
             Body
             of
             this
             Death
             ?
          
           But
           he
           no
           sooner
           finds
           hopes
           of
           Delivery
           and
           Escape
           out
           of
           that
           Estate
           ,
           but
           he
           breaks
           forth
           into
           Transport
           of
           Joy
           and
           inward
           Satisfaction
           .
           
             Thanks
             be
             to
             God
             who
             hath
          
           
           
             given
             us
             the
             Victory
             through
             Jesus
             Christ
             our
             Lord.
          
           Not
           meerly
           a
           Victory
           over
           Death
           ,
           but
           over
           Sin
           too
           :
           And
           so
           he
           begins
           this
           Chapter
           after
           a
           triumphant
           manner
           ;
           
             There
             is
             therefore
             no
             Condemnation
             to
             them
             which
             are
             in
             Christ
             Jesus
          
           ;
           
           
             who
             walk
             not
             after
             the
             Flesh
             ,
             but
             after
             the
             Spirit
             .
             For
             the
             Lord
             of
             the
             Spirit
             of
             Life
             which
             was
             in
             Christ
             Jesus
             hath
          
           
           
             made
             me
             ●●ee
             from
             the
             Law
             of
             Sin
             and
             Death
             :
          
           He
           that
           groaned
           under
           his
           Captivity
           before
           to
           
             the
             Law
             of
             Sin
          
           ,
           doth
           now
           rejoyce
           in
           his
           Deliverance
           from
           it
           
           by
           the
           Grace
           of
           the
           Gospel
           .
           For
           ,
           what
           could
           not
           be
           done
           by
           natural
           Freedom
           ,
           by
           the
           Power
           of
           the
           Law
           and
           the
           Force
           of
           Reason
           ,
           is
           brought
           to
           pass
           by
           the
           Assistance
           of
           Divine
           Grace
           given
           to
           the
           Souls
           of
           Men
           by
           
             Jesus
             Christ.
             For
             what
             the
             Law
             could
             not
             do
             in
             that
             it
             was
             weak
          
           
           
             through
             the
             Flesh
          
           :
           What
           was
           that
           which
           the
           Law
           could
           not
           do
           ?
           It
           could
           awaken
           ,
           convince
           ,
           terrifie
           and
           confound
           the
           Consciences
           of
           Sinners
           under
           the
           Sense
           and
           Apprehension
           of
           their
           Sins
           ;
           but
           it
           could
           neither
           satisfie
           the
           Justice
           of
           God
           ,
           nor
           the
           Minds
           of
           Men
           ;
           it
           could
           not
           remove
           the
           Guilt
           ,
           nor
           take
           away
           the
           Force
           and
           Power
           of
           Sin.
           But
           
             God
             sending
             his
             own
             Son
             in
             the
             likeness
             of
             sinfull
             Flesh
             ,
             and
             for
             sin
             condemned
             sin
             in
             the
             Flesh
          
           ;
           i.
           e.
           
             Jesus
             Christ
          
           becoming
           an
           expiatory
           Sacrifice
           for
           Sin
           ,
           took
           off
           the
           damning
           Power
           of
           Sin
           ;
           and
           by
           the
           prevailing
           Efficacy
           of
           his
           Grace
           subdued
           the
           strength
           and
           force
           of
           it
           to
           such
           a
           degree
           ,
           
             That
             the
             Righteousness
             of
             the
          
           
           
             Law
             might
             be
             fulfilled
             in
             us
             ,
             who
             walk
             not
             after
             the
             Flesh
             but
             after
             the
             Spirit
             .
          
           How
           could
           this
           be
           ,
           if
           St.
           Paul
           still
           considered
           himself
           in
           the
           same
           Condition
           he
           did
           in
           the
           foregoing
           Chapter
           ?
           For
           if
           he
           were
           still
           
             in
             Captivity
             to
             the
             Law
             of
             Sin
             in
             his
          
           
           Members
           ,
           how
           was
           it
           possible
           that
           
             the
             Righteousness
             of
             the
             Law
             should
             be
             fulfilled
             in
             him
             ?
          
           How
           could
           he
           
             walk
             not
             after
             the
             Flesh
             but
             after
             the
             Spirit
             ,
             if
             the
             Good
             which
             he
             would
             he
             did
             not
             ,
             and
             the
             Evil
             which
             he
             would
             not
             that
             he
             did
             ?
          
           For
           these
           things
           are
           so
           repugnant
           to
           each
           other
           ,
           that
           when
           they
           are
           spoken
           of
           the
           same
           Person
           ,
           it
           must
           be
           under
           different
           Considerations
           ;
           the
           one
           of
           him
           ,
           as
           meerly
           under
           
             the
             Power
          
           of
           the
           Law
           ;
           the
           other
           ,
           as
           under
           the
           
             Grace
             and
             Influence
             of
             the
             Gospel
             .
          
           The
           one
           was
           like
           rough
           and
           a
           churlish
           sort
           of
           Physick
           ,
           which
           searches
           into
           every
           Part
           ,
           and
           puts
           all
           the
           ill
           Humours
           of
           the
           Body
           into
           Motion
           ,
           and
           makes
           a
           general
           Disturbance
           and
           Uneasiness
           within
           ,
           but
           yet
           lets
           them
           remain
           where
           they
           were
           ;
           the
           other
           is
           like
           a
           gentle
           but
           more
           effecutal
           Remedy
           ,
           which
           carries
           off
           the
           Strength
           and
           Power
           of
           inward
           Corruptions
           ,
           and
           alters
           the
           Habit
           and
           Temper
           ,
           and
           puts
           quite
           another
           Disposition
           into
           us
           ,
           which
           produces
           very
           different
           Effects
           upon
           us
           .
           For
           ,
           instead
           of
           Horrour
           and
           Despair
           ,
           and
           inward
           Anguish
           and
           Confusion
           ,
           there
           will
           follow
           a
           new
           Life
           of
           Joy
           and
           Peace
           here
           ,
           and
           Eternal
           Happiness
           hereafter
           .
        
         
         
           And
           this
           is
           what
           the
           Apostle
           means
           in
           the
           Words
           of
           the
           Text
           ;
           
             To
             be
             carnally
             minded
          
           ,
           &c.
           
           Wherein
           are
           two
           things
           ,
           which
           very
           much
           deserve
           our
           Consideration
           .
        
         
           I.
           The
           different
           Tempers
           of
           Men's
           Minds
           ;
           some
           are
           carnally
           and
           others
           
             spiritually
             minded
          
           .
        
         
           II.
           The
           different
           Consequences
           which
           follow
           them
           :
           
             To
             be
             carnally
             minded
             is
             Death
             ;
             but
             to
             be
             spiritually
             minded
             is
             Life
             and
             Peace
             .
          
        
         
           I.
           The
           different
           Tempers
           of
           Men's
           Minds
           .
           The
           different
           Denominations
           are
           taken
           from
           
             the
             Flesh
          
           and
           
             the
             Spirit
          
           ;
           which
           are
           here
           represented
           as
           two
           Principles
           so
           different
           from
           each
           other
           ,
           that
           the
           same
           Person
           cannot
           be
           supposed
           to
           be
           acted
           by
           both
           of
           them
           .
           For
           ,
           as
           the
           Apostle
           saith
           in
           the
           foregoing
           Words
           ,
           
             They
             that
             are
             after
             the
             Flesh
             do
             mind
             the
          
           
           
             things
             of
             the
             Flesh
             ;
             but
             they
             that
             are
             after
             the
             Spirit
             the
             things
             of
             the
             Spirit
             .
          
           Where
           
             the
             Flesh
          
           ,
           in
           a
           Moral
           sense
           ,
           takes
           in
           all
           our
           sensual
           Inclinations
           which
           are
           sinfull
           either
           in
           their
           Nature
           or
           Degree
           .
           
             The
             Spirit
          
           is
           that
           Divine
           Principle
           ,
           which
           possesses
           the
           Mind
           with
           the
           Love
           
           and
           Esteem
           of
           Spiritual
           things
           ,
           and
           keeps
           our
           natural
           Inclinations
           within
           the
           Compass
           of
           God's
           Law.
           To
           be
           
             carnally
             minded
          
           ,
           is
           to
           be
           under
           the
           Influence
           of
           
             carnal
             things
          
           ,
           so
           as
           to
           make
           the
           Pursuit
           of
           them
           our
           chief
           Design
           :
           To
           be
           
             spiritually
             minded
          
           is
           to
           have
           so
           deep
           and
           just
           a
           Sense
           of
           God
           and
           his
           Law
           upon
           our
           Minds
           ,
           as
           to
           make
           it
           our
           business
           to
           please
           him
           ,
           and
           therefore
           to
           subdue
           all
           such
           Inclinations
           which
           are
           repugnant
           to
           his
           Will.
           
        
         
           But
           here
           lies
           the
           main
           Difficulty
           ;
           how
           to
           judge
           concerning
           this
           matter
           so
           ,
           as
           to
           be
           able
           to
           determine
           whether
           we
           our selves
           be
           carnally
           or
           
             spiritually
             minded
          
           .
           Which
           is
           a
           thing
           of
           so
           great
           Consequence
           for
           us
           to
           know
           ,
           that
           the
           Peace
           of
           our
           Minds
           ,
           the
           true
           Comfort
           of
           our
           Lives
           ,
           our
           due
           Preparation
           for
           Death
           ,
           and
           a
           happy
           Eternity
           ,
           do
           all
           depend
           upon
           .
           And
           yet
           that
           this
           is
           a
           real
           Difficulty
           will
           appear
           from
           these
           Considerations
           .
        
         
           (
           1.
           )
           It
           requires
           a
           greater
           Knowledge
           of
           our selves
           (
           as
           to
           our
           spiritual
           Condition
           )
           than
           most
           Persons
           in
           the
           World
           can
           pretend
           to
           .
           For
           it
           is
           not
           a
           slight
           and
           superficial
           View
           of
           our selves
           ,
           not
           a
           transient
           ,
           sudden
           Reflection
           ,
           nor
           a
           
           partial
           Inquiry
           into
           our
           inward
           Passions
           ,
           and
           the
           Course
           of
           our
           Actions
           ,
           which
           can
           make
           us
           capable
           of
           passing
           a
           true
           Judgment
           upon
           the
           Temper
           of
           our
           Minds
           ;
           but
           there
           must
           be
           a
           true
           Light
           ,
           a
           serious
           and
           diligent
           Search
           ,
           frequent
           Recollection
           ,
           free
           and
           deliberate
           Thoughts
           ,
           long
           Observation
           and
           due
           Comparison
           of
           our selves
           with
           our selves
           and
           with
           the
           Law
           of
           God
           ,
           before
           we
           can
           form
           a
           just
           Opinion
           as
           to
           the
           prevailing
           Temper
           and
           Disposition
           of
           our
           Minds
           .
        
         
           It
           's
           true
           ,
           this
           is
           not
           necessary
           in
           all
           Persons
           ;
           for
           some
           (
           and
           I
           am
           afraid
           too
           many
           )
           are
           so
           
             carnally
             minded
          
           ,
           that
           the
           least
           Reflection
           or
           Consideration
           would
           make
           them
           see
           how
           bad
           their
           condition
           is
           .
           For
           ,
           they
           have
           no
           true
           Sense
           of
           God
           or
           Religion
           at
           all
           ;
           they
           have
           no
           serious
           thoughts
           or
           apprehensions
           of
           Divine
           and
           Spiritual
           things
           ;
           this
           World
           they
           pretend
           to
           know
           something
           of
           ,
           and
           have
           too
           great
           an
           Esteem
           of
           the
           Vanities
           and
           Pleasures
           of
           it
           ;
           for
           these
           wholly
           take
           up
           their
           Hearts
           and
           Time
           ;
           and
           they
           have
           a
           savour
           and
           relish
           for
           any
           thing
           that
           tends
           to
           their
           Greatness
           or
           Honour
           or
           Entertainment
           of
           their
           Appetites
           or
           Fancies
           here
           ;
           bu●
           
           if
           we
           speak
           to
           them
           of
           another
           World
           ,
           of
           God
           and
           Heaven
           and
           a
           Spiritual
           Disposition
           of
           Soul
           ;
           either
           they
           look
           on
           us
           with
           Amazement
           ,
           as
           if
           they
           were
           insensible
           of
           such
           things
           ;
           or
           else
           with
           Scorn
           and
           Contempt
           ,
           as
           if
           we
           went
           about
           to
           deceive
           them
           .
           Alas
           !
           They
           are
           too
           wise
           to
           be
           imposed
           upon
           by
           us
           ;
           and
           they
           have
           other
           things
           to
           mind
           (
           I
           am
           sure
           not
           greater
           or
           weightier
           )
           which
           take
           up
           all
           their
           Time
           ;
           and
           so
           what
           through
           the
           Business
           and
           the
           Impertinencies
           of
           this
           World
           ,
           their
           
             Time
             passeth
             away
             as
             a
             Table
             that
             is
             told
          
           ;
           and
           as
           though
           it
           were
           a
           pleasant
           Tale
           ,
           they
           are
           troubled
           only
           to
           think
           it
           will
           be
           so
           soon
           at
           an
           End.
           But
           these
           are
           not
           the
           Persons
           ,
           who
           require
           any
           such
           Care
           to
           pass
           a
           right
           Judgment
           upon
           them
           ;
           for
           they
           can
           pretend
           to
           nothing
           that
           is
           spiritual
           ,
           as
           to
           the
           Tempers
           and
           Dispositions
           of
           their
           Minds
           ;
           and
           therefore
           such
           as
           these
           must
           be
           set
           aside
           ,
           for
           it
           is
           too
           apparent
           that
           they
           are
           only
           sensual
           and
           
             carnally
             minded
          
           .
        
         
           But
           as
           the
           Papists
           distinguish
           of
           
             the
             Body
             of
             Christ
          
           ,
           so
           may
           we
           of
           the
           
             carnal
             Mind
          
           ;
           there
           is
           a
           gross
           and
           Capernaitical
           Sense
           ;
           and
           there
           is
           a
           more
           refined
           and
           (
           if
           I
           may
           use
           the
           Expression
           )
           a
           
           more
           Spiritual
           Sense
           of
           it
           .
           For
           altho'
           it
           be
           a
           great
           Absurdity
           in
           them
           to
           suppose
           that
           a
           meer
           Body
           can
           be
           after
           
             the
             Manner
             of
             a
             Spirit
          
           ;
           yet
           it
           is
           not
           so
           to
           suppose
           a
           
             Carnal
             Mind
          
           to
           have
           a
           Mixture
           of
           some
           Spiritual
           Qualities
           and
           Dispositions
           in
           it
           .
           And
           this
           makes
           the
           difference
           so
           much
           harder
           to
           be
           perceived
           between
           the
           carnally
           and
           
             spiritually
             minded
          
           ;
           since
           there
           are
           the
           same
           Faculties
           of
           Perception
           ,
           Reasoning
           ,
           and
           Application
           in
           both
           ;
           and
           the
           same
           common
           Principles
           of
           Religion
           may
           be
           owned
           by
           both
           ;
           which
           may
           in
           Reason
           be
           supposed
           to
           make
           some
           Impression
           on
           the
           Minds
           of
           the
           more
           ingenuous
           Part
           of
           Mankind
           ,
           who
           are
           not
           given
           over
           to
           such
           a
           
             Reprobate
             Sense
          
           as
           the
           former
           were
           .
           Now
           ,
           how
           to
           distinguish
           between
           frequent
           good
           Impressions
           on
           the
           Mind
           ,
           and
           an
           habitual
           Temper
           and
           Disposition
           ,
           is
           not
           so
           easie
           to
           all
           who
           are
           concerned
           to
           distinguish
           them
           .
           And
           yet
           a
           Person
           may
           be
           throughly
           convinced
           of
           his
           Sins
           ,
           and
           tremble
           at
           the
           Apprehension
           of
           the
           Justice
           and
           Severity
           of
           God
           against
           them
           ;
           he
           may
           have
           many
           Checks
           and
           Reluctancies
           of
           Conscience
           while
           he
           goes
           on
           to
           commit
           them
           ;
           he
           may
           sigh
           and
           groan
           and
           
           lament
           under
           the
           wretchedness
           of
           his
           Condition
           by
           his
           Love
           of
           Sin
           ;
           and
           yet
           may
           love
           his
           Sins
           all
           the
           while
           more
           than
           God
           or
           Heaven
           ,
           or
           any
           thing
           in
           Competition
           with
           them
           .
           The
           difference
           doth
           not
           lie
           in
           the
           Nature
           or
           Number
           of
           the
           Impressions
           from
           without
           ,
           but
           in
           the
           inward
           Principle
           of
           Action
           .
           A
           Cistern
           may
           be
           full
           of
           Water
           falling
           down
           from
           Heaven
           ,
           which
           may
           run
           as
           long
           as
           that
           holds
           which
           fell
           into
           it
           ;
           but
           a
           Spring
           hath
           it
           rising
           up
           within
           ,
           and
           so
           continues
           running
           when
           the
           other
           is
           spent
           .
           A
           
             carnal
             Mind
          
           may
           have
           many
           Spiritual
           Convictions
           ,
           and
           good
           Motions
           and
           Inclinations
           ;
           but
           after
           a
           time
           they
           wear
           off
           and
           leave
           no
           lasting
           Effect
           behind
           them
           ;
           but
           where
           there
           is
           a
           Spring
           in
           the
           Soul
           ,
           there
           is
           a
           fresh
           and
           continual
           Supply
           of
           such
           Inclinations
           ,
           as
           keep
           up
           a
           constant
           Course
           of
           a
           Spiritual
           Life
           ;
           which
           our
           Saviour
           calls
           
             Rivers
             of
             living
             Water
          
           .
           
        
         
           I
           confess
           it
           is
           hard
           to
           determine
           what
           a
           Habit
           or
           Principle
           abiding
           in
           our
           Minds
           is
           ;
           yet
           the
           Scripture
           doth
           evidently
           suppose
           such
           a
           thing
           ,
           when
           it
           speaks
           of
           the
           
             New
             Birth
          
           ,
           and
           the
           New
           
           Life
           ,
           and
           the
           
             New
             Creature
          
           ,
           and
           the
           
           
           
             Children
             of
             God
          
           ;
           all
           which
           are
           very
           insignificant
           Terms
           ,
           if
           there
           be
           not
           under
           them
           something
           answerable
           to
           the
           
             First
             Principles
          
           of
           Life
           ;
           and
           if
           there
           
           be
           not
           a
           Divine
           Spirit
           dwelling
           and
           acting
           in
           the
           Souls
           of
           good
           Men
           ,
           and
           raising
           them
           up
           above
           carnal
           and
           sensual
           Objects
           to
           things
           Divine
           and
           Spiritual
           ,
           and
           carrying
           them
           through
           the
           Passage
           of
           this
           World
           so
           as
           to
           prepare
           them
           for
           a
           better
           .
           But
           yet
           there
           may
           be
           many
           things
           which
           carry
           some
           Resemblance
           to
           this
           Principle
           within
           ,
           which
           come
           not
           up
           to
           it
           .
           There
           may
           be
           such
           Principles
           of
           Education
           and
           good
           Manners
           ,
           such
           Awakenings
           of
           Conscience
           ,
           such
           a
           Strength
           of
           Natural
           Reason
           and
           common
           Ingenuity
           ,
           as
           may
           carry
           one
           on
           to
           do
           some
           very
           good
           things
           ,
           and
           yet
           he
           may
           fall
           short
           of
           having
           a
           true
           Principle
           of
           Spiritual
           Life
           in
           him
           .
           But
           then
           ,
           there
           must
           be
           another
           Principle
           within
           ,
           which
           contradicts
           this
           ,
           and
           prevails
           over
           it
           ,
           and
           carries
           him
           on
           to
           the
           Love
           of
           Sin
           ,
           which
           proves
           too
           strong
           for
           the
           Love
           of
           God
           and
           the
           due
           Regard
           to
           Spiritual
           things
           .
        
         
           The
           Result
           of
           this
           Discourse
           is
           ,
           since
           the
           
             Carnal
             Mind
          
           is
           not
           to
           be
           taken
           meerly
           
           for
           such
           a
           one
           which
           stands
           out
           in
           opposition
           to
           the
           Gospel
           ,
           nor
           for
           such
           a
           one
           which
           is
           insensible
           of
           Spiritual
           things
           ;
           but
           such
           as
           may
           consist
           with
           a
           common
           Profession
           of
           Religion
           ,
           and
           have
           the
           same
           Convictions
           and
           good
           Impressions
           which
           others
           have
           ;
           it
           doth
           require
           a
           more
           than
           ordinary
           Acquaintance
           with
           our selves
           to
           be
           able
           to
           judge
           aright
           ,
           whether
           the
           Temper
           of
           our
           Minds
           be
           Carnal
           or
           Spiritual
           .
        
         
           2.
           
           But
           this
           is
           not
           all
           ;
           for
           ,
           since
           there
           is
           so
           great
           a
           Mixture
           of
           Good
           and
           Evil
           in
           the
           better
           sort
           of
           Mankind
           ,
           there
           is
           required
           not
           barely
           Knowledge
           of
           our selves
           ,
           but
           a
           good
           Judgment
           too
           to
           adjust
           the
           Proportions
           of
           Good
           and
           Evil
           in
           particular
           Persons
           ,
           so
           as
           to
           be
           able
           to
           judge
           whether
           we
           are
           carnally
           or
           
             spiritually
             minded
          
           .
           For
           ,
           as
           those
           who
           are
           Carnal
           ,
           while
           they
           follow
           their
           carnal
           Inclinations
           ,
           may
           have
           many
           inward
           Strugglings
           by
           spiritual
           Convictions
           ;
           so
           those
           who
           are
           
             spiritually
             minded
          
           may
           meet
           with
           many
           Combats
           from
           the
           Flesh
           ,
           which
           may
           be
           troublesome
           ,
           where
           it
           cannot
           prevail
           .
           But
           there
           is
           a
           great
           difference
           between
           the
           Spirit
           struggling
           against
           the
           Flesh
           in
           the
           
             carnally
             minded
          
           ,
           and
           the
           Flesh
           struggling
           
           against
           the
           Spirit
           in
           those
           who
           are
           
             spiritually
             minded
          
           .
           For
           ,
           where
           there
           is
           no
           perfect
           Victory
           ,
           there
           will
           be
           some
           Opposition
           ;
           and
           the
           best
           have
           so
           many
           Failings
           to
           complain
           of
           in
           this
           World
           ;
           so
           many
           Infirmities
           and
           Defects
           in
           their
           good
           Actions
           ;
           so
           many
           Passions
           not
           brought
           into
           their
           due
           Order
           ;
           so
           many
           Omissions
           of
           Personal
           and
           Relative
           Duties
           ;
           such
           Variety
           of
           Tempers
           and
           Weakness
           of
           Resolution
           ;
           such
           Coldness
           in
           Devotion
           and
           unreasonable
           Dejections
           of
           Mind
           ;
           so
           many
           unaccountable
           Fears
           ,
           and
           such
           dreadfull
           Apprehensions
           of
           Death
           and
           the
           Consequences
           of
           it
           ;
           that
           these
           things
           must
           make
           great
           Abatements
           as
           to
           such
           as
           are
           truly
           
             spiritually
             minded
          
           .
        
         
           But
           by
           all
           these
           things
           the
           Difficulty
           still
           increaseth
           ,
           and
           therefore
           it
           is
           time
           to
           come
           to
           the
           Resolution
           of
           it
           ;
           and
           that
           will
           be
           by
           shewing
           that
           the
           Difference
           between
           the
           carnal
           and
           
             spiritual
             Mind
          
           lies
           in
           these
           three
           Things
           .
        
         
           1.
           
           In
           the
           deliberate
           Judgment
           and
           Choice
           .
        
         
           2.
           
           In
           the
           prevailing
           Interest
           .
        
         
           3.
           
           In
           the
           constant
           Rule
           and
           Measure
           of
           Actions
           .
        
         
         
           1.
           
           In
           the
           deliberate
           Judgment
           and
           Choice
           .
           For
           the
           main
           difference
           as
           to
           the
           carnal
           and
           
             spiritual
             Mind
          
           ,
           lies
           in
           the
           different
           End
           which
           is
           aimed
           at
           by
           them
           .
           Where
           the
           chief
           End
           is
           the
           pleasing
           our selves
           ,
           and
           the
           enjoying
           of
           any
           thing
           as
           our
           Happiness
           under
           the
           
             Supream
             Good
          
           ,
           whatever
           Thoughts
           and
           Intentions
           we
           may
           at
           some
           times
           have
           ,
           to
           repent
           of
           our
           Sins
           ,
           and
           turn
           our
           Souls
           from
           the
           Love
           of
           Sin
           to
           the
           Love
           of
           God
           ,
           as
           long
           as
           we
           continue
           pursuing
           a
           wrong
           End
           ,
           we
           have
           too
           great
           Reason
           to
           conclude
           our
           Minds
           to
           be
           yet
           
             carnal
             and
             sold
             under
             sin
          
           ,
           For
           while
           the
           Apostle
           represents
           himself
           so
           ,
           he
           tells
           us
           he
           had
           his
           Conscience
           thoroughly
           awakened
           with
           the
           Sense
           of
           his
           Sins
           ,
           even
           of
           those
           which
           the
           World
           is
           least
           apt
           to
           be
           sensible
           of
           ,
           inward
           and
           
             secret
             Sins
          
           ;
           he
           was
           not
           only
           convinced
           
           of
           the
           Excellency
           and
           Purity
           of
           the
           Law
           ,
           but
           had
           some
           Pleasure
           and
           Satisfaction
           in
           it
           ;
           he
           had
           some
           hearty
           desires
           to
           be
           rid
           of
           his
           beloved
           Sins
           ;
           but
           yet
           they
           were
           too
           hard
           for
           him
           ,
           he
           sighed
           and
           lamented
           under
           his
           deplorable
           Condition
           ;
           but
           till
           the
           
             Grace
             of
             God
          
           came
           to
           set
           him
           free
           ,
           he
           was
           in
           a
           miserable
           and
           hopeless
           State.
           
        
         
         
           But
           how
           is
           it
           ,
           that
           the
           Grace
           of
           God
           thus
           refines
           and
           purifies
           the
           Minds
           of
           Men
           ,
           so
           as
           of
           Carnal
           to
           make
           them
           Spiritual
           ,
           when
           the
           same
           Passions
           and
           Inclinations
           remain
           ?
           A
           Change
           there
           must
           be
           ,
           and
           that
           real
           and
           spiritual
           ,
           and
           therefore
           in
           our
           best
           Faculties
           ,
           viz.
           our
           Understandings
           and
           our
           Wills
           ;
           not
           by
           a
           Revelation
           of
           New
           Objects
           to
           the
           Mind
           ,
           nor
           by
           offering
           any
           Force
           upon
           the
           Will
           ;
           but
           by
           fixing
           the
           Judgment
           of
           the
           Mind
           and
           the
           Choice
           of
           the
           Will
           upon
           the
           best
           and
           most
           desirable
           Objects
           ,
           which
           is
           God
           himself
           ,
           as
           the
           
             Supreme
             Good.
          
           The
           Turn
           of
           the
           Soul
           which
           makes
           one
           
             spiritually
             minded
          
           ,
           must
           not
           be
           only
           from
           gross
           and
           sensual
           Inclinations
           ,
           but
           from
           every
           other
           kind
           of
           Good
           ,
           which
           stands
           in
           Competition
           with
           the
           Supreme
           .
           A
           truly
           
             spiritual
             Mind
          
           is
           one
           that
           is
           possessed
           with
           the
           Love
           of
           God
           above
           all
           ,
           and
           that
           values
           other
           things
           ,
           as
           they
           tend
           to
           the
           Enjoyment
           of
           Him.
           God
           must
           be
           the
           only
           Center
           of
           his
           Hopes
           and
           Designs
           ;
           for
           in
           him
           alone
           his
           true
           Happiness
           consists
           :
           As
           the
           Psalmist
           expresses
           it
           ;
           
             Whom
             have
             I
             in
             Heaven
             but
             thee
             ?
          
           
           
             and
             there
             is
             none
             upon
             Earth
             I
             desire
             besides
             thee
             .
          
           Whatever
           falls
           short
           of
           
           this
           ,
           may
           agree
           to
           a
           
             carnal
             Mind
          
           ;
           but
           a
           
             carnal
             Mind
          
           can
           never
           love
           God
           as
           he
           ought
           to
           be
           loved
           ;
           not
           with
           a
           Supreme
           transcendent
           Degree
           of
           Love
           ,
           which
           is
           alone
           proper
           and
           suitable
           to
           him
           .
           All
           other
           kind
           of
           Love
           is
           beneath
           his
           Infinite
           Goodness
           and
           Perfections
           ;
           and
           to
           love
           him
           as
           we
           do
           his
           Creatures
           ,
           is
           to
           do
           him
           the
           greatest
           Dishonour
           ,
           for
           it
           levels
           their
           Perfections
           ,
           and
           supposes
           them
           to
           deserve
           the
           same
           Degree
           of
           Affection
           from
           us
           .
        
         
           But
           there
           may
           be
           many
           
             spiritual
             Notions
          
           in
           Men's
           minds
           about
           God
           and
           Religion
           ;
           about
           mystical
           Unions
           ,
           and
           the
           Participations
           of
           Divine
           Love
           ;
           many
           seeming
           Spiritual
           Raptures
           and
           Ecstasies
           ,
           and
           yet
           there
           may
           not
           be
           this
           
             spiritual
             Mind
          
           .
           For
           the
           Heats
           of
           Enthusiasm
           may
           seem
           to
           be
           very
           Spiritual
           ,
           but
           are
           of
           another
           kind
           ;
           they
           are
           Spiritual
           ,
           as
           they
           are
           the
           Effects
           of
           a
           great
           heating
           of
           the
           Spirits
           by
           the
           Force
           of
           a
           vehement
           Imagination
           ;
           which
           hath
           been
           often
           accompanied
           with
           as
           vehement
           an
           Inclination
           to
           sensual
           Pleasures
           ;
           which
           shews
           the
           plain
           Difference
           between
           an
           
             exalted
             Fancy
          
           and
           a
           
             spiritual
             Mind
          
           .
        
         
         
           A
           
             Spiritual
             Mind
          
           is
           such
           a
           one
           as
           is
           not
           only
           throughly
           convinced
           of
           the
           Reality
           of
           Spiritual
           things
           ;
           but
           of
           their
           Excellency
           and
           Desirableness
           ,
           above
           any
           others
           that
           can
           be
           offer'd
           to
           our
           Choice
           .
           It
           sees
           through
           all
           the
           glittering
           Vanities
           of
           this
           World
           ;
           and
           soars
           above
           the
           most
           tempting
           and
           bewitching
           Follies
           of
           Mankind
           here
           :
           It
           frequently
           retires
           from
           the
           Noise
           and
           Confusion
           ,
           the
           Hurry
           and
           Vexation
           of
           Worldly
           Affairs
           ,
           that
           it
           may
           converse
           more
           freely
           with
           invisible
           Objects
           ;
           not
           meerly
           by
           way
           of
           Contemplation
           ,
           but
           by
           raising
           the
           Affections
           of
           the
           Soul
           towards
           them
           ,
           as
           the
           things
           which
           it
           hath
           chosen
           for
           its
           Happiness
           .
        
         
           And
           this
           makes
           a
           wonderfull
           Alteration
           in
           the
           thoughts
           that
           these
           different
           Tempers
           have
           concerning
           the
           same
           things
           .
           I
           do
           not
           deny
           but
           those
           who
           have
           carnal
           Minds
           may
           have
           some
           raised
           and
           spiritual
           Thoughts
           ,
           but
           they
           are
           too
           cold
           and
           speculative
           ;
           they
           may
           have
           noble
           and
           refined
           Speculations
           about
           the
           invisible
           World
           ;
           may
           be
           fully
           convinced
           that
           the
           things
           
             which
             are
             seen
          
           ,
           could
           not
           be
           what
           they
           are
           ,
           were
           it
           not
           for
           the
           things
           which
           
             are
             not
             seen
          
           ;
           
           and
           that
           the
           things
           which
           
             are
             not
             seen
          
           ,
           are
           of
           incomparably
           greater
           value
           than
           those
           which
           are
           so
           much
           more
           admired
           ,
           because
           
             they
             are
             seen
          
           .
           But
           we
           must
           not
           conclude
           ,
           that
           because
           Men
           do
           really
           believe
           Spiritual
           things
           ,
           therefore
           they
           are
           
             spiritually
             minded
          
           ,
           (
           for
           that
           were
           to
           suppose
           all
           to
           be
           Saints
           who
           are
           not
           
             Atheists
             ;
          
           )
           but
           there
           must
           be
           such
           a
           due
           Preference
           in
           our
           Minds
           ,
           of
           that
           Invisible
           and
           Eternal
           State
           ,
           above
           all
           that
           is
           accounted
           great
           and
           desirable
           here
           ,
           as
           gives
           a
           just
           Denomination
           to
           one
           that
           he
           is
           
             spiritually
             minded
          
           ;
           i.
           e.
           that
           his
           Mind
           and
           Soul
           is
           fixed
           upon
           another
           World
           as
           his
           proper
           Happiness
           ,
           and
           other
           things
           are
           regarded
           and
           valued
           in
           subserviency
           to
           it
           .
        
         
           2.
           
           A
           Spiritual
           Mind
           is
           discerned
           by
           the
           
             Prevailing
             Interest
          
           .
           For
           ,
           as
           long
           as
           we
           are
           made
           up
           of
           Flesh
           and
           Spirit
           ,
           there
           will
           and
           must
           be
           a
           Combat
           between
           them
           :
           
             For
             the
             Flesh
             lusteth
             against
          
           
           
             the
             Spirit
             ,
             and
             the
             Spirit
             against
             the
             Flesh
             ;
             and
             these
             are
             contrary
             the
             one
             to
             the
             other
             ;
             so
             that
             ye
             cannot
             do
             the
             things
             that
             ye
             would
             :
          
           And
           yet
           the
           same
           Apostle
           soon
           after
           adds
           ,
           
             They
             that
             are
          
           
           
             Christ's
             have
             crucified
             the
             Flesh
             with
             the
             Affections
             and
             Lusts
          
           ;
           the
           Meaning
           is
           ,
           
           that
           ,
           in
           some
           particular
           Instances
           and
           less
           remarkable
           Cases
           ,
           the
           Flesh
           may
           sometimes
           be
           too
           hard
           for
           the
           Spirit
           ;
           but
           in
           all
           notorious
           Instances
           of
           the
           
             Lusts
             of
             the
             Flesh
          
           ,
           which
           he
           reckons
           up
           ;
           and
           in
           the
           main
           Issue
           of
           all
           lesser
           Combats
           the
           Spirit
           will
           be
           too
           hard
           for
           the
           Flesh
           in
           those
           who
           are
           
             spiritually
             minded
          
           ;
           as
           the
           Flesh
           will
           be
           too
           hard
           for
           the
           Spirit
           at
           last
           in
           those
           who
           are
           
             carnally
             minded
          
           .
           If
           we
           look
           on
           them
           in
           the
           time
           of
           the
           Combat
           ,
           it
           will
           be
           hard
           to
           judge
           which
           is
           most
           likely
           to
           prevail
           ;
           but
           those
           may
           have
           the
           better
           in
           some
           particular
           Skirmishes
           ,
           who
           may
           lose
           very
           much
           in
           the
           State
           of
           the
           War
           ;
           a
           good
           Man
           may
           be
           foiled
           by
           Surprise
           or
           under
           some
           disadvantage
           ,
           but
           he
           will
           recover
           himself
           ,
           and
           ,
           it
           may
           be
           ,
           gain
           Ground
           by
           his
           Falls
           ;
           and
           a
           bad
           Man
           may
           in
           some
           fits
           of
           Devotion
           seem
           so
           
             spiritually
             minded
          
           ,
           that
           one
           might
           be
           apt
           to
           think
           he
           were
           quite
           changed
           ,
           till
           he
           returns
           to
           his
           former
           Practices
           .
           If
           we
           had
           been
           to
           judge
           of
           Ahab
           in
           the
           time
           of
           his
           Humiliation
           ;
           and
           of
           David
           in
           the
           time
           of
           his
           Impenitency
           after
           his
           Sins
           of
           Adultery
           and
           Murther
           ,
           we
           should
           have
           thought
           in
           common
           Justice
           and
           Charity
           ,
           the
           latter
           had
           been
           the
           carnal
           ,
           and
           
           the
           former
           the
           
             spiritual
             minded
          
           Man.
           But
           it
           was
           quite
           otherwise
           ;
           which
           shews
           that
           we
           are
           not
           to
           judge
           of
           Men's
           spiritual
           Condition
           by
           sudden
           and
           violent
           Motions
           whether
           good
           or
           bad
           ;
           but
           by
           that
           Interest
           which
           prevails
           with
           them
           in
           the
           whole
           Course
           of
           their
           Lives
           :
           To
           give
           a
           general
           Character
           of
           a
           Man
           from
           some
           violent
           Passion
           against
           the
           Tenour
           of
           his
           Life
           ,
           would
           be
           like
           drawing
           the
           Picture
           of
           a
           Man
           in
           a
           Fit
           of
           an
           Epilepsy
           ,
           or
           a
           convulsive
           Motion
           of
           his
           Face
           .
           And
           to
           believe
           a
           Man
           to
           be
           a
           good
           Man
           ,
           because
           he
           hath
           some
           good
           Moods
           and
           passionate
           Fits
           of
           Devotion
           ,
           is
           ,
           as
           if
           we
           should
           take
           a
           piece
           of
           rotten
           Wood
           for
           a
           true
           Phosphorus
           ,
           because
           it
           shines
           sometimes
           ;
           or
           suppose
           Judas
           to
           be
           a
           Saint
           ,
           because
           he
           was
           so
           much
           in
           our
           Saviour's
           Company
           .
           The
           inward
           Habits
           and
           Dispositions
           of
           Men's
           minds
           may
           be
           cover'd
           over
           and
           disguised
           a
           great
           while
           ;
           but
           a
           tempting
           Occasion
           lays
           them
           open
           ;
           as
           no
           doubt
           Judas
           did
           not
           get
           his
           Habit
           of
           Covetousness
           of
           a
           sudden
           ,
           but
           it
           was
           still
           growing
           and
           ripening
           under
           a
           fair
           Appearance
           ;
           and
           when
           the
           proper
           Season
           came
           ,
           the
           secret
           Malignity
           brake
           forth
           ;
           and
           the
           Temptation
           of
           
           
             Thirty
             Pieces
             of
             Silver
          
           discover'd
           the
           Baseness
           and
           Hypocrisie
           of
           his
           Heart
           .
           Sometimes
           the
           Vein
           of
           Hypocrisie
           lies
           deep
           ,
           and
           is
           cover'd
           over
           with
           such
           a
           fair
           out-side
           ,
           that
           no
           one
           can
           have
           Reason
           to
           mistrust
           it
           ,
           till
           it
           discovers
           it self
           ,
           and
           then
           the
           Corruption
           is
           found
           so
           loathsome
           ,
           as
           to
           render
           ordinary
           Sincerity
           suspicious
           .
           But
           this
           is
           a
           common
           Fault
           ,
           either
           to
           be
           too
           easily
           deceived
           ,
           or
           too
           unreasonably
           mistrustfull
           ;
           there
           is
           no
           certainty
           in
           a
           Deduction
           from
           particulars
           ,
           but
           where
           the
           Causes
           are
           equal
           and
           necessary
           .
           It
           is
           as
           absurd
           an
           Inference
           that
           there
           is
           no
           such
           thing
           as
           a
           
             spiritul
             Mind
          
           ,
           because
           some
           who
           have
           pretended
           to
           it
           have
           been
           found
           Carnal
           ;
           as
           that
           there
           is
           no
           such
           thing
           as
           common
           Honesty
           among
           Men
           ,
           because
           some
           who
           have
           long
           born
           the
           Name
           of
           honest
           Men
           have
           been
           found
           great
           Cheats
           and
           Impostors
           .
           But
           when
           a
           predominant
           Habit
           doth
           discover
           it self
           ,
           the
           Person
           must
           bear
           that
           Title
           and
           Denomination
           which
           it
           gives
           him
           .
        
         
           3.
           
           A
           
             Spiritual
             Mind
          
           is
           known
           by
           the
           general
           Conformity
           of
           Actions
           to
           a
           Divine
           and
           Spiritual
           Rule
           ;
           and
           so
           a
           carnal
           Mind
           by
           following
           the
           Bent
           and
           Inclinations
           
           of
           the
           Flesh.
           And
           there
           lies
           a
           great
           Part
           of
           the
           Difference
           ;
           for
           such
           who
           lay
           no
           Restraint
           upon
           their
           Natural
           Inclinations
           must
           needs
           be
           
             carnally
             minded
          
           ;
           because
           the
           Flesh
           ,
           as
           St.
           Chrysostom
           observes
           ,
           
             is
             not
             taken
             ,
             by
             St.
          
           Paul
           ,
           
           
             meerly
             for
             the
             Body
             ,
             but
             for
             the
             corrupt
             Part
             of
             our selves
             ,
             as
             consisting
             of
             Soul
             and
             Body
             .
          
           It
           is
           observed
           by
           Cicero
           3.
           
           
             de
             Rep.
             That
             Mankind
             came
             into
             the
             World
             in
             a
             very
             ill
             Condition
             ,
             with
             a
             Body
             naked
             ,
             frail
             and
             infirm
             ,
             with
             a
             Mind
             subject
             to
             Troubles
             ,
             dejected
             with
             Fears
             ,
             impatient
             of
             Labour
             ,
             prone
             to
             Lust
             ;
             but
             in
             the
             midst
             of
             all
             this
             ,
             there
             is
             a
             certain
             Divine
             Flame
             of
             Wit
             and
             Understanding
             ,
             which
             lies
             as
             it
             were
             buried
             and
             overwhelmed
             ;
             but
             with
             great
             Care
             and
             Industry
             may
             be
             so
             preserved
             and
             improved
             ,
             as
             to
             command
             our
             Appetites
             and
             governour
             Passions
             .
          
           But
           alas
           !
           How
           little
           doth
           the
           Reason
           of
           Mankind
           signifie
           to
           the
           greatest
           Part
           of
           them
           ?
           It
           helps
           them
           to
           see
           their
           Folly
           ,
           and
           like
           a
           Sea-light
           to
           a
           sinking
           Ship
           in
           a
           dark
           Night
           ,
           makes
           those
           who
           are
           aboard
           ,
           to
           behold
           their
           Misery
           ,
           without
           helping
           them
           out
           of
           it
           .
           If
           the
           Frame
           of
           human
           Nature
           be
           considered
           in
           it self
           ,
           and
           by
           way
           of
           Speculation
           ,
           
           we
           have
           no
           Cause
           to
           complain
           of
           it
           ;
           for
           as
           God
           hath
           given
           us
           inferiour
           Faculties
           suitable
           to
           the
           Constitution
           of
           our
           Bodies
           ,
           so
           he
           hath
           likewise
           Superiour
           ,
           which
           are
           capable
           of
           controlling
           and
           covering
           them
           .
           But
           when
           Habit
           and
           Custom
           is
           joyned
           with
           a
           vicious
           Inclination
           ,
           how
           little
           doth
           human
           Reason
           signifie
           ?
           All
           the
           Considerations
           of
           Natural
           Order
           ,
           and
           Decency
           ,
           and
           Regularity
           ,
           and
           good
           Example
           ,
           are
           easily
           over-born
           by
           the
           strong
           Propensities
           of
           a
           corrupt
           Inclination
           ;
           which
           hurries
           Men
           on
           to
           satisfie
           first
           their
           brutal
           Appetites
           ,
           and
           leaves
           Consideration
           till
           afterwards
           .
           So
           that
           Reason
           seems
           by
           such
           an
           After-game
           ,
           rather
           given
           to
           torment
           ,
           than
           to
           reform
           them
           .
        
         
           Therefore
           the
           wise
           God
           hath
           superadded
           his
           own
           Law
           to
           inforce
           that
           of
           Reason
           by
           a
           greater
           Authority
           ;
           that
           Men
           may
           think
           themselves
           more
           concerned
           to
           take
           care
           of
           their
           Actions
           ,
           when
           they
           must
           give
           an
           Account
           of
           them
           to
           one
           infinitely
           above
           them
           .
           But
           what
           can
           Mankind
           do
           in
           such
           a
           wretched
           Condition
           ?
           For
           the
           Law
           of
           it self
           is
           but
           like
           a
           Toyl
           to
           a
           wild
           Beast
           ;
           the
           more
           he
           struggles
           ,
           the
           more
           he
           is
           intangled
           ;
           so
           that
           he
           sees
           his
           Misery
           by
           it
           ,
           but
           not
           his
           Remedy
           .
        
         
         
           But
           such
           is
           the
           Goodness
           and
           Mercy
           of
           God
           towards
           Mankind
           ,
           that
           he
           hath
           never
           refused
           to
           accept
           those
           ,
           who
           have
           sincerely
           endeavour'd
           to
           do
           his
           Will
           according
           to
           the
           Measure
           of
           that
           Assistance
           which
           he
           hath
           given
           them
           .
           Thus
           we
           find
           Characters
           of
           Men
           in
           all
           Ages
           ,
           who
           were
           said
           to
           be
           
             Righteous
             before
             God
             ,
             just
             and
             upright
             and
             perfect
          
           
           Men
           ;
           and
           yet
           some
           of
           the
           most
           eminent
           of
           these
           had
           remarkable
           failings
           ,
           as
           
             Noah
             ,
             Abraham
          
           and
           Job
           ;
           yet
           they
           had
           extraordinary
           Testimonies
           of
           God's
           approving
           their
           Integrity
           and
           passing
           by
           those
           Faults
           which
           were
           contrary
           to
           the
           general
           Design
           and
           Tenour
           of
           their
           Lives
           .
        
         
           I
           confess
           we
           meet
           with
           two
           Instances
           to
           the
           contrary
           in
           Scripture
           ,
           which
           deserve
           our
           Consideration
           ;
           and
           those
           were
           of
           extraordinary
           Persons
           too
           ,
           eminent
           for
           their
           long
           and
           faithfull
           Service
           of
           God
           ;
           and
           yet
           upon
           single
           Faults
           committed
           by
           them
           ,
           he
           was
           very
           severe
           with
           them
           .
           Which
           may
           seem
           to
           take
           much
           off
           from
           this
           Lenity
           and
           Goodness
           of
           God
           towards
           such
           who
           have
           a
           general
           Sincerity
           of
           Mind
           towards
           him
           .
           But
           ,
           if
           we
           more
           strictly
           consider
           these
           two
           Cases
           ,
           we
           shall
           find
           
           there
           was
           something
           very
           provoking
           in
           the
           Circumstances
           of
           them
           ,
           which
           made
           God
           so
           much
           more
           displeased
           with
           the
           committing
           them
           .
           For
           ,
           they
           were
           Sins
           committed
           by
           them
           ,
           in
           their
           publick
           Capacities
           ,
           and
           about
           such
           things
           wherein
           the
           Honour
           of
           God
           was
           more
           particularly
           concerned
           .
        
         
           The
           first
           is
           the
           Case
           of
           Moses
           ,
           who
           was
           a
           great
           Pattern
           of
           Wisdom
           and
           Meekness
           and
           Faithfulness
           ,
           for
           forty
           Years
           together
           ,
           in
           the
           Conduct
           of
           a
           very
           froward
           People
           in
           the
           Wilderness
           ;
           yet
           at
           last
           he
           happen'd
           to
           fail
           in
           some
           Part
           of
           his
           Duty
           ,
           and
           God
           was
           so
           angry
           with
           him
           ,
           that
           
             he
             would
             not
             hear
             his
          
           
           
             Prayer
             for
             going
             into
             Canaan
          
           ,
           but
           he
           cut
           him
           off
           in
           the
           Wilderness
           at
           last
           ,
           as
           he
           did
           the
           People
           for
           their
           Unbelief
           ,
           But
           what
           was
           this
           Sin
           of
           Moses
           which
           made
           God
           so
           highly
           displeased
           with
           him
           ?
           If
           we
           read
           the
           Passage
           as
           it
           is
           related
           in
           the
           History
           of
           the
           Fact
           ,
           it
           is
           not
           so
           easie
           to
           find
           it
           out
           .
           The
           People
           murmured
           for
           want
           of
           Water
           ,
           God
           upon
           Moses
           
           his
           Prayer
           commands
           him
           ,
           to
           take
           his
           Rod
           ,
           and
           in
           the
           Assembly
           of
           the
           People
           ,
           
           
             to
             speak
             to
             the
             Rock
          
           and
           the
           Water
           should
           issue
           out
           .
           Moses
           assembles
           the
           
           People
           ,
           expostulates
           the
           matter
           with
           
           them
           ,
           
             strikes
             the
             Rock
             twice
          
           and
           the
           Waters
           came
           .
           Where
           is
           the
           great
           Sin
           of
           
           Moses
           all
           this
           while
           ?
           Yet
           ,
           he
           often
           repeats
           it
           ,
           that
           
             God
             was
             angry
             with
             him
          
           
           for
           something
           done
           at
           that
           time
           .
           God
           himself
           saith
           ,
           
             Moses
             and
             Aaron
             rebelled
          
           
           
             against
             him
          
           ;
           and
           that
           
             they
             did
             not
             sanctifie
          
           
           him
           before
           the
           People
           :
           the
           Psalmist
           saith
           ,
           
             they
             provoked
             his
             Spirit
             ,
             so
          
           
           
             that
             he
             spake
             unadvised
             with
             his
             Lips.
          
           After
           all
           ,
           the
           Sin
           of
           Moses
           was
           a
           Mixture
           of
           Anger
           and
           some
           kind
           of
           Infidelity
           :
           For
           ,
           the
           Psalmist
           saith
           ,
           
             he
             was
             highly
             provoked
          
           ;
           and
           God
           himself
           saith
           ,
           
           
             they
             believed
             him
             not
             ,
             to
             sanctifie
             him
             in
             the
             Eye
             of
             the
             Children
             of
             Israel
             .
          
           The
           Fault
           then
           seems
           to
           lie
           in
           this
           ,
           that
           they
           were
           more
           concerned
           for
           their
           own
           Honour
           than
           God's
           ,
           and
           did
           not
           so
           clearly
           attribute
           the
           Power
           of
           the
           Miracle
           to
           God
           ,
           but
           that
           the
           People
           might
           think
           they
           assumed
           it
           to
           themselves
           ,
           as
           appears
           by
           their
           Words
           to
           the
           People
           ,
           
             Hear
             now
             ,
             ye
             Rebels
             ,
             must
             we
             fetch
          
           
           
             you
             Water
             out
             of
             the
             Rock
             ?
          
           Which
           Expression
           doth
           not
           give
           God
           the
           Glory
           he
           expected
           from
           them
           ;
           and
           he
           is
           so
           tender
           in
           matters
           of
           his
           own
           Honour
           ,
           that
           he
           would
           suffer
           none
           to
           encroach
           upon
           it
           ,
           no
           not
           his
           faithfull
           Servants
           ;
           
           but
           he
           made
           them
           smart
           for
           attempting
           it
           .
        
         
           The
           other
           case
           is
           that
           of
           
             David's
             Numbering
             the
             People
          
           ;
           and
           he
           was
           
             a
             Man
             after
             God's
             own
             Heart
             ,
          
           of
           great
           Sincerity
           and
           Courage
           and
           Constancy
           in
           his
           Service
           .
           Yet
           of
           a
           sudden
           he
           took
           up
           a
           Resolution
           that
           he
           would
           have
           
             all
             the
             People
             number'd
          
           ,
           without
           any
           apparent
           Reason
           for
           it
           .
           And
           although
           he
           was
           discouraged
           from
           the
           Attempt
           by
           those
           about
           him
           ,
           yet
           he
           would
           be
           obey'd
           .
           And
           what
           came
           of
           it
           ?
           Truly
           ,
           before
           the
           thing
           was
           completed
           he
           grew
           very
           uneasie
           at
           what
           he
           had
           done
           ,
           for
           it
           is
           said
           ,
           
             His
             heart
             smote
             him
             after
             that
             he
             had
             numbred
             the
          
           
           
             People
             ;
             and
          
           David
           
             said
             to
             the
             Lord
             ,
             I
             have
             sinned
             greatly
             in
             what
             I
             have
             done
             .
          
           And
           yet
           in
           the
           Book
           of
           Chronicles
           it
           is
           said
           ,
           that
           
             he
             finished
             it
             not
             ,
             because
             Wrath
          
           
           
             fell
             for
             it
             against
             Israel
          
           .
           What
           was
           the
           Cause
           of
           all
           this
           Severity
           against
           David
           ?
           Was
           it
           such
           an
           unpardonable
           Sin
           for
           a
           King
           to
           understand
           the
           Number
           of
           his
           People
           ?
           Suppose
           it
           a
           Failing
           ,
           yet
           why
           should
           God
           be
           so
           angry
           for
           one
           such
           failing
           in
           him
           that
           had
           served
           God
           so
           sincerely
           as
           David
           had
           done
           ?
           There
           must
           be
           something
           extraordinary
           
           in
           this
           Case
           ;
           for
           ,
           God
           sometimes
           supposes
           
             the
             People
             to
             be
             Number'd
          
           ;
           
           and
           in
           some
           Cases
           he
           requires
           or
           allows
           it
           ;
           why
           then
           is
           he
           so
           d●spleased
           now
           at
           the
           doing
           it
           ?
           The
           best
           Account
           I
           know
           of
           it
           ,
           is
           this
           ;
           It
           was
           not
           a
           meer
           Piece
           of
           Vanity
           and
           Ostentation
           in
           David
           ,
           (
           although
           that
           be
           displeasing
           to
           God
           ,
           )
           but
           it
           was
           a
           thing
           (
           as
           designed
           by
           him
           )
           which
           was
           generally
           look'd
           on
           as
           inconsistent
           with
           the
           Fundamental
           Promise
           made
           to
           Abraham
           ;
           and
           so
           it
           is
           mention'd
           in
           the
           Chronicles
           ,
           why
           the
           Numbering
           was
           not
           exactly
           taken
           ,
           because
           the
           Lord
           had
           said
           
             He
             would
             increase
             Israel
             like
             the
             Stars
             of
          
           
           
             the
             Heavens
          
           .
           Which
           seems
           to
           imply
           that
           there
           was
           a
           general
           Notion
           received
           among
           the
           People
           ,
           that
           since
           God
           promised
           to
           increase
           them
           
             beyond
             Number
          
           ,
           no
           one
           ought
           to
           go
           about
           to
           take
           the
           exact
           Number
           of
           them
           .
           For
           ,
           this
           must
           seem
           to
           savour
           of
           Infidelity
           ,
           and
           a
           Contempt
           or
           Mistrust
           of
           God's
           fundamental
           Promise
           .
           But
           however
           upon
           such
           Occasions
           God
           might
           use
           two
           of
           his
           most
           faithfull
           Servants
           thus
           ,
           yet
           we
           have
           no
           Reason
           to
           question
           his
           Readiness
           to
           pardon
           these
           and
           other
           their
           Failings
           upon
           a
           sincere
           Repentance
           ,
           
           and
           to
           accept
           of
           their
           general
           Care
           and
           Endeavour
           to
           please
           him
           instead
           of
           a
           perfect
           Obedience
           .
        
         
           But
           I
           have
           something
           farther
           to
           offer
           ,
           for
           the
           clearing
           these
           two
           difficult
           Cases
           ,
           viz.
           that
           there
           is
           a
           Difference
           to
           be
           observed
           between
           the
           Rule
           of
           God's
           Proceedings
           with
           particular
           Persons
           ,
           as
           to
           the
           general
           Sincerity
           of
           their
           Actings
           ;
           and
           the
           Measure
           of
           God's
           political
           Justice
           as
           to
           Persons
           in
           publick
           Capacities
           .
           The
           Reason
           is
           ,
           because
           in
           the
           latter
           Cases
           ,
           God
           may
           justly
           have
           a
           Regard
           ,
           not
           meerly
           to
           the
           Actions
           themselves
           ,
           but
           to
           the
           Circumstances
           of
           the
           People
           they
           are
           related
           to
           .
           Thus
           Moses
           ,
           mentions
           it
           three
           several
           times
           ,
           
             The
             Lord
             was
             angry
             with
             me
             for
             your
          
           
           sakes
           ;
           and
           again
           ,
           
             the
             Lord
             was
             wroth
             with
             me
             for
             your
             sakes
             and
             would
             not
             hear
             me
             ;
             and
             the
             Lord
             said
             unto
             me
             ,
             Let
             it
             suffice
             thee
             ,
             speak
             no
             more
             to
             me
             of
             this
             matter
             .
          
           It
           seems
           he
           was
           so
           much
           concerned
           as
           to
           pray
           to
           God
           ,
           and
           that
           earnestly
           ,
           that
           he
           would
           give
           him
           leave
           to
           conduct
           the
           People
           into
           Canaan
           :
           but
           God
           would
           not
           grant
           his
           Request
           .
           But
           he
           tells
           the
           People
           that
           it
           was
           
             for
             their
             sakes
          
           that
           he
           was
           denied
           .
           
             Furthermore
             ,
             the
             Lord
             was
             angry
             with
             me
             for
          
           
           
           
             your
             sakes
             ,
             and
             sware
             that
             I
             should
             not
             go
             over
             Jordan
             ,
          
           &c.
           
           So
           that
           the
           Blow
           which
           was
           given
           to
           the
           Head
           was
           for
           the
           sake
           of
           the
           whole
           Body
           .
        
         
           And
           it
           is
           remarkable
           in
           the
           Case
           of
           David
           ,
           that
           before
           he
           fell
           into
           the
           Sin
           of
           Numbering
           the
           People
           ,
           
             The
             Anger
          
           
           
             of
             the
             Lord
             was
             kindled
             against
          
           Israel
           ;
           
             and
             he
             moved
          
           David
           
             against
             them
             to
             say
             ,
             Go
             Number
          
           Israel
           and
           Judah
           .
           From
           whence
           it
           is
           evident
           ,
           that
           the
           Sins
           of
           a
           People
           may
           provoke
           God
           to
           let
           Princes
           fall
           into
           such
           Sins
           ,
           which
           may
           give
           just
           occasion
           to
           God
           to
           punish
           both
           together
           .
           But
           this
           is
           a
           very
           different
           Case
           from
           the
           Method
           of
           God's
           dealings
           with
           particular
           Persons
           with
           regard
           to
           their
           Integrity
           ,
           according
           to
           the
           Terms
           of
           the
           Covenant
           of
           Grace
           .
           Which
           is
           established
           on
           such
           Foundations
           ,
           that
           we
           need
           not
           give
           way
           to
           Despondencies
           for
           the
           sake
           of
           such
           particular
           Acts
           of
           Severity
           .
        
         
           II.
           I
           am
           now
           to
           consider
           the
           different
           Consequences
           of
           these
           two
           ,
           
             To
             be
             carnally
             minded
             is
             Death
             ,
             but
             to
             be
             spiritually
             minded
             is
             Life
             and
             Peace
          
           ;
           which
           ,
           in
           short
           ,
           is
           ,
           that
           the
           Advantage
           is
           far
           greater
           which
           comes
           to
           Mankind
           by
           one
           than
           by
           the
           other
           .
        
         
         
           And
           that
           will
           appear
           by
           comparing
           them
           together
           ,
        
         
           (
           1.
           )
           As
           under
           equal
           Circumstances
           .
        
         
           (
           2.
           )
           As
           under
           unequal
           Circumstances
           .
        
         
           1.
           
           As
           under
           equal
           Circumstances
           .
           And
           here
           we
           have
           two
           sorts
           of
           Persons
           to
           consider
           .
        
         
           1.
           
           Those
           who
           have
           Convictions
           of
           Conscience
           going
           along
           with
           a
           
             carnal
             Mind
          
           .
           Such
           who
           look
           on
           the
           Conditions
           of
           Men
           in
           this
           World
           at
           a
           Distance
           ,
           and
           judge
           only
           by
           Appearance
           ,
           would
           be
           apt
           to
           think
           that
           those
           who
           do
           allow
           themselves
           all
           the
           Liberties
           which
           a
           
             carnal
             Mind
          
           doth
           incline
           them
           to
           ,
           have
           very
           much
           the
           Advantage
           of
           those
           who
           are
           under
           the
           Restraints
           of
           a
           
             spiritual
             Mind
          
           ;
           for
           they
           are
           bound
           to
           severe
           Rules
           of
           Vertue
           and
           Mortification
           ,
           
             to
             deny
             all
             Ungodliness
             and
             Worldly
             lusts
             ,
             and
             to
             live
             soberly
             and
             righteously
             and
             godly
             in
             this
             present
             World
          
           ;
           and
           these
           are
           thought
           to
           be
           very
           hard
           things
           ;
           whereas
           such
           who
           are
           not
           under
           these
           Difficulties
           ,
           seem
           to
           lead
           the
           most
           pleasant
           and
           easie
           Lives
           ,
           enjoying
           
           themselves
           and
           being
           full
           of
           Noise
           and
           Confidence
           ,
           and
           appear
           to
           be
           all
           Mi●th
           and
           good
           Humour
           .
           But
           there
           is
           another
           Account
           to
           be
           taken
           of
           these
           things
           :
           If
           Men
           could
           look
           within
           and
           see
           all
           the
           secret
           Misgivings
           ,
           the
           inward
           Horrours
           of
           Conscience
           ,
           the
           Impatience
           and
           Dissatisfaction
           they
           have
           ,
           when
           they
           seriously
           reflect
           on
           their
           evil
           Courses
           ,
           it
           would
           quite
           alter
           their
           Apprehensions
           of
           these
           things
           ,
           and
           make
           them
           conclude
           with
           the
           Roman
           Orator
           ,
           
             That
             one
             Day
             spent
             according
             to
             the
             Rules
             of
             Vertue
             were
             to
             be
             preferr'd
          
           
           
             before
             everlasting
             Debaucheries
          
           .
           And
           he
           was
           no
           Foo●
           no
           Pedant
           ,
           no
           mean
           and
           contemptible
           Person
           ,
           who
           said
           this
           ,
           but
           a
           Man
           of
           Wit
           and
           Sense
           ,
           of
           Quality
           and
           Experience
           ,
           who
           had
           Opportunities
           and
           Means
           enough
           to
           have
           pursued
           the
           most
           sensual
           and
           voluptuous
           Course
           of
           Li●e
           ;
           which
           yet
           we
           see
           out
           of
           Judgment
           and
           Choice
           he
           despised
           ,
           and
           preferr'd
           a
           far
           shorter
           Life
           according
           to
           the
           Rules
           of
           Vertue
           ,
           before
           a
           vicious
           Immortality
           .
           And
           yet
           ,
           how
           short
           were
           the
           Incouragements
           to
           a
           good
           Life
           ,
           and
           the
           Dissuasives
           from
           Sin
           among
           the
           best
           of
           them
           ,
           in
           Comparison
           of
           what
           we
           all
           ●now
           now
           by
           the
           Gospel
           of
           Christ
           ?
           
           They
           went
           no
           farther
           than
           meer
           Natural
           Reason
           and
           the
           common
           Sense
           of
           Mankind
           carried
           them
           ;
           but
           we
           profess
           to
           believe
           
             the
             Wrath
             of
             God
             revealed
             from
             Heaven
             against
             all
             unrighteousness
          
           
           
             and
             ungodliness
             of
             Men
          
           ;
           and
           that
           there
           will
           be
           
             a
             great
             and
             terrible
             Day
             ,
             wherein
             Men
             must
             receive
             according
             to
             their
             Works
             ,
             whether
             they
             be
             Good
             or
             Evil.
             
          
        
         
           And
           will
           not
           this
           dreadfull
           Consideration
           awaken
           the
           drowsie
           and
           secure
           Sinner
           ,
           and
           make
           him
           look
           about
           him
           betimes
           ,
           while
           there
           is
           yet
           any
           hopes
           of
           Mercy
           ?
           Will
           he
           not
           become
           so
           wise
           at
           least
           ,
           as
           to
           enter
           into
           the
           Consideration
           of
           his
           Ways
           ,
           and
           to
           look
           back
           on
           the
           former
           Course
           of
           his
           Life
           ,
           to
           examine
           and
           compare
           that
           with
           the
           Law
           of
           God
           by
           which
           he
           must
           be
           judged
           ?
           And
           if
           we
           have
           but
           Patience
           to
           do
           this
           ,
           he
           will
           have
           no
           farther
           Patience
           with
           himself
           ,
           for
           being
           guilty
           of
           such
           unspeakable
           Folly.
           He
           will
           abhorr
           himself
           for
           all
           his
           sensual
           and
           sinfull
           Delights
           ;
           which
           will
           turn
           into
           the
           greatest
           Bitterness
           and
           Anguish
           to
           his
           Soul
           ;
           He
           will
           lament
           his
           Folly
           and
           Wickedness
           with
           the
           deepest
           Sorrow
           ;
           and
           take
           up
           sincere
           and
           firm
           Resolutions
           to
           return
           no
           more
           to
           the
           Practise
           of
           them
           
           And
           if
           this
           be
           the
           Result
           ,
           as
           it
           ought
           to
           be
           ,
           of
           all
           the
           distinguishing
           sinfull
           Pleasures
           of
           a
           
             carnal
             Mind
          
           ,
           I
           leave
           it
           to
           the
           most
           impartial
           Mind
           to
           resolve
           whether
           there
           will
           be
           the
           least
           Advantage
           by
           pursuing
           them
           .
        
         
           2.
           
           But
           we
           have
           too
           great
           Reason
           to
           suppose
           that
           Men
           may
           harden
           themselves
           to
           such
           a
           Degree
           of
           Wickedness
           ,
           as
           to
           be
           insensible
           of
           the
           Folly
           of
           it
           ,
           and
           to
           mock
           at
           those
           who
           go
           about
           to
           reprove
           them
           for
           it
           .
           Such
           as
           these
           are
           at
           ease
           ,
           because
           they
           have
           no
           Sense
           of
           their
           Condition
           ;
           but
           so
           are
           those
           in
           a
           Lethargy
           :
           Is
           their
           Case
           therefore
           to
           be
           envied
           ;
           or
           compared
           with
           those
           in
           Health
           altho'
           more
           sensible
           of
           Pain
           and
           Danger
           ?
           Who
           seem
           to
           be
           better
           pleased
           at
           sometimes
           ,
           and
           transported
           with
           their
           own
           Imaginations
           than
           Men
           in
           a
           Frenzy
           ?
           And
           yet
           no
           Man
           thinks
           their
           Condition
           happier
           for
           it
           .
           There
           is
           a
           sort
           of
           
             Moral
             Frenzy
          
           which
           possesses
           some
           part
           of
           Mankind
           ,
           who
           ,
           are
           not
           only
           extravagant
           in
           their
           Actions
           ,
           but
           assume
           such
           a
           Degree
           of
           Confidence
           in
           committing
           them
           ,
           as
           though
           the
           wise
           Men
           of
           all
           Ages
           had
           been
           the
           only
           remarkable
           Fools
           in
           it
           .
           But
           it
           is
           no
           such
           easie
           Matter
           to
           run
           down
           the
           Principles
           
           of
           Vertue
           and
           Religion
           ,
           they
           have
           stood
           the
           Shock
           of
           all
           the
           Sarcasms
           and
           Reproaches
           of
           former
           Times
           ;
           and
           there
           is
           still
           nothing
           at
           the
           Bottom
           of
           all
           the
           Scorn
           and
           Contempt
           that
           is
           cast
           upon
           them
           ,
           but
           a
           carnal
           and
           
             profane
             Temper
             of
             Mind
          
           ;
           which
           may
           bear
           them
           up
           for
           a
           while
           ,
           but
           it
           will
           be
           sure
           to
           end
           in
           everlasting
           Confusion
           ;
           and
           then
           they
           will
           find
           what
           they
           were
           so
           unwilling
           to
           believe
           ,
           
             That
             to
             be
             carnally
             minded
             is
             Death
             .
          
           Not
           a
           meer
           State
           of
           Insensibility
           ,
           but
           the
           worst
           kind
           of
           Death
           ;
           A
           Death
           of
           perpetual
           Horrour
           and
           Torment
           ;
           A
           Death
           without
           the
           Power
           of
           Dying
           ,
           and
           yet
           with
           a
           perpetual
           Desire
           of
           it
           ;
           A
           Death
           whose
           Sting
           can
           never
           be
           taken
           out
           ;
           and
           whose
           Terror
           is
           said
           to
           be
           as
           everlasting
           as
           the
           Joys
           of
           Heaven
           .
           And
           shall
           not
           the
           Apprehension
           of
           such
           a
           Death
           ,
           as
           this
           ,
           so
           dreadfull
           ,
           so
           unavoidable
           ,
           so
           insupportable
           ,
           make
           the
           greatest
           Sinners
           to
           tremble
           ,
           and
           be
           confounded
           at
           the
           Apprehension
           of
           it
           ?
           And
           ,
           if
           once
           such
           Thoughts
           break
           into
           their
           Minds
           ,
           farewell
           then
           to
           all
           the
           imaginary
           Pleasure
           and
           Satisfaction
           of
           a
           carnal
           Mind
           ;
           for
           it
           must
           sink
           it
           into
           the
           Confusion
           if
           not
           the
           Despair
           of
           Hell.
           
        
         
         
           (
           2.
           )
           But
           I
           have
           hitherto
           represented
           the
           Disadvantages
           of
           one
           side
           ;
           but
           are
           there
           not
           such
           on
           the
           other
           too
           ?
           Some
           are
           too
           apt
           to
           think
           a
           
             spiritual
             Mind
          
           to
           be
           nothing
           but
           a
           disorder'd
           Fancy
           ,
           and
           melancholy
           Imaginations
           of
           invisible
           things
           .
           If
           this
           were
           all
           ,
           it
           were
           so
           far
           from
           being
           
             Life
             and
             Peace
          
           ,
           that
           there
           could
           be
           no
           real
           Satisfaction
           about
           it
           .
           But
           a
           
             spiritual
             Mind
          
           is
           truly
           the
           most
           desirable
           thing
           we
           a●e
           capable
           of
           in
           this
           World.
           For
           ,
           it
           is
           the
           best
           Improvement
           of
           our
           Minds
           ,
           which
           are
           Spiritual
           .
           It
           is
           ,
           the
           purging
           and
           refining
           them
           from
           the
           Dross
           and
           Corruption
           which
           debased
           them
           .
           It
           is
           ,
           the
           advancing
           them
           towards
           the
           Divine
           Nature
           ,
           by
           a
           gradual
           Participation
           of
           it
           .
           It
           is
           ,
           the
           raising
           them
           above
           the
           carnal
           Delights
           ,
           and
           the
           sollicitous
           Cares
           and
           perplexing
           Fears
           of
           this
           World
           ;
           and
           fitting
           them
           for
           a
           perpetual
           Conversation
           with
           Divine
           and
           Spiritual
           Objects
           .
        
         
           And
           what
           then
           can
           be
           more
           agreeable
           to
           the
           best
           Part
           of
           our selves
           here
           ,
           than
           to
           have
           a
           Mind
           so
           disengaged
           from
           this
           World
           and
           so
           fit
           for
           a
           better
           ?
           So
           that
           we
           may
           be
           content
           to
           take
           a
           view
           of
           the
           Worst
           which
           can
           be
           supposed
           as
           to
           Disadvantage
           here
           ,
           which
           
           is
           ,
           that
           good
           Men
           may
           be
           under
           
             uneequal
             Circumstances
          
           as
           to
           their
           Condition
           in
           this
           Life
           ;
           that
           is
           ,
           when
           the
           regarding
           another
           World
           more
           than
           this
           ,
           may
           make
           their
           outward
           Condition
           mo●e
           uneasie
           here
           ,
           than
           it
           might
           have
           been
           ,
           if
           they
           had
           follow'd
           only
           the
           Dictates
           of
           a
           
             carnal
             Mind
          
           .
        
         
           There
           are
           two
           sorts
           of
           Troubles
           we
           are
           to
           expect
           in
           this
           World
           ,
           (
           1.
           )
           Such
           as
           we
           bring
           upon
           our selves
           by
           our
           own
           Acts
           :
           (
           2.
           )
           Such
           as
           are
           common
           to
           all
           Mankind
           :
           In
           both
           these
           the
           spiritual
           Mind
           hath
           the
           Advantage
           .
        
         
           (
           1.
           )
           As
           to
           such
           which
           Men
           bring
           upon
           themselves
           .
           Let
           this
           be
           supposed
           ;
           as
           it
           ought
           to
           be
           ,
           when
           God
           pleases
           among
           Christians
           ,
           
             who
             are
             to
             follow
             Christ
             in
             taking
             up
             his
             Cross
             :
          
           Is
           there
           any
           thing
           in
           this
           ,
           which
           overthrows
           the
           Advantage
           of
           a
           
             spiritual
             Mind
          
           above
           a
           carnal
           ?
           Can
           a
           
             carnal
             Mind
          
           secure
           Men
           from
           Pains
           and
           Diseases
           ,
           from
           Losses
           and
           Disappointments
           ?
           Nay
           doth
           not
           the
           Pursuit
           of
           carnal
           Pleasures
           bring
           more
           Troubles
           upon
           Men
           in
           this
           Life
           ,
           than
           the
           Case
           of
           Persecution
           doth
           upon
           the
           best
           Christians
           ?
           If
           the
           loathsome
           Diseases
           ,
           the
           reproachfull
           and
           untimely
           Deaths
           ,
           which
           of
           all
           things
           ought
           to
           be
           
           most
           avoided
           ,
           by
           such
           who
           believe
           no
           Life
           after
           this
           ,
           be
           compared
           with
           the
           Pains
           and
           Martyrdoms
           of
           those
           who
           have
           suffer'd
           for
           their
           Religion
           ,
           these
           will
           appear
           to
           be
           far
           more
           eligible
           than
           the
           other
           ,
           because
           the
           Mind
           hath
           far
           greater
           Satisfaction
           under
           them
           ,
           and
           a
           certain
           Expectation
           of
           an
           infinite
           Reward
           to
           follow
           upon
           them
           .
           Whereas
           the
           other
           can
           have
           no
           Comfort
           in
           looking
           back
           on
           what
           they
           have
           done
           ,
           or
           forward
           in
           what
           they
           are
           to
           expect
           .
           For
           they
           have
           destroy'd
           their
           own
           Happiness
           and
           hasten'd
           that
           upon
           themselves
           which
           they
           account
           their
           only
           Misery
           .
        
         
           (
           2.
           )
           As
           to
           the
           common
           Calamities
           of
           Life
           ,
           which
           none
           can
           prevent
           or
           avoid
           ,
           the
           
             spiritual
             Mind
          
           hath
           very
           much
           the
           Advantage
           of
           the
           carnal
           ;
           for
           the
           one
           ●ills
           them
           with
           inward
           Peace
           and
           Satisfaction
           of
           Mind
           ,
           which
           of
           all
           things
           carry
           Men
           best
           through
           the
           Troubles
           of
           Life
           ;
           being
           joyned
           with
           Patience
           ,
           Humility
           ,
           Self-denial
           ,
           and
           Submission
           to
           the
           Will
           of
           God
           ;
           which
           are
           all
           the
           genuine
           Effects
           of
           a
           
             spiritual
             Mind
          
           ;
           but
           a
           
             carnal
             Mind
          
           is
           froward
           and
           impatient
           ,
           uneasie
           to
           it self
           and
           to
           all
           about
           it
           ,
           and
           this
           makes
           every
           Pain
           and
           
           Trouble
           to
           be
           much
           greater
           than
           it
           would
           have
           been
           ;
           like
           the
           Ass
           in
           the
           Fable
           :
           Which
           lay
           down
           in
           the
           Water
           with
           his
           Burthen
           of
           Wool
           and
           so
           made
           it
           heavier
           than
           before
           .
        
         
           There
           were
           two
           things
           the
           philosophical
           Men
           of
           Pleasure
           sought
           to
           comfort
           themselves
           by
           ,
           under
           the
           unavoidable
           Troubles
           of
           Life
           ;
           which
           the
           
             spiritual
             Mind
          
           hath
           far
           greater
           Advantages
           than
           any
           of
           them
           had
           ,
           as
           to
           both
           of
           them
           ;
           and
           these
           are
           Reflection
           and
           Expectation
           .
        
         
           (
           1.
           )
           Reflection
           .
           When
           Epicurus
           was
           in
           his
           last
           Agonies
           under
           the
           Stone
           ,
           what
           a
           miserable
           way
           was
           it
           for
           him
           to
           go
           about
           to
           comfort
           himself
           ,
           by
           reflecting
           upon
           his
           Atoms
           and
           his
           Maxims
           ,
           his
           imaginary
           Notion
           of
           the
           Happiness
           
           of
           Life
           consisting
           in
           Pleasure
           ,
           when
           his
           Life
           was
           so
           near
           being
           ended
           by
           excessive
           Pain
           ?
           But
           a
           good
           Man
           that
           hath
           sincerely
           
           endeavour'd
           
             to
             serve
             God
             in
             his
             Generation
             ,
          
           and
           to
           do
           all
           the
           good
           he
           could
           ,
           and
           to
           promote
           the
           Interests
           of
           Religion
           and
           Vertue
           in
           the
           World
           ,
           may
           in
           the
           Midst
           of
           many
           Failings
           and
           Infirmities
           ,
           look
           back
           with
           comfort
           on
           the
           Course
           of
           his
           former
           Life
           ,
           and
           by
           the
           Peace
           of
           a
           good
           Conscience
           may
           
           injoy
           inward
           Satisfaction
           under
           such
           Pains
           and
           Distempers
           ,
           which
           make
           Life
           uneasie
           and
           Death
           more
           welcome
           ,
           as
           it
           is
           a
           Passage
           to
           a
           far
           better
           State.
           And
           that
           is
           the
           next
           thing
           .
        
         
           (
           2.
           )
           Expectation
           .
           It
           was
           a
           sorrowfull
           Expectation
           which
           Epicurus
           supported
           himself
           with
           ,
           when
           he
           was
           in
           the
           Prospect
           of
           Death
           ;
           which
           was
           no
           more
           ,
           than
           that
           the
           subtle
           Atoms
           which
           made
           up
           his
           Soul
           ,
           would
           soon
           be
           scatter'd
           and
           dispersed
           ,
           he
           knew
           not
           where
           ,
           and
           then
           he
           should
           be
           ,
           as
           if
           he
           had
           never
           been
           .
           But
           what
           Comfort
           is
           there
           in
           such
           a
           Dissolution
           ?
           Men
           that
           have
           deserved
           it
           ,
           may
           heartily
           wish
           it
           ;
           but
           they
           have
           deserved
           something
           worse
           ,
           and
           that
           they
           must
           expect
           .
           For
           ,
           the
           just
           and
           holy
           God
           ,
           will
           certainly
           call
           them
           to
           an
           Account
           for
           all
           their
           Vices
           and
           Follies
           ;
           and
           
             it
             is
             a
             fearfull
             thing
             to
          
           
           
             fall
             into
             the
             hands
             of
             the
             living
             God
          
           ;
           and
           what
           a
           miserable
           Case
           are
           those
           in
           ,
           who
           have
           nothing
           to
           
             look
             for
             but
             Judgment
          
           
           
             and
             fiery
             Indignation
             ,
             which
             shall
             consume
             the
             Adversaries
          
           of
           God
           and
           Religion
           ?
        
         
           But
           ,
           O
           the
           blessed
           Hope
           and
           joyfull
           Expectation
           that
           attends
           a
           
             spiritual
             Mind
          
           !
           Especially
           when
           it
           is
           enliven'd
           
           and
           assisted
           by
           the
           powerfull
           Influences
           of
           Divine
           Grace
           .
           For
           without
           that
           ,
           even
           good
           Men
           may
           be
           liable
           to
           some
           Dejections
           and
           Fears
           as
           to
           another
           World
           ,
           from
           the
           Vastness
           of
           the
           Change
           ,
           the
           Sense
           of
           their
           Failings
           ,
           the
           Weakness
           of
           their
           Minds
           ,
           and
           Mistrust
           of
           their
           own
           Fitness
           for
           Heaven
           ;
           but
           so
           great
           is
           the
           Goodness
           and
           Mercy
           of
           God
           towards
           them
           that
           sincerely
           love
           and
           fear
           him
           ,
           that
           he
           always
           makes
           their
           Passage
           safe
           ,
           though
           it
           be
           not
           so
           triumphant
           .
           And
           although
           
             the
             Valley
             of
             the
             Shadow
             of
             Death
          
           may
           seem
           gloomy
           and
           uncomfortable
           at
           a
           Distance
           ;
           yet
           when
           God
           is
           pleased
           to
           conduct
           his
           Servants
           through
           it
           ,
           he
           makes
           it
           a
           happy
           Passage
           into
           a
           State
           of
           a
           glorious
           Immortality
           and
           everlasting
           
             Life
             and
             Peace
          
           .
           To
           which
           God
           ,
           &c.
           
        
      
       
         
         
           SERMON
           IX
           .
           Preached
           before
           the
           King
           and
           Queen
           AT
           WHITE-HALL
           ,
           ON
           Christmass-Day
           ,
           1693.
           
        
         
           
             St.
             John
             III.
             17.
             
          
           
             For
             God
             sent
             not
             his
             Son
             into
             the
             World
             to
             condemn
             the
             World
             ;
             but
             that
             the
             World
             through
             him
             might
             be
             saved
             .
          
        
         
           THese
           words
           are
           part
           of
           the
           Gospel
           written
           by
           St.
           John
           ,
           wherein
           he
           doth
           not
           only
           fill
           up
           the
           History
           of
           our
           Saviour
           with
           many
           particular
           
           Discourses
           omitted
           by
           the
           other
           Evangelists
           ,
           but
           the
           whole
           seems
           to
           be
           penned
           in
           another
           Strain
           and
           with
           some
           different
           Purpose
           and
           Design
           .
           It
           's
           true
           ,
           that
           they
           all
           agree
           in
           the
           same
           general
           End
           of
           Writing
           which
           St.
           John
           mentions
           ,
           
             viz.
             That
             we
             might
             believe
             that
             Jesus
          
           
           
             is
             the
             Christ
             the
             Son
             of
             God
             ,
             and
             that
             believing
             we
             might
             have
             life
             through
             his
             Name
          
           ;
           but
           they
           make
           use
           of
           several
           Methods
           ,
           as
           most
           agreeable
           to
           the
           Circumstances
           of
           the
           Time
           and
           Place
           and
           Occasion
           of
           their
           Writing
           .
           St.
           Matthew
           wrote
           his
           Gospel
           for
           the
           sake
           of
           the
           Jews
           ;
           and
           therefore
           he
           begins
           with
           the
           Genealogy
           of
           
             Jesus
             Christ
          
           from
           Abraham
           ,
           and
           shews
           that
           the
           Prophecies
           were
           accomplished
           in
           him
           ,
           and
           how
           
             he
             came
             not
             to
             destroy
             the
             Law
             but
             to
             fulfill
             it
             ,
          
           and
           that
           his
           Miracles
           and
           Doctrine
           were
           sufficient
           to
           convince
           them
           that
           he
           was
           the
           promised
           Messias
           .
           St.
           Mark
           wrote
           only
           a
           summary
           Account
           of
           the
           most
           material
           Passages
           relating
           to
           the
           Person
           and
           Doctrine
           of
           Christ
           for
           the
           sake
           of
           the
           Gentiles
           .
           St.
           Luke
           takes
           a
           larger
           Compass
           ,
           and
           puts
           things
           into
           an
           exacter
           Order
           of
           Time
           ,
           as
           himself
           tells
           
           us
           ,
           and
           adds
           many
           Circumstances
           relating
           to
           the
           Birth
           of
           Christ
           ,
           and
           the
           general
           
           Advantage
           to
           Mankind
           by
           his
           coming
           ;
           that
           he
           was
           to
           be
           
             a
             Light
             to
          
           
           
             lighten
             the
             Gentiles
             ,
             as
             well
             as
             the
             Glory
             of
             his
             People
             Israel
             .
          
           St.
           John
           succeeding
           the
           rest
           ,
           found
           two
           great
           things
           which
           gave
           him
           occasion
           of
           writing
           his
           Gospel
           ;
        
         
           1.
           
           The
           perverting
           the
           Doctrine
           of
           Christ
           by
           the
           Ebionites
           and
           Cerinthians
           ,
           who
           pretended
           to
           give
           great
           Honour
           to
           Christ
           as
           an
           excellent
           Person
           both
           for
           Wisdom
           and
           Holiness
           ,
           but
           yet
           so
           that
           he
           was
           but
           a
           
             meer
             Man
          
           ,
           to
           whom
           God
           ,
           upon
           his
           Baptism
           ,
           had
           given
           extraordinary
           Gifts
           and
           Assistances
           of
           his
           Holy
           Spirit
           .
        
         
           2.
           
           The
           other
           was
           ,
           that
           the
           Gospel
           which
           was
           designed
           for
           the
           Universal
           good
           of
           the
           World
           met
           with
           such
           cold
           Reception
           and
           Entertainment
           from
           it
           .
           
             He
             was
             in
             the
             World
             ,
             and
             the
             World
             was
          
           
           
             made
             by
             him
             ,
             and
             the
             World
             knew
             him
             not
             .
             He
             came
             unto
             his
             own
             ,
             and
             his
             own
             received
             him
             not
             .
          
           
        
         
           What
           could
           be
           more
           uneasie
           to
           so
           true
           a
           lover
           of
           Christ
           as
           St.
           John
           was
           ,
           than
           that
           he
           lived
           to
           see
           his
           Doctrine
           perverted
           ,
           and
           his
           Design
           in
           so
           great
           a
           Measure
           rendred
           ineffectual
           ?
           And
           therefore
           in
           the
           writing
           of
           this
           Gospel
           .
        
         
         
           1.
           
           He
           begins
           after
           another
           manner
           ;
           and
           in
           a
           very
           short
           ,
           significant
           and
           lofty
           Style
           ,
           he
           sets
           forth
           his
           Eternal
           Being
           and
           Godhead
           .
           
             In
             the
             beginning
             was
             the
             Word
             ,
             and
             the
             Word
             was
             with
             God
             ,
             and
             the
             Word
             was
             God.
          
           And
           as
           the
           
             Eternal
             Power
             and
             Godhead
             were
             understood
             by
             the
             things
             that
             were
             made
             ,
          
           as
           St.
           Paul
           saith
           ,
           so
           he
           adds
           ,
           
             that
             all
             things
             were
             made
             by
             him
             ,
             and
             without
             him
             was
          
           
           
             not
             any
             thing
             made
             that
             was
             made
             .
          
           Which
           is
           as
           certain
           an
           Argument
           of
           the
           Divinity
           of
           Christ
           ,
           as
           there
           is
           of
           the
           Being
           of
           God
           from
           the
           Creation
           of
           the
           World.
           
        
         
           2.
           
           As
           to
           the
           other
           Point
           ;
           it
           was
           indeed
           a
           sad
           and
           amazing
           Consideration
           ,
           that
           the
           wonderfull
           
             Love
             of
             God
             in
             sending
             his
             Son
             into
             the
             World
          
           should
           have
           so
           little
           Effect
           upon
           the
           Generality
           of
           those
           to
           whom
           he
           was
           sent
           and
           his
           Doctrine
           preached
           ;
           but
           the
           Apostle
           contents
           himself
           with
           these
           two
           Accounts
           of
           it
           ;
        
         
           1.
           
           That
           it
           was
           far
           from
           being
           God's
           Intention
           or
           Design
           in
           sending
           his
           Son
           to
           make
           Men's
           condition
           worfe
           and
           more
           desperate
           ;
           
             For
             God
             sent
             not
             his
             Son
             into
             the
             World
             to
             condemn
             the
             World
             ,
             but
             that
             the
             World
             through
             him
             might
             be
             saved
             .
          
        
         
         
           2.
           
           But
           it
           might
           be
           presently
           objected
           ,
           That
           if
           this
           were
           God's
           Intention
           ,
           the
           World
           would
           not
           have
           receiv'd
           so
           little
           Benefit
           by
           it
           ,
           but
           according
           to
           the
           Terms
           of
           Salvation
           proposed
           by
           the
           Gospel
           so
           few
           will
           have
           advantage
           by
           it
           ;
           therefore
           the
           Evangelist
           adds
           ,
           that
           if
           Men
           did
           perish
           they
           must
           thank
           themselves
           for
           it
           ;
           
             For
             ,
             this
             is
             the
             Condemnation
             that
             light
             is
             come
             into
             the
             World
             ,
             and
             Men
             loved
             darkness
             rather
             than
             light
             because
             their
             deeds
             were
             evil
             ,
          
           v.
           19.
           
        
         
           So
           that
           there
           are
           two
           things
           which
           deserve
           our
           Consideration
           .
        
         
           I.
           The
           wonderfull
           Condescension
           and
           gracious
           Intention
           of
           God
           
             in
             sending
             his
             Son
             into
             the
             World.
             
          
        
         
           II.
           The
           true
           Reason
           why
           so
           many
           miscarry
           ,
           as
           to
           their
           Salvation
           notwithstanding
           ;
           viz.
           their
           own
           Wickedness
           and
           Folly.
           
        
         
           1.
           
           The
           former
           of
           these
           ,
           is
           that
           ,
           which
           upon
           this
           Day
           we
           have
           particular
           Reason
           to
           take
           notice
           of
           ;
           not
           in
           a
           slight
           superficial
           Manner
           ,
           (
           as
           though
           an
           Annual
           Commemoration
           of
           it
           were
           all
           that
           God
           expected
           from
           us
           ,
           )
           but
           our
           Minds
           and
           Souls
           ought
           to
           be
           possessed
           
           with
           a
           deep
           and
           humble
           Sense
           of
           so
           great
           ,
           so
           undeserved
           ,
           so
           astonishing
           a
           Condescension
           of
           God
           to
           Mankind
           .
           And
           the
           more
           we
           think
           and
           consider
           of
           it
           ,
           the
           more
           amazing
           and
           surprizing
           it
           must
           appear
           to
           us
           :
           For
           when
           the
           Psalmist
           thought
           but
           of
           God's
           Providence
           towards
           Mankind
           ,
           he
           could
           not
           but
           break
           out
           into
           that
           Expression
           ,
           
             Lord
             ,
             what
             is
             Man
             ,
             that
             thou
             art
             mindfull
             of
          
           
           
             him
             ,
             and
             the
             Son
             of
             Man
             ,
             that
             thou
             so
             regardest
             him
             !
             What
             is
             Man
          
           indeed
           !
           a
           
           Mass
           of
           Vanity
           and
           Disorder
           ;
           weak
           in
           his
           Judgment
           ,
           wilfull
           in
           his
           Passions
           ;
           uncertain
           in
           his
           best
           Resolutions
           ,
           violent
           in
           his
           worst
           Inclinations
           ;
           strangely
           bent
           upon
           what
           tends
           to
           his
           Ruine
           ,
           and
           hardly
           brought
           to
           understand
           and
           pursue
           his
           truest
           Interest
           !
           What
           is
           such
           a
           Creature
           as
           this
           ,
           that
           a
           God
           infinitely
           Wise
           and
           Powerfull
           ,
           far
           above
           our
           Thoughts
           as
           well
           as
           our
           Services
           ,
           should
           concern
           himself
           about
           the
           low
           and
           trifling
           Affairs
           of
           Mankind
           !
           But
           such
           is
           the
           Goodness
           and
           Condescension
           of
           God
           ,
           that
           he
           humbles
           himself
           so
           far
           ,
           as
           not
           only
           to
           behold
           ,
           but
           to
           govern
           the
           things
           that
           are
           done
           upon
           Earth
           .
        
         
           But
           
             what
             is
             Man
             that
             he
             should
             visit
             him
             !
          
           Not
           with
           the
           meer
           common
           Demonstrations
           
           of
           his
           Kindness
           ,
           which
           he
           affords
           to
           other
           Creatures
           ;
           but
           that
           when
           Mankind
           had
           so
           far
           degenerated
           and
           fallen
           off
           from
           God
           by
           their
           Sins
           ,
           that
           they
           deserved
           to
           be
           for
           ever
           cast
           off
           and
           forgotten
           by
           him
           ;
           that
           then
           God
           should
           visit
           him
           by
           
             sending
             his
             Son
             into
             the
             World
             that
             the
             World
             through
             him
             might
             be
             saved
          
           ;
           this
           is
           so
           far
           above
           our
           Imaginations
           as
           well
           as
           Deserts
           ,
           that
           it
           seems
           to
           be
           the
           most
           colourable
           Pretence
           for
           Infidelity
           ,
           that
           it
           is
           too
           great
           a
           thing
           for
           Mankind
           to
           believe
           .
        
         
           But
           I
           am
           sensible
           ,
           that
           in
           this
           sceptical
           and
           unbelieving
           Age
           ,
           there
           is
           such
           a
           Humour
           of
           caviling
           against
           Matters
           of
           Revelation
           ,
           especially
           this
           fundamental
           Article
           of
           it
           ,
           that
           it
           would
           seem
           as
           if
           we
           were
           afraid
           to
           look
           their
           Objections
           in
           the
           Face
           ,
           if
           we
           take
           no
           notice
           of
           them
           ;
           and
           on
           the
           other
           side
           ,
           to
           insist
           too
           much
           upon
           them
           ,
           were
           to
           make
           them
           appear
           much
           more
           considerable
           than
           they
           are
           .
           Therefore
           I
           shall
           pass
           over
           all
           the
           trifling
           and
           impertinent
           Talk
           of
           such
           Men
           (
           which
           is
           not
           whispered
           in
           Corners
           ,
           but
           I
           am
           afraid
           is
           become
           a
           Matter
           of
           too
           common
           and
           publick
           Discourse
           )
           and
           I
           shall
           single
           out
           that
           which
           seems
           to
           have
           the
           
           greatest
           Weight
           in
           it
           ;
           viz.
           Suppose
           God
           should
           have
           an
           Intention
           to
           offer
           Terms
           of
           Salvation
           to
           Mankind
           ,
           yet
           what
           need
           was
           there
           that
           
             the
             Son
             of
             God
          
           should
           
             come
             into
             the
             World
          
           for
           that
           End
           ?
           Had
           not
           God
           easier
           Methods
           of
           doing
           it
           than
           by
           the
           
             Incarnation
             and
             Crucifixion
             of
             his
             Son
             ?
          
           Is
           it
           not
           more
           credible
           ,
           that
           God
           should
           forgive
           Sins
           without
           any
           Atonement
           ,
           than
           that
           he
           should
           
             send
             his
             Son
          
           to
           be
           a
           Sacrifice
           of
           Propitiation
           to
           himself
           ?
           Is
           it
           not
           enough
           for
           us
           to
           believe
           all
           the
           Principles
           of
           Natural
           Religion
           to
           be
           true
           ;
           for
           we
           own
           a
           God
           ,
           and
           Providence
           ,
           and
           a
           Life
           to
           come
           ,
           and
           Rewards
           and
           Punishments
           of
           Mankind
           according
           to
           the
           Nature
           of
           their
           Actions
           ;
           but
           why
           should
           our
           Faith
           be
           cramp'd
           by
           such
           incredible
           Mysteries
           as
           these
           ,
           concerning
           
             the
             Son
             of
             God's
             coming
             into
             the
             World
          
           ;
           in
           such
           a
           Manner
           as
           the
           Evangelists
           describe
           it
           :
           This
           is
           so
           far
           from
           being
           a
           kindness
           to
           the
           World
           ,
           that
           it
           makes
           the
           Condition
           of
           Salvation
           so
           much
           harder
           ,
           if
           we
           must
           believe
           things
           which
           seem
           so
           impossible
           to
           us
           ,
           and
           so
           hard
           to
           be
           reconciled
           to
           the
           
             Natural
             Principles
          
           of
           Reason
           and
           Religion
           .
        
         
         
           I
           shall
           not
           dispute
           it
           with
           such
           Men
           whether
           these
           late
           Pretenders
           to
           
             Natural
             Religion
          
           have
           at
           the
           bottom
           any
           real
           Kindness
           for
           the
           Principles
           of
           it
           ,
           or
           not
           ;
           I
           am
           willing
           to
           hope
           the
           best
           ,
           and
           that
           it
           is
           a
           meer
           Dissatisfaction
           in
           them
           as
           to
           our
           revealed
           Religion
           ;
           and
           that
           this
           pretended
           Zeal
           for
           
             Natural
             Religion
          
           is
           little
           more
           than
           a
           meer
           Sham
           and
           Disguise
           to
           avoid
           a
           more
           odious
           Imputation
           .
           But
           let
           it
           be
           as
           great
           and
           real
           as
           they
           pretend
           ,
           what
           I
           at
           present
           undertake
           ,
           is
           to
           make
           it
           appear
           ,
           
             That
             none
             who
             do
             embrace
             the
             Principles
             of
             Natural
             Religion
             can
             have
             any
             Reason
             to
             reject
             the
             Christian
             ,
             even
             as
             to
             this
             Article
             of
             God's
             sending
             his
             Son
             into
             the
             World
             ,
          
           which
           they
           seem
           most
           to
           stumble
           at
           .
        
         
           I
           shall
           not
           go
           about
           to
           shew
           ,
           how
           the
           Christian
           Religion
           not
           only
           supposes
           ,
           but
           improves
           ,
           refines
           ,
           establishes
           and
           enforces
           the
           most
           noted
           and
           allowed
           Principles
           of
           Natural
           Religion
           ,
           as
           to
           the
           Being
           of
           God
           and
           Providence
           ;
           the
           most
           agreeable
           way
           of
           Worship
           ;
           the
           Nature
           and
           Kinds
           of
           Moral
           Duties
           ,
           the
           Rewards
           and
           Punishments
           of
           another
           World
           ,
           since
           no
           one
           of
           common
           Sense
           can
           deny
           that
           the
           Christian
           Religion
           is
           very
           exact
           and
           particular
           in
           
           these
           things
           above
           any
           other
           Institution
           in
           the
           World.
           
        
         
           And
           therefore
           I
           cannot
           ,
           but
           in
           passing
           ,
           take
           notice
           ,
           that
           I
           do
           not
           remember
           any
           one
           Institution
           in
           the
           World
           with
           respect
           to
           Religion
           ,
           except
           that
           which
           we
           have
           by
           Revelation
           ,
           which
           hath
           not
           some
           notorious
           Blunders
           in
           it
           ,
           as
           to
           the
           Principles
           of
           Natural
           Religion
           and
           Vertue
           ;
           and
           therefore
           they
           have
           far
           less
           Reason
           to
           quarrel
           with
           Christianity
           than
           any
           other
           Religion
           (
           if
           their
           quarrel
           were
           not
           really
           against
           all
           ,
           as
           I
           fear
           it
           is
           ;
           )
           Let
           them
           look
           abroad
           over
           the
           Unchristian
           World
           ;
           and
           they
           will
           find
           such
           foolish
           Notions
           ,
           such
           vain
           Superstitions
           ,
           such
           incoherent
           Fables
           ,
           such
           immoral
           Practices
           allowed
           by
           their
           several
           Religions
           ,
           as
           would
           make
           a
           considering
           Man
           wonder
           how
           the
           Notion
           of
           Religion
           could
           be
           so
           debased
           among
           Men.
           Let
           them
           look
           backward
           upon
           the
           Passages
           of
           elder
           Times
           ,
           and
           they
           shall
           find
           either
           they
           set
           up
           false
           Gods
           with
           the
           true
           ,
           or
           the
           false
           Worship
           of
           the
           true
           God
           ;
           or
           a
           Worship
           disagreeable
           to
           the
           Divine
           Nature
           by
           mean
           Representations
           ,
           or
           uncouth
           Sacrifices
           ,
           or
           impure
           Rites
           ;
           or
           else
           there
           were
           some
           horrible
           Flaws
           ,
           
           as
           to
           the
           common
           Principles
           of
           Morality
           ,
           as
           to
           conjugal
           Society
           ,
           or
           the
           Rights
           of
           Property
           ,
           or
           the
           due
           Regard
           to
           the
           Preservation
           of
           Mankind
           ;
           or
           they
           give
           such
           a
           pitifull
           Representation
           of
           the
           Rewards
           and
           Punishments
           of
           another
           Life
           ;
           as
           if
           they
           had
           a
           Mind
           to
           have
           them
           look'd
           on
           as
           Fables
           ,
           or
           despised
           as
           unworthy
           our
           regarding
           them
           above
           the
           present
           Pleasures
           of
           Life
           .
           But
           I
           dare
           challenge
           the
           most
           cavilling
           Sceptick
           to
           find
           any
           just
           Fault
           with
           the
           Duties
           of
           Christianity
           ;
           for
           the
           Worship
           of
           God
           required
           therein
           ,
           is
           pure
           ,
           holy
           ,
           spiritual
           ,
           very
           agreeable
           to
           the
           Divine
           Nature
           and
           the
           common
           Reason
           of
           Mankind
           .
           The
           Moral
           Precepts
           of
           it
           are
           clear
           ,
           weighty
           and
           comprehensive
           .
           And
           those
           who
           have
           delivered
           them
           to
           us
           ,
           neither
           commend
           any
           Vice
           ,
           nor
           sink
           the
           Reputation
           of
           any
           Vertue
           ;
           they
           never
           lessen
           our
           Duties
           to
           God
           ,
           or
           to
           one
           another
           ;
           all
           the
           just
           Complaint
           is
           ,
           that
           the
           Precepts
           are
           too
           strict
           and
           severe
           ,
           too
           good
           and
           too
           hard
           for
           Mankind
           to
           practise
           them
           .
           But
           is
           this
           an
           Objection
           against
           our
           Religion
           ,
           or
           against
           Mankind
           ?
           If
           they
           think
           that
           ,
           let
           our
           Religion
           require
           what
           it
           will
           ,
           the
           generality
           of
           the
           World
           will
           still
           
           live
           and
           act
           like
           Brutes
           ,
           and
           go
           against
           all
           Reason
           and
           Religion
           ;
           how
           can
           we
           help
           it
           ?
           But
           we
           hope
           the
           blame
           is
           not
           to
           be
           laid
           on
           Reason
           or
           Religion
           ,
           that
           so
           great
           a
           part
           of
           Mankind
           are
           either
           Fools
           or
           Mad-men
           ;
           
             i.
             e.
          
           either
           want
           Sense
           to
           understand
           their
           Duty
           ,
           or
           are
           resolved
           not
           to
           practise
           it
           .
           Especially
           considering
           ,
           that
           the
           Rewards
           and
           Punishments
           of
           another
           Life
           ,
           are
           set
           forth
           in
           the
           Gospel
           ,
           with
           that
           Clearness
           ,
           that
           Force
           ,
           that
           Authority
           ,
           that
           if
           any
           thing
           of
           that
           Nature
           would
           work
           upon
           Mankind
           ,
           these
           must
           .
        
         
           But
           all
           these
           things
           I
           pass
           over
           ,
           and
           come
           to
           that
           which
           I
           proposed
           as
           my
           chief
           Design
           ,
           which
           is
           to
           prove
           ,
           
             That
             none
             who
             truly
             believe
             the
             Principles
             of
             Natural
             Religion
             ,
             can
             have
             any
             Reason
             to
             reject
             this
             fundamental
             Article
             of
             it
             ,
             as
             to
             God's
             sending
             his
             Son
             into
             the
             World.
          
           And
           that
           upon
           two
           Accounts
           .
        
         
           I.
           That
           the
           Principles
           of
           
             Natural
             Religion
          
           make
           this
           Design
           appear
           very
           credible
           ,
           or
           fit
           to
           be
           believed
           by
           Men
           of
           Sense
           and
           Understanding
           .
        
         
           II.
           That
           the
           Principles
           on
           which
           this
           fundamental
           Article
           of
           our
           
             Revealed
             Religion
          
           stands
           ,
           afford
           sufficient
           Evidence
           
           to
           prove
           it
           true
           ;
           and
           therefore
           that
           we
           are
           bound
           to
           believe
           it
           .
        
         
           As
           to
           the
           former
           ,
           the
           Grounds
           or
           Principles
           which
           I
           go
           upon
           ,
           are
           these
           :
        
         
           I.
           
             That
             the
             great
             End
             of
             Christ's
             coming
             into
             the
             World
             ,
          
           viz.
           
             the
             Salvation
             of
             Mankind
             ,
             is
             most
             agreeable
             to
             the
             infinite
             Wisdom
             and
             Goodness
             of
             God.
          
           No
           one
           who
           believes
           a
           God
           ,
           can
           deny
           him
           to
           be
           of
           infinite
           Wisdom
           and
           Goodness
           ;
           for
           the
           very
           same
           Reasons
           which
           move
           Men
           to
           believe
           a
           God
           ,
           do
           convince
           them
           that
           he
           must
           be
           of
           infinite
           Wisdom
           and
           Goodness
           ,
           seeing
           the
           strongest
           Evidences
           to
           prove
           his
           Being
           are
           from
           the
           Instances
           of
           them
           in
           the
           World.
           
        
         
           These
           being
           then
           supposed
           ,
           as
           essential
           and
           inseparable
           Attributes
           of
           the
           Divine
           Nature
           ;
           we
           are
           to
           consider
           what
           End
           with
           respect
           to
           Mankind
           is
           most
           agreeable
           to
           these
           to
           carry
           on
           ;
           and
           we
           must
           suppose
           Mankind
           to
           be
           made
           up
           of
           Soul
           and
           Body
           ,
           which
           are
           capable
           of
           Pleasures
           and
           Sati●faction
           ,
           both
           in
           this
           World
           and
           another
           :
           But
           our
           Souls
           are
           of
           an
           immortal
           Nature
           ,
           that
           will
           subsist
           in
           Happiness
           or
           Misery
           
           after
           this
           Life
           ,
           otherwise
           the
           Rewards
           and
           Punishments
           of
           another
           World
           signifie
           nothing
           ;
           the
           Question
           then
           is
           (
           if
           it
           can
           be
           made
           a
           Question
           )
           Whether
           it
           be
           more
           agreeable
           to
           the
           infinite
           Goodness
           and
           Wisdom
           of
           God
           to
           provide
           for
           the
           Well-being
           of
           Mankind
           in
           such
           a
           low
           and
           gloomy
           Region
           ,
           as
           this
           Earth
           is
           ,
           or
           to
           advance
           them
           into
           a
           far
           better
           Place
           ,
           and
           better
           Company
           ,
           and
           more
           Noble
           and
           Divine
           Delights
           ,
           and
           those
           not
           depending
           on
           a
           fading
           ,
           drooping
           ,
           dying
           Life
           ,
           but
           on
           the
           perpetual
           Enjoyment
           of
           a
           complete
           Happiness
           both
           of
           Soul
           and
           Body
           .
           No
           one
           that
           ever
           dares
           to
           think
           or
           consider
           of
           these
           things
           ,
           can
           believe
           there
           is
           any
           Comparison
           between
           them
           ;
           so
           that
           the
           Salvation
           tendred
           by
           the
           Gospel
           ,
           is
           the
           most
           agreeable
           End
           which
           the
           Wisdom
           and
           Goodness
           of
           God
           could
           carry
           on
           for
           the
           Benefit
           of
           Mankind
           .
        
         
           
             But
             why
             should
             Mankind
             flatter
             themselves
             with
             the
             Hopes
             or
             Expectation
             of
             a
             Happiness
             so
             far
             above
             what
             they
             can
             pretend
             to
             deserve
             ?
          
        
         
           There
           were
           some
           Grounds
           for
           such
           an
           Objection
           as
           this
           ;
           if
           we
           supposed
           the
           Rewards
           of
           another
           Life
           to
           come
           from
           any
           other
           Fountain
           than
           the
           infinite
           
           Goodness
           of
           God
           towards
           those
           who
           sincerely
           love
           him
           and
           endeavour
           to
           please
           him
           ;
           although
           with
           many
           Failings
           and
           Imperfections
           .
           But
           this
           is
           the
           only
           Hypothesis
           ,
           which
           we
           maintain
           to
           be
           the
           Christian
           Doctrine
           :
           And
           what
           is
           there
           in
           it
           ,
           which
           is
           repugnant
           to
           the
           Wisdom
           and
           Goodness
           of
           God
           ?
           What
           was
           it
           but
           infinite
           Goodness
           which
           gave
           a
           Being
           to
           the
           World
           at
           first
           ,
           and
           hath
           preserved
           it
           ever
           since
           ,
           and
           made
           it
           so
           usefull
           and
           beneficial
           to
           Mankind
           ?
           What
           is
           it
           ,
           but
           infinite
           Goodness
           that
           suffers
           us
           to
           live
           and
           enjoy
           so
           may
           Comforts
           of
           Life
           ,
           after
           so
           many
           great
           and
           continual
           Provocations
           ?
           If
           we
           were
           to
           argue
           from
           our
           Deserts
           ,
           it
           were
           impossible
           for
           us
           to
           justifie
           the
           wonderfull
           Patience
           and
           Long-suffering
           of
           God
           towards
           the
           sinfull
           Race
           of
           Mankind
           ;
           for
           we
           are
           certain
           ,
           that
           they
           have
           long
           since
           deserved
           to
           be
           cut
           off
           from
           the
           Face
           of
           the
           Earth
           ?
           If
           we
           consider
           the
           Justice
           and
           Holiness
           of
           God
           ,
           whereby
           he
           is
           daily
           provoked
           to
           punish
           Offenders
           ,
           and
           the
           Power
           he
           hath
           to
           execute
           his
           Justice
           in
           a
           Moment
           ,
           without
           any
           opposite
           Power
           to
           controll
           or
           resist
           him
           ;
           we
           have
           Reason
           to
           be
           astonished
           at
           the
           wonderfull
           Patience
           and
           
           Forbearance
           of
           God
           ,
           of
           which
           we
           every
           day
           see
           so
           large
           Experience
           .
           But
           this
           is
           not
           all
           ;
           he
           doth
           not
           only
           suffer
           them
           to
           live
           ,
           but
           often
           makes
           their
           Condition
           easie
           and
           prosperous
           as
           to
           this
           World
           ,
           having
           Health
           ,
           Riches
           and
           Honour
           ,
           and
           the
           Hopes
           of
           their
           Posterity
           ,
           enjoying
           the
           same
           things
           after
           them
           .
           Now
           these
           to
           such
           ,
           who
           do
           not
           believe
           or
           value
           another
           Life
           ,
           are
           the
           greatest
           things
           God
           can
           do
           to
           their
           Satisfaction
           .
           But
           if
           they
           can
           allow
           so
           much
           Goodness
           in
           God
           towards
           those
           who
           continually
           offend
           him
           ;
           why
           should
           they
           question
           greater
           Instances
           of
           it
           towards
           those
           that
           endeavour
           to
           please
           him
           ?
           I
           do
           not
           mean
           as
           to
           this
           World
           ,
           but
           as
           to
           another
           which
           they
           value
           far
           before
           it
           ;
           for
           if
           they
           do
           not
           ,
           they
           have
           no
           Reason
           to
           expect
           any
           Happiness
           in
           it
           :
           Why
           then
           should
           it
           be
           thought
           more
           unreasonable
           for
           God
           to
           bestow
           the
           Happiness
           of
           another
           Life
           ,
           on
           those
           who
           esteem
           and
           choose
           it
           ,
           than
           to
           give
           the
           good
           things
           of
           this
           Life
           to
           those
           who
           love
           and
           admire
           it
           ?
           I
           do
           not
           say
           ,
           the
           Wisdom
           is
           equal
           in
           the
           Choice
           ;
           but
           the
           Goodness
           of
           God
           is
           wonderfull
           in
           both
           .
           A●d
           there
           can
           be
           no
           imaginable
           Groun●
           to
           suspect
           ,
           that
           God
           should
           
           be
           really
           less
           kind
           to
           those
           who
           love
           him
           best
           .
           It
           is
           a
           vain
           thing
           to
           talk
           of
           those
           
             being
             saved
             by
             Christ's
             coming
             into
             the
             World
             ,
          
           who
           do
           not
           heartily
           love
           God
           and
           keep
           his
           Commandments
           ;
           for
           the
           whole
           Design
           of
           the
           Gospel
           is
           to
           perswade
           us
           to
           one
           in
           order
           to
           the
           other
           ;
           and
           therefore
           it
           is
           not
           a
           well-grounded
           Hope
           ,
           but
           a
           fond
           Imagination
           for
           any
           to
           expect
           Salvation
           by
           Christ
           on
           any
           other
           Terms
           .
           If
           we
           then
           take
           in
           the
           whole
           Hypothesis
           or
           true
           Scheme
           of
           Christianity
           together
           ,
           it
           is
           no
           other
           than
           that
           
             God
             sent
             his
             Son
             into
             the
             World
             ,
             that
             the
             World
             through
             him
             might
             be
             saved
          
           ;
           not
           by
           continuing
           in
           the
           sinfull
           Practices
           of
           this
           World
           ,
           which
           St.
           John
           calls
           
             the
             Lust
             of
             the
             Flesh
             ,
             the
             Lust
             of
          
           
           
             the
             Eye
             ,
             and
             the
             Pride
             of
             Life
          
           ;
           but
           by
           subduing
           and
           mortifying
           all
           disorderly
           Passions
           do
           prepare
           themselves
           for
           a
           better
           State.
           Now
           ,
           if
           there
           be
           in
           our
           Minds
           a
           firm
           Perswasion
           of
           the
           infinite
           Goodness
           of
           God
           ,
           of
           which
           we
           are
           convinced
           by
           meer
           Natural
           Reason
           ;
           why
           should
           it
           be
           thought
           hard
           to
           believe
           ,
           that
           God
           should
           take
           care
           of
           so
           great
           and
           good
           an
           End
           ,
           as
           the
           Eternal
           Salvation
           of
           those
           who
           truly
           love
           and
           obey
           him
           .
        
         
         
           II.
           The
           next
           Principle
           agreeable
           to
           Natural
           Reason
           and
           Religion
           is
           ,
           
             That
             no
             such
             thing
             as
             Salvation
             or
             Happiness
             in
             a
             future
             State
             can
             be
             expected
             without
             the
             particular
             Favour
             of
             God.
          
           For
           ,
           all
           who
           do
           own
           Natural
           Religion
           ,
           must
           agree
           that
           the
           Soul
           of
           Man
           is
           an
           immortal
           thinking
           Being
           ;
           and
           therefore
           its
           Happiness
           must
           consist
           in
           such
           a
           sort
           of
           thinking
           ,
           as
           carries
           the
           greatest
           Pleasure
           and
           Satisfaction
           along
           with
           it
           .
           Let
           us
           think
           with
           our selves
           what
           a
           Soul
           separate
           from
           the
           Body
           can
           do
           ,
           to
           make
           it self
           happy
           :
           Here
           it
           was
           intangled
           ,
           corrupted
           ,
           and
           therefore
           apt
           to
           be
           deceived
           by
           the
           false
           Appearances
           of
           things
           ,
           which
           glide
           through
           the
           Senses
           and
           leave
           too
           lasting
           Impressions
           on
           the
           Mind
           ;
           and
           thereby
           it
           comes
           to
           mistake
           Shews
           for
           Substance
           ,
           and
           meer
           Colours
           for
           Realities
           .
           But
           this
           is
           a
           Mistake
           so
           common
           and
           so
           fatal
           to
           Mankind
           ,
           that
           very
           few
           are
           throughly
           undeceived
           in
           this
           World
           ;
           for
           one
           way
           or
           other
           they
           are
           apt
           to
           flatter
           themselves
           with
           some
           pleasing
           Mistakes
           and
           delightfull
           Errors
           of
           Life
           .
           But
           assoon
           as
           the
           Soul
           is
           dislodged
           from
           this
           cloudy
           Mansion
           in
           the
           Body
           ,
           all
           things
           will
           
           then
           appear
           ,
           not
           as
           by
           an
           uncertain
           Sky
           light
           in
           a
           dark
           Room
           ,
           but
           in
           an
           open
           and
           distinct
           View
           ,
           and
           then
           it
           will
           be
           impossible
           to
           be
           any
           longer
           deceived
           by
           false
           Representations
           of
           things
           .
           What
           then
           can
           be
           conceived
           sufficient
           to
           entertain
           and
           please
           the
           Mind
           ?
           Will
           it
           be
           the
           Reflection
           on
           the
           past
           Pleasures
           of
           the
           Body
           ?
           No
           certainly
           ;
           for
           those
           cannot
           bear
           a
           severe
           Reflection
           now
           ;
           and
           the
           very
           thoughts
           of
           them
           make
           Men's
           minds
           very
           uneasie
           ;
           for
           the
           most
           tempting
           Pleasures
           of
           Sin
           leave
           no
           gratefull
           Relish
           behind
           them
           .
           How
           then
           should
           the
           Mind
           bear
           up
           it self
           in
           another
           State
           ,
           when
           its
           Reflections
           must
           be
           far
           more
           constant
           and
           severe
           ?
           What
           then
           ?
           Can
           the
           Mind
           lay
           it self
           asleep
           ,
           and
           put
           it self
           into
           a
           State
           of
           unthinking
           ?
           That
           were
           all
           one
           ,
           as
           a
           kind
           of
           Self-annihilation
           if
           it
           be
           of
           a
           thinking
           Nature
           .
           There
           is
           a
           State
           of
           unthinking
           in
           this
           World
           ,
           which
           is
           too
           common
           ;
           when
           the
           Mind
           is
           as
           it
           were
           overwhelmed
           and
           stifled
           with
           Feathers
           ;
           I
           mean
           is
           so
           taken
           up
           with
           trifling
           and
           vain
           Imaginations
           ,
           as
           hardly
           give
           way
           to
           one
           serious
           Thought
           .
           But
           this
           is
           impossible
           in
           another
           State
           ;
           and
           therefore
           nothing
           but
           what
           will
           
           bear
           a
           most
           strict
           and
           severe
           Scrutiny
           can
           give
           any
           Support
           or
           Comfort
           to
           the
           Mind
           then
           .
           It
           must
           be
           true
           and
           real
           good
           to
           create
           any
           Satisfaction
           ;
           it
           must
           be
           durable
           and
           lasting
           to
           keep
           it
           up
           ;
           it
           must
           be
           complete
           and
           perfect
           to
           answer
           all
           the
           just
           and
           reasonable
           Desires
           of
           an
           immortal
           Soul.
           And
           what
           can
           this
           be
           less
           than
           God
           himself
           ?
           And
           therefore
           the
           Christian
           Religion
           speaks
           most
           agreeably
           to
           Natural
           Reason
           ,
           when
           it
           still
           supposes
           the
           Happiness
           of
           another
           World
           to
           consist
           in
           the
           Presence
           and
           Enjoyment
           of
           God.
           For
           those
           must
           have
           all
           that
           is
           desirable
           ,
           who
           enjoy
           the
           Favour
           of
           him
           who
           commands
           all
           things
           ,
           and
           knows
           how
           to
           suit
           them
           to
           the
           greatest
           Advantage
           to
           those
           to
           whom
           he
           designs
           to
           shew
           his
           Favour
           .
        
         
           And
           this
           Prospect
           of
           another
           State
           ,
           or
           of
           
             the
             Salvation
             of
             Mankind
             by
             Christ
             s
             coming
             into
             the
             World
             ,
          
           is
           that
           which
           lets
           us
           into
           another
           View
           of
           all
           that
           relates
           to
           the
           Son
           of
           God's
           coming
           into
           the
           World
           :
           For
           if
           our
           Minds
           be
           possessed
           with
           great
           Apprehensions
           of
           the
           Power
           and
           Greatness
           of
           the
           World
           ;
           all
           that
           the
           Gospel
           represents
           as
           to
           the
           manner
           of
           God's
           sending
           his
           Son
           into
           the
           World
           ,
           
           his
           being
           born
           of
           an
           obscure
           Virgin
           ,
           being
           laid
           in
           the
           common
           Manger
           ,
           being
           bred
           up
           in
           a
           private
           Place
           ,
           having
           so
           mean
           Followers
           ,
           meeting
           with
           so
           cold
           a
           Reception
           from
           his
           own
           People
           ,
           and
           at
           last
           ,
           being
           exposed
           to
           an
           ignominious
           Death
           by
           them
           ,
           looks
           very
           reproachfull
           and
           contemptible
           .
           But
           on
           the
           other
           side
           ,
           if
           we
           could
           raise
           our
           Minds
           to
           such
           Idea's
           of
           things
           here
           ,
           as
           the
           glorious
           Spirits
           above
           have
           ;
           and
           see
           how
           all
           things
           are
           esteemed
           by
           them
           according
           to
           the
           Ends
           and
           Purposes
           they
           are
           designed
           for
           ,
           we
           should
           then
           perceive
           how
           admirably
           all
           these
           things
           were
           fitted
           for
           his
           great
           End
           ;
           which
           was
           to
           wean
           Men's
           hearts
           from
           the
           Pomp
           and
           Vanities
           of
           this
           World
           and
           to
           prepare
           them
           for
           a
           better
           ;
           and
           we
           should
           then
           have
           quite
           another
           Opinion
           of
           these
           things
           :
           For
           as
           there
           is
           a
           certain
           Greatness
           ,
           which
           is
           above
           all
           the
           formal
           Shews
           and
           affected
           Appearances
           of
           it
           ,
           so
           when
           a
           great
           and
           noble
           Design
           is
           to
           be
           carried
           on
           ,
           the
           true
           Measure
           of
           Decorum
           in
           that
           Case
           ,
           is
           that
           which
           is
           most
           serviceable
           to
           the
           principal
           End.
           If
           a
           great
           Person
           had
           a
           Design
           to
           rescue
           some
           near
           Relations
           out
           of
           Slavery
           ,
           he
           would
           never
           go
           with
           
           a
           splendid
           Equipage
           and
           a
           long
           Train
           of
           Attendance
           ,
           which
           would
           but
           make
           his
           Person
           more
           gazed
           at
           and
           his
           Design
           less
           effectual
           .
           If
           he
           had
           intended
           to
           have
           rescued
           them
           by
           force
           out
           of
           Captivity
           ,
           it
           had
           been
           necessary
           to
           have
           had
           Power
           and
           Strength
           proportionable
           to
           his
           Design
           ;
           but
           if
           it
           were
           only
           by
           Perswasion
           ,
           then
           he
           must
           accommodate
           himself
           to
           such
           Methods
           as
           were
           most
           likely
           to
           prevail
           .
        
         
           The
           great
           End
           of
           the
           coming
           of
           Christ
           was
           to
           deliver
           the
           Souls
           of
           Men
           from
           a
           much
           worse
           Captivity
           ,
           viz.
           of
           their
           own
           sinfull
           Passions
           and
           the
           Devil's
           Tyranny
           by
           their
           means
           ;
           but
           he
           did
           not
           come
           in
           a
           way
           of
           Violence
           to
           break
           open
           the
           Prison-doors
           and
           in
           an
           instant
           to
           knock
           off
           their
           Fetters
           and
           bid
           them
           be
           free
           ;
           but
           he
           makes
           use
           of
           all
           the
           gentle
           and
           effectual
           Methods
           of
           Perswasion
           ,
           not
           only
           by
           his
           Words
           but
           by
           his
           own
           Example
           ;
           that
           they
           might
           learn
           by
           him
           to
           despise
           this
           World
           ,
           who
           had
           so
           little
           in
           it
           ,
           and
           to
           prepare
           for
           that
           from
           whence
           he
           came
           ,
           where
           their
           Happiness
           should
           be
           unconceivable
           and
           without
           End.
           
        
         
         
           III.
           The
           third
           Principle
           is
           ,
           
             That
             no
             such
             particular
             Favour
             of
             God
             is
             to
             be
             expected
             ,
             as
             long
             as
             his
             Displeasure
             is
             so
             just
             against
             Mankind
             for
             Sin
             ,
             and
             no
             effectual
             Means
             used
             to
             remove
             it
             .
          
           The
           truth
           is
           ,
           the
           whole
           Scheme
           of
           the
           Gospel
           turns
           upon
           this
           Point
           ,
           whether
           God
           be
           really
           displeased
           with
           Mankind
           for
           their
           Sins
           ,
           so
           as
           to
           need
           a
           Reconciliation
           :
           For
           ,
           if
           all
           that
           the
           Scripture
           so
           often
           expresses
           concerning
           the
           
             Wrath
             and
             Displeasure
             of
             God
          
           against
           Mankind
           for
           Sin
           ,
           be
           only
           figurative
           and
           hyperbolical
           Expressions
           ,
           then
           the
           whole
           Design
           of
           the
           Gospel
           must
           be
           given
           up
           as
           a
           meer
           Scheme
           ;
           for
           ,
           if
           God
           be
           not
           really
           displeased
           ,
           there
           is
           no
           need
           of
           Reconciliation
           ;
           if
           no
           need
           of
           that
           ,
           then
           there
           can
           be
           no
           need
           of
           Christ's
           coming
           to
           reconcile
           us
           to
           God
           ;
           and
           if
           he
           did
           not
           come
           for
           that
           End
           ,
           we
           have
           no
           Reason
           to
           believe
           the
           Scripture
           ,
           which
           affirms
           it
           over
           and
           over
           .
           And
           I
           do
           not
           think
           any
           stronger
           Argument
           can
           be
           brought
           to
           prove
           a
           thing
           ,
           than
           that
           the
           most
           emphatical
           Expressions
           are
           so
           often
           applied
           to
           that
           purpose
           ,
           by
           such
           Persons
           who
           used
           all
           Sincerity
           and
           Plainness
           .
           So
           that
           this
           matter
           as
           to
           
           the
           Scripture
           is
           clear
           ,
           if
           any
           thing
           can
           be
           made
           so
           ;
           and
           if
           nothing
           can
           ,
           I
           cannot
           see
           how
           it
           is
           possible
           to
           have
           a
           written
           Rule
           of
           Faith
           ;
           since
           all
           Writings
           are
           capable
           by
           Ambiguity
           of
           Words
           and
           Phrases
           ,
           by
           the
           different
           Use
           of
           Particles
           and
           Transposition
           of
           Letters
           and
           Syllables
           ,
           of
           very
           different
           Interpretations
           .
        
         
           But
           this
           is
           not
           my
           present
           Business
           ,
           which
           is
           rather
           to
           consider
           the
           Natural
           Sense
           and
           Reason
           of
           Mankind
           as
           to
           this
           matter
           .
           We
           cannot
           in
           Reason
           suppose
           any
           such
           Passion
           in
           an
           infinitely
           perfect
           being
           ,
           as
           that
           which
           we
           call
           
             Wrath
             and
             Anger
          
           in
           Men.
           For
           that
           is
           a
           violent
           Perturbation
           arising
           from
           Surprise
           and
           Indignation
           ;
           but
           there
           can
           be
           no
           Disorder
           or
           Surprise
           in
           a
           Being
           of
           infinite
           Wisdom
           .
           Therefore
           
             Wrath
             in
             God
          
           must
           suppose
           two
           Things
           .
        
         
           1.
           
           A
           just
           Cause
           of
           Displeasure
           given
           by
           us
           .
        
         
           2.
           
           Such
           a
           just
           Displeasure
           following
           upon
           it
           as
           will
           end
           in
           the
           severe
           Punishment
           of
           Offenders
           if
           it
           be
           not
           removed
           .
        
         
           Now
           ,
           whether
           there
           be
           a
           just
           Cause
           of
           Displeasure
           or
           not
           ,
           must
           depend
           upon
           the
           Natural
           Differences
           of
           Good
           
           and
           Evil.
           And
           it
           is
           impossible
           that
           any
           one
           who
           exercises
           his
           Reason
           ,
           can
           judge
           amiss
           in
           this
           Matter
           .
           Not
           ,
           that
           all
           the
           Differences
           of
           Good
           and
           Evil
           are
           equally
           clear
           ,
           for
           all
           Propositions
           in
           Mathematicks
           are
           not
           so
           ;
           but
           it
           is
           sufficient
           to
           our
           Purpose
           ,
           that
           the
           general
           Principles
           are
           so
           ;
           and
           the
           greater
           Instances
           ;
           so
           that
           no
           Man
           can
           think
           that
           he
           acts
           as
           much
           according
           to
           Reason
           in
           one
           as
           the
           other
           .
           And
           ,
           can
           any
           one
           of
           common
           Sense
           imagine
           God
           to
           be
           as
           well
           pleased
           with
           him
           who
           blasphemes
           his
           Name
           ,
           and
           despises
           his
           Service
           ,
           and
           hates
           Religion
           ,
           as
           with
           one
           that
           fears
           and
           Honours
           him
           ,
           and
           endeavours
           to
           please
           him
           ?
           Can
           he
           be
           as
           well
           pleased
           with
           him
           ,
           that
           assassines
           his
           Parents
           ,
           as
           with
           him
           that
           obeys
           them
           ?
           With
           him
           that
           robs
           and
           defrauds
           his
           Neighbour
           ,
           as
           with
           him
           that
           relieves
           him
           in
           his
           Necessities
           ?
           With
           him
           who
           subdues
           his
           disorderly
           Passions
           ,
           as
           with
           him
           that
           gives
           way
           to
           them
           ?
           With
           him
           who
           is
           cruel
           ,
           inhuman
           and
           persidious
           ,
           as
           with
           him
           that
           is
           faithfull
           and
           just
           and
           compassionate
           ?
           These
           are
           but
           some
           of
           the
           Instances
           of
           the
           Differences
           of
           Good
           and
           Evil
           ,
           but
           they
           are
           so
           plain
           and
           notorious
           ,
           that
           a
           Man
           must
           
           renounce
           the
           common
           Principles
           of
           Humanity
           ,
           who
           doth
           not
           own
           them
           .
           And
           to
           say
           there
           are
           no
           such
           Differences
           ,
           because
           there
           have
           been
           Mistakes
           and
           Disputes
           about
           some
           things
           accounted
           Good
           and
           Evil
           ,
           is
           as
           absurd
           ,
           as
           to
           say
           ,
           there
           is
           no
           Difference
           between
           Day
           and
           Night
           ,
           because
           in
           the
           Twilight
           it
           is
           hard
           to
           distinguish
           them
           .
           But
           if
           there
           be
           such
           a
           real
           Difference
           in
           the
           Nature
           of
           Humane
           Actions
           ,
           and
           God
           be
           a
           strict
           observer
           of
           them
           ,
           he
           being
           a
           God
           of
           infinite
           Holiness
           and
           Justice
           ,
           cannot
           but
           be
           offended
           with
           Mankind's
           wilfull
           Omission
           of
           what
           they
           know
           to
           be
           good
           ,
           and
           Commission
           of
           what
           they
           know
           to
           be
           evil
           .
        
         
           But
           here
           we
           must
           distinguish
           between
           God's
           Displeasure
           against
           the
           Actions
           and
           against
           the
           Persons
           who
           commit
           them
           .
           The
           former
           is
           a
           necessary
           Consequent
           upon
           the
           Evil
           of
           Sin
           ,
           and
           can
           never
           be
           removed
           ,
           for
           God
           is
           irreconcileable
           to
           Sin.
           But
           those
           who
           commit
           Sin
           are
           his
           Creatures
           ;
           and
           therefore
           capable
           of
           Mercy
           and
           Forgiveness
           .
           There
           is
           always
           a
           Desert
           of
           Punishment
           following
           upon
           Sin
           ;
           but
           there
           is
           no
           inseparable
           Connection
           between
           the
           Sin
           and
           the
           Punishment
           ;
           
           for
           the
           great
           and
           wise
           Governour
           of
           the
           World
           acts
           not
           by
           Necessity
           of
           Nature
           in
           punishing
           Sinners
           ,
           but
           by
           the
           Methods
           of
           Wisdom
           and
           Justice
           .
           And
           if
           the
           saving
           of
           Sinners
           upon
           their
           Repentance
           can
           be
           made
           agreeable
           to
           these
           ,
           such
           is
           the
           Mercy
           and
           Goodness
           of
           God
           to
           his
           Creatures
           ,
           that
           there
           is
           great
           Reason
           to
           hope
           for
           a
           Reconciliation
           .
           For
           ,
           although
           God
           be
           displeased
           ,
           he
           is
           not
           implacable
           ;
           although
           he
           be
           justly
           provoked
           to
           punish
           Sinners
           ,
           yet
           there
           is
           no
           absolute
           Necessity
           that
           he
           should
           ;
           nor
           any
           irreversible
           Decree
           that
           he
           will
           do
           it
           ;
           and
           therefore
           notwithstanding
           this
           Displeasure
           of
           God
           ,
           there
           is
           a
           way
           still
           left
           open
           for
           Reconciliation
           which
           leads
           to
           the
           next
           .
        
         
           IV.
           The
           fourth
           Principle
           is
           ,
           
             That
             if
             God
             be
             thus
             displeased
             with
             the
             Sins
             of
             Mankind
             ,
             and
             yet
             there
             is
             a
             Possibility
             of
             Reconciliation
             between
             God
             and
             them
             ,
             he
             alone
             is
             the
             most
             proper
             and
             competent
             Judge
             ,
             on
             what
             Terms
             this
             Reconciliation
             may
             be
             obtained
             .
          
           For
           being
           both
           the
           offended
           Party
           and
           the
           supreme
           Governour
           ,
           he
           hath
           the
           sole
           Right
           on
           both
           Accounts
           of
           fixing
           those
           Terms
           and
           Conditions
           ,
           upon
           which
           he
           will
           forgive
           
           Sins
           ,
           and
           receive
           the
           Offenders
           into
           Favour
           .
           It
           is
           a
           vain
           thing
           for
           any
           to
           argue
           from
           one
           Attribute
           of
           God
           against
           another
           .
           Some
           are
           apt
           to
           flatter
           themselves
           that
           God
           will
           easily
           forgive
           Sins
           ,
           because
           he
           is
           mercifull
           ,
           but
           they
           ought
           to
           consider
           that
           he
           is
           just
           and
           holy
           as
           well
           as
           mercifull
           ;
           and
           there
           is
           as
           much
           ground
           to
           fear
           that
           he
           will
           not
           forgive
           because
           he
           is
           just
           ;
           as
           there
           can
           be
           to
           hope
           that
           he
           will
           because
           he
           is
           mercifull
           .
           And
           thus
           it
           is
           impossible
           for
           a
           considering
           Man
           to
           satisfie
           his
           own
           Mind
           as
           to
           God's
           forgiving
           his
           Sins
           ;
           unless
           he
           be
           some
           way
           assured
           from
           himself
           that
           he
           will
           do
           it
           .
           And
           therefore
           a
           particular
           Revelation
           in
           this
           Case
           must
           be
           made
           ,
           if
           God
           designs
           to
           bring
           Men
           to
           Repentance
           by
           the
           Hopes
           of
           Forgiveness
           .
           But
           meer
           Repentance
           can
           never
           make
           any
           satisfaction
           to
           God
           for
           the
           Breach
           of
           his
           Laws
           .
           Suppose
           a
           Sinner
           come
           to
           himself
           and
           is
           heartily
           sorry
           that
           he
           hath
           offended
           God
           so
           many
           ways
           ,
           and
           with
           such
           aggravating
           Circumstances
           as
           he
           hath
           done
           ;
           and
           now
           resolves
           in
           the
           Anguish
           of
           his
           Soul
           never
           more
           to
           return
           to
           the
           Practice
           of
           them
           ;
           This
           no
           doubt
           ,
           is
           far
           more
           pleasing
           to
           God
           ,
           than
           going
           
           on
           to
           offend
           still
           ;
           but
           all
           this
           is
           no
           more
           than
           a
           Man
           in
           justice
           to
           God
           and
           to
           himself
           is
           bound
           to
           do
           ;
           for
           he
           is
           bound
           to
           vindicate
           the
           Honour
           of
           God's
           Laws
           ,
           and
           to
           condemn
           himself
           for
           his
           own
           Folly
           ,
           and
           to
           return
           no
           more
           to
           the
           Practice
           of
           it
           .
           But
           what
           amends
           is
           made
           by
           all
           this
           ,
           for
           the
           infinite
           Dishonour
           which
           hath
           been
           done
           to
           God
           and
           his
           Laws
           by
           the
           Violation
           of
           them
           ?
           The
           Courts
           of
           Justice
           among
           Men
           take
           no
           Notice
           of
           the
           Malefactor's
           Repentance
           ;
           however
           he
           be
           affected
           ,
           the
           Law
           must
           be
           observed
           ,
           and
           Offenders
           punished
           .
           How
           then
           can
           any
           Persons
           be
           assured
           from
           meer
           Natural
           Reason
           ,
           that
           God
           will
           not
           be
           as
           tender
           of
           the
           Honour
           and
           Justice
           of
           his
           Laws
           ,
           as
           Mankind
           are
           allowed
           to
           be
           without
           any
           Imputation
           of
           Cruelty
           or
           Injustice
           ?
        
         
           If
           God
           should
           be
           exact
           in
           punishing
           Offenders
           ,
           who
           could
           complain
           ?
           For
           who
           can
           plead
           
             Not
             Guilty
          
           before
           his
           Maker
           ?
           And
           when
           a
           Man
           's
           own
           Conscience
           condemns
           him
           that
           he
           hath
           deserved
           Punishment
           ,
           what
           Reason
           can
           he
           have
           from
           himself
           not
           to
           expect
           it
           ?
           And
           if
           he
           doth
           justly
           expect
           to
           be
           punished
           ,
           what
           reason
           can
           he
           have
           to
           
           hope
           for
           Forgiveness
           ?
           Since
           he
           knows
           that
           he
           deserves
           to
           be
           punished
           ,
           and
           therefore
           can
           never
           deserve
           to
           be
           forgiven
           .
           It
           must
           be
           therefore
           a
           free
           Act
           of
           Grace
           and
           Mercy
           in
           God
           to
           forgive
           even
           penitent
           Sinners
           ;
           and
           upon
           what
           Terms
           and
           in
           what
           Manner
           he
           will
           do
           it
           depends
           wholly
           upon
           his
           own
           Good-will
           .
           He
           may
           forgive
           Sins
           if
           he
           pleases
           ,
           and
           it
           is
           agreeable
           to
           his
           Natute
           to
           do
           it
           ,
           if
           Sinners
           do
           repent
           and
           forsake
           their
           Sins
           ;
           but
           whether
           God
           hath
           actually
           made
           known
           to
           us
           the
           way
           of
           Reconciliation
           cannot
           be
           known
           by
           any
           Principles
           of
           Nature
           ;
           because
           it
           is
           a
           Matter
           of
           Fact
           and
           must
           have
           such
           Proof
           as
           a
           thing
           of
           that
           Nature
           is
           capable
           of
           .
        
         
           II.
           Having
           thus
           shewed
           ,
           how
           strongly
           the
           Principles
           of
           Natural
           Religion
           do
           make
           way
           for
           entertaining
           this
           Point
           of
           the
           Christian
           Doctrine
           ,
           as
           to
           
             God's
             sending
             his
             Son
             into
             the
             World
          
           in
           order
           to
           our
           Reconciliation
           with
           him
           and
           our
           Salvation
           by
           him
           ;
           it
           remains
           now
           to
           shew
           how
           justly
           God
           doth
           require
           the
           Belief
           of
           it
           from
           us
           as
           true
           ;
           for
           the
           next
           words
           tells
           us
           ,
           
             That
             he
             that
             believeth
             on
             him
             is
             not
             condemned
          
           ;
           
           
             but
             he
             that
             believeth
             not
             is
             condemned
             already
             ,
             because
             he
             hath
             not
             believed
             in
             the
             Name
             of
             the
             only
             begotten
             Son
             of
             God
             ,
          
           v.
           18.
           
        
         
           This
           ,
           some
           may
           say
           ,
           is
           very
           hard
           Doctrine
           ;
           for
           they
           believe
           as
           much
           as
           they
           can
           ;
           and
           if
           they
           can
           believe
           no
           more
           it
           is
           no
           fault
           ;
           for
           no
           Man
           can
           be
           bound
           to
           believe
           more
           than
           he
           can
           .
           I
           do
           not
           question
           but
           Nicodemus
           (
           to
           whom
           these
           words
           are
           generally
           supposed
           to
           be
           spoken
           by
           our
           Saviour
           )
           thought
           he
           had
           gone
           a
           great
           way
           ,
           when
           he
           used
           those
           words
           to
           Christ
           ,
           v.
           2.
           
           
             Rabbi
             we
             know
             that
             thou
             art
             a
             Teacher
             come
             from
             God
             ,
             for
             no
             Man
             can
             do
             these
             Miracles
             that
             thou
             dost
             except
             God
             be
             with
             him
             .
          
           i.
           e.
           He
           was
           willing
           to
           believe
           him
           some
           great
           Prophet
           whom
           God
           had
           sent
           ;
           and
           this
           was
           a
           fair
           step
           for
           
             a
             Ruler
             among
             the
             Jews
          
           ,
           who
           were
           generally
           very
           unreasonable
           Unbelievers
           .
           But
           Christ
           tells
           him
           plainly
           this
           would
           not
           do
           ;
           for
           unless
           he
           believed
           him
           to
           be
           
             the
             only
             begotten
             Son
             of
             God
             ,
          
           he
           could
           not
           be
           saved
           .
           And
           this
           is
           the
           great
           Point
           ,
           
             That
             God
             so
             loved
             the
             World
             ,
             that
             he
             gave
             his
             only
             begotten
             Son
             ,
             that
             whosoever
             believeth
             in
             him
             should
             not
             perish
             but
             have
             everlasting
          
           
           life
           ,
           v.
           16.
           
           Not
           ,
           as
           though
           meer
           believing
           this
           were
           sufficient
           (
           for
           this
           carries
           a
           great
           many
           other
           things
           along
           with
           it
           )
           but
           that
           since
           God
           had
           sent
           
             his
             only
             begotten
             Son
          
           into
           the
           World
           upon
           such
           a
           Message
           ,
           he
           did
           expect
           that
           he
           should
           be
           received
           and
           entertained
           as
           such
           upon
           their
           utmost
           Peril
           .
        
         
           But
           can
           we
           believe
           farther
           than
           we
           have
           Reason
           to
           believe
           ?
           No
           ;
           God
           do●h
           not
           expect
           it
           from
           us
           ,
           provided
           that
           with
           sincere
           and
           impartial
           Minds
           we
           set
           our selves
           to
           consider
           and
           weigh
           the
           Evidence
           and
           with
           great
           Humility
           beg
           the
           Assistance
           of
           Divine
           Grace
           ,
           without
           which
           God
           may
           justly
           leave
           us
           to
           our
           Unbelief
           .
        
         
           It
           would
           be
           too
           large
           a
           Subject
           now
           to
           lay
           open
           the
           several
           Arguments
           to
           prove
           that
           it
           is
           as
           evident
           ,
           as
           a
           Matter
           of
           Fact
           can
           be
           made
           to
           us
           ,
           that
           
             God
             did
             send
             his
             Son
             that
             the
             World
             through
             him
             might
             be
             saved
          
           ;
           Therefore
           I
           shall
           only
           mention
           these
           two
           things
           .
        
         
           1.
           
           That
           if
           the
           Matters
           of
           Fact
           are
           true
           concerning
           the
           History
           of
           
             Christ's
             coming
          
           ,
           as
           related
           by
           the
           Evangelists
           ,
           there
           can
           be
           no
           Reason
           to
           doubt
           his
           being
           
             the
             Son
             of
             God.
          
           For
           he
           that
           was
           
           the
           most
           exact
           Pattern
           of
           Humility
           and
           Self-denial
           ,
           not
           only
           frequently
           assumes
           this
           Title
           to
           himself
           ,
           and
           his
           most
           intimate
           Disciples
           affirm
           it
           of
           him
           ;
           but
           God
           himself
           gave
           the
           most
           ample
           and
           convincing
           Testimony
           to
           it
           ;
           by
           his
           miraculous
           Birth
           ;
           and
           a
           Voice
           from
           Heaven
           to
           that
           Purpose
           at
           his
           Baptism
           ;
           by
           a
           long
           Train
           and
           Series
           of
           publick
           and
           usefull
           Miracles
           to
           attest
           the
           Truth
           of
           his
           Doctrine
           ;
           by
           his
           Resurrection
           from
           the
           Dead
           and
           Ascension
           into
           Heaven
           ,
           and
           wonderfull
           Effusion
           of
           the
           Holy
           Ghost
           ,
           with
           the
           strange
           Effects
           which
           followed
           it
           ;
           so
           that
           no
           one
           who
           doth
           believe
           these
           things
           to
           be
           true
           can
           have
           any
           ground
           to
           say
           that
           he
           cannot
           believe
           Christ
           to
           be
           the
           Son
           of
           God.
           
        
         
           2.
           
           That
           if
           these
           Matters
           of
           Fact
           are
           not
           to
           be
           believed
           as
           true
           we
           cannot
           be
           bound
           to
           believe
           any
           thing
           but
           what
           we
           see
           our selves
           .
           For
           the
           Distance
           of
           Time
           and
           Place
           are
           equal
           in
           this
           Case
           ;
           and
           no
           other
           Matters
           of
           Fact
           are
           so
           well
           attested
           as
           these
           are
           .
           And
           so
           ,
           as
           the
           Apostle
           saith
           of
           Christ's
           Resurrection
           ,
           
             If
             he
             be
             not
             risen
             our
             Faith
             is
             vain
          
           ;
           so
           in
           this
           Case
           I
           say
           if
           there
           be
           not
           Reason
           to
           believe
           these
           things
           
             all
             Faith
             is
             vain
          
           .
           For
           no
           other
           Matters
           of
           Fact
           ,
           
           which
           we
           should
           be
           accounted
           Fools
           for
           not
           believing
           ,
           have
           had
           such
           a
           sort
           of
           Testimony
           which
           these
           have
           had
           .
           For
           these
           things
           were
           not
           conveyed
           by
           a
           silent
           Tradition
           for
           some
           time
           till
           the
           chief
           Parties
           were
           dead
           who
           could
           either
           prove
           or
           disprove
           them
           ;
           but
           they
           were
           publick
           and
           exposed
           to
           all
           Manner
           of
           Examination
           ;
           They
           were
           not
           deliver'd
           by
           one
           or
           two
           ,
           who
           were
           trusted
           with
           a
           Secret
           ,
           but
           openly
           avowed
           by
           a
           great
           Number
           of
           competent
           Witnesses
           ,
           who
           were
           present
           ;
           and
           none
           of
           them
           could
           be
           brought
           by
           the
           greatest
           Sufferings
           to
           deny
           ,
           or
           falsify
           ,
           or
           conceal
           any
           Part
           of
           their
           Evidence
           ;
           that
           when
           these
           things
           had
           been
           thus
           delivered
           by
           those
           who
           saw
           them
           ,
           who
           were
           most
           remarkable
           for
           their
           Innocency
           and
           Integrity
           ,
           in
           the
           next
           Ages
           they
           were
           examined
           and
           enquired
           into
           by
           Men
           of
           Sagacity
           and
           Learning
           ,
           who
           upon
           the
           strictest
           Search
           found
           no
           Reason
           to
           suspect
           their
           Testimony
           ;
           and
           therefore
           heartily
           embraced
           and
           defended
           the
           Christian
           Faith.
           And
           from
           thence
           they
           have
           been
           conveyed
           down
           to
           us
           ;
           not
           by
           an
           uncertain
           Oral
           Tradition
           ,
           which
           can
           hardly
           hold
           the
           same
           from
           one
           End
           of
           the
           Town
           to
           another
           ;
           
           but
           by
           unquestionable
           Writings
           ;
           of
           such
           Authority
           ,
           that
           the
           Christians
           would
           rather
           die
           than
           deliver
           up
           their
           Books
           .
           And
           in
           these
           are
           all
           those
           Circumstances
           contained
           ,
           which
           we
           are
           bound
           to
           believe
           as
           Christians
           ;
           among
           which
           this
           is
           one
           of
           the
           Chief
           ,
           
             that
             God
             sent
             his
             Son
             into
             the
             World
             for
             the
             Salvation
             of
             Mankind
             .
          
        
         
           To
           summ
           up
           all
           ;
           I
           desire
           those
           who
           after
           all
           this
           pretend
           that
           they
           are
           willing
           to
           believe
           as
           much
           as
           they
           can
           ,
           and
           those
           who
           are
           liable
           to
           any
           Suggestions
           of
           Infidelity
           ,
           to
           consider
           seriously
           with
           themselves
           ,
           whether
           there
           can
           be
           a
           greater
           and
           more
           noble
           Design
           ,
           more
           becoming
           the
           Wisdom
           ,
           Power
           and
           Goodness
           of
           God
           to
           carry
           on
           ,
           than
           that
           of
           rescuing
           Mankind
           out
           of
           a
           miserable
           State
           ,
           and
           putting
           them
           into
           a
           certain
           way
           of
           Eternal
           Happiness
           ?
           Whether
           such
           a
           Design
           must
           not
           be
           discovered
           in
           some
           particular
           Age
           of
           the
           World
           ,
           with
           all
           the
           Circumstances
           relating
           to
           it
           ?
           Whether
           that
           Age
           were
           not
           the
           fittest
           of
           all
           others
           ,
           wherein
           the
           most
           remarkable
           Prophecies
           were
           to
           be
           accomplished
           ,
           as
           to
           the
           Coming
           of
           the
           M●ssias
           ,
           while
           the
           second
           Temple
           was
           standing
           ?
           Whether
           the
           Difficulties
           as
           to
           
           humane
           Testimonies
           be
           not
           equal
           to
           all
           Ages
           and
           Things
           ?
           Whether
           because
           it
           is
           possible
           for
           all
           Men
           to
           deceive
           ,
           it
           be
           reasonable
           to
           inferr
           that
           all
           Men
           are
           deceived
           ;
           and
           that
           there
           is
           nothing
           but
           Illusion
           and
           Imposture
           in
           the
           World
           ;
           and
           that
           all
           Men
           lye
           and
           deceive
           for
           the
           sake
           of
           lying
           and
           deceiving
           ?
           But
           if
           there
           be
           a
           Difference
           to
           be
           made
           between
           Men
           and
           between
           Testimonies
           ;
           then
           we
           are
           to
           examine
           the
           different
           Characters
           of
           Truth
           and
           Falshood
           and
           give
           our
           Assent
           according
           to
           them
           .
           And
           if
           after
           the
           severest
           Examination
           we
           do
           not
           find
           sufficient
           Reason
           to
           believe
           
             that
             God
             sent
             his
             Son
             into
             the
             World
             for
             the
             Salvation
             of
             Mankind
             ,
          
           upon
           such
           Testimonies
           as
           are
           given
           of
           it
           ,
           we
           must
           conclude
           all
           Mankind
           to
           be
           made
           up
           of
           Fraud
           and
           Imposture
           ;
           and
           that
           there
           is
           no
           such
           thing
           as
           Sincerity
           and
           Honesty
           in
           the
           World
           ;
           or
           that
           if
           there
           be
           ,
           it
           is
           not
           possible
           for
           others
           to
           discern
           it
           .
           Which
           are
           such
           fatal
           Reproaches
           upon
           humane
           Nature
           ,
           that
           no
           one
           who
           pretends
           to
           any
           Regard
           to
           it
           can
           be
           guilty
           of
           .
           For
           if
           they
           be
           Universally
           true
           ,
           they
           must
           condemn
           themselves
           ;
           if
           not
           ,
           wè
           must
           see
           some
           very
           particular
           Reason
           why
           we
           should
           not
           rather
           
           think
           them
           deceived
           ,
           than
           fix
           such
           an
           indelible
           Blot
           upon
           the
           Reputation
           of
           Mankind
           .
           And
           surely
           it
           is
           a
           great
           Advantage
           to
           the
           Truth
           of
           Religion
           to
           find
           ,
           that
           it
           cannot
           be
           overthrown
           but
           by
           such
           Methods
           ,
           as
           equally
           overturn
           all
           Truth
           and
           Certainty
           ,
           and
           that
           the
           Faith
           of
           Christianity
           stands
           not
           only
           upon
           the
           same
           Bottom
           with
           the
           common
           Faith
           of
           Mankind
           .
           But
           if
           we
           reject
           such
           Assurance
           as
           is
           offer'd
           us
           for
           the
           Faith
           of
           the
           Gospel
           ,
           our
           Infidelity
           cannot
           be
           the
           Effect
           of
           Reason
           and
           Argument
           ,
           but
           of
           a
           causeless
           Suspicion
           and
           unreasonable
           Mistrust
           of
           the
           best
           Part
           of
           Mankind
           .
           Who
           have
           most
           firmly
           believed
           the
           Truth
           of
           these
           things
           ,
           and
           have
           led
           the
           most
           holy
           and
           exemplary
           Lives
           in
           hopes
           of
           a
           Blessed
           Immortality
           .
           And
           if
           the
           Testimony
           of
           any
           Persons
           deserves
           to
           be
           taken
           before
           others
           ,
           it
           must
           be
           of
           such
           who
           could
           have
           no
           Design
           upon
           this
           World
           ,
           but
           were
           resolved
           by
           Faith
           and
           Patience
           to
           prepare
           for
           a
           better
           .
        
         
           To
           conclude
           .
           For
           us
           who
           believe
           and
           own
           the
           Truth
           of
           this
           great
           and
           fundamental
           Article
           of
           the
           Christian
           Faith
           ,
           we
           have
           something
           else
           to
           do
           than
           
           meerly
           to
           vindicate
           and
           assert
           it
           .
           This
           at
           some
           times
           is
           more
           necessary
           than
           at
           others
           ;
           and
           I
           heartily
           wish
           this
           were
           none
           of
           them
           .
           I
           am
           willing
           to
           hope
           the
           best
           of
           all
           who
           in
           such
           an
           Age
           of
           Infidelity
           have
           the
           Courage
           and
           Zeal
           to
           own
           the
           Faith
           of
           this
           Day
           ;
           
             viz.
             That
             God
             sent
             his
             Son
             into
             the
             World
             in
             order
             to
             the
             making
             us
             for
             ever
             happy
             .
          
           And
           I
           hope
           none
           who
           profess
           themselves
           Christians
           this
           Day
           will
           ever
           be
           discouraged
           by
           the
           Mocks
           and
           Flouts
           of
           Infidels
           ,
           so
           as
           to
           let
           go
           the
           Anchor
           of
           their
           Hope
           ,
           or
           mistrust
           the
           Foundation
           of
           their
           Faith.
           It
           is
           as
           great
           a
           Piece
           of
           Wisdom
           to
           know
           when
           to
           believe
           ,
           as
           when
           not
           to
           believe
           ;
           and
           it
           is
           as
           certain
           an
           Argument
           of
           a
           weak
           Mind
           to
           be
           always
           doubting
           ,
           as
           to
           be
           over-forward
           in
           believing
           :
           For
           the
           Soil
           must
           be
           very
           bad
           that
           can
           bear
           no
           Foundation
           .
           But
           withall
           let
           us
           not
           flatter
           our selves
           only
           that
           we
           have
           a
           better
           Faith
           than
           others
           .
           For
           how
           miserable
           will
           our
           Case
           be
           ,
           if
           we
           have
           nothing
           but
           a
           superficial
           Faith
           ;
           and
           a
           sort
           of
           Anniversary
           Devotion
           .
           We
           can
           never
           thank
           God
           too
           much
           for
           the
           Blessing
           of
           this
           Day
           ;
           but
           God
           expects
           something
           more
           from
           us
           ,
           than
           meerly
           the
           giving
           him
           
           solemn
           Thanks
           once
           a
           Year
           for
           
             sending
             his
             Son
             into
             the
             World.
          
           We
           must
           endeavour
           to
           answer
           the
           End
           of
           God's
           sending
           him
           ,
           
             i.
             e.
             to
             save
             us
          
           first
           
             from
             our
             Sins
          
           ,
           and
           then
           
             from
             the
             wrath
             to
             come
          
           .
           This
           is
           the
           Method
           which
           God
           himself
           hath
           appointed
           ,
           not
           barely
           from
           his
           own
           Will
           and
           Pleasure
           ,
           but
           from
           the
           necessary
           Order
           and
           Reason
           of
           Things
           .
           For
           ,
           otherwise
           a
           Man
           might
           be
           rewarded
           for
           doing
           amiss
           ,
           and
           punished
           for
           performing
           his
           Duty
           .
           If
           we
           therefore
           ever
           hope
           for
           any
           Benefit
           by
           this
           coming
           of
           Christ
           into
           the
           World
           ,
           we
           must
           apply
           our
           Minds
           to
           consider
           seriously
           on
           what
           Conditions
           we
           may
           reasonably
           hope
           for
           Salvation
           by
           him
           .
           Can
           they
           think
           that
           Christ
           came
           to
           so
           little
           Purpose
           as
           to
           save
           Men
           in
           their
           Sins
           ?
           If
           that
           were
           to
           be
           hoped
           ,
           there
           had
           been
           no
           need
           of
           his
           coming
           ;
           but
           it
           is
           a
           hard
           Work
           indeed
           to
           save
           us
           from
           them
           .
           The
           Guilt
           must
           be
           expiated
           ,
           and
           the
           Power
           subdued
           ;
           the
           former
           Christ
           hath
           done
           ;
           but
           he
           expects
           ,
           and
           with
           great
           Reason
           ,
           that
           we
           should
           
             deny
             ungodly
             and
             worldly
             Lusts
             ,
             and
             work
             out
             our
             own
             Salvation
             with
             Fear
             and
             Trembling
             .
          
        
      
       
         
         
           SERMON
           X.
           CONCERNING
           
             Sins
             of
             Omission
          
           ,
           Preached
           before
           the
           King
           and
           Queen
           AT
           WHITE-HALL
           ,
           ON
           March
           18th
           ,
           1693
           /
           4
           ;
           being
           Midlent-Sunday
           .
        
         
           
             St.
             James
             IV.
             17.
             
          
           
             Therefore
             to
             him
             that
             knoweth
             to
             do
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             Sin.
             
          
        
         
           ALthough
           our
           Apostle
           in
           this
           Epistle
           calls
           the
           Gospel
           
             the
             Law
             of
             Liberty
          
           ,
           yet
           to
           prevent
           any
           Misconstruction
           thereof
           ,
           as
           though
           it
           allowed
           
             a
             Liberty
          
           
           
           
             to
             sin
          
           ,
           we
           no
           where
           find
           more
           strict
           and
           severe
           Passages
           against
           it
           ,
           than
           in
           this
           Epistle
           ,
           both
           with
           respect
           to
           
             Sins
             of
             Commission
          
           ,
           and
           
             Sins
             of
             Omission
          
           .
           As
           to
           
             Sins
             of
             Commission
          
           ,
           his
           Expression
           seems
           hardly
           consistent
           with
           the
           Grace
           of
           the
           Gospel
           ;
           
             For
             whosoever
             shall
             keep
             the
             whole
             Law
             ,
             and
             yet
             offend
             in
             one
          
           
           
             Point
             ,
             he
             is
             guilty
             of
             all
             .
          
           Hath
           the
           Law
           of
           Moses
           any
           thing
           more
           apt
           to
           terrifie
           the
           Consciences
           of
           Men
           ,
           if
           not
           to
           drive
           them
           into
           despair
           ,
           than
           this
           ?
           It
           is
           not
           ,
           
             If
             one
             breaks
             the
             whole
             Law
          
           ;
           then
           it
           had
           been
           no
           wonder
           
             if
             he
             were
             guilty
             of
             all
             ,
          
           even
           under
           the
           Gospel
           ,
           which
           doth
           not
           take
           away
           the
           force
           of
           the
           Moral
           Law.
           But
           ,
           
             If
             he
             keep
             the
             whole
             Law
             ;
             and
             yet
             offend
             in
             one
             Point
             ;
             he
             is
             guilty
             of
             all
             .
          
           How
           is
           this
           agreeable
           with
           the
           Equity
           of
           the
           Gospel
           ,
           to
           make
           a
           Breach
           of
           
             one
             Part
          
           to
           be
           a
           violation
           of
           the
           whole
           Law
           ?
           Since
           he
           cannot
           keep
           the
           Law
           ,
           and
           break
           it
           at
           the
           same
           time
           ;
           and
           so
           far
           as
           he
           did
           keep
           it
           ,
           he
           could
           not
           be
           guilty
           of
           the
           Breach
           of
           it
           ;
           but
           ,
           if
           
             he
             offended
             but
             in
             one
             Point
             ,
          
           he
           must
           keep
           all
           the
           rest
           .
           It
           is
           not
           enough
           to
           say
           ,
           that
           the
           Chain
           of
           the
           whole
           is
           broken
           ,
           and
           the
           Authority
           of
           the
           Law-giver
           contemned
           ;
           for
           there
           is
           a
           great
           
           difference
           between
           breaking
           a
           Chain
           ,
           and
           breaking
           it
           all
           to
           Pieces
           ;
           there
           is
           no
           such
           Contempt
           in
           the
           Breach
           of
           one
           Command
           ,
           as
           of
           all
           ;
           and
           he
           that
           keeps
           all
           the
           rest
           ,
           seems
           to
           shew
           more
           regard
           to
           his
           Authority
           in
           keeping
           the
           other
           Parts
           of
           the
           Law
           ,
           than
           Contempt
           in
           that
           wherein
           he
           offends
           .
           What
           then
           is
           the
           Apostle's
           meaning
           ?
           It
           is
           ,
           that
           the
           Gospel
           doth
           not
           allow
           any
           wilfull
           Breach
           of
           the
           Law
           of
           God
           in
           any
           one
           kind
           or
           sort
           whatsoever
           ;
           as
           appears
           by
           the
           following
           words
           ,
           
             For
             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.
          
           What
           is
           before
           said
           ,
           that
           
             he
             is
             guilty
             of
             all
          
           ,
           is
           here
           explained
           ,
           that
           
             he
             is
             a
             Transgressor
             of
             the
             Law.
          
           This
           cannot
           therefore
           be
           understood
           of
           any
           sudden
           Act
           of
           Passion
           and
           Surprise
           ,
           nor
           of
           any
           Failings
           as
           to
           the
           Manner
           of
           our
           Duties
           ,
           but
           of
           a
           wilfull
           ,
           deliberate
           Practice
           of
           some
           one
           known
           Sin
           ,
           although
           the
           Person
           may
           be
           carefull
           to
           avoid
           many
           others
           ;
           because
           this
           is
           not
           consistent
           with
           that
           Integrity
           of
           Mind
           ,
           and
           that
           sincere
           Regard
           to
           God
           and
           his
           Laws
           ,
           which
           every
           good
           Christian
           ought
           to
           have
           ;
           and
           so
           being
           
             guilty
             of
          
           
           
             the
             whole
             Law
          
           ,
           is
           to
           be
           understood
           with
           respect
           to
           the
           Favour
           of
           God
           ;
           which
           can
           no
           more
           be
           expected
           where
           there
           is
           a
           wilfull
           persisting
           in
           any
           one
           known
           Transgression
           of
           the
           Law
           than
           if
           he
           were
           
             guilty
             of
             all
          
           .
        
         
           As
           to
           
             Sins
             of
             Omission
          
           ;
           the
           words
           of
           the
           Text
           taken
           in
           their
           full
           Extent
           ,
           have
           a
           very
           mortifying
           Consideration
           in
           them
           .
           For
           it
           is
           much
           easier
           
             to
             know
             to
             do
             good
          
           ,
           than
           to
           practise
           it
           .
           It
           is
           hard
           for
           Men
           under
           the
           plain
           Precepts
           of
           the
           Gospel
           ,
           not
           
             to
             know
             how
             to
             do
             good
          
           ;
           but
           who
           is
           there
           that
           can
           say
           ,
           he
           
             doth
             all
             the
             good
             he
             knows
             ?
          
           We
           all
           know
           ,
           we
           ought
           
             to
             love
             God
             with
             all
             our
             heart
             and
             soul
             and
             strength
             ,
             and
             our
             Neighbour
             as
             our selves
          
           ;
           yet
           who
           can
           pretend
           to
           do
           it
           in
           the
           utmost
           latitude
           and
           extent
           of
           our
           Duty
           ?
           So
           that
           what
           St.
           Paul
           saith
           of
           the
           Law
           ,
           is
           true
           of
           the
           Text
           ,
           that
           
             it
             concludes
             all
             under
             Sin.
          
           
           For
           ,
           as
           our
           Apostle
           saith
           ,
           
             in
             many
             things
          
           
           
             we
             offend
             all
          
           .
           And
           the
           more
           we
           know
           ,
           the
           more
           we
           offend
           ,
           as
           he
           tells
           us
           in
           these
           words
           ,
           
             To
             him
             that
             knoweth
             to
             do
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             fin
             .
          
        
         
           What
           Advantage
           then
           have
           we
           by
           the
           Gospel
           ,
           since
           the
           more
           we
           know
           of
           our
           Duty
           ,
           the
           worse
           our
           Condition
           is
           ,
           
           if
           we
           do
           not
           practise
           it
           ?
           and
           we
           know
           so
           much
           more
           to
           be
           our
           Duty
           than
           we
           can
           hope
           to
           practise
           ;
           that
           this
           Expression
           seems
           to
           leave
           Mankind
           in
           a
           more
           deplorable
           Condition
           under
           the
           Light
           of
           the
           Gospel
           ,
           than
           if
           we
           had
           never
           heard
           of
           it
           .
           For
           ,
           if
           the
           Sin
           be
           aggravated
           by
           knowing
           our
           Duty
           ,
           and
           
             not
             doing
             it
          
           ,
           it
           must
           proportionably
           be
           lessened
           by
           having
           no
           Opportunities
           to
           know
           it
           .
        
         
           Therefore
           ,
           for
           the
           clearing
           the
           Sense
           of
           the
           Apostle
           in
           these
           words
           ,
           and
           for
           the
           right
           understanding
           the
           just
           Measures
           of
           our
           Duty
           ,
           and
           the
           due
           Aggravation
           of
           our
           Sins
           ,
           it
           will
           be
           necessary
           to
           state
           and
           clear
           the
           Nature
           and
           Extent
           of
           
             Sins
             of
             Omission
          
           :
           Or
           to
           shew
           how
           far
           this
           Rule
           of
           the
           Apostle
           holds
           ,
           
             To
             him
             that
             knoweth
             to
             do
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             Sin.
             
          
        
         
           
             To
             do
             good
          
           here
           ,
           doth
           not
           barely
           imply
           something
           that
           is
           lawfull
           and
           commendable
           ,
           which
           it
           is
           some
           way
           in
           our
           Power
           to
           do
           ;
           but
           that
           to
           which
           we
           are
           under
           some
           Obligation
           ,
           so
           that
           it
           becomes
           
             our
             Duty
          
           to
           do
           it
           .
           
           For
           a
           
             Sin
             of
             Omission
          
           must
           suppose
           an
           Obligation
           ;
           since
           every
           Sin
           must
           be
           
             a
             Transgression
          
           
           
             of
             the
             Law.
          
           But
           there
           are
           several
           sorts
           of
           things
           that
           are
           good
           ;
           and
           there
           are
           different
           kinds
           of
           Obligation
           ;
           and
           from
           hence
           arises
           the
           Difficulty
           of
           stating
           the
           Nature
           of
           
             Sins
             of
             Omission
          
           ;
           which
           some
           are
           too
           little
           sensible
           of
           ,
           and
           some
           too
           much
           .
        
         
           But
           it
           is
           in
           it self
           a
           Subject
           of
           so
           important
           a
           Nature
           ,
           and
           so
           seldom
           spoken
           to
           ,
           that
           I
           shall
           at
           this
           time
           endeavour
           to
           clear
           it
           .
           And
           in
           order
           thereto
           we
           must
           enquire
           ,
        
         
           I.
           Into
           that
           Good
           which
           we
           are
           obliged
           to
           do
           .
        
         
           II.
           The
           Nature
           of
           the
           Obligation
           we
           are
           under
           to
           do
           it
           .
        
         
           I.
           As
           to
           the
           Good
           which
           we
           are
           obliged
           to
           do
           ;
           that
           may
           be
           considered
           two
           ways
           .
        
         
           1.
           
           With
           respect
           to
           God
           ,
           and
           so
           it
           implies
           the
           Duty
           we
           owe
           ,
           on
           the
           Account
           of
           the
           Relation
           we
           stand
           in
           to
           him
           .
        
         
           2.
           
           With
           respect
           to
           one
           another
           ;
           and
           so
           it
           implies
           not
           meer
           Duty
           but
           something
           beneficial
           and
           advantageous
           to
           others
           ,
           which
           we
           are
           in
           a
           Capacity
           to
           do
           .
        
         
         
           1.
           
           Our
           Duty
           with
           respect
           to
           God
           ,
           is
           either
        
         
           1.
           
           That
           of
           our
           Minds
           ,
           which
           lie
           in
           internal
           Acts
           ,
           which
           we
           are
           bound
           to
           perform
           towards
           him
           .
        
         
           2.
           
           That
           which
           consists
           in
           external
           Acts
           of
           Duty
           and
           Service
           to
           him
           .
        
         
           1.
           
           The
           Duty
           which
           we
           owe
           to
           God
           in
           our
           Minds
           ;
           which
           is
           ,
           not
           barely
           to
           know
           him
           ,
           but
           frequently
           to
           consider
           and
           think
           of
           him
           ,
           as
           our
           Maker
           and
           Benefactor
           .
           It
           is
           a
           strange
           Incogitancy
           in
           Mankind
           to
           live
           ,
           as
           
             without
             God
             in
             the
             World
          
           ;
           to
           suffer
           the
           Cares
           and
           Thoughts
           and
           Business
           of
           this
           World
           to
           justle
           God
           out
           of
           our
           Minds
           ;
           whom
           we
           ought
           in
           the
           first
           Place
           to
           regard
           .
           If
           we
           could
           free
           our
           Minds
           from
           that
           Disorder
           and
           Confusion
           they
           are
           under
           by
           the
           strong
           Impressions
           of
           sensible
           Objects
           ,
           and
           the
           false
           Idea's
           of
           Imagination
           ,
           they
           would
           think
           of
           nothing
           so
           freely
           ,
           so
           frequently
           ,
           so
           delightfully
           as
           the
           Divine
           Perfections
           .
           For
           God
           being
           the
           most
           perfect
           Mind
           ;
           other
           Minds
           that
           are
           created
           by
           him
           ,
           do
           naturally
           tend
           towards
           him
           as
           their
           Centre
           ,
           and
           are
           uneasie
           and
           restless
           ,
           like
           the
           Needle
           touched
           with
           the
           Load-stone
           ,
           till
           they
           are
           fixed
           towards
           him
           .
           We
           meet
           with
           
           too
           many
           things
           which
           divert
           and
           draw
           them
           another
           way
           ;
           but
           it
           is
           certainly
           one
           of
           the
           most
           necessary
           Duties
           lying
           upon
           us
           ,
           to
           call
           back
           our
           Thoughts
           from
           too
           busie
           and
           eager
           a
           Pursuit
           of
           Earthly
           things
           ;
           and
           to
           fix
           them
           in
           the
           serious
           Thoughts
           of
           God
           and
           another
           World.
           
        
         
           It
           is
           the
           Opinion
           of
           Aquinas
           and
           the
           
           older
           Casuists
           ,
           that
           
             assoon
             as
             ever
             any
             Person
             is
             come
             to
             the
             use
             of
             his
             Reason
             ,
             he
             is
             not
             only
             bound
             to
             think
             of
             God
             ,
             but
             to
             love
             him
             as
             his
             chief
             Good
             ;
             and
             that
             it
             is
             the
             most
             dangerous
             Sin
             of
             Omission
             not
             to
             do
             it
             .
          
        
         
           The
           latter
           Casuists
           ,
           who
           think
           this
           Doctrine
           too
           severe
           ,
           as
           to
           the
           
             first
             use
             of
             Reason
          
           ;
           yet
           cannot
           deny
           it
           to
           hold
           ,
           
             assoon
             as
             any
             come
             to
             the
             Knowledge
             of
             God
          
           ;
           if
           the
           want
           of
           knowing
           him
           be
           not
           through
           their
           own
           Fault
           .
           Assoon
           as
           they
           know
           God
           ,
           they
           confess
           ,
           that
           they
           are
           bound
           to
           love
           him
           ;
           but
           are
           they
           not
           bound
           to
           know
           him
           assoon
           as
           they
           are
           capable
           ?
           What
           allowance
           may
           be
           made
           in
           the
           Cases
           of
           gross
           Ignorance
           ,
           or
           natural
           Stupidity
           we
           are
           not
           
           concerhed
           to
           enquire
           ;
           but
           we
           now
           speak
           of
           those
           who
           have
           all
           Advantages
           and
           Opportunities
           of
           knowing
           God
           betimes
           ;
           and
           as
           to
           such
           their
           Ignorance
           is
           so
           far
           from
           being
           an
           Excuse
           ,
           that
           it
           is
           their
           Sin.
           And
           that
           can
           never
           excuse
           from
           a
           Fault
           ,
           but
           when
           it
           is
           no
           Fault
           to
           be
           ignorant
           .
        
         
           But
           ,
           
             Not
             to
             know
             God
          
           when
           Persons
           know
           so
           many
           other
           things
           in
           the
           World
           besides
           him
           ,
           is
           so
           much
           greater
           a
           Fault
           ;
           because
           all
           those
           other
           things
           lead
           them
           to
           the
           Knowledge
           of
           him
           .
           So
           that
           I
           take
           it
           for
           granted
           ,
           that
           no
           Man
           of
           Understanding
           can
           avoid
           the
           Knowledge
           of
           God
           ,
           without
           shutting
           his
           Eye
           against
           the
           clearest
           Light
           ;
           without
           darkening
           his
           Understanding
           by
           unreasonable
           Prejudices
           ;
           without
           Confusion
           of
           Thought
           ,
           and
           Perplexity
           of
           Mind
           ;
           without
           groundless
           Imaginations
           ,
           and
           ridiculous
           Suppositions
           ;
           and
           most
           commonly
           not
           without
           very
           disorderly
           Passions
           and
           vicious
           Habits
           ,
           which
           make
           the
           very
           Thoughts
           of
           God
           uneasie
           to
           his
           Mind
           .
        
         
           But
           suppose
           we
           do
           own
           and
           believe
           a
           God
           ,
           are
           we
           bound
           always
           to
           be
           thinking
           of
           him
           ?
           Must
           we
           spend
           our
           time
           in
           Contemplation
           of
           him
           ,
           and
           
           neglect
           all
           our
           Affairs
           here
           ?
           If
           not
           ,
           what
           are
           the
           bounds
           of
           our
           Duty
           which
           we
           may
           not
           omit
           without
           Sin
           ?
        
         
           There
           are
           two
           things
           which
           are
           necessary
           for
           us
           to
           do
           with
           respect
           to
           God
           in
           our
           Minds
           .
        
         
           1.
           
           To
           have
           frequent
           and
           serious
           Thoughts
           of
           him
           ;
           without
           which
           it
           will
           be
           impossile
           to
           keep
           our
           Minds
           in
           that
           Temper
           which
           they
           ought
           to
           be
           in
           .
           For
           the
           Thoughts
           of
           God
           keep
           up
           a
           vigorous
           Sense
           of
           Religion
           ,
           inflame
           our
           Devotion
           ,
           calm
           our
           Passions
           ,
           and
           are
           the
           most
           powerfull
           Check
           against
           the
           Force
           of
           Temptations
           .
           And
           therefore
           we
           ought
           to
           allow
           our selves
           fit
           Times
           of
           Retirement
           for
           Recollection
           and
           Consideration
           ;
           wherein
           we
           draw
           in
           our
           Thoughts
           from
           the
           Business
           and
           Impertinencies
           of
           this
           Life
           (
           and
           even
           these
           go
           a
           great
           way
           in
           that
           which
           looks
           like
           Business
           )
           that
           we
           may
           converse
           with
           God
           and
           our
           own
           Minds
           .
           And
           those
           who
           do
           not
           sometimes
           withdraw
           from
           the
           Noise
           and
           Hurry
           ,
           the
           Dust
           and
           Confusion
           of
           this
           World
           ,
           must
           be
           great
           Strangers
           both
           to
           God
           and
           themselves
           ;
           and
           mind
           any
           thing
           rather
           than
           their
           chiefest
           Interest
           .
           But
           I
           am
           afraid
           there
           are
           too
           many
           among
           us
           ,
           
           of
           whom
           the
           Psalmist's
           words
           are
           too
           true
           ,
           
             God
             is
             not
             in
             all
             their
             thoughts
          
           ;
           I
           
           wish
           there
           were
           not
           some
           who
           would
           make
           good
           another
           Reading
           of
           those
           words
           ,
           
             viz.
             All
             their
             thoughts
             are
             there
             is
             no
             God.
          
           But
           I
           think
           not
           so
           much
           their
           deliberate
           Thoughts
           ,
           as
           their
           Wishes
           and
           Desires
           .
           But
           those
           can
           never
           alter
           the
           Nature
           of
           things
           ;
           and
           therefore
           the
           wisest
           thing
           they
           can
           do
           ,
           is
           to
           make
           the
           Thoughts
           of
           God
           desirable
           to
           them
           ;
           and
           that
           can
           be
           only
           by
           reconciling
           themselves
           to
           him
           by
           a
           hearty
           and
           sincere
           Repentance
           .
        
         
           2.
           
           We
           are
           always
           bound
           to
           have
           an
           habitual
           Temper
           and
           Disposition
           of
           Mind
           towards
           God.
           This
           is
           that
           which
           is
           commonly
           called
           the
           
             Love
             of
             God
          
           ;
           and
           is
           opposed
           to
           the
           
             Love
             of
             Sin.
          
           Which
           doth
           not
           consist
           in
           sudden
           and
           transient
           Acts
           of
           Complacency
           and
           Delight
           in
           him
           ;
           but
           in
           a
           firm
           Purpose
           and
           Resolution
           of
           Mind
           to
           obey
           him
           .
           The
           Jews
           think
           that
           the
           fundamental
           Precept
           of
           the
           Law
           as
           to
           the
           
             Love
             of
             God
          
           
           
             with
             all
             their
             heart
             and
             soul
             and
             strength
             ,
          
           goes
           no
           farther
           than
           that
           they
           should
           do
           that
           which
           the
           Law
           requires
           as
           to
           the
           Worship
           and
           Service
           of
           God.
           But
           certainly
           the
           Love
           of
           God
           must
           go
           
           deeper
           ,
           and
           rise
           higher
           ,
           or
           else
           it
           will
           never
           come
           up
           to
           the
           great
           Design
           of
           Religion
           ;
           which
           is
           ,
           not
           only
           to
           do
           those
           outward
           Acts
           of
           Service
           which
           he
           commands
           and
           expects
           from
           us
           ;
           but
           to
           bring
           our
           Souls
           nearer
           to
           him
           ,
           to
           make
           him
           our
           chief
           End
           ;
           and
           to
           direct
           the
           Course
           of
           our
           Lives
           and
           the
           Acts
           of
           our
           Obedience
           in
           order
           to
           it
           .
        
         
           Now
           this
           is
           a
           Duty
           towards
           God
           so
           necessary
           to
           our
           Happiness
           ,
           that
           we
           must
           be
           always
           obliged
           to
           it
           ,
           and
           at
           all
           times
           ;
           although
           it
           be
           an
           
             Affirmative
             Precept
          
           .
           For
           the
           true
           Reason
           of
           the
           Difference
           of
           Obligation
           is
           from
           the
           Nature
           of
           the
           Commands
           ,
           and
           not
           from
           the
           Manner
           of
           Expressing
           them
           either
           Negatively
           or
           Affirmatively
           .
           The
           Reason
           of
           the
           perpetual
           Obligation
           of
           Negative
           Precepts
           is
           ,
           that
           it
           can
           never
           be
           lawfull
           to
           do
           what
           God
           forbids
           ;
           but
           it
           may
           be
           sometimes
           lawfull
           to
           omit
           what
           he
           requires
           ;
           because
           the
           Circumstances
           may
           make
           it
           not
           to
           be
           a
           Duty
           at
           that
           time
           .
           But
           when
           an
           Affirmative
           Precept
           is
           of
           that
           Nature
           that
           no
           Circumstances
           can
           alter
           the
           Obligation
           of
           it
           ,
           then
           it
           binds
           as
           much
           as
           a
           Negative
           .
           And
           so
           it
           is
           as
           to
           the
           Command
           of
           true
           Repentance
           ,
           and
           turning
           from
           the
           Love
           
           of
           Sin
           ,
           to
           the
           Love
           of
           God
           ;
           for
           no
           Man
           can
           be
           in
           such
           Circumstances
           wherein
           he
           is
           not
           bound
           to
           do
           it
           .
        
         
           But
           as
           to
           particular
           Acts
           of
           Repentance
           and
           of
           the
           Love
           of
           God
           ,
           supposing
           that
           habitual
           Temper
           ,
           the
           Obligation
           of
           them
           is
           according
           to
           the
           proper
           Seasons
           and
           Occasions
           of
           them
           .
           When
           a
           Sinner
           is
           conscious
           to
           himself
           of
           fresh
           Acts
           of
           Sin
           ,
           he
           is
           bound
           to
           renew
           his
           Repentance
           ,
           and
           the
           Omission
           of
           it
           adds
           to
           his
           Guilt
           ;
           and
           when
           God
           calls
           Men
           to
           Repentance
           in
           a
           more
           than
           ordinary
           Manner
           ,
           by
           strong
           Convictions
           of
           Conscience
           ;
           or
           some
           awakening
           Providence
           ;
           or
           by
           some
           solemn
           Times
           of
           Fasting
           ;
           he
           is
           guilty
           of
           a
           farther
           Aggravation
           of
           his
           Sin
           ,
           if
           he
           neglects
           those
           Seasons
           of
           performing
           the
           proper
           Acts
           of
           Repentance
           .
        
         
           But
           suppose
           we
           do
           know
           God
           ,
           and
           have
           this
           habitual
           Love
           to
           him
           as
           our
           chief
           End
           ,
           doth
           this
           come
           up
           to
           all
           that
           Mankind
           owes
           to
           God
           ?
           Do
           we
           know
           him
           and
           love
           him
           and
           serve
           him
           as
           we
           ought
           to
           do
           ?
           Do
           we
           not
           fail
           in
           the
           Manner
           and
           Degree
           of
           those
           very
           Duties
           which
           we
           in
           some
           Measure
           perform
           ?
           And
           are
           not
           these
           Failings
           Omissions
           ?
           
           And
           will
           not
           these
           Omissions
           be
           charged
           upon
           us
           as
           Sins
           ?
           How
           then
           can
           Mankind
           hope
           to
           escape
           the
           Wrath
           of
           God
           against
           those
           who
           continue
           in
           the
           Practice
           of
           Sin
           ?
        
         
           To
           answer
           this
           ,
           we
           must
           distinguish
           between
           Omission
           as
           a
           Defect
           and
           as
           a
           
             Wilfull
             Sin.
          
           We
           must
           say
           ,
           as
           St.
           James
           doth
           ,
           
             In
             many
             things
             we
             offend
             all
          
           ;
           and
           in
           all
           things
           ,
           I
           am
           afraid
           ,
           we
           offend
           
           some
           way
           or
           other
           ;
           
             if
             God
             would
             be
             exact
             to
             mark
             what
             is
             done
             amiss
             .
          
           But
           here
           lies
           the
           main
           Point
           as
           to
           this
           Matter
           ,
           how
           far
           God
           will
           charge
           those
           things
           upon
           us
           as
           Omissions
           ,
           which
           in
           us
           come
           rather
           from
           want
           of
           Power
           than
           of
           Will
           to
           do
           them
           ?
           I
           do
           not
           mean
           of
           
             Natural
             Faculties
          
           ,
           for
           those
           we
           have
           entire
           ,
           but
           of
           
             Moral
             Power
          
           ,
           i.
           e.
           of
           such
           a
           Measure
           of
           Divine
           Grace
           as
           will
           enable
           us
           to
           do
           things
           beyond
           the
           Imperfection
           and
           Infirmity
           of
           our
           present
           State
           ;
           which
           ,
           in
           this
           fallen
           Condition
           ,
           is
           like
           that
           of
           a
           Man
           under
           a
           Dead-Palsie
           ,
           who
           hath
           all
           the
           Parts
           of
           a
           Man
           ,
           but
           not
           the
           Power
           of
           moving
           them
           .
           And
           where
           God
           by
           his
           Grace
           doth
           recover
           Mankind
           to
           a
           new
           Life
           ,
           yet
           there
           are
           such
           Remainders
           of
           the
           former
           Deadness
           upon
           us
           ,
           as
           makes
           us
           unable
           
           to
           do
           that
           which
           we
           most
           desire
           to
           do
           ;
           and
           do
           fail
           in
           the
           Manner
           of
           Performance
           ,
           where
           we
           are
           sincere
           as
           to
           our
           Purpose
           and
           Design
           .
           But
           will
           God
           lay
           these
           moral
           Defects
           ,
           or
           Infirmities
           of
           our
           corrupt
           Nature
           on
           us
           as
           wilfull
           Sins
           now
           under
           the
           Gospel
           ?
           God
           forbid
           .
           I
           do
           not
           question
           God's
           Right
           to
           command
           us
           all
           that
           which
           is
           just
           in
           it self
           ,
           and
           he
           hath
           given
           us
           Faculties
           to
           do
           ;
           but
           I
           consider
           him
           as
           a
           gracious
           Lord
           towards
           a
           decayed
           Tenant
           ,
           of
           whom
           ,
           if
           he
           be
           willing
           to
           pay
           what
           he
           is
           able
           ,
           
             he
             will
             not
             exact
             the
             uttermost
             Farthing
          
           ;
           As
           a
           compassionate
           Commander
           to
           a
           wounded
           Soldier
           ,
           who
           is
           willing
           to
           accept
           what
           Service
           he
           is
           able
           to
           do
           ,
           although
           he
           fails
           in
           many
           Points
           of
           his
           Duty
           ;
           As
           the
           good
           Samaritan
           ,
           which
           poured
           in
           
             Wine
             and
             Oil
          
           into
           the
           Wounds
           which
           he
           had
           not
           made
           ;
           and
           diseharged
           
             the
             Debt
          
           which
           he
           had
           not
           contracted
           .
           If
           God
           were
           not
           infinitely
           gracious
           and
           mercifull
           ,
           there
           were
           little
           hopes
           for
           us
           to
           avoid
           Punishment
           ;
           but
           since
           he
           is
           pleased
           to
           deal
           with
           us
           upon
           the
           Terms
           of
           a
           new
           Covenant
           ,
           we
           have
           reason
           to
           hope
           that
           he
           will
           not
           charge
           
             Involuntary
             Neglects
          
           and
           
             Moral
             Disabilities
          
           upon
           us
           ,
           as
           
             Sins
             of
             Omission
          
           .
        
         
         
           2.
           
           There
           are
           Duties
           of
           
             External
             Worship
             and
             Service
          
           owing
           to
           God
           ;
           and
           how
           shall
           we
           know
           when
           the
           Omission
           of
           these
           becomes
           a
           Sin
           to
           us
           ?
           For
           these
           are
           not
           always
           necessary
           ,
           and
           sometimes
           we
           may
           be
           hindred
           from
           them
           .
        
         
           To
           answer
           this
           ,
           I
           lay
           down
           these
           Rules
           ;
        
         
           I.
           A
           constant
           or
           habitual
           Neglect
           of
           those
           Duties
           which
           God
           hath
           appointed
           for
           his
           Worship
           and
           Service
           ,
           cannot
           be
           without
           a
           Sin
           of
           Omission
           ;
           because
           ,
           that
           must
           arise
           from
           an
           evil
           Temper
           and
           Disposition
           of
           Mind
           .
           When
           it
           comes
           from
           a
           Contempt
           of
           God
           and
           his
           Service
           ,
           it
           must
           be
           a
           Sin
           ,
           because
           the
           Reason
           of
           it
           is
           a
           very
           great
           one
           .
           When
           it
           comes
           barely
           from
           a
           careless
           ,
           indifferent
           ,
           slothfull
           Temper
           ,
           which
           is
           glad
           of
           any
           Excuses
           for
           the
           Neglect
           or
           Omission
           of
           them
           ;
           it
           argues
           very
           little
           Sense
           of
           Religion
           ,
           or
           Regard
           to
           God
           and
           his
           Service
           ,
           when
           they
           are
           so
           ready
           to
           find
           an
           Excuse
           for
           their
           Fault
           .
        
         
           But
           some
           are
           ready
           to
           justifie
           themselves
           in
           such
           a
           Neglect
           ,
           as
           though
           all
           the
           outward
           Worship
           of
           God
           were
           meer
           Ceremony
           ,
           and
           only
           a
           decent
           way
           of
           entertaining
           the
           People
           with
           some
           outward
           
           Pomp
           and
           Shew
           of
           Devotion
           towards
           a
           
             Divine
             Majesty
          
           .
        
         
           I
           am
           afraid
           ,
           such
           hardly
           mention
           a
           
             Divine
             Majesty
          
           ,
           but
           in
           a
           Complement
           ;
           however
           ,
           we
           are
           willing
           to
           believe
           that
           they
           do
           own
           such
           a
           Being
           ,
           but
           they
           think
           it
           a
           vain
           thing
           to
           serve
           him
           ;
           as
           though
           he
           could
           be
           moved
           by
           our
           Prayers
           to
           him
           ,
           or
           Praises
           of
           him
           .
           We
           do
           not
           deny
           that
           God
           is
           infinitely
           above
           all
           our
           Services
           :
           But
           is
           that
           a
           Reason
           why
           we
           should
           not
           serve
           him
           in
           the
           way
           he
           requires
           it
           from
           us
           ?
           He
           doth
           not
           want
           our
           Services
           ,
           but
           we
           want
           his
           Favour
           and
           Blessings
           ;
           and
           can
           we
           expect
           them
           ,
           when
           we
           slight
           that
           little
           Service
           ,
           in
           comparison
           of
           the
           time
           he
           allows
           for
           other
           Imployments
           ,
           which
           he
           expects
           from
           us
           ?
           If
           we
           had
           nothing
           but
           the
           Light
           of
           Nature
           to
           direct
           us
           ,
           we
           should
           conclude
           it
           very
           reasonable
           that
           Mankind
           should
           own
           their
           Creator
           ,
           by
           some
           outward
           ,
           and
           publick
           ,
           and
           stated
           Ways
           and
           Times
           of
           Worship
           .
           For
           this
           is
           no
           more
           than
           natural
           Justice
           to
           own
           our
           Maker
           and
           Benefactor
           ;
           and
           can
           it
           become
           less
           necessary
           ,
           when
           he
           hath
           declared
           himself
           pleased
           with
           the
           Performance
           of
           them
           ,
           and
           made
           great
           Promises
           to
           those
           who
           call
           upon
           him
           ?
        
         
         
           But
           this
           ,
           say
           they
           ,
           is
           the
           greatest
           Difficulty
           of
           all
           ,
           to
           understand
           what
           Effect
           our
           Prayers
           can
           have
           upon
           the
           Eternal
           Counsels
           of
           Heaven
           ;
           since
           they
           are
           already
           fixed
           and
           cannot
           be
           reversed
           by
           our
           Prayers
           .
        
         
           As
           great
           as
           this
           Difficulty
           is
           ,
           the
           true
           Point
           of
           it
           is
           only
           this
           ;
           Whether
           we
           are
           to
           believe
           and
           trust
           the
           frequent
           and
           repeated
           Promises
           of
           God
           ,
           altho'
           we
           are
           not
           able
           to
           comprehend
           ,
           how
           the
           Efficacy
           of
           our
           Prayers
           is
           taken
           in
           ,
           as
           a
           necessary
           Condition
           towards
           the
           Execution
           of
           God's
           Eternal
           Purposes
           .
           For
           ,
           if
           they
           are
           Conditions
           ,
           as
           the
           Scripture
           often
           tells
           us
           ;
           then
           we
           may
           easily
           understand
           what
           is
           meant
           by
           the
           Efficacy
           of
           Prayers
           ;
           and
           as
           to
           the
           manner
           of
           reconciling
           such
           contingent
           Conditions
           with
           God's
           Eternal
           Purposes
           ;
           it
           is
           a
           Difficulty
           which
           will
           afford
           perpetual
           Matter
           of
           Dispute
           ,
           but
           ought
           no
           more
           to
           hinder
           us
           from
           plain
           Duties
           ,
           than
           a
           Man
           should
           be
           from
           going
           a
           necessary
           Journey
           ,
           till
           he
           be
           satisfied
           whether
           the
           Earth
           moves
           about
           the
           Sun
           ,
           or
           the
           Sun
           about
           the
           Earth
           .
        
         
           II.
           Whether
           the
           Omission
           of
           such
           publ●ck
           Duties
           of
           Divine
           Worship
           be
           a
           
           Sin
           or
           not
           ,
           depends
           very
           much
           on
           the
           
             Reason
             and
             Occasion
          
           of
           it
           .
           For
           if
           it
           be
           a
           wilfull
           Neglect
           ,
           it
           doth
           imply
           a
           Degree
           of
           Contempt
           ,
           and
           that
           cannot
           be
           without
           Sin.
           And
           that
           is
           a
           wilfull
           Neglect
           ,
           when
           nothing
           but
           an
           Act
           of
           a
           Man
           's
           own
           Will
           hinders
           him
           from
           serving
           God
           in
           publick
           :
           I
           do
           not
           mean
           only
           at
           the
           very
           time
           ,
           but
           if
           he
           hath
           by
           some
           former
           Act
           of
           his
           Will
           brought
           an
           Incapacity
           upon
           himself
           ,
           that
           want
           of
           Power
           doth
           not
           excuse
           ,
           when
           the
           Impotency
           arises
           from
           a
           voluntary
           Act
           of
           his
           own
           .
           If
           it
           be
           intended
           on
           purpose
           to
           hinder
           ,
           it
           is
           as
           wilfull
           in
           its
           Cause
           ,
           as
           if
           there
           were
           no
           such
           Impediment
           .
           For
           ,
           although
           the
           actual
           Impediment
           be
           the
           immediate
           Cause
           of
           the
           Omission
           ;
           yet
           it
           is
           the
           Design
           and
           Purpose
           which
           makes
           it
           wilfull
           .
           But
           if
           Persons
           by
           an
           Act
           of
           Providence
           without
           their
           own
           Fault
           be
           hindred
           from
           the
           Worship
           of
           God
           as
           by
           long
           Sickness
           ;
           no
           one
           can
           say
           ,
           that
           this
           Omission
           is
           wilfull
           ,
           and
           therefore
           cannot
           be
           accounted
           a
           Sin.
           But
           if
           a
           Person
           by
           his
           Intemperance
           and
           Debauchery
           hath
           brought
           himself
           into
           an
           Incapacity
           of
           attending
           on
           the
           Service
           of
           God
           ;
           we
           cannot
           say
           that
           the
           actual
           Omission
           
           was
           wilfull
           ;
           but
           we
           may
           justly
           say
           ,
           that
           the
           original
           Cause
           was
           so
           ;
           and
           that
           it
           cannot
           excuse
           the
           Omission
           .
        
         
           II.
           But
           besides
           the
           Duties
           which
           we
           owe
           to
           God
           ,
           there
           are
           such
           which
           we
           owe
           to
           one
           another
           ,
           which
           cannot
           be
           omitted
           without
           Sin.
           But
           here
           the
           stating
           of
           the
           Case
           seems
           yet
           more
           difficult
           ,
           since
           there
           is
           not
           so
           plain
           an
           Authority
           to
           oblige
           ,
           nor
           such
           a
           Relation
           to
           each
           other
           ,
           as
           we
           stand
           in
           to
           God.
           And
           besides
           the
           Circumstances
           of
           humane
           Affairs
           are
           oftentimes
           so
           intricate
           and
           perplexed
           ,
           that
           it
           is
           very
           hard
           for
           Persons
           to
           know
           their
           Duties
           ,
           and
           much
           more
           to
           practise
           them
           .
        
         
           But
           there
           are
           certainly
           such
           Duties
           ,
           which
           we
           owe
           both
           
             to
             the
             Publick
             and
             to
             one
             another
          
           ;
           and
           it
           may
           be
           of
           some
           Use
           to
           us
           to
           understand
           the
           force
           of
           the
           Obligation
           ,
           and
           what
           those
           are
           which
           cannot
           be
           Omitted
           without
           Sin.
           
        
         
           1.
           
           
             As
             to
             the
             Publick
          
           ;
           and
           concerning
           that
           ,
           we
           may
           take
           Notice
           of
           two
           Rules
           ;
        
         
           1.
           
           Those
           Duties
           cannot
           be
           omitted
           without
           Sin
           ,
           which
           cannot
           be
           omitted
           without
           Prejudice
           to
           the
           publick
           Good.
           By
           which
           I
           do
           not
           mean
           any
           fancifull
           
           Notions
           ,
           or
           Pretences
           to
           it
           ,
           but
           the
           true
           and
           real
           publick
           Interest
           of
           the
           Nation
           ;
           which
           consists
           in
           the
           Preservation
           of
           our
           Religion
           and
           Laws
           .
           The
           main
           Duty
           of
           this
           kind
           ,
           which
           I
           shall
           insist
           upon
           ,
           is
           the
           laying
           aside
           all
           Heats
           and
           Animosities
           and
           Distinctions
           of
           Parties
           ,
           and
           minding
           and
           carrying
           on
           that
           which
           is
           the
           undoubted
           common
           Interest
           of
           us
           all
           .
           What
           is
           the
           Meaning
           of
           all
           those
           Jealousies
           and
           Suspicions
           which
           are
           among
           us
           ,
           when
           we
           all
           profess
           to
           own
           the
           same
           Religion
           ,
           the
           same
           Laws
           ,
           and
           the
           same
           Government
           ?
        
         
           This
           is
           a
           very
           melancholy
           Subject
           to
           speak
           of
           ;
           for
           this
           unseasonable
           Difference
           of
           Parties
           among
           our selves
           ,
           is
           like
           a
           flaming
           Meteor
           in
           the
           Air
           ,
           we
           can
           hardly
           keep
           our selves
           from
           looking
           upon
           it
           ;
           and
           yet
           cannot
           behold
           it
           without
           some
           kind
           of
           Terror
           and
           Amazement
           .
           It
           is
           disputed
           among
           the
           Casuists
           ,
           whether
           if
           a
           Man
           sees
           two
           Men
           fighting
           with
           each
           other
           ▪
           he
           be
           bound
           to
           part
           them
           to
           his
           own
           Hazard
           ;
           and
           the
           general
           Resolution
           is
           ,
           that
           if
           he
           be
           in
           a
           private
           Capacity
           he
           is
           not
           ,
           but
           in
           a
           publick
           he
           is
           .
           I
           hope
           the
           publick
           Capacity
           ,
           I
           appear
           in
           here
           at
           this
           time
           ,
           will
           excuse
           my
           interposing
           
           to
           allay
           such
           Heats
           and
           Animosities
           as
           are
           not
           only
           of
           dangerous
           Consequence
           ,
           but
           great
           Sins
           .
           And
           therefore
           ,
           unless
           I
           would
           be
           guilty
           of
           omitting
           a
           Duty
           my self
           ,
           I
           must
           (
           and
           will
           )
           lay
           open
           the
           Mischief
           of
           such
           divided
           Interests
           as
           the
           Difference
           of
           Parties
           carries
           along
           with
           them
           .
        
         
           When
           God
           had
           given
           Children
           to
           Rebekah
           ,
           while
           they
           were
           yet
           unborn
           ,
           and
           in
           their
           Mother's
           Womb
           ,
           she
           found
           them
           struggling
           within
           her
           to
           such
           a
           Degree
           as
           made
           her
           in
           a
           Consternation
           to
           cry
           out
           ,
           
             If
             it
             be
             so
             ,
             why
             am
             I
             thus
             ?
          
           i.
           e.
           If
           God
           hath
           given
           me
           these
           Children
           for
           Blessings
           ,
           What
           is
           the
           meaning
           of
           this
           struggling
           between
           them
           ?
           And
           it
           is
           said
           ,
           her
           Concernment
           was
           so
           great
           ,
           
             that
             she
             went
             to
             enquire
             of
             the
             Lord.
          
           
           Some
           think
           that
           Melchisedek
           was
           still
           living
           at
           Salem
           ,
           and
           that
           she
           went
           to
           him
           ,
           to
           consult
           about
           the
           Consequence
           of
           it
           ;
           and
           he
           was
           a
           very
           proper
           Person
           for
           it
           ;
           for
           he
           was
           
             King
             of
             Righteousness
          
           and
           
             King
             of
             Peace
          
           .
           And
           those
           are
           the
           best
           Antidotes
           against
           the
           Strugglings
           and
           Animosities
           of
           those
           who
           have
           the
           same
           common
           Interest
           and
           Obligations
           .
           We
           need
           not
           to
           consult
           any
           Oracle
           in
           this
           Case
           ;
           for
           St.
           Paul
           hath
           told
           
           us
           that
           ,
           
             if
             we
             bite
             and
             devour
             one
             another
          
           ;
           
           not
           like
           Canibals
           ,
           but
           like
           different
           Parties
           ,
           living
           in
           Hatred
           and
           Malice
           and
           Animosity
           to
           each
           other
           ;
           take
           heed
           ,
           saith
           he
           ,
           
             that
             ye
             be
             not
             consumed
             one
             of
             another
             .
          
           As
           if
           he
           had
           said
           ,
           Things
           cannot
           always
           continue
           at
           this
           pass
           ,
           the
           inward
           Fires
           ,
           if
           not
           suppressed
           ,
           will
           break
           out
           at
           last
           ,
           and
           in
           Probability
           end
           in
           your
           mutual
           Destruction
           .
        
         
           Nothing
           hath
           more
           puzzled
           the
           Wits
           of
           Men
           in
           this
           inquisitive
           Age
           ,
           than
           to
           give
           an
           Account
           of
           the
           Ebbing
           and
           Flowing
           of
           the
           Sea
           ;
           but
           a
           great
           Man
           
           of
           our
           Nation
           hath
           told
           us
           ,
           that
           we
           need
           not
           run
           to
           the
           Moon
           ,
           or
           other
           remoter
           Causes
           ;
           for
           the
           true
           Reason
           of
           it
           is
           nothing
           else
           but
           the
           clashing
           of
           the
           Waters
           of
           two
           mighty
           Seas
           crossing
           each
           other
           ;
           and
           therefore
           ,
           where
           there
           are
           no
           such
           contrary
           Motions
           ,
           there
           is
           no
           such
           Ebbing
           and
           Flowing
           .
           We
           have
           too
           much
           of
           this
           Ebbing
           and
           Flowing
           upon
           Land
           ,
           both
           as
           to
           our
           Condition
           and
           Expectation
           .
           But
           whence
           comes
           it
           ?
           Is
           it
           not
           from
           two
           Parties
           among
           us
           crossing
           and
           striving
           to
           overtop
           and
           overpower
           each
           other
           ?
           And
           till
           we
           unite
           and
           join
           in
           the
           same
           common
           Current
           ,
           we
           have
           little
           Cause
           to
           hope
           
           for
           a
           State
           of
           Peace
           and
           Tranquility
           .
           Our
           Saviour
           tells
           us
           ,
           
             a
             Kingdom
             divided
          
           
           
             against
             it self
             cannot
             stand
          
           .
           I
           need
           not
           tell
           you
           of
           what
           Kingdom
           he
           speaks
           ;
           but
           it
           was
           such
           a
           one
           ,
           where
           there
           would
           be
           no
           Subtilty
           or
           Diligence
           wanting
           in
           the
           several
           Parties
           as
           to
           carrying
           on
           their
           Designs
           ;
           but
           he
           looks
           on
           an
           united
           common
           Interest
           so
           necessary
           to
           the
           Preservation
           of
           Government
           ,
           that
           he
           declares
           ,
           that
           no
           kind
           of
           Society
           can
           be
           supported
           without
           it
           .
           If
           we
           then
           regard
           the
           Interest
           of
           our
           Nation
           or
           of
           our
           Religion
           ;
           if
           we
           would
           avoid
           the
           Shame
           and
           Reproach
           of
           destroying
           by
           our
           Divisions
           ,
           what
           we
           pretended
           
             to
             value
             above
             our
             Lives
          
           ;
           we
           must
           lay
           aside
           our
           mutual
           Jealousies
           and
           Suspicions
           ;
           we
           must
           abate
           our
           Heats
           and
           Animosities
           ;
           we
           must
           unite
           and
           join
           in
           
             the
             things
             that
             belong
             to
             our
             Peace
             .
          
           But
           if
           
             they
             be
             hid
             from
             our
             eyes
          
           ;
           then
           I
           am
           afraid
           what
           St.
           Paul
           said
           of
           the
           Gospel
           may
           be
           too
           truly
           applied
           to
           
             the
             things
             of
             our
             Peace
             ;
             If
             they
             be
             hid
             ,
             they
             are
             hid
             to
             them
             that
             are
             lost
             ;
             in
             whom
             the
             God
             of
             this
             World
             hath
             blinded
             their
             eyes
             .
          
           For
           it
           is
           too
           apparent
           ,
           that
           the
           true
           Ground
           of
           the
           Contention
           of
           the
           several
           Parties
           ,
           is
           not
           Matter
           of
           
           Conscience
           or
           Religion
           ,
           or
           the
           common
           Interest
           of
           the
           Nation
           ,
           but
           about
           Power
           and
           Superiority
           over
           each
           other
           ;
           which
           ,
           if
           it
           be
           carried
           on
           ,
           in
           humane
           Probability
           can
           end
           in
           nothing
           but
           mutual
           Destruction
           .
           Which
           God
           of
           his
           Mercy
           prevent
           .
        
         
           II.
           Men
           cannot
           without
           Sin
           omit
           the
           doing
           those
           Duties
           which
           their
           Places
           do
           require
           from
           them
           .
           For
           those
           are
           intended
           for
           a
           publick
           Benefit
           .
        
         
           Those
           who
           
             study
             to
             be
             quiet
             ,
             and
             to
          
           
           
             do
             their
             own
             business
          
           ,
           are
           not
           only
           the
           best
           Christians
           ,
           but
           the
           best
           Instruments
           of
           the
           publick
           Good.
           Whereas
           ,
           Men
           of
           turbulent
           ,
           restless
           and
           ambitious
           Minds
           ,
           who
           make
           abundance
           of
           Noise
           and
           Clamour
           ,
           are
           like
           Wasps
           ,
           always
           flying
           and
           buzzing
           about
           ,
           and
           very
           angry
           and
           peevish
           and
           discontented
           ;
           but
           are
           nothing
           so
           usefull
           as
           the
           more
           silent
           and
           industrious
           Bees
           ;
           which
           make
           the
           best
           of
           every
           thing
           ,
           and
           serve
           the
           common
           Interest
           by
           it
           .
        
         
           Every
           Society
           of
           Men
           is
           a
           Body
           made
           up
           of
           Head
           and
           Members
           knit
           and
           compacted
           together
           by
           Joints
           and
           Bands
           ;
           but
           all
           have
           their
           several
           Uses
           and
           Functions
           ,
           and
           while
           these
           are
           duly
           
           performed
           ,
           the
           whole
           is
           preserved
           ;
           but
           if
           the
           Feet
           should
           mutiny
           against
           the
           other
           Parts
           ,
           because
           they
           bear
           the
           Burthen
           of
           the
           whole
           ;
           or
           the
           Stomach
           ,
           that
           it
           is
           loaded
           and
           oppressed
           with
           what
           serves
           for
           the
           Nourishment
           of
           all
           ;
           or
           the
           Head
           ,
           that
           it
           must
           direct
           and
           contrive
           and
           manage
           all
           ;
           what
           would
           the
           Effect
           be
           of
           such
           Complaints
           and
           Discontents
           at
           their
           own
           Share
           ,
           but
           that
           the
           whole
           Body
           must
           suffer
           by
           them
           .
           While
           all
           the
           Materials
           of
           a
           Building
           are
           kept
           in
           their
           due
           Place
           and
           Order
           ,
           the
           whole
           is
           strengthened
           and
           supported
           ;
           but
           if
           they
           start
           out
           of
           their
           Places
           and
           tumble
           one
           upon
           another
           ,
           the
           whole
           must
           fall
           .
        
         
           There
           are
           always
           some
           who
           love
           to
           carry
           on
           their
           own
           Ends
           under
           publick
           Pretences
           ;
           and
           if
           those
           be
           not
           attained
           ,
           they
           matter
           not
           what
           becomes
           of
           all
           other
           Interests
           ,
           although
           their
           own
           must
           suffer
           with
           the
           rest
           .
           These
           are
           like
           the
           Ivy
           to
           a
           flourishing
           Tree
           ,
           which
           seems
           to
           embrace
           it
           and
           stick
           close
           to
           it
           ,
           but
           it
           is
           for
           its
           own
           Advantage
           ;
           but
           at
           the
           same
           time
           ,
           it
           weakens
           it
           and
           hinders
           its
           Growth
           ,
           and
           if
           it
           falls
           ,
           it
           must
           perish
           together
           with
           it
           .
        
         
         
           But
           there
           are
           others
           ,
           who
           by
           the
           very
           Duties
           of
           their
           Places
           are
           bound
           to
           regard
           the
           Publick
           and
           the
           Good
           of
           others
           ;
           and
           when
           they
           do
           it
           not
           ,
           they
           are
           certainly
           guilty
           of
           Sins
           of
           Omission
           in
           a
           high
           Degree
           .
           For
           every
           such
           Place
           is
           a
           Trust
           from
           God
           ,
           of
           which
           an
           Account
           must
           be
           given
           ;
           and
           a
           Sacred
           and
           Solemn
           Obligation
           goes
           along
           with
           them
           ;
           so
           that
           there
           can
           be
           no
           Sins
           of
           Omission
           in
           such
           Cases
           ,
           without
           Sins
           of
           Commission
           of
           as
           high
           a
           Nature
           as
           Breach
           of
           Trust
           ,
           and
           of
           the
           most
           solemn
           Obligations
           .
           The
           truth
           is
           ,
           the
           World
           is
           so
           humoursome
           and
           fantastical
           a
           thing
           ,
           that
           it
           will
           hardly
           endure
           to
           be
           made
           better
           ;
           so
           that
           those
           who
           have
           the
           greatest
           Zeal
           and
           Resolution
           to
           
             do
             good
          
           ,
           are
           extremely
           discouraged
           in
           it
           ,
           when
           they
           find
           so
           many
           Objections
           and
           Difficulties
           ;
           such
           Frowardness
           and
           Perverseness
           in
           some
           ,
           such
           Remisness
           and
           Coldness
           in
           others
           ,
           such
           an
           Universal
           
             Lassitude
             and
             Indifferency
          
           ,
           that
           it
           is
           enough
           to
           check
           the
           best
           Inclinations
           that
           way
           ,
           and
           to
           make
           them
           leave
           the
           World
           to
           be
           managed
           as
           it
           will.
           And
           there
           are
           some
           Seasons
           wherein
           it
           is
           much
           harder
           to
           
             do
             good
          
           than
           in
           others
           .
           Such
           I
           mean
           ,
           when
           Wickedness
           
           and
           Vice
           have
           corrupted
           the
           very
           Principles
           of
           Men's
           minds
           ;
           when
           they
           account
           it
           a
           Piece
           of
           Wit
           to
           be
           profane
           ,
           and
           a
           higher
           sort
           of
           Breeding
           to
           despise
           Religion
           and
           Vertue
           ;
           when
           some
           are
           ready
           to
           pervert
           the
           best
           Designs
           ,
           and
           mix
           such
           mean
           and
           sinister
           Ends
           of
           their
           own
           with
           them
           ,
           and
           thereby
           blast
           them
           ,
           that
           they
           come
           to
           nothing
           ;
           when
           others
           will
           not
           endure
           that
           good
           may
           be
           done
           ,
           unless
           they
           may
           have
           the
           sole
           doing
           of
           it
           ,
           and
           endeavour
           to
           lessen
           the
           Reputation
           of
           all
           who
           are
           
             not
             altogether
             such
             as
             themselves
          
           ;
           When
           all
           imaginable
           Arts
           are
           used
           to
           make
           Government
           contemptible
           ;
           and
           the
           best
           Purposes
           ineffectual
           ;
           Lastly
           ,
           when
           any
           who
           are
           bound
           to
           carry
           on
           the
           publick
           Good
           ,
           account
           it
           Wisdom
           to
           do
           little
           or
           nothing
           in
           their
           Places
           ,
           and
           take
           all
           possible
           Care
           to
           disoblige
           no
           Body
           by
           doing
           their
           Duties
           ,
           for
           fear
           of
           evil
           Consequences
           ;
           I
           say
           ,
           when
           such
           Seasons
           d●
           happen
           ,
           there
           is
           a
           very
           melancholy
           Prospect
           of
           Affairs
           ,
           and
           little
           Hopes
           of
           doing
           or
           of
           
             seeing
             Good.
          
           
        
         
           II.
           I
           now
           proceed
           to
           the
           Good
           which
           we
           are
           to
           do
           with
           respect
           to
           others
           of
           the
           same
           Nature
           and
           in
           a
           worse
           Condition
           
           than
           our selves
           ;
           and
           therefore
           need
           our
           Help
           and
           Assistance
           .
           This
           is
           so
           remarkable
           a
           Sense
           of
           
             doing
             Good
          
           ,
           that
           it
           hath
           almost
           appropriated
           the
           Name
           to
           it self
           ;
           as
           
             Good
             Works
          
           are
           generally
           taken
           for
           Works
           of
           Charity
           .
           These
           are
           such
           ,
           as
           all
           agree
           ,
           that
           they
           cannot
           be
           wholly
           omitted
           without
           Sin
           ;
           but
           the
           Difficulty
           lies
           in
           stating
           the
           Measure
           and
           Seasons
           of
           the
           Obligation
           to
           them
           .
           Concerning
           which
           ,
           these
           Rules
           may
           be
           observed
           :
        
         
           1.
           
           That
           the
           Measures
           of
           Duty
           in
           this
           Case
           are
           very
           different
           ,
           according
           to
           the
           different
           Circumstances
           and
           Conditions
           of
           Persons
           .
           For
           ,
           although
           the
           standing
           general
           Rules
           of
           our
           Duty
           are
           fixed
           and
           unalterable
           ;
           yet
           the
           particular
           Obligations
           depend
           upon
           great
           ●ariety
           of
           Circumstances
           ,
           as
           to
           those
           who
           are
           to
           do
           and
           to
           receive
           Good.
           If
           the
           Easiness
           of
           Persons
           Conditions
           in
           the
           World
           will
           afford
           their
           laying
           by
           a
           constant
           Stock
           of
           Charity
           ,
           it
           will
           be
           always
           in
           readiness
           for
           such
           Occasions
           ,
           when
           we
           would
           be
           more
           willing
           to
           do
           good
           if
           it
           were
           in
           our
           Power
           ;
           but
           it
           is
           hardly
           possible
           to
           make
           such
           Rules
           which
           may
           not
           give
           Occasions
           for
           trouble
           to
           scrupulous
           Minds
           ,
           when
           
           they
           do
           not
           strictly
           observe
           them
           .
           But
           we
           are
           all
           so
           far
           bound
           to
           do
           good
           to
           those
           in
           want
           ,
           that
           the
           not
           doing
           it
           according
           to
           our
           Abilities
           and
           Opportunities
           ,
           is
           such
           a
           Sin
           of
           Omission
           as
           is
           inconsistent
           with
           true
           Christianity
           ;
           but
           of
           those
           ,
           every
           Person
           is
           ●eft
           to
           judge
           ;
           but
           so
           ,
           as
           he
           must
           give
           an
           Account
           of
           it
           at
           the
           Great
           Day
           .
           For
           ,
           it
           is
           observable
           ,
           that
           our
           Saviour
           speaking
           of
           the
           Proceedings
           then
           ,
           particularly
           mentions
           the
           Sins
           of
           Omission
           with
           
           respect
           to
           the
           doing
           good
           to
           others
           .
        
         
           2.
           
           There
           are
           particular
           Seasons
           ,
           when
           a
           greater
           Measure
           of
           
             doing
             good
          
           is
           required
           than
           at
           others
           :
           
             i.
             e.
          
           When
           Persons
           suffer
           for
           Religion
           and
           a
           good
           Conscience
           ;
           When
           the
           Necessities
           of
           People
           are
           more
           general
           and
           pressing
           ;
           When
           great
           Objects
           of
           Charity
           are
           certainly
           known
           to
           our selves
           and
           concealed
           from
           others
           ;
           When
           a
           present
           Relief
           puts
           them
           into
           a
           way
           of
           
             doing
             good
          
           for
           themselves
           ;
           When
           God
           hath
           
             done
             good
          
           to
           us
           after
           a
           more
           remarkable
           Manner
           than
           he
           hath
           to
           others
           ;
           When
           we
           
             do
             the
             more
             Good
          
           ,
           because
           we
           have
           done
           so
           much
           Evil
           ;
           and
           thereby
           manifest
           the
           Sincerity
           of
           our
           Repentance
           ,
           by
           bringing
           forth
           such
           Fruits
           worthy
           of
           Amendment
           
           of
           Life
           ;
           When
           our
           Calling
           and
           Profession
           is
           to
           
             do
             good
          
           ;
           and
           we
           are
           bound
           to
           give
           the
           best
           Examples
           to
           others
           according
           to
           our
           Abilities
           :
           When
           our
           Religion
           suffers
           by
           not
           
             doing
             good
          
           ,
           and
           our
           Faith
           is
           questioned
           for
           want
           of
           
             good
             Works
          
           ;
           Lastly
           ,
           When
           there
           are
           no
           such
           Natural
           Drains
           of
           Charity
           ,
           as
           Children
           and
           near
           Relations
           which
           need
           our
           Assistance
           ;
           in
           these
           and
           many
           other
           Instances
           of
           a
           like
           Nature
           ,
           there
           is
           so
           much
           greater
           Obligation
           to
           the
           
             doing
             good
          
           ,
           that
           it
           cannot
           be
           omitted
           without
           Sin.
           
        
         
           II.
           I
           now
           come
           in
           the
           last
           Place
           ,
           to
           consider
           the
           Nature
           of
           the
           Obligation
           we
           lye
           under
           to
           do
           the
           Good
           we
           know
           .
           And
           the
           Reason
           of
           considering
           this
           ,
           is
           from
           the
           Comparison
           of
           several
           Duties
           with
           one
           another
           ;
           for
           we
           may
           be
           bound
           to
           several
           things
           at
           the
           same
           time
           ,
           but
           we
           cannot
           perform
           them
           together
           ;
           and
           the
           Difficulty
           then
           is
           to
           understand
           ,
           which
           of
           these
           Duties
           we
           may
           omit
           without
           Sin.
           
        
         
           And
           the
           Comparison
           may
           be
           threefold
           ;
        
         
           1.
           
           As
           to
           the
           Nature
           of
           the
           Duties
           .
        
         
         
           2.
           
           As
           to
           the
           Authority
           which
           enjoyns
           them
           .
        
         
           3.
           
           As
           to
           the
           particular
           Obligation
           we
           are
           under
           to
           do
           them
           .
        
         
           1.
           
           As
           to
           the
           Nature
           of
           our
           Duties
           .
           For
           there
           are
           several
           kinds
           of
           things
           that
           are
           good
           ;
           and
           we
           are
           to
           have
           a
           different
           Regard
           to
           them
           .
           Some
           things
           are
           good
           because
           they
           are
           commanded
           ;
           and
           some
           things
           are
           commanded
           ,
           because
           they
           are
           good
           ;
           and
           even
           God
           himself
           allows
           us
           to
           make
           a
           Difference
           between
           these
           ,
           when
           himself
           saith
           ,
           
             I
             will
             have
             Mercy
             ,
             and
             not
             Sacrifice
          
           ;
           although
           
           he
           required
           both
           ;
           but
           if
           it
           happens
           that
           both
           cannot
           be
           done
           ,
           then
           he
           prefers
           the
           former
           ,
           altho'
           his
           own
           Honour
           seems
           more
           concerned
           in
           the
           latter
           .
           Our
           Saviour
           extends
           this
           Rule
           to
           Mercy
           on
           the
           Souls
           of
           Men
           ;
           and
           to
           Mercy
           on
           our
           Bodies
           ,
           even
           out
           of
           the
           
           Case
           of
           urgent
           or
           extreme
           Necessity
           ,
           which
           cannot
           be
           pleaded
           in
           the
           Apostle's
           Case
           of
           
             plucking
             the
             Ears
             of
             Corn
          
           
           
             on
             the
             Sabbath
             day
          
           .
           But
           from
           hence
           we
           have
           ground
           to
           inferr
           ,
           that
           when
           two
           Duties
           interfere
           with
           one
           another
           ,
           we
           are
           bound
           to
           preferr
           the
           greater
           and
           more
           substantial
           Duty
           ,
           and
           then
           the
           Omission
           of
           the
           lesser
           is
           no
           Sin.
           
        
         
         
           2.
           
           As
           to
           the
           Authority
           which
           requires
           them
           .
           There
           is
           no
           question
           ,
           but
           when
           the
           Authority
           of
           God
           and
           Man
           do
           contradict
           each
           other
           ,
           
             God
             is
             to
             be
             obeyed
             rather
             than
             Man.
          
           But
           the
           Authority
           of
           God's
           Command
           is
           not
           equally
           clear
           in
           all
           Cases
           ;
           for
           some
           things
           are
           required
           plainly
           and
           directly
           ,
           and
           some
           things
           by
           consequence
           and
           parity
           of
           Reason
           ;
           some
           things
           are
           declared
           and
           enforced
           by
           the
           Gospel
           ,
           others
           left
           to
           our
           own
           Deductions
           and
           Inferences
           ;
           some
           things
           are
           made
           positive
           Commands
           for
           all
           Ages
           ,
           others
           are
           reported
           by
           way
           of
           Example
           ,
           but
           that
           Example
           understood
           by
           the
           Church
           to
           have
           the
           force
           of
           a
           Command
           ;
           now
           ,
           in
           all
           these
           and
           other
           like
           Cases
           ,
           we
           ought
           to
           have
           the
           greatest
           regard
           to
           plain
           ,
           positive
           ,
           moral
           and
           perpetual
           Commands
           ;
           but
           withall
           ,
           to
           have
           a
           due
           regard
           to
           consequential
           and
           usefull
           Duties
           ,
           especially
           where
           the
           Church
           of
           God
           hath
           always
           so
           understood
           them
           ,
           which
           is
           the
           best
           Interpreter
           of
           such
           doubtfull
           Cases
           ,
           where
           the
           Sense
           of
           it
           is
           truly
           delivered
           to
           us
           .
        
         
           3.
           
           As
           to
           the
           Obligation
           we
           are
           under
           ;
           and
           that
           is
           three-fold
           .
           1.
           
           That
           of
           Nature
           ,
           which
           is
           ,
           to
           act
           according
           
           to
           Reason
           ;
           and
           none
           can
           question
           that
           ,
           but
           those
           who
           question
           ,
           whether
           there
           be
           any
           such
           Principle
           as
           Reason
           in
           Mankind
           ;
           and
           whosoever
           do
           so
           ,
           have
           Reason
           to
           begin
           at
           home
           .
           2.
           
           Of
           Christianity
           ,
           which
           supposes
           and
           enforces
           that
           of
           Nature
           ,
           and
           superadds
           many
           other
           Duties
           which
           we
           are
           bound
           to
           perform
           as
           Christians
           .
           3.
           
           Of
           our
           
             several
             Relations
          
           ,
           and
           particular
           Imployments
           .
           As
           to
           the
           former
           ,
           we
           are
           under
           great
           Obligations
           from
           God
           and
           Nature
           and
           Christianity
           ,
           to
           do
           the
           Duties
           which
           belong
           to
           us
           in
           them
           .
           As
           to
           the
           latter
           ,
           they
           commonly
           require
           a
           stricter
           Obligation
           by
           Oath
           ,
           to
           do
           those
           things
           which
           otherwise
           we
           are
           not
           bound
           to
           do
           .
           But
           being
           entered
           into
           it
           by
           a
           voluntary
           Act
           of
           our
           own
           ,
           we
           cannot
           omit
           such
           Duties
           without
           Sin
           ,
           but
           where
           the
           Circumstances
           of
           things
           do
           supersede
           the
           Obligation
           .
        
         
           Thus
           I
           have
           gone
           through
           ,
           as
           clearly
           and
           distinctly
           as
           I
           could
           ,
           the
           most
           usefull
           Cases
           relating
           to
           
             Sins
             of
             Omission
          
           ;
           it
           remains
           now
           ,
           that
           I
           make
           some
           Application
           to
           our selves
           .
        
         
           When
           we
           reflect
           on
           our
           Lives
           and
           Actions
           ,
           our
           
             Sins
             of
             Commission
          
           are
           apt
           to
           terrifie
           our
           Consciences
           ,
           and
           make
           
           us
           very
           apprehensive
           of
           the
           Wrath
           of
           God
           ;
           but
           how
           few
           are
           any
           ways
           concerned
           for
           their
           
             Sins
             of
             Omission
          
           ,
           viz.
           For
           not
           discharging
           the
           Duties
           of
           their
           Places
           ,
           for
           not
           doing
           the
           Good
           they
           might
           and
           ought
           to
           have
           done
           ,
           for
           not
           serving
           God
           with
           Diligence
           and
           exemplary
           Devotion
           ,
           for
           not
           having
           their
           Minds
           so
           fixed
           and
           intent
           upon
           him
           as
           they
           ought
           to
           have
           on
           their
           Creatour
           and
           Preserver
           and
           Redeemer
           ?
           In
           a
           very
           corrupt
           Age
           not
           to
           be
           remarkable
           for
           
             doing
             Evil
          
           is
           a
           kind
           of
           Saintship
           ;
           but
           how
           few
           are
           remarkable
           for
           
             doing
             Good
          
           ?
           And
           yet
           that
           is
           one
           of
           the
           best
           Characters
           of
           Saintship
           .
           How
           much
           time
           is
           squandred
           away
           in
           Vanity
           and
           Folly
           ?
           And
           yet
           ,
           how
           is
           that
           grudged
           which
           is
           spent
           in
           the
           Worship
           of
           God
           ?
           O
           what
           a
           burthen
           it
           is
           to
           serve
           God
           ,
           and
           spend
           any
           time
           in
           Devotion
           !
           How
           many
           Excuses
           and
           Pretences
           of
           Business
           will
           such
           make
           rather
           than
           attend
           upon
           religious
           Duties
           ,
           which
           themselves
           would
           judge
           very
           frivolous
           in
           other
           Matters
           !
           And
           will
           God
           and
           Conscience
           be
           satisfied
           with
           such
           unequal
           Dealing
           ,
           such
           notorious
           Partiality
           ?
           Let
           us
           deal
           faithfully
           and
           sincerely
           with
           our selves
           ;
           
           Are
           we
           as
           ready
           to
           serve
           God
           as
           to
           serve
           our
           Lusts
           and
           Pleasures
           ?
           Have
           we
           the
           same
           regard
           to
           his
           Worship
           that
           we
           have
           to
           any
           thing
           we
           really
           love
           and
           esteem
           ?
        
         
           If
           not
           ,
           there
           must
           be
           something
           very
           much
           amiss
           in
           the
           Temper
           and
           Disposition
           of
           the
           Mind
           ;
           and
           we
           are
           highly
           concerned
           to
           look
           into
           it
           .
           I
           do
           not
           speak
           now
           of
           casual
           and
           
             accidental
             Omissions
          
           of
           some
           particular
           Duties
           at
           some
           times
           ;
           but
           of
           a
           general
           Unconcernedness
           about
           Matters
           of
           Religion
           ,
           as
           though
           they
           were
           either
           too
           high
           in
           the
           Speculation
           ,
           or
           too
           mean
           and
           low
           in
           the
           Practice
           of
           them
           ;
           or
           at
           least
           ,
           that
           it
           is
           no
           great
           Matter
           one
           way
           or
           other
           ,
           whether
           they
           mind
           them
           or
           not
           .
           This
           ,
           I
           am
           afraid
           ,
           is
           too
           much
           the
           Temper
           of
           the
           Age
           we
           live
           in
           ;
           which
           seems
           to
           be
           sinking
           into
           a
           strange
           Indifferency
           about
           Religion
           .
           It
           is
           possible
           for
           Persons
           to
           have
           a
           Zeal
           against
           some
           corrupt
           Opinions
           and
           Practices
           in
           Religion
           ;
           and
           yet
           to
           have
           no
           true
           Zeal
           or
           Concernment
           for
           Religion
           it self
           .
           For
           they
           may
           so
           much
           hate
           being
           imposed
           upon
           by
           false
           Pretenders
           ,
           that
           carry
           on
           an
           Interest
           and
           Faction
           ,
           under
           the
           Shew
           of
           Religion
           ,
           as
           from
           
           thence
           to
           suspect
           all
           Religion
           to
           be
           nothing
           else
           ;
           which
           is
           as
           unreasonable
           ,
           as
           for
           a
           Man
           to
           conclude
           ,
           that
           all
           Merchants
           and
           Jewellers
           are
           Cheats
           ,
           and
           that
           there
           are
           no
           such
           things
           (
           nor
           can
           be
           )
           as
           true
           Diamonds
           in
           the
           World
           ,
           because
           he
           hath
           fallen
           into
           the
           hands
           of
           such
           as
           would
           have
           cheated
           him
           with
           those
           which
           were
           counterfeit
           .
           And
           it
           is
           common
           with
           such
           who
           design
           to
           deceive
           ,
           that
           what
           they
           want
           in
           Sincerity
           ,
           they
           make
           up
           with
           Confidence
           .
           This
           is
           a
           good
           Argument
           for
           caution
           and
           looking
           about
           us
           ;
           but
           it
           is
           none
           at
           all
           for
           our
           indifferency
           about
           Matters
           of
           Religion
           .
           For
           it
           is
           not
           here
           ,
           as
           in
           Jewels
           ,
           which
           are
           fine
           things
           to
           look
           upon
           ;
           but
           the
           Happiness
           of
           Life
           doth
           not
           depend
           upon
           them
           .
           But
           would
           any
           one
           let
           alone
           things
           necessary
           to
           the
           Support
           of
           Life
           ,
           because
           Poison
           may
           be
           put
           into
           them
           ?
           We
           may
           take
           care
           to
           prevent
           it
           ;
           but
           we
           must
           have
           the
           Necessaries
           of
           Life
           ;
           and
           it
           would
           be
           great
           Folly
           to
           die
           for
           want
           of
           Sustenance
           ,
           for
           fear
           of
           being
           poysoned
           .
        
         
           If
           we
           have
           no
           true
           Love
           to
           God
           and
           Religion
           ,
           we
           must
           perish
           ;
           for
           there
           is
           no
           hopes
           of
           Salvation
           without
           it
           .
           And
           
           if
           we
           go
           on
           in
           a
           careless
           Indifferency
           about
           God
           and
           his
           Service
           ;
           If
           we
           do
           not
           do
           our
           Endeavours
           for
           suppressing
           Wickedness
           and
           Vice
           ;
           if
           we
           do
           not
           mind
           Religion
           our selves
           ,
           nor
           are
           incouraging
           it
           in
           others
           ,
           it
           will
           shew
           that
           we
           have
           not
           that
           Love
           of
           God
           and
           Religion
           which
           we
           ought
           to
           have
           .
        
         
           Therefore
           ,
           if
           we
           regard
           the
           Honour
           of
           God
           ,
           our
           own
           Salvation
           ;
           the
           Duties
           of
           our
           Places
           ,
           the
           Interest
           of
           the
           Nation
           ,
           and
           the
           Satisfaction
           of
           all
           that
           are
           wise
           and
           good
           ,
           we
           must
           shake
           off
           all
           this
           Coldness
           and
           Indifferency
           about
           Religion
           ,
           and
           apply
           our selves
           heartily
           and
           sincerely
           to
           promote
           the
           great
           Ends
           of
           it
           ;
           which
           are
           ,
           to
           make
           Persons
           good
           in
           this
           World
           ,
           and
           happy
           in
           another
           .
        
         
           
             Which
             God
             of
             his
             Mercy
             grant
             ,
          
           &c.
           
        
      
       
         
         
           SERMON
           XI
           .
           Preached
           at
           WHITE-HALL
           :
           Before
           the
           Princess
           of
           
             Denmark
             ,
             February
          
           the
           11th
           .
           1686
           /
           7
           ;
           .
        
         
           
             St.
             Matth.
             XXVI
             .
             41.
             
          
           
             Watch
             and
             pray
             that
             ye
             enter
             not
             into
             Temptation
             ;
             the
             Spirit
             indeed
             is
             willing
             ,
             but
             the
             Flesh
             is
             weak
             .
          
        
         
           THESE
           words
           were
           spoken
           by
           our
           Saviour
           ,
           to
           his
           Disciples
           ,
           at
           a
           critical
           time
           ,
           when
           they
           were
           just
           
             entring
             into
             Temptation
          
           ,
           but
           they
           were
           very
           little
           apprehensive
           of
           it
           ,
           and
           of
           
           their
           Inability
           to
           withstand
           it
           .
           Like
           Jonas
           ,
           they
           were
           fallen
           asleep
           when
           the
           Storm
           was
           gathering
           about
           them
           ,
           and
           did
           not
           imagine
           they
           were
           so
           near
           being
           cast
           into
           a
           rough
           and
           tempestuous
           Sea.
           It
           was
           but
           a
           little
           before
           ,
           Ver.
           26.
           that
           Christ
           had
           entertained
           them
           at
           the
           proper
           Banquet
           of
           the
           Messias
           ,
           (
           which
           the
           Jews
           speak
           so
           much
           of
           )
           but
           not
           such
           a
           one
           as
           they
           fansied
           ,
           made
           up
           of
           the
           greatest
           Delicacies
           and
           Varieties
           of
           Meats
           and
           Drinks
           ;
           but
           at
           a
           Supper
           of
           his
           own
           appointing
           ,
           where
           ordinary
           Bread
           and
           Wine
           were
           made
           use
           of
           to
           set
           forth
           the
           most
           unvaluable
           Kindness
           ,
           which
           was
           ever
           manifested
           to
           the
           world
           ,
           in
           his
           now
           approaching
           Agonies
           ,
           and
           suffering
           on
           the
           Cross
           for
           the
           Expiation
           of
           the
           Sins
           of
           it
           .
        
         
           One
           would
           have
           thought
           ,
           the
           very
           mention
           of
           
             the
             shedding
             of
             his
             Blood
          
           ,
           Ver.
           28.
           should
           have
           startled
           and
           amazed
           ,
           and
           confounded
           the
           Spirits
           of
           his
           few
           ,
           weak
           ,
           and
           concerned
           Disciples
           ,
           who
           placed
           all
           their
           Happiness
           and
           Comfort
           in
           the
           Presence
           and
           Safety
           of
           their
           beloved
           Lord.
           Especially
           ,
           when
           he
           took
           his
           solemn
           leave
           of
           them
           after
           this
           Supper
           ,
           in
           that
           admirable
           Discourse
           related
           by
           S.
           John
           ,
           which
           he
           concludes
           
           
           with
           that
           most
           Divine
           Prayer
           ,
           Chap.
           17.
           
           But
           all
           this
           made
           no
           great
           Impression
           upon
           them
           at
           that
           time
           ;
           not
           through
           any
           natural
           dulness
           or
           stupidity
           ;
           but
           they
           were
           so
           possessed
           with
           an
           Opinion
           of
           his
           Power
           and
           Wisdom
           to
           free
           himself
           from
           Danger
           and
           Suffering
           ,
           and
           they
           had
           seen
           so
           many
           Experiments
           of
           it
           ,
           that
           they
           could
           not
           believe
           it
           till
           they
           saw
           him
           actually
           betrayed
           and
           carried
           away
           .
           For
           when
           he
           told
           them
           ,
           as
           they
           were
           going
           up
           to
           Jerusalem
           ,
           that
           he
           should
           be
           
             betrayed
             ,
             condemned
             ,
             mocked
             and
          
           
           
             scourged
             and
             crucified
          
           ;
           the
           Evangelist
           saith
           ,
           
             They
             understood
             none
             of
             these
             things
          
           ;
           
           
             i.
             e.
          
           they
           took
           all
           that
           relates
           to
           the
           greatness
           of
           his
           Sufferings
           ,
           and
           his
           Departure
           from
           them
           ,
           to
           be
           some
           deep
           Mystery
           and
           Allegory
           ,
           which
           their
           Capacities
           could
           not
           comprehend
           ,
           and
           that
           because
           of
           his
           Figurative
           and
           Parabolical
           way
           of
           speaking
           ;
           as
           when
           he
           said
           ,
           
             He
             would
             not
             henceforth
             drink
             of
          
           
           
             the
             fruit
             of
             the
             Vine
             ,
             untill
             he
             drank
             it
             new
             with
             them
             in
             the
             Kingdom
             of
             Heaven
             .
          
           They
           could
           not
           tell
           ;
           but
           the
           shedding
           his
           Blood
           might
           be
           as
           Figurative
           an
           Expression
           as
           this
           was
           .
        
         
           Our
           Saviour
           perceiving
           them
           to
           be
           still
           so
           secure
           and
           inapprehensive
           ,
           after
           
           the
           usual
           Hymn
           at
           the
           end
           of
           the
           Passover
           ,
           he
           takes
           them
           out
           to
           accompany
           him
           to
           a
           Garden
           near
           the
           Mount
           of
           Olives
           ,
           whither
           as
           S.
           John
           saith
           ,
           
             He
             often
             resorted
             with
             his
             Disciples
             .
          
           As
           
           they
           were
           going
           along
           our
           Saviour
           tells
           them
           more
           plainly
           ,
           that
           very
           night
           such
           a
           wonderful
           Alteration
           would
           happen
           among
           them
           ,
           that
           they
           who
           now
           seemed
           to
           value
           him
           above
           all
           the
           World
           ,
           and
           to
           rejoyce
           in
           nothing
           but
           his
           Presence
           ,
           would
           shamefully
           forsake
           him
           and
           disown
           him
           ,
           
             All
             ye
             shall
             be
             offended
          
           
           
             because
             of
             me
             this
             night
          
           ;
           S.
           Peter
           had
           so
           little
           mistrust
           of
           himself
           ,
           that
           he
           boldly
           answered
           ,
           
             Though
             all
             men
             should
             be
             offended
          
           
           
             because
             of
             thee
             ,
             yet
             will
             I
             never
             be
             offended
             .
          
           Our
           Saviour
           pittied
           him
           for
           his
           Weakness
           and
           Presumption
           ;
           and
           withal
           tells
           him
           ,
           though
           he
           thought
           so
           well
           of
           himself
           then
           ,
           he
           would
           fall
           the
           first
           and
           the
           foulest
           of
           any
           ;
           Jesus
           said
           unto
           him
           ,
           
             Verily
             I
             say
             unto
             thee
             ,
             that
          
           
           
             this
             night
             before
             the
             Cock
             crow
             thou
             shalt
             deny
             me
             thrice
             .
          
           Yet
           such
           was
           S.
           
           Peter's
           Confidence
           of
           himself
           by
           reason
           of
           his
           present
           warmth
           and
           resolution
           ,
           that
           he
           Replies
           ,
           with
           great
           assurance
           ,
           
             Though
             I
          
           
           
             should
             die
             with
             thee
             ,
             yet
             will
             I
             not
             deny
             thee
             .
          
           It
           was
           bravely
           said
           ,
           and
           no
           doubt
           
           at
           that
           time
           he
           meant
           as
           he
           spake
           .
           But
           this
           Resolution
           was
           not
           peculiar
           to
           him
           ;
           for
           the
           rest
           of
           the
           Disciples
           expressed
           the
           same
           .
           
             Likewise
             also
             said
             all
             the
             Disciples
             .
          
           Never
           did
           Persons
           seem
           better
           resolved
           than
           these
           ;
           there
           was
           no
           Hypocrisie
           ,
           or
           False-heatedness
           ,
           no
           Artifice
           or
           Design
           in
           all
           this
           ;
           they
           verily
           believed
           themselves
           ,
           and
           did
           not
           in
           the
           least
           question
           ,
           but
           they
           could
           as
           readily
           die
           for
           Christ
           at
           that
           time
           ,
           as
           they
           could
           live
           with
           him
           .
           But
           our
           Blessed
           Lord
           was
           more
           sensible
           of
           their
           Weakness
           ,
           than
           they
           were
           themselves
           ;
           he
           knew
           what
           a
           sudden
           change
           his
           Apprehension
           and
           Arraignment
           would
           cause
           in
           their
           Minds
           ;
           how
           their
           Passions
           would
           be
           too
           strong
           for
           their
           Resolutions
           ;
           and
           they
           who
           so
           lately
           had
           declared
           
             they
             would
             die
             with
             Christ
          
           ,
           could
           not
           have
           the
           heart
           to
           stand
           by
           him
           :
           Therefore
           ,
           although
           his
           own
           Sufferings
           came
           on
           very
           fast
           upon
           him
           ,
           and
           seized
           first
           upon
           his
           Mind
           ,
           when
           he
           said
           ,
           
             My
             Soul
             is
             exceeding
             sorrowful
          
           
           
             even
             unto
             death
          
           ;
           and
           pray'd
           in
           that
           passionate
           manner
           to
           be
           delivered
           ,
           when
           he
           fell
           on
           his
           Face
           and
           said
           ,
           
             O
             my
             Father
             ,
             if
             it
             be
             possible
             let
             this
             Cup
             pass
          
           
           
             from
             me
          
           ,
           &c.
           yet
           he
           was
           so
           concerned
           
           for
           his
           poor
           Disciples
           that
           were
           so
           little
           apprehensive
           of
           their
           Danger
           that
           they
           were
           fallen
           asleep
           in
           the
           Garden
           ;
           that
           in
           the
           midst
           of
           his
           own
           Agonies
           
           he
           rouzes
           them
           up
           ,
           and
           gently
           awakes
           them
           ,
           for
           their
           unseasonable
           Drousiness
           ,
           
             What
             ,
             could
             ye
             not
             watch
             with
             me
             one
             hour
             ?
          
           and
           immediately
           subjoyns
           this
           short
           Exhortation
           ,
        
         
           
             Watch
             and
             pray
             that
             ye
             enter
             not
             into
             Temptation
             .
          
           From
           which
           words
           ,
           we
           may
           consider
           ,
        
         
           (
           1.
           )
           The
           Insufficiency
           of
           mere
           present
           Resolutions
           without
           Watchfulness
           and
           Prayer
           .
        
         
           (
           2.
           )
           The
           Reason
           of
           that
           Insufficiency
           from
           the
           weakness
           of
           the
           Flesh
           ,
           joyned
           with
           the
           weakness
           of
           the
           Spirit
           .
        
         
           (
           3.
           )
           The
           necessity
           arising
           from
           hence
           of
           Watchfulness
           and
           Prayer
           .
        
         
           But
           before
           I
           come
           to
           these
           Particulars
           ,
           it
           will
           be
           necessary
           to
           give
           some
           account
           of
           what
           is
           meant
           by
           
             entring
             into
             Temptation
          
           here
           ;
           which
           implies
           one
           of
           these
           two
           things
           :
           Either
           ,
        
         
           (
           1.
           )
           That
           they
           might
           be
           kept
           from
           extraordinary
           Tryals
           ,
           which
           seems
           to
           be
           meant
           in
           the
           Lords
           Prayer
           ,
           when
           we
           say
           ,
           
             lead
             us
             not
             into
             Temptation
          
           .
           For
           to
           Tempt
           in
           general
           is
           no
           more
           than
           to
           Try
           ;
           and
           a
           
           state
           of
           Temptation
           is
           a
           state
           of
           Tryal
           ;
           to
           pray
           therefore
           that
           we
           may
           not
           be
           put
           into
           a
           state
           of
           Temptation
           ,
           is
           to
           pray
           our selves
           out
           of
           this
           World
           ,
           which
           was
           designed
           by
           Almighty
           God
           for
           a
           state
           of
           Tryal
           in
           order
           to
           another
           World.
           Therefore
           when
           we
           pray
           not
           to
           be
           led
           into
           Temptation
           ,
           the
           meaning
           is
           ,
           that
           God
           by
           his
           wise
           Providence
           would
           keep
           us
           from
           such
           Tryals
           ,
           which
           according
           to
           the
           ordinary
           measures
           of
           Grace
           we
           should
           hardly
           be
           able
           to
           withstand
           .
           For
           ,
           although
           it
           be
           possible
           for
           those
           to
           whom
           God
           gives
           extraordinary
           Assistance
           ,
           not
           only
           to
           resist
           the
           Temptation
           but
           to
           triumph
           over
           it
           ,
           and
           to
           shake
           off
           Temptations
           as
           St.
           Paul
           did
           the
           Viper
           from
           his
           hand
           ;
           on
           which
           account
           St.
           James
           saith
           to
           such
           Heroic
           Christians
           ,
           
             My
             brethren
             count
             it
             all
             joy
             when
             ye
             fall
             into
             divers
             Temptations
             .
          
           
           And
           ,
           
             Blessed
             is
             the
             Man
             which
             endureth
          
           
           Temptation
           ,
           &c.
           
           Yet
           ,
           considering
           the
           frailty
           of
           humane
           Nature
           ,
           and
           that
           God
           is
           not
           obliged
           to
           give
           extraordinary
           Assistance
           in
           difficult
           Cases
           ,
           it
           is
           a
           Wise
           and
           becoming
           Petition
           for
           us
           to
           our
           heavenly
           Father
           ,
           that
           he
           would
           not
           lead
           us
           in
           this
           manner
           into
           Temptation
           ,
           or
           as
           our
           Saviour
           here
           expresses
           it
           ,
           To
           
           
             pray
             that
             we
             enter
             not
             into
             Temptation
             .
          
        
         
           (
           2.
           )
           But
           because
           our
           Saviour
           very
           well
           knew
           that
           his
           Disciples
           were
           so
           suddenly
           
             to
             enter
             into
             Temptation
          
           in
           the
           former
           Sense
           ;
           and
           because
           it
           is
           not
           fit
           for
           us
           to
           set
           Bounds
           to
           Gods
           infinite
           Wisdom
           with
           respect
           to
           our
           Condition
           ,
           therefore
           there
           is
           a
           farther
           meaning
           in
           this
           Expression
           ,
           viz.
           That
           if
           it
           seems
           fitting
           to
           him
           who
           hath
           the
           Power
           and
           Right
           to
           dispose
           of
           us
           ,
           to
           single
           us
           out
           for
           great
           Temptations
           ,
           or
           more
           than
           ordinary
           Trials
           of
           our
           Constancy
           or
           Resolution
           ,
           that
           then
           he
           would
           give
           such
           supplies
           of
           his
           Grace
           and
           Holy
           Spirit
           as
           may
           enable
           us
           to
           withstand
           the
           force
           of
           the
           Temptation
           ,
           so
           ,
           as
           we
           be
           not
           overcome
           by
           it
           .
        
         
           And
           these
           two
           take
           in
           the
           whole
           sense
           of
           this
           Expression
           ,
           
             That
             ye
             enter
             not
             into
             Temptation
             .
          
           We
           are
           allowed
           to
           pray
           to
           be
           kept
           out
           of
           it
           ;
           but
           we
           are
           bound
           to
           pray
           and
           to
           watch
           too
           ,
           least
           we
           fall
           by
           the
           Power
           of
           Temptation
           ,
           which
           is
           then
           done
           when
           the
           Motives
           proper
           to
           this
           World
           prevail
           over
           those
           which
           relate
           to
           another
           .
           The
           Motives
           of
           another
           world
           are
           those
           of
           a
           future
           and
           eternal
           Happiness
           ;
           the
           Motives
           of
           
           this
           World
           are
           those
           of
           present
           Pleasure
           ,
           Honour
           and
           Riches
           ;
           and
           when
           these
           come
           to
           be
           inconsistent
           with
           our
           Duty
           ,
           or
           apt
           to
           draw
           us
           from
           it
           ,
           they
           are
           said
           to
           be
           Temptations
           to
           us
           .
           For
           no
           Sin
           of
           it self
           is
           a
           Temptation
           ,
           but
           something
           else
           to
           be
           enjoyed
           by
           the
           Commission
           of
           Sin
           ;
           or
           which
           cannot
           be
           enjoyed
           without
           it
           .
           As
           in
           the
           Case
           here
           mentioned
           by
           our
           Saviour
           of
           St.
           Peter's
           denying
           his
           Master
           ,
           there
           was
           no
           Temptation
           in
           the
           Sin
           it self
           ;
           for
           what
           was
           there
           in
           an
           Act
           so
           mean
           ,
           so
           shameful
           ,
           so
           ungrateful
           to
           tempt
           him
           to
           commit
           it
           ,
           but
           it
           was
           the
           desire
           of
           his
           present
           Safety
           ,
           and
           the
           fear
           of
           running
           into
           the
           same
           Danger
           ,
           in
           which
           he
           saw
           his
           Lord
           ,
           which
           was
           the
           Temptation
           to
           him
           .
           The
           Sins
           of
           Luxury
           and
           Intemperance
           ,
           that
           
             of
             Riot
             and
             Drunkenness
             ,
             of
             Chambring
             and
             Wantonness
             ,
          
           
           are
           not
           Temptations
           in
           themselves
           ;
           but
           the
           sensual
           Pleasure
           which
           accompanies
           them
           ,
           though
           it
           be
           forbidden
           ,
           is
           apt
           to
           draw
           the
           Lovers
           of
           it
           from
           the
           strict
           Rules
           of
           Sobriety
           and
           Chastity
           .
           It
           is
           the
           love
           of
           this
           World
           ,
           
             i.
             e.
          
           of
           the
           Riches
           and
           Honours
           of
           it
           ,
           which
           make
           the
           sins
           of
           Ambition
           and
           Covetousness
           so
           plausible
           and
           prevailing
           among
           
           those
           who
           profess
           to
           believe
           another
           world
           .
           Their
           Souls
           are
           like
           a
           piece
           of
           Iron
           between
           two
           Load-stones
           of
           an
           unequal
           magnitude
           and
           distance
           ;
           the
           one
           is
           far
           greater
           ,
           and
           hath
           more
           force
           in
           it self
           to
           attract
           ,
           but
           it
           is
           placed
           at
           a
           far
           greater
           distance
           ;
           the
           other
           is
           much
           less
           but
           very
           near
           ,
           and
           therefore
           may
           more
           powerfully
           draw
           ,
           than
           that
           which
           is
           more
           forcible
           but
           farther
           off
           .
           I
           do
           not
           think
           ,
           that
           all
           those
           who
           commit
           Sin
           by
           the
           Power
           of
           Temptation
           are
           presently
           Infidels
           and
           dis-believe
           another
           world
           ;
           but
           ,
           although
           they
           do
           believe
           the
           Happiness
           of
           another
           Life
           ,
           yet
           it
           is
           at
           a
           distance
           ,
           it
           is
           out
           of
           their
           view
           and
           beyond
           their
           apprehension
           ;
           and
           therefore
           doth
           not
           work
           so
           effectually
           ,
           as
           present
           ,
           visible
           ,
           sensible
           Delights
           do
           ;
           which
           have
           all
           the
           advantage
           of
           suitableness
           to
           our
           present
           State
           ,
           of
           Familiarity
           ,
           Nearness
           ,
           and
           Insinuation
           .
           It
           is
           the
           great
           Excellency
           and
           Usefulness
           of
           Faith
           ,
           that
           by
           it
           we
           not
           only
           believe
           the
           things
           of
           another
           world
           ,
           but
           that
           it
           makes
           things
           future
           to
           be
           to
           us
           ,
           as
           if
           they
           were
           present
           ,
           and
           things
           invisible
           to
           have
           such
           an
           influence
           ,
           as
           if
           they
           were
           visible
           ;
           and
           therefore
           ,
           the
           Apostle
           calls
           it
           ,
           
             The
             substance
             of
             things
             hoped
             for
             ,
             and
          
           
           
           
             the
             evidence
             of
             things
             not
             seen
             .
          
           Invisible
           things
           must
           have
           a
           real
           Being
           ,
           before
           they
           can
           be
           believed
           ;
           and
           there
           must
           be
           evidence
           to
           the
           Mind
           before
           there
           can
           be
           true
           Faith
           ;
           how
           then
           can
           Faith
           be
           the
           Substance
           and
           Evidence
           of
           things
           future
           and
           possible
           .
           I
           answer
           ,
           That
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           not
           meerly
           signifie
           a
           real
           Being
           in
           opposition
           to
           Fancies
           and
           Chimera's
           ;
           but
           a
           firm
           ,
           solid
           and
           permanent
           Being
           ;
           therefore
           things
           which
           are
           passing
           ,
           even
           as
           Time
           and
           Motion
           ,
           are
           said
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           things
           that
           had
           no
           Consistence
           or
           Hypostasis
           ;
           and
           being
           applied
           to
           the
           Mind
           ,
           it
           signifies
           a
           firm
           and
           unshaken
           Confidence
           ,
           an
           inward
           
           satisfaction
           of
           the
           Truth
           of
           Divine
           Revelation
           ,
           an
           assured
           Expectation
           of
           what
           God
           hath
           promised
           ;
           and
           from
           hence
           arises
           that
           influence
           which
           Faith
           hath
           on
           the
           Minds
           of
           Men
           ,
           in
           resisting
           the
           Temptations
           of
           this
           World.
           Therefore
           the
           two
           great
           Principles
           which
           govern
           Mankind
           ,
           are
           Faith
           and
           Sense
           ;
           while
           they
           are
           acted
           by
           the
           former
           ,
           they
           are
           said
           to
           resist
           Temptation
           ;
           when
           they
           are
           sway'd
           by
           Sense
           as
           it
           is
           opposed
           to
           Faith
           ,
           and
           includes
           in
           it
           the
           Motives
           of
           this
           World
           ,
           then
           they
           are
           said
           to
           give
           way
           to
           Temptation
           ,
           or
           to
           
           be
           overcome
           by
           it
           .
           And
           so
           I
           come
           to
           consider
           ,
        
         
           (
           1.
           )
           The
           Insufficiency
           of
           present
           Resolution
           ,
           to
           keep
           us
           from
           the
           Power
           of
           Temptation
           without
           Watchfulness
           and
           Prayer
           .
           It
           is
           hard
           to
           imagine
           a
           greater
           Instance
           of
           a
           firm
           present
           Resolution
           ,
           than
           there
           was
           in
           St.
           Peter
           and
           the
           rest
           of
           the
           Apostles
           ;
           nor
           a
           sadder
           example
           of
           the
           Insufficiency
           of
           it
           ;
           which
           ought
           to
           make
           us
           
             hear
             and
             fear
             ,
             and
             not
             be
             too
             presumptuous
             .
          
        
         
           Resolution
           is
           certainly
           one
           of
           the
           best
           means
           in
           the
           World
           to
           withstand
           Temptations
           to
           sin
           ,
           for
           it
           hath
           these
           Advantages
           ,
        
         
           (
           1.
           )
           It
           keeps
           the
           Mind
           steady
           and
           fixed
           ,
           and
           therefore
           prepared
           to
           resist
           a
           Temptation
           when
           it
           comes
           .
           Whereas
           an
           irresolved
           Mind
           leaves
           a
           Man
           open
           to
           the
           first
           Assault
           .
           It
           is
           like
           disputing
           in
           a
           Garrison
           who
           shall
           Command
           ,
           when
           the
           Enemy
           is
           at
           the
           Gates
           .
           A
           fixed
           and
           settled
           Mind
           in
           Religion
           is
           of
           mighty
           consequence
           against
           all
           Temptations
           ;
           for
           then
           every
           thing
           is
           in
           order
           for
           resisting
           when
           Reason
           governs
           the
           Mind
           ,
           and
           the
           Mind
           determines
           the
           Will
           ,
           and
           the
           Will
           stands
           bent
           and
           resolved
           upon
           that
           ,
           which
           upon
           due
           
           Consideration
           appears
           to
           conduce
           most
           to
           our
           eternal
           Happiness
           .
        
         
           (
           2.
           )
           It
           takes
           off
           the
           false
           Colours
           and
           Appearances
           of
           things
           ;
           for
           every
           thing
           may
           be
           represented
           plausibly
           to
           an
           irresolute
           Mind
           .
           Temptations
           to
           Sin
           would
           never
           be
           called
           so
           ,
           if
           there
           were
           not
           something
           tempting
           in
           them
           ;
           and
           whatever
           is
           tempting
           must
           have
           a
           free
           appearance
           in
           one
           respect
           or
           other
           ;
           and
           while
           a
           Person
           is
           irresolved
           ,
           he
           suffers
           all
           the
           force
           of
           Temptation
           to
           come
           upon
           him
           .
           But
           a
           resolved
           Mind
           keeps
           it
           at
           a
           distance
           ,
           and
           so
           breaks
           the
           Power
           of
           it
           ;
           whereas
           he
           who
           lets
           go
           his
           Resolution
           and
           treats
           with
           a
           Temptation
           ,
           is
           like
           one
           who
           plays
           with
           a
           Tarantula
           and
           is
           bitten
           before
           he
           is
           aware
           of
           it
           .
        
         
           But
           there
           are
           two
           sorts
           of
           Resolutions
           .
        
         
           (
           1.
           )
           Some
           that
           are
           sudden
           and
           made
           in
           a
           heat
           and
           passion
           ;
           without
           due
           Consideration
           and
           weighing
           of
           things
           ;
           and
           such
           as
           these
           are
           of
           no
           great
           force
           or
           continuance
           .
           And
           it
           is
           often
           seen
           that
           the
           same
           heat
           which
           caused
           the
           Resolution
           to
           be
           made
           proves
           the
           occasion
           of
           breaking
           it
           ,
           when
           it
           is
           carried
           another
           way
           .
           The
           inconstancy
           of
           their
           
           Temper
           makes
           them
           resolve
           ,
           hoping
           thereby
           to
           bind
           up
           themselves
           the
           faster
           ,
           but
           Nature
           and
           Temptations
           soon
           grow
           too
           hard
           for
           such
           Resolutions
           ,
           which
           are
           made
           only
           by
           a
           sudden
           Passion
           .
        
         
           (
           2.
           )
           There
           are
           others
           which
           are
           made
           about
           Matters
           of
           plain
           Duty
           ,
           and
           against
           known
           Temptations
           to
           Sin
           ;
           after
           a
           due
           sense
           of
           our
           own
           Folly
           and
           Weakness
           ,
           and
           a
           firm
           Purpose
           never
           more
           to
           return
           to
           the
           practise
           of
           Sin.
           And
           these
           are
           Wise
           and
           Pious
           ,
           as
           well
           as
           serious
           and
           deliberate
           Resolutions
           ;
           such
           no
           doubt
           the
           Disciples
           of
           Christ
           had
           ,
           when
           they
           left
           all
           and
           followed
           Christ
           ;
           besides
           this
           sudden
           Resolution
           they
           took
           up
           ,
           that
           they
           would
           rather
           die
           with
           Christ
           than
           deny
           him
           .
           Yet
           taking
           altogether
           our
           Saviour
           tells
           them
           ,
           
             They
             ought
             to
             watch
             and
             pray
             that
             they
             enter
             not
             into
             Temptation
          
           ;
           and
           he
           gives
           the
           Reason
           for
           it
           in
           the
           following
           words
           ,
           
             The
             Spirit
             indeed
             is
             willing
             ,
             but
             the
             Flesh
             is
             weak
             .
          
        
         
           (
           2.
           )
           In
           which
           words
           he
           gives
           an
           account
           of
           the
           reason
           of
           the
           Inconstancy
           ,
           and
           Insufficiency
           of
           good
           Resolutions
           ,
           viz.
           that
           although
           the
           
             Spirit
             be
             willing
          
           ,
           yet
           there
           is
           something
           we
           carry
           about
           
           us
           ,
           which
           weakens
           our
           best
           Resolutions
           ,
           and
           betrays
           us
           into
           Temptations
           ;
           our
           
             Flesh
             is
             weak
          
           which
           being
           so
           near
           us
           ,
           as
           to
           be
           a
           part
           of
           our selves
           ,
           makes
           our
           Case
           more
           dangerous
           ,
           and
           enforces
           the
           necessity
           of
           Watchfulness
           and
           Prayer
           .
        
         
           But
           here
           arises
           one
           of
           the
           most
           useful
           ,
           necessary
           and
           important
           Cases
           that
           relates
           to
           practical
           Christianity
           ;
           which
           I
           shall
           first
           set
           down
           in
           its
           full
           Force
           ,
           and
           then
           endeavour
           to
           clear
           it
           .
        
         
           The
           Case
           is
           this
           ;
           how
           far
           ,
           and
           in
           what
           Circumstances
           the
           weakness
           of
           the
           Flesh
           doth
           lessen
           the
           guilt
           of
           Sin
           ,
           which
           is
           committed
           by
           it
           ?
        
         
           If
           it
           be
           not
           an
           Extenuation
           of
           the
           Sin
           ,
           why
           doth
           our
           Saviour
           mention
           it
           in
           such
           a
           manner
           ?
           And
           if
           it
           be
           ,
           then
           these
           Inconveniencies
           follow
           ;
        
         
           (
           1.
           )
           It
           seems
           to
           abate
           the
           necessity
           of
           our
           Care
           and
           Watchfulness
           ,
           if
           the
           Sin
           be
           lessened
           through
           the
           weakness
           of
           the
           Flesh
           ,
           which
           is
           unavoidable
           in
           this
           imperfect
           State.
           
        
         
           (
           2.
           )
           It
           seems
           to
           be
           a
           fair
           Plea
           and
           Excuse
           for
           the
           greatest
           part
           of
           the
           Sins
           of
           Mankind
           .
           For
           ,
        
         
           (
           1.
           )
           The
           Original
           inclination
           to
           Sin
           in
           Mankind
           ,
           comes
           from
           
             the
             weakness
             of
             the
             Flesh
          
           ;
           the
           very
           frame
           of
           humane
           
           Nature
           being
           such
           as
           exposes
           them
           to
           continual
           Temptations
           .
           There
           is
           a
           natural
           Combat
           between
           the
           Flesh
           and
           the
           Spirit
           ;
           for
           
             the
             Flesh
             lusteth
             against
             the
             Spirit
             ,
             and
             the
             Spirit
             against
             the
             Flesh
             ,
             and
             these
             are
             contrary
             the
             one
             to
             the
             other
             ,
          
           as
           the
           Apostle
           speaks
           ;
           and
           all
           Mankind
           find
           it
           too
           true
           :
           Now
           
           wherever
           the
           Flesh
           is
           ,
           there
           are
           Inclinations
           agreeable
           to
           it
           ,
           and
           these
           being
           contrary
           to
           the
           Dictates
           of
           the
           Mind
           ,
           all
           the
           Sins
           of
           the
           Flesh
           will
           appear
           to
           come
           from
           the
           weakness
           of
           the
           Flesh.
           
        
         
           (
           2.
           )
           The
           frequent
           Commission
           of
           the
           same
           Sins
           will
           be
           laid
           upon
           the
           weakness
           of
           the
           Flesh.
           For
           the
           generality
           of
           Mankind
           do
           not
           sin
           out
           of
           defiance
           to
           God
           or
           his
           Laws
           ,
           or
           with
           an
           obstinate
           Resolution
           to
           sin
           ;
           for
           ,
           they
           know
           their
           Duty
           ,
           and
           wish
           they
           could
           perform
           it
           ;
           but
           alas
           !
           The
           Flesh
           is
           too
           hard
           for
           the
           Spirit
           in
           them
           .
           They
           have
           many
           Convictions
           in
           their
           Minds
           ,
           many
           good
           Purposes
           ,
           and
           serious
           Resolutions
           at
           some
           times
           ;
           and
           if
           they
           do
           sin
           it
           is
           not
           with
           their
           whole
           Wills
           ,
           for
           they
           have
           great
           strugglings
           and
           checks
           of
           Conscience
           within
           ,
           even
           while
           they
           commit
           those
           Sins
           .
           And
           therefore
           what
           can
           their
           continuing
           in
           
           sin
           be
           so
           properly
           attributed
           to
           ,
           as
           to
           the
           weakness
           of
           the
           Flesh.
           
        
         
           (
           3.
           )
           Relapses
           into
           the
           same
           sin
           after
           Repentance
           ,
           seems
           to
           proceed
           from
           the
           weakness
           of
           the
           Flesh.
           For
           he
           that
           hath
           once
           smarted
           severely
           for
           his
           Sins
           ,
           and
           suffered
           under
           the
           Agonies
           of
           Conscience
           for
           them
           ;
           he
           that
           hath
           gone
           so
           far
           ,
           as
           not
           meerly
           to
           lament
           his
           Folly
           ,
           and
           to
           abhor
           his
           Wickedness
           ,
           but
           to
           make
           solemn
           Vows
           and
           Promises
           ,
           and
           Resolutions
           never
           more
           to
           return
           to
           the
           Practice
           of
           them
           ;
           it
           is
           hard
           to
           conceive
           ,
           that
           such
           a
           one
           should
           fall
           into
           his
           Sins
           again
           with
           his
           whole
           Mind
           and
           Soul
           ;
           for
           the
           Light
           of
           Conscience
           when
           it
           is
           once
           throughly
           kindled
           ,
           is
           not
           easily
           put
           out
           ;
           it
           is
           a
           secret
           Fire
           which
           burns
           inward
           ,
           and
           can
           hardly
           be
           extinguished
           ;
           and
           all
           those
           who
           sin
           against
           Conscience
           ,
           the
           Dictates
           of
           their
           Minds
           are
           right
           while
           they
           commit
           their
           Sins
           ;
           and
           therefore
           even
           these
           Sins
           seem
           to
           be
           excused
           by
           the
           weakness
           of
           the
           Flesh.
           
        
         
           But
           on
           the
           other
           side
           ,
           the
           Scripture
           is
           plain
           and
           express
           ,
           that
           Sins
           which
           do
           come
           from
           the
           Flesh
           ,
           do
           exclude
           from
           the
           Kingdom
           of
           Heaven
           .
           
             The
             works
             of
             the
             Flesh
             are
             manifest
             ,
          
           saith
           St.
           Paul
           ,
           
           
           
             Adultery
             ,
             Fornication
             ,
             Uncleanness
             ,
             Lasciviousness
             ,
          
           &c.
           
           
             Drunkenness
             ,
             Revelling
             and
             such
             like
             ,
          
           which
           are
           properly
           Sins
           of
           the
           Flesh.
           
             Of
             the
             which
             I
             tell
             you
             before
             ,
             as
             I
             have
             also
             told
             you
             in
             time
             past
             ,
             that
             they
             which
             do
             such
             things
             shall
             not
             inherit
          
           
           
             the
             Kingdom
             of
             God.
          
           And
           in
           another
           place
           ,
           
             For
             this
             ye
             know
             ,
             that
             no
             Whoremonger
             ,
          
           
           
             nor
             unclean
             Person
             ,
             nor
             Covetous
             Man
             ,
             who
             is
             an
             Idolater
             hath
             any
             Inheritance
             in
             the
             Kingdom
             of
             Christ
             ,
             and
             of
             God.
             Let
             no
             man
             deceive
             you
             with
             vain
             words
             ;
             for
             because
             of
             these
             things
             comet●
          
           
           
             the
             wrath
             of
             God
             on
             the
             Children
             of
             Disobedience
             .
          
           Would
           God
           be
           so
           severe
           ,
           under
           the
           Dispensation
           of
           his
           Mercy
           to
           punish
           Mankind
           ,
           with
           utter
           exclusion
           from
           Heaven
           ,
           and
           eternal
           Misery
           for
           Sins
           ,
           which
           came
           meerly
           from
           the
           weakness
           of
           the
           Flesh
           ?
           Then
           indeed
           there
           were
           just
           cause
           to
           bewail
           the
           sad
           Condition
           of
           Humanity
           ,
           born
           under
           one
           Law
           to
           another
           bound
           ,
           created
           Sick
           ,
           commanded
           to
           be
           Sound
           .
           But
           God
           will
           vindicate
           his
           Justice
           at
           the
           great
           Day
           ,
           and
           Mankind
           shall
           be
           fully
           satisfied
           ,
           that
           none
           shall
           be
           damned
           for
           the
           meer
           weakness
           of
           the
           Flesh
           ,
           but
           for
           the
           Sins
           of
           their
           Will
           and
           Choice
           ;
           That
           ,
           as
           they
           had
           evil
           Inclinations
           from
           the
           Flesh
           ,
           so
           
           they
           had
           good
           Inclinations
           from
           the
           Grace
           of
           God
           ;
           and
           the
           Law
           of
           their
           Minds
           ,
           ought
           to
           have
           governed
           and
           kept
           under
           the
           Law
           of
           their
           Members
           ;
           that
           others
           by
           the
           same
           Assistance
           which
           was
           offered
           to
           them
           ,
           
             have
             crucified
             the
             Flesh
             with
             the
             Affections
             and
          
           
           
             Lusts
             thereof
          
           ;
           That
           
             the
             Grace
             of
             God
             doth
             enable
             them
             to
             deny
             ungodliness
             and
          
           
           
             worldly
             Lusts
             ,
             and
             to
             live
             soberly
             ,
             righteously
             and
             godly
             in
             this
             present
             World
          
           ;
           That
           ,
           
             if
             Men
             do
             fail
             of
             the
             Grace
             of
             God
             ,
          
           it
           is
           through
           their
           own
           fault
           ;
           that
           
           those
           who
           relapse
           into
           sin
           after
           Repentance
           ,
           and
           escaping
           the
           pollutions
           of
           
           the
           World
           ,
           
             Their
             latter
             end
             is
             worse
             than
             the
             beginning
          
           ;
           and
           in
           short
           ,
           
             If
             Men
          
           
           
             do
             live
             after
             the
             Flesh
             they
             shall
             die
             ,
             but
             if
             through
             the
             Spirit
             they
             do
             mortifie
             the
             Deeds
             of
             the
             Body
             ,
             they
             shall
             live
             .
          
           All
           which
           shews
           ,
           That
           there
           is
           so
           great
           a
           Possibility
           of
           fubduing
           the
           Inclinations
           of
           the
           Flesh
           ,
           that
           if
           Men
           neglect
           it
           ,
           and
           give
           way
           to
           the
           fulfilling
           of
           them
           ,
           this
           very
           thing
           will
           be
           imputed
           to
           them
           ,
           as
           a
           wilfull
           and
           damning
           Sin.
           
        
         
           But
           here
           the
           Difficulty
           still
           rises
           ;
           for
           Christ
           supposes
           that
           his
           own
           Disciples
           even
           the
           most
           forward
           ,
           and
           the
           best
           resolved
           might
           fall
           through
           the
           infirmity
           
           of
           the
           Flesh
           ,
           and
           they
           did
           so
           ,
           upon
           no
           great
           Temptation
           ;
           as
           appears
           by
           St.
           
           Peter's
           denying
           his
           Master
           in
           so
           dreadful
           a
           manner
           ,
           upon
           so
           slight
           a
           Provocation
           as
           the
           Damsels
           saying
           to
           him
           ,
           
             Thou
             also
             wast
             w●●h
             Jesus
             of
             Galilee
             .
          
           
           What
           a
           mean
           ,
           low
           and
           timorous
           Spirit
           had
           possessed
           St.
           Peter
           at
           that
           time
           ?
           Was
           this
           he
           ,
           who
           but
           a
           few
           hours
           before
           said
           ,
           That
           though
           he
           should
           die
           with
           him
           ,
           he
           would
           not
           deny
           him
           ?
           Lord
           ?
           what
           is
           Man
           ?
           
             Verily
             ,
             in
             his
             best
             Estate
             he
             is
             altogether
             Vanity
             .
          
           What
           ?
           St.
           Peter
           deny
           his
           Lord
           ,
           who
           made
           that
           Confession
           of
           him
           which
           Christ
           owned
           was
           
             not
             revealed
             to
             him
             by
             Flesh
             and
             Blood
             ,
             but
             by
             his
             Father
             in
             Heaven
             ,
          
           viz.
           
             That
             he
             was
             the
             Christ
             the
             Son
             of
             the
             living
             God
             ?
          
           St.
           Peter
           ?
           who
           when
           other
           
           Disciples
           went
           back
           ,
           said
           to
           Christ
           ,
           
             Lord
             to
             whom
             shall
             we
             go
             ?
             Thou
             hast
          
           
           
             the
             words
             of
             eternal
             Life
             .
             And
             we
             believe
             and
             are
             sure
             ,
             that
             thou
             art
             the
             Christ
             the
             Son
             of
             the
             living
             God.
          
           St.
           Peter
           ,
           who
           was
           so
           forward
           to
           defend
           our
           Saviour
           ,
           That
           
             he
             drew
             his
             Sword
             and
             cut
             of
             Malchus
             his
             Ear
             !
          
           For
           him
           in
           so
           little
           
           a
           time
           after
           to
           deny
           his
           Lord
           ,
           not
           only
           once
           but
           twice
           ,
           nay
           a
           third
           time
           ,
           and
           that
           with
           Execrations
           upon
           himself
           !
           
           This
           seems
           to
           be
           a
           Sin
           so
           wilful
           ,
           
           so
           deliberate
           ,
           so
           presumptuous
           ,
           that
           if
           this
           may
           be
           excused
           through
           the
           weakness
           of
           the
           Flesh
           ,
           what
           may
           not
           ?
           What
           then
           shall
           we
           say
           ?
           Doth
           God
           put
           such
           a
           difference
           between
           Persons
           ,
           that
           those
           Sins
           are
           meer
           Infirmities
           in
           his
           account
           in
           some
           ,
           which
           would
           be
           accounted
           presumptuous
           Sins
           in
           others
           ?
           No
           certainly
           ,
           
             God
             is
             a
             righteous
             Judge
             ;
             and
             he
             is
             no
             respecter
             of
             Persons
             ,
          
           for
           
             by
             him
             Actions
             are
             weighed
          
           ;
           he
           judges
           things
           as
           they
           are
           here
           ,
           and
           will
           judge
           Men
           according
           to
           them
           hereafter
           .
        
         
           Was
           it
           ,
           that
           he
           repented
           presently
           ,
           
           and
           wept
           bitterly
           ?
           This
           was
           a
           very
           good
           Symptom
           ,
           when
           he
           came
           t●
           himself
           so
           soon
           ,
           that
           the
           Disease
           was
           not
           deeply
           rooted
           in
           him
           ;
           and
           that
           it
           was
           rather
           a
           sudden
           Passion
           which
           overcame
           him
           ,
           than
           a
           deliberate
           and
           wilful
           Action
           ;
           which
           he
           shewed
           most
           effectually
           by
           returning
           to
           his
           Duty
           ,
           and
           being
           more
           active
           and
           exemplary
           in
           it
           .
           Whereas
           Judas
           his
           Agonies
           of
           Conscience
           ,
           ended
           in
           Despair
           and
           Self-murder
           .
        
         
           But
           by
           what
           certain
           Rules
           may
           we
           proceed
           to
           judge
           what
           Sins
           are
           Wilful
           and
           Presumptuous
           ,
           and
           what
           are
           Sins
           of
           Infirmity
           ,
           or
           such
           as
           come
           from
           
             the
             weakness
             of
             the
             Flesh.
          
           
        
         
         
           We
           have
           two
           ways
           to
           judge
           by
           ,
        
         
           (
           1.
           )
           From
           the
           Nature
           of
           Moral
           Actions
           .
        
         
           (
           2.
           )
           From
           the
           Scriptures
           ,
           declaring
           what
           Sins
           are
           inconsistent
           with
           the
           State
           of
           Salvation
           .
           For
           there
           are
           two
           sorts
           of
           Infirmities
           .
        
         
           (
           1.
           )
           Such
           as
           belong
           to
           particular
           Actions
           .
        
         
           (
           2.
           )
           Such
           as
           belong
           to
           our
           State
           and
           Condition
           .
        
         
           (
           1.
           )
           As
           to
           the
           Infirmities
           of
           particular
           Actions
           .
        
         
           There
           are
           three
           things
           which
           do
           very
           much
           alter
           and
           discriminate
           the
           Nature
           of
           Moral
           Actions
           .
        
         
           (
           1.
           )
           The
           Choice
           and
           Consent
           of
           the
           Will.
           
        
         
           (
           2.
           )
           The
           Truce
           and
           Deliberation
           about
           it
           .
        
         
           (
           3.
           )
           The
           Manner
           of
           Committing
           it
           .
        
         
           (
           1.
           )
           As
           to
           the
           Choice
           and
           Consent
           of
           the
           Will.
           Here
           we
           are
           to
           observe
           two
           Rules
           ,
        
         
           (
           1.
           )
           Whatever
           lessens
           the
           Freedom
           of
           the
           Will
           before
           the
           Act
           of
           sin
           doth
           lessen
           the
           Guilt
           of
           it
           .
           So
           that
           ,
           whether
           it
           be
           ignorance
           or
           want
           of
           Consideration
           ,
           or
           some
           sudden
           and
           violent
           Passion
           ,
           as
           much
           as
           it
           abates
           the
           Freedom
           
           of
           Choice
           or
           Consent
           of
           the
           Will
           ,
           so
           much
           it
           takes
           away
           from
           the
           greatness
           of
           its
           Guilt
           .
           But
           here
           we
           must
           suppose
           ,
           that
           which
           takes
           away
           the
           Freedom
           of
           the
           Will
           ,
           not
           to
           be
           in
           it self
           a
           sin
           ;
           for
           then
           original
           Corruption
           would
           be
           an
           excuse
           for
           all
           other
           Sins
           which
           flow
           from
           it
           .
           And
           those
           who
           have
           sinned
           themselves
           into
           a
           necessity
           of
           sinning
           ,
           would
           be
           able
           to
           sin
           no
           longer
           ;
           and
           thus
           the
           Devils
           themselves
           ,
           and
           the
           worst
           of
           Men
           would
           be
           the
           least
           of
           Sinners
           .
           But
           setting
           this
           aside
           ,
           the
           Rule
           holds
           good
           ,
           that
           so
           far
           as
           our
           Choice
           and
           Consent
           is
           taken
           away
           ,
           so
           far
           the
           Guilt
           is
           extenuated
           .
           And
           from
           hence
           sudden
           and
           violent
           Passions
           ,
           Melancholy
           vapours
           ,
           and
           a
           disturbed
           Imagination
           do
           lessen
           the
           guilt
           of
           those
           Sins
           which
           are
           committed
           thro'
           the
           Power
           of
           them
           ;
           and
           would
           not
           have
           been
           committed
           if
           the
           Person
           had
           been
           himself
           ;
           
             i.
             e.
          
           capable
           of
           judging
           and
           considering
           as
           at
           other
           times
           .
        
         
           (
           2.
           )
           The
           Case
           is
           much
           harder
           ,
           as
           to
           what
           takes
           off
           from
           the
           Freedom
           of
           Consent
           in
           the
           very
           Act
           of
           Sin.
           It
           is
           true
           there
           is
           not
           a
           Fulness
           of
           Consent
           ,
           where
           there
           is
           a
           Reluctancy
           of
           Conscience
           in
           the
           Commission
           of
           sin
           :
           But
           
           here
           is
           an
           antecedent
           Choice
           ,
           and
           that
           after
           Convictions
           of
           Conscience
           ,
           and
           the
           worst
           part
           prevails
           ,
           only
           the
           other
           is
           not
           quite
           silent
           ,
           but
           gives
           secret
           Checks
           ,
           and
           complains
           of
           its
           hard
           usage
           when
           it
           cannot
           overcome
           .
           Now
           in
           this
           Case
           a
           Sinner
           is
           awaken'd
           ,
           and
           if
           he
           sins
           it
           is
           against
           clear
           Light
           and
           strong
           Convictions
           ,
           and
           so
           the
           Act
           of
           Sin
           is
           the
           more
           aggravated
           ;
           though
           there
           may
           be
           more
           hopes
           ,
           that
           the
           Person
           may
           repent
           ,
           because
           Conscience
           is
           awake
           in
           him
           ;
           as
           there
           is
           of
           one
           that
           is
           sensible
           of
           his
           Disease
           ,
           rather
           than
           of
           him
           who
           doth
           not
           apprehend
           the
           danger
           he
           is
           in
           .
           Aristotle
           declares
           ,
           That
           
             all
             those
             who
             are
             vitious
             against
             their
             Judgments
             are
             in
             a
          
           
           
             State
             of
             Infirmity
          
           ;
           such
           are
           not
           wicked
           out
           of
           Choice
           ,
           as
           the
           rest
           are
           ;
           nor
           so
           good
           ,
           as
           to
           overcome
           their
           bad
           Inclinations
           ;
           but
           they
           are
           in
           a
           State
           of
           War
           with
           themselves
           ;
           sometimes
           Reason
           and
           Conscience
           prevail
           ,
           and
           sometimes
           vitious
           Inclinations
           ;
           and
           in
           this
           Case
           ,
           the
           event
           of
           the
           War
           must
           declare
           which
           is
           the
           most
           prevailing
           side
           .
           But
           in
           the
           mean
           time
           ,
           the
           Case
           of
           such
           Persons
           is
           not
           desperate
           but
           very
           dangerous
           ;
           and
           their
           Sins
           only
           shew
           that
           Conscience
           is
           alive
           in
           them
           but
           very
           
           weak
           ,
           and
           gives
           faint
           and
           dying
           Groans
           though
           it
           be
           not
           dead
           .
        
         
           (
           2.
           )
           As
           to
           time
           and
           deliberation
           about
           the
           Act
           of
           Sin.
           If
           there
           be
           a
           real
           surprize
           ,
           
             i.
             e.
          
           that
           the
           Person
           is
           not
           aware
           ,
           or
           hath
           not
           time
           to
           consider
           what
           he
           is
           to
           do
           ,
           he
           that
           hath
           a
           Mind
           well
           resolved
           ,
           may
           be
           betrayed
           into
           what
           he
           would
           never
           have
           done
           ,
           if
           he
           had
           time
           to
           deliberate
           about
           it
           .
           And
           ,
           this
           was
           one
           great
           Extenuation
           of
           St.
           Peter's
           Fall
           ;
           for
           ,
           from
           the
           time
           of
           Christ's
           Arraignment
           he
           was
           in
           a
           disturbance
           ,
           and
           confusion
           of
           thoughts
           ;
           he
           was
           surprized
           to
           see
           Christ
           carried
           away
           in
           such
           a
           manner
           to
           the
           High-Priests
           Hall
           ;
           thither
           he
           follows
           afar
           off
           ;
           but
           still
           remembring
           whose
           Servants
           Ear
           he
           had
           lately
           cut
           off
           .
           While
           he
           was
           in
           this
           confusion
           and
           disorder
           ,
           the
           Damsels
           Question
           so
           startled
           and
           affrighted
           him
           ,
           that
           he
           denied
           his
           Master
           ;
           and
           the
           Fear
           continuing
           he
           repeated
           that
           Denial
           ,
           and
           added
           Imprecations
           to
           it
           .
           But
           the
           great
           Aggravation
           of
           the
           sin
           of
           Judas
           was
           ,
           that
           it
           was
           not
           only
           a
           deliberate
           Act
           and
           designed
           Wickedness
           .
           And
           in
           this
           respect
           ,
           David's
           Adultery
           had
           greater
           Extenuation
           than
           his
           Murder
           ;
           because
           many
           more
           thoughts
           went
           
           to
           the
           Commission
           of
           one
           than
           of
           the
           other
           ;
           the
           one
           being
           committed
           of
           a
           sudden
           ,
           the
           other
           after
           great
           Deliberation
           ,
           and
           with
           much
           Art
           and
           Contrivance
           .
           Thus
           deliberate
           Acts
           of
           Fraud
           and
           Injustice
           ,
           of
           Perjury
           and
           Rebellion
           ,
           have
           a
           greater
           Aggravation
           than
           Sins
           committed
           by
           the
           force
           of
           a
           sudden
           and
           violent
           Passion
           .
           And
           those
           Passions
           which
           do
           most
           hinder
           Deliberation
           ,
           do
           proportionably
           lessen
           the
           wilfulness
           of
           the
           Sin
           ;
           as
           sudden
           Fear
           ,
           rash
           Anger
           and
           the
           like
           .
           For
           ,
           Fear
           betrays
           the
           succours
           which
           Reason
           offers
           ;
           and
           Anger
           intercepts
           them
           ;
           which
           storms
           at
           the
           first
           Assault
           ,
           and
           making
           its
           impression
           before
           Reason
           takes
           the
           Alarm
           .
           The
           Philosopher
           determines
           ,
           that
           it
           is
           a
           worse
           thing
           for
           a
           Man
           to
           be
           sway'd
           by
           his
           Lust
           than
           
           by
           his
           Anger
           ;
           because
           Anger
           seems
           to
           be
           governed
           by
           Reason
           ,
           but
           is
           only
           too
           hasty
           in
           its
           Execution
           ;
           but
           Lust
           hath
           no
           regard
           to
           the
           Dictates
           of
           Reason
           :
           and
           there
           is
           less
           of
           time
           and
           Deliberation
           ,
           and
           Contrivance
           in
           the
           one
           than
           in
           the
           other
           .
           But
           when
           Anger
           goes
           inward
           instead
           of
           breaking
           forth
           ,
           when
           it
           gets
           to
           the
           Heart
           ,
           it
           then
           degenerates
           into
           Malice
           and
           Revenge
           ,
           and
           then
           it
           hath
           the
           greatest
           Aggravations
           going
           along
           with
           it
           .
        
         
         
           (
           3.
           )
           As
           to
           the
           manner
           of
           Committing
           .
           If
           it
           be
           committed
           Presumptuously
           ,
           it
           is
           so
           much
           the
           more
           aggravated
           .
           And
           that
           consists
           in
           these
           things
           ;
        
         
           (
           1.
           )
           The
           lowest
           degree
           of
           Presumption
           is
           ,
           when
           a
           Sin
           is
           committed
           of
           set
           Purpose
           ;
           not
           only
           with
           Deliberation
           but
           with
           Contrivance
           ,
           Design
           and
           Resolution
           .
           Thus
           by
           the
           Law
           a
           Man
           was
           said
           
             to
             kill
             his
             Neighbour
             Presumptuously
          
           ,
           when
           he
           lay
           in
           wait
           to
           do
           it
           .
           
           Thus
           the
           Psalmist
           opposes
           
             presumptuous
             Sins
          
           ,
           to
           those
           which
           are
           committed
           through
           Ignorance
           or
           Inadvertency
           .
           And
           where
           there
           is
           a
           Will
           bent
           and
           set
           
           to
           commit
           Sin
           ,
           there
           must
           be
           an
           inward
           and
           secret
           Contempt
           of
           God
           and
           his
           Laws
           ;
           as
           Nehemiah
           expresses
           the
           presumptuous
           sinning
           of
           their
           Forefathers
           ,
           
           
             They
             dealt
             proudly
             and
             harden'd
             their
             Necks
             ,
             and
             hearkend
             not
             to
             the
             Commandments
             ,
             and
             refused
             to
             obey
             .
          
           So
           that
           where
           there
           is
           obstinacy
           and
           wilful
           Continuance
           in
           Sin
           ,
           there
           Men
           are
           said
           to
           
             sin
             Presumptuously
          
           .
        
         
           If
           it
           be
           done
           with
           open
           Contempt
           and
           Defiance
           to
           God
           and
           his
           Law.
           This
           the
           Scripture
           calls
           
             sinning
             with
             a
             high
             Hand
          
           ;
           and
           such
           who
           do
           ,
           are
           said
           
           
           
             to
             reproach
             the
             Lord
             ,
             and
             to
             despise
             the
             word
             of
             the
             Lord.
          
           This
           ,
           saith
           Maimonides
           ,
           
           
             is
             beyond
             sinning
             out
             of
             Inclination
             ,
             or
             from
             the
             Power
             of
             evil
             Habits
             or
             Custom
          
           ;
           but
           it
           is
           with
           a
           malicious
           Design
           ,
           to
           bring
           the
           Law
           of
           God
           into
           Contempt
           and
           Dishonour
           .
           And
           this
           in
           respect
           of
           the
           Gospel
           ,
           is
           
             the
             sinning
             wilfully
          
           ,
           which
           the
           Author
           to
           the
           
           Hebrews
           speaks
           of
           :
           whereby
           
             they
             tread
             under
             foot
             the
             Son
             of
             God
             ,
             and
             count
             the
             Blood
             of
             the
             Covenant
             an
             unholy
             thing
             ,
             and
             do
             despite
             to
             the
             Spirit
             of
             Grace
             :
          
           Which
           implies
           a
           malicious
           Design
           to
           reproach
           the
           Gospel
           .
        
         
           (
           2.
           )
           As
           to
           Infirmities
           ,
           with
           respect
           to
           our
           present
           State
           ;
           the
           meaning
           is
           ,
           what
           those
           failings
           are
           ,
           which
           are
           consistent
           with
           a
           State
           of
           Grace
           and
           Salvation
           now
           under
           the
           Gospel
           ?
           To
           resolve
           this
           ,
           we
           have
           but
           one
           certain
           Rule
           ,
           that
           is
           ,
           whatever
           failings
           are
           consistent
           with
           the
           Terms
           of
           Salvation
           ,
           are
           allowed
           for
           Infirmities
           by
           the
           Gospel
           :
           And
           so
           Infirmities
           are
           opposed
           to
           such
           Sins
           ,
           as
           put
           those
           who
           commit
           them
           out
           of
           the
           State
           of
           Grace
           and
           Salvation
           .
           If
           God
           were
           so
           strict
           under
           the
           Covenant
           of
           Grace
           ,
           as
           to
           require
           perfect
           and
           unsinning
           Obedience
           ,
           
           there
           could
           be
           no
           allowance
           for
           Infirmities
           ,
           because
           even
           those
           are
           a
           breach
           of
           the
           Law
           of
           God
           ,
           and
           a
           Deviation
           from
           a
           perfect
           Rule
           :
           And
           if
           
             God
             should
             be
             exact
             to
             mark
          
           all
           Irregularities
           ;
           or
           whatever
           is
           done
           amiss
           ,
           
           
             who
             can
             stand
          
           before
           his
           Tribunal
           ?
           The
           best
           Men
           in
           the
           world
           have
           reason
           to
           pray
           with
           the
           Psalmist
           ,
           
             Enter
             not
             into
             Judgment
             with
             thy
             Servant
             ,
             for
             in
             thy
          
           
           
             sight
             shall
             no
             Man
             living
             be
             justified
             .
          
           For
           if
           God
           were
           so
           severe
           to
           make
           no
           Abatements
           for
           Failings
           and
           Imperfections
           ,
           it
           were
           impossible
           for
           Mankind
           to
           be
           saved
           .
           But
           what
           then
           doth
           the
           Gospel
           mean
           with
           all
           its
           Promises
           of
           Salvation
           ,
           and
           the
           hopes
           it
           gives
           of
           eternal
           Life
           ?
           If
           Christ's
           own
           Disciples
           were
           in
           a
           State
           of
           Salvation
           ,
           there
           must
           be
           an
           allowance
           made
           for
           Infirmities
           and
           Imperfections
           ,
           which
           we
           find
           them
           often
           charged
           with
           in
           the
           History
           of
           our
           Saviour
           .
           What
           meant
           their
           vain
           and
           eager
           Disputes
           about
           Superiority
           and
           Pre-eminence
           ,
           and
           that
           at
           the
           most
           unseasonable
           time
           when
           they
           were
           at
           Table
           with
           him
           ,
           just
           before
           his
           Suffering
           .
           Lord
           ?
           what
           a
           time
           was
           this
           ,
           for
           them
           to
           contend
           ,
           who
           should
           be
           accounted
           
           the
           greatest
           !
           What
           meant
           that
           
           passionate
           Zeal
           in
           James
           and
           
             John
             ,
             to
             call
             for
             Fire
             from
             Heaven
             to
             consume
             the
          
           
           Samaritans
           ,
           when
           they
           knew
           it
           was
           not
           a
           particular
           dis-respect
           to
           our
           Saviour
           ,
           which
           made
           them
           so
           rude
           ,
           but
           the
           common
           Quarrel
           between
           the
           Samaritans
           and
           the
           Jews
           ?
           How
           many
           Errors
           and
           Mistakes
           were
           they
           liable
           to
           ,
           even
           while
           our
           Saviour
           taught
           them
           ,
           and
           those
           about
           very
           weighty
           Points
           ,
           as
           the
           Nature
           of
           his
           Kingdom
           ,
           the
           necessity
           of
           his
           Death
           and
           Resurrection
           ?
           What
           Fears
           and
           Dejections
           ,
           and
           disorders
           were
           they
           all
           under
           upon
           our
           Saviour's
           apprehension
           ,
           though
           but
           a
           little
           before
           they
           had
           all
           resolved
           to
           die
           with
           him
           ,
           rather
           than
           forsake
           him
           ?
        
         
           What
           was
           there
           now
           under
           all
           these
           Infirmities
           ,
           which
           made
           these
           Disciples
           to
           be
           in
           a
           State
           of
           Salvation
           ?
           Nothing
           certainly
           ,
           but
           their
           hearty
           and
           sincere
           Love
           to
           Christ
           ,
           which
           they
           manifested
           before
           by
           their
           constant
           adhering
           to
           him
           ;
           and
           afterwards
           by
           continuing
           to
           serve
           him
           .
           So
           that
           our
           Rule
           in
           this
           Case
           is
           ,
           That
           whatever
           is
           consistent
           with
           the
           Love
           of
           Christ
           ,
           and
           with
           a
           sincere
           and
           constant
           endeavour
           to
           do
           his
           Will
           ,
           will
           be
           allowed
           for
           Infirmities
           under
           the
           Gospel
           ;
           
             i.
             e.
          
           for
           such
           Irregularities
           
           which
           are
           consistent
           with
           a
           State
           of
           Salvation
           .
        
         
           To
           make
           this
           Rule
           more
           useful
           ,
           we
           must
           consider
           ,
        
         
           1.
           
           What
           Failings
           are
           not
           consistent
           with
           it
           .
        
         
           2.
           
           What
           sort
           of
           Failings
           are
           consistent
           .
        
         
           (
           1.
           )
           What
           Failings
           are
           not
           consistent
           .
           And
           those
           are
           of
           three
           kinds
           .
        
         
           (
           1.
           )
           Such
           as
           come
           from
           an
           habitual
           Carelessness
           ;
           or
           a
           general
           Neglect
           of
           our
           Duty
           ,
           with
           respect
           to
           God
           and
           another
           World.
           When
           Persons
           do
           not
           regard
           what
           Duties
           they
           omit
           ,
           or
           what
           Sins
           they
           Practise
           ,
           it
           is
           impossible
           they
           .
           should
           have
           any
           true
           Love
           to
           God
           ,
           or
           to
           their
           own
           Souls
           .
           For
           the
           first
           thing
           which
           springs
           from
           thence
           is
           a
           Care
           to
           please
           God
           ,
           without
           which
           there
           is
           no
           Salvation
           .
        
         
           But
           there
           are
           too
           many
           in
           the
           world
           ,
           who
           regard
           no
           more
           than
           how
           to
           live
           easily
           and
           pleasantly
           in
           it
           ,
           a
           fair
           Estate
           and
           Reputation
           ,
           and
           therefore
           avoid
           great
           and
           scandalous
           Sins
           ,
           and
           the
           gross
           Neglect
           of
           God's
           publick
           Worship
           ;
           but
           never
           mind
           inward
           and
           secret
           Sins
           ,
           such
           as
           evil
           Habits
           ,
           the
           violence
           of
           Passions
           ,
           the
           vanity
           of
           their
           Minds
           ;
           being
           
           carried
           away
           with
           the
           pleasing
           Temptations
           of
           a
           deceitful
           World
           ,
           without
           serious
           considering
           ,
           or
           looking
           into
           their
           own
           Temper
           and
           Disposition
           ;
           which
           may
           be
           very
           vain
           and
           sensual
           ,
           and
           therefore
           unfit
           for
           Heaven
           ,
           though
           they
           be
           not
           remarkable
           for
           Profaneness
           ,
           or
           any
           gross
           Impiety
           :
           But
           the
           Gospel
           requires
           a
           spiritual
           Temper
           ,
           and
           Disposition
           of
           Soul
           to
           qualifie
           Persons
           for
           Heaven
           ;
           and
           where
           ever
           that
           is
           ,
           there
           will
           be
           a
           constant
           Care
           to
           avoid
           being
           overcome
           by
           the
           Temptations
           of
           an
           alluring
           and
           sinful
           World.
           
        
         
           (
           2.
           )
           The
           habitual
           Practice
           of
           any
           known
           Sins
           ,
           such
           I
           mean
           as
           the
           Scripture
           saith
           ,
           
             Those
             who
             commit
             them
             shall
             not
             inherit
             the
             Kingdom
             of
             God.
          
           And
           as
           to
           these
           ,
           St.
           James
           his
           Rule
           is
           ,
           
             Whosoever
             shall
             keep
             the
             whole
             Law
             ,
             and
             yet
             offend
             in
             one
             Point
             he
             is
             guilty
             of
             all
             .
          
           
        
         
           This
           seems
           to
           be
           very
           severe
           Doctrine
           now
           under
           the
           Covenant
           of
           Mercy
           ;
           but
           we
           are
           to
           consider
           ,
           that
           by
           one
           Point
           he
           doth
           not
           mean
           any
           one
           Act
           of
           sin
           ;
           for
           he
           saith
           afterwards
           ,
           That
           in
           
           
             many
             things
             we
             offend
             all
          
           ;
           but
           he
           means
           any
           one
           sort
           ,
           or
           kind
           of
           known
           Sins
           .
           It
           was
           a
           common
           Doctrine
           among
           the
           Jews
           ,
           that
           if
           a
           Person
           were
           remarkable
           
           for
           keeping
           any
           one
           Precept
           of
           the
           Law
           ,
           especially
           such
           as
           respected
           God
           and
           his
           Worship
           ,
           that
           would
           make
           amends
           for
           all
           the
           rest
           ;
           and
           this
           was
           the
           true
           Reason
           ,
           why
           the
           Pharisees
           
             made
             long
             Prayers
             ,
             and
          
           yet
           
             devoured
             Widows
          
           
           Houses
           ;
           for
           they
           thought
           the
           Duties
           of
           the
           first
           Table
           would
           excuse
           the
           neglect
           of
           the
           other
           .
           But
           S.
           James
           saith
           ,
           If
           a
           Man
           keep
           all
           the
           rest
           of
           the
           Law
           ,
           and
           yet
           allows
           himself
           in
           the
           wilful
           breach
           of
           any
           one
           Point
           ,
           that
           implies
           such
           a
           Contempt
           of
           the
           Lawgiver
           ,
           as
           renders
           him
           as
           obnoxious
           to
           Divine
           Justice
           ,
           as
           if
           he
           had
           broken
           the
           whole
           .
           But
           here
           ,
           a
           great
           difference
           is
           to
           be
           made
           between
           a
           single
           Act
           committed
           through
           the
           Power
           of
           Temptation
           ,
           against
           a
           contrary
           habit
           of
           Vertue
           ,
           and
           the
           habitual
           Practice
           of
           known
           Sins
           .
           It
           is
           possible
           for
           a
           sober
           Man
           to
           be
           surprized
           into
           an
           Act
           of
           Intemperance
           ,
           and
           to
           be
           overcome
           by
           the
           strength
           of
           Wine
           ;
           but
           see
           the
           difference
           between
           such
           a
           one
           ,
           and
           one
           that
           hath
           a
           habit
           of
           Intemperance
           .
           The
           one
           goes
           on
           in
           his
           Course
           ,
           and
           hath
           lost
           the
           very
           Sense
           of
           his
           Sin
           ,
           and
           the
           Power
           of
           resisting
           it
           ,
           and
           by
           degrees
           thinks
           he
           cannot
           live
           without
           it
           ;
           the
           other
           looks
           with
           Indignation
           upon
           himself
           for
           his
           
           Folly
           ;
           he
           repents
           presently
           ,
           and
           resolves
           to
           avoid
           all
           occasions
           of
           being
           guilty
           of
           the
           like
           Folly.
           And
           the
           same
           holds
           as
           to
           other
           Sins
           ;
           if
           Persons
           do
           love
           God
           and
           their
           Souls
           ,
           and
           be
           overcome
           with
           Temptations
           ,
           they
           presently
           repent
           with
           great
           Sincerity
           ,
           and
           return
           no
           more
           to
           the
           Practice
           of
           it
           .
        
         
           (
           3.
           )
           All
           Acts
           of
           known
           Sins
           presumptuously
           committed
           ,
           are
           inconsistent
           with
           a
           constant
           and
           sincere
           Endeavour
           to
           please
           God.
           Where
           there
           is
           true
           Friendship
           among
           Men
           ,
           it
           is
           not
           presently
           broke
           by
           every
           Neglect
           ,
           or
           sudden
           Heat
           and
           Passion
           ;
           but
           if
           a
           Man
           sets
           himself
           with
           Study
           and
           Deliberation
           to
           affront
           another
           ,
           that
           is
           a
           reasonable
           Cause
           to
           break
           off
           any
           Pretence
           of
           Friendship
           ,
           because
           such
           an
           Action
           was
           not
           consistent
           with
           the
           love
           of
           a
           Friend
           ;
           so
           it
           is
           with
           notorious
           Sins
           committed
           wilfully
           and
           deliberately
           ,
           notwithstanding
           all
           the
           Motions
           to
           the
           contrary
           from
           God's
           Honour
           ,
           and
           Justice
           and
           Soveraignty
           ;
           and
           from
           the
           Commands
           and
           Threatnings
           of
           the
           Gospel
           ;
           these
           are
           inconsistent
           with
           being
           in
           a
           State
           of
           Friendship
           with
           God
           ,
           which
           is
           all
           one
           with
           a
           State
           of
           Salvation
           .
           Not
           ,
           that
           all
           who
           commit
           them
           ,
           
           must
           immediately
           or
           necessarily
           be
           damned
           for
           them
           ;
           but
           tho'
           hereby
           they
           renounce
           any
           Title
           to
           Friendship
           with
           God
           ,
           and
           all
           their
           hopes
           ,
           as
           long
           as
           they
           continue
           in
           such
           a
           State
           without
           true
           and
           hearty
           Repentance
           ,
           are
           vain
           and
           groundless
           .
           And
           to
           entertain
           such
           hopes
           notwithstanding
           such
           sins
           ,
           is
           properly
           the
           Sin
           of
           Presumption
           :
           which
           is
           Confidence
           of
           anothers
           Favour
           without
           any
           Reason
           for
           it
           .
        
         
           (
           2.
           )
           By
           these
           ,
           we
           may
           now
           easily
           understand
           what
           those
           Failings
           are
           ,
           which
           the
           Gospel
           allows
           for
           
             Infirmities
             ;
             viz.
          
           such
           which
           are
           unavoidable
           by
           us
           in
           this
           imperfect
           State
           ,
           notwithstanding
           a
           constant
           and
           sincere
           Endeavour
           to
           please
           God
           by
           doing
           his
           Will
           ,
           
             God
             knoweth
             our
             frame
             and
             remembreth
             that
             we
             are
             but
             dust
             .
          
           
           Not
           meer
           Dust
           ,
           for
           then
           ,
           it
           were
           to
           no
           purpose
           to
           take
           Care
           to
           save
           our
           Souls
           ;
           but
           a
           Mixture
           and
           Composition
           of
           dull
           ,
           heavy
           ,
           lumpish
           ,
           Matter
           ,
           and
           a
           sprightly
           ,
           vigorous
           ,
           active
           Soul
           ,
           which
           grows
           uneasie
           by
           being
           fettred
           and
           clogged
           ,
           and
           distracted
           in
           its
           best
           and
           freest
           Motions
           by
           it
           .
           The
           Soul
           can
           hardly
           raise
           it self
           above
           this
           Region
           of
           Darkness
           and
           Temptation
           ,
           and
           attempt
           a
           Flight
           towards
           the
           State
           of
           Serenity
           ,
           and
           
           Happiness
           above
           ,
           but
           it
           is
           pulled
           down
           by
           that
           weight
           which
           hangs
           upon
           it
           ,
           and
           diverted
           by
           the
           various
           and
           restless
           Impertinency
           of
           wandring
           Imaginations
           .
           The
           most
           watchful
           Mind
           cannot
           prevent
           all
           the
           disorders
           of
           a
           roving
           Fancy
           in
           the
           midst
           of
           our
           more
           serious
           Devotions
           .
           If
           we
           set
           our selves
           to
           fix
           our
           Minds
           upon
           the
           best
           Objects
           ,
           and
           to
           prevent
           any
           wandring
           thoughts
           ,
           the
           Success
           seldom
           answers
           our
           Design
           ,
           and
           our
           thoughts
           are
           gone
           before
           we
           are
           aware
           of
           it
           .
           Our
           Minds
           are
           like
           a
           Ship
           tossed
           upon
           the
           rowling
           Waves
           ;
           but
           although
           we
           cannot
           hinder
           their
           unequal
           Motion
           ,
           we
           may
           steer
           their
           Course
           to
           the
           Port
           we
           aim
           at
           .
           But
           beside
           the
           Extravagancies
           of
           Imagination
           ,
           our
           Desires
           are
           hard
           to
           be
           kept
           within
           their
           due
           Bounds
           ;
           there
           are
           many
           Failings
           in
           our
           best
           Duties
           great
           Coldness
           and
           Lukewarmness
           at
           least
           in
           our
           Devotions
           ,
           and
           yet
           too
           great
           Proneness
           to
           think
           well
           of
           our selves
           for
           them
           ,
           though
           God
           knows
           our
           Omissions
           and
           Neglects
           are
           so
           many
           ,
           and
           those
           we
           do
           perform
           are
           so
           mean
           ,
           and
           slight
           ,
           that
           we
           have
           more
           cause
           to
           pray
           to
           God
           to
           forgive
           ,
           than
           to
           hope
           he
           will
           accept
           our
           mean
           Performances
           .
           But
           yet
           I
           do
           not
           say
           our
           
           best
           Actions
           are
           Sins
           ;
           for
           there
           is
           a
           real
           difference
           between
           Actions
           imperfectly
           good
           ,
           and
           morally
           evil
           ;
           in
           these
           ,
           the
           Substance
           is
           bad
           ,
           but
           in
           the
           other
           ,
           the
           Acts
           themselves
           are
           good
           ,
           but
           only
           lessen'd
           by
           the
           manner
           of
           doing
           them
           .
           And
           to
           these
           Failings
           in
           our
           best
           Actions
           ,
           we
           must
           add
           the
           great
           unevenness
           in
           our
           Tempers
           ;
           the
           Inconstancy
           of
           our
           Resolutions
           ;
           the
           uneasiness
           of
           our
           Minds
           ,
           under
           the
           Troubles
           of
           Life
           arising
           from
           want
           of
           due
           Resignation
           ,
           and
           Submission
           to
           the
           Will
           of
           God
           ;
           the
           many
           secret
           lurking
           Passions
           within
           us
           ,
           which
           are
           called
           the
           Motions
           to
           sin
           ;
           and
           S.
           
             James
             styles
             ,
             The
             lust
             which
             conceives
             and
             brings
             forth
             sin
          
           ;
           and
           St.
           Paul
           ,
           
           
             The
             Law
             in
             our
             Members
             warring
             against
             the
             Law
             in
             our
             Minds
             ,
          
           which
           may
           give
           a
           great
           deal
           of
           disturbance
           where
           it
           cannot
           prevail
           .
           It
           is
           a
           sad
           thing
           to
           read
           the
           Complaints
           of
           such
           Persons
           ,
           as
           
           St.
           
             Gregory
             Nazianzen
          
           ,
           and
           St.
           Jerom
           about
           the
           inward
           Motions
           to
           sin
           ,
           after
           an
           Age
           spent
           in
           Mortifications
           ;
           and
           when
           their
           Bodies
           were
           wither'd
           with
           Age
           ,
           and
           broken
           with
           Diseases
           and
           hard
           Usage
           .
           But
           there
           is
           a
           greater
           Instance
           than
           these
           of
           St.
           Paul
           himself
           ,
           who
           after
           
           all
           his
           Perils
           by
           Land
           and
           by
           Sea
           ,
           after
           all
           his
           Watchfulness
           and
           Fastings
           ,
           and
           Prayers
           ,
           yet
           he
           was
           forced
           
             to
             keep
             under
             his
             Body
             ,
             and
             to
             bring
             it
             in
             Subjection
             ;
             lest
             that
             by
             any
             means
             ,
          
           saith
           he
           '
           
           
             when
             I
             have
             preached
             to
             others
             ,
             I
             my self
             become
             a
             cast-away
             .
          
           But
           still
           there
           is
           a
           great
           difference
           between
           pursuing
           the
           things
           of
           the
           Spirit
           ,
           with
           the
           Reluctancy
           of
           the
           Flesh
           ,
           and
           pursuing
           the
           things
           of
           the
           Flesh
           ,
           with
           the
           reluctancy
           of
           the
           Spirit
           ;
           the
           former
           shews
           only
           the
           Motions
           of
           the
           Flesh
           ,
           which
           being
           subdued
           are
           but
           Infirmities
           ;
           but
           the
           latter
           do
           not
           cease
           to
           be
           wilful
           Sins
           ,
           tho'
           there
           be
           inward
           struggling
           in
           the
           Commission
           of
           them
           ;
           and
           the
           prevailing
           Party
           ought
           to
           give
           the
           Denomination
           
           to
           the
           Person
           ,
           whether
           carnal
           or
           spiritual
           .
           For
           ,
           
             They
             that
             are
             after
             the
             Flesh
             do
             mind
             the
             things
             of
             the
             Flesh
             ,
             but
             they
             that
             are
             after
             the
             Spirit
             ,
             do
             mind
             the
             things
             of
             the
             Spirit
             .
          
           And
           according
           to
           the
           great
           Design
           and
           Tenour
           of
           our
           Lives
           and
           Actions
           will
           be
           our
           Character
           in
           this
           World
           ,
           and
           recompence
           in
           another
           .
           Nothing
           now
           remains
           ,
           but
           to
           conclude
           with
           recommending
           to
           you
           the
           Duties
           of
           Watch●ulness
           and
           Prayer
           .
        
         
         
           (
           1.
           )
           Watchfulness
           ;
           which
           is
           a
           constant
           Care
           of
           our selves
           and
           Actions
           .
           We
           walk
           as
           it
           were
           upon
           Precipices
           ,
           and
           therefore
           had
           need
           to
           look
           to
           our
           standing
           ,
           when
           we
           see
           Persons
           falling
           on
           every
           side
           .
           There
           is
           no
           force
           indeed
           in
           our
           Case
           ,
           because
           we
           are
           in
           a
           State
           of
           Trial
           ;
           but
           we
           live
           in
           the
           midst
           of
           Snares
           and
           Temptations
           ,
           and
           Sins
           which
           do
           so
           easily
           beset
           us
           ,
           that
           we
           cannot
           walk
           one
           step
           in
           our
           way
           without
           Danger
           ;
           and
           therefore
           there
           is
           continual
           Reason
           for
           Watchfulness
           .
           But
           that
           is
           not
           enough
           :
           For
           ,
        
         
           (
           2.
           )
           We
           must
           add
           Prayer
           to
           our
           Watchfulness
           .
           Otherwise
           ,
           our
           Presumption
           of
           our
           own
           strength
           may
           make
           us
           fall
           ,
           God
           will
           have
           us
           owe
           our
           standing
           to
           his
           Assistance
           ,
           which
           he
           hath
           promised
           to
           give
           upon
           our
           earnest
           Prayer
           to
           him
           for
           it
           .
           No
           Duty
           more
           proper
           for
           us
           in
           this
           State
           of
           Temptation
           ;
           no
           Duty
           more
           effectual
           for
           obtaining
           suitable
           Supplies
           for
           our
           present
           Necessities
           ;
           where
           a
           Man
           falls
           by
           Temptation
           ,
           
           St.
           Chrysostom
           saith
           ,
           it
           is
           because
           he
           knew
           not
           how
           to
           Pray
           .
           For
           Prayer
           ,
           when
           duely
           performed
           ,
           not
           only
           diverts
           ,
           and
           raises
           and
           composes
           the
           Mind
           ,
           and
           so
           breaks
           the
           force
           of
           a
           present
           
           Temptation
           ;
           but
           when
           a
           close
           Siege
           is
           laid
           ,
           it
           keeps
           the
           Passage
           open
           for
           Supplies
           from
           Heaven
           ,
           and
           brings
           down
           those
           Supports
           which
           may
           enable
           us
           so
           
             to
             endure
             Temptation
             ,
             that
             when
             we
             are
             tried
             we
             may
             receive
             the
             Crown
             of
             Life
             ,
             which
             God
             hath
             promised
             to
             them
             that
             love
             him
             .
          
        
      
       
         
         
           SERMON
           XII
           .
           Preached
           at
           HAMPTON-COURT
           :
           Before
           the
           King
           and
           Queen
           .
           August
           the
           7th
           .
           1689.
           
        
         
           
             Acts
             XXVI
             .
             8.
             
          
           
             Why
             should
             it
             be
             thought
             a
             thing
             incredible
             with
             you
             ,
             that
             God
             should
             raise
             the
             Dead
             ?
          
        
         
           THESE
           words
           are
           part
           of
           the
           Excellent
           Defence
           ,
           which
           S.
           Paul
           made
           for
           himself
           before
           King
           Agrippa
           ,
           and
           the
           Roman
           Governour
           for
           embracing
           the
           Christian
           Religion
           .
           And
           if
           it
           
           were
           so
           desirable
           a
           thing
           to
           have
           heard
           S.
           Paul
           Preach
           ,
           (
           as
           one
           of
           the
           Fathers
           of
           the
           Church
           thought
           it
           ,
           when
           he
           parallel'd
           it
           with
           seeing
           Christ
           in
           the
           Flesh
           )
           it
           was
           especially
           at
           that
           time
           ,
           when
           before
           so
           great
           an
           Audience
           ,
           and
           upon
           so
           Solemn
           an
           occasion
           ,
           he
           was
           to
           give
           an
           account
           of
           himself
           
             touching
             all
             the
             things
             ,
             whereof
             he
             was
             accused
             of
             the
             Jews
             ,
          
           Ver.
           2.
           
           There
           had
           been
           a
           long
           and
           implacable
           Hatred
           both
           in
           the
           Rulers
           ,
           and
           People
           of
           the
           Jews
           against
           him
           ,
           above
           any
           other
           Apostle
           ,
           having
           had
           greater
           advantages
           of
           Education
           among
           them
           ,
           and
           being
           more
           remarkably
           zealous
           for
           preaching
           up
           that
           Doctrine
           ,
           which
           himself
           had
           furiously
           opposed
           ,
           and
           that
           upon
           a
           Principle
           of
           Conscience
           ,
           as
           he
           saith
           ,
           Ver.
           9.
           
           
             I
             verily
             thought
             with
             my self
             ,
             that
             I
             ought
             to
             do
             many
             things
             contrary
             to
             the
             Name
             of
             Jesus
             of
             Nazareth
             .
          
           And
           such
           a
           Conscientious
           Persecutor
           would
           not
           do
           that
           which
           he
           accounted
           
             the
             work
             of
             the
             Lord
             ,
             negligently
             ,
          
           as
           he
           shews
           Ver.
           10
           ,
           11.
           
           But
           that
           the
           same
           Person
           should
           on
           a
           sudden
           quit
           all
           his
           Hopes
           and
           Expectations
           among
           the
           Jews
           ;
           and
           not
           only
           betake
           himself
           to
           a
           Sect
           so
           much
           hated
           and
           despised
           ,
           as
           that
           of
           Christianity
           was
           ;
           but
           ,
           to
           be
           so
           active
           in
           all
           
           places
           for
           the
           promoting
           it
           ,
           was
           a
           thing
           which
           did
           both
           surprize
           and
           enrage
           them
           .
           Insomuch
           ,
           that
           when
           he
           came
           up
           to
           Jerusalem
           ,
           a
           popular
           Tumult
           was
           soon
           raised
           against
           him
           ,
           which
           had
           like
           
           to
           have
           cost
           him
           his
           Life
           ,
           if
           the
           Roman
           Officers
           ,
           had
           not
           rescued
           him
           from
           their
           Fury
           .
           But
           after
           he
           had
           made
           several
           Defences
           of
           himself
           ,
           to
           the
           People
           ,
           
           to
           the
           Council
           ,
           to
           the
           Roman
           Governour
           ,
           and
           found
           their
           Rage
           and
           Malice
           
           against
           him
           to
           continue
           still
           ,
           when
           Festus
           would
           have
           sent
           him
           to
           Jerusalem
           
           to
           be
           tried
           ,
           
             He
             appeals
             to
             Coesar
          
           ;
           and
           during
           this
           Appeal
           ,
           when
           Agrippa
           came
           to
           visit
           Festus
           ,
           hearing
           of
           this
           remarkable
           Cause
           ,
           and
           the
           vehement
           Prosecution
           of
           it
           ,
           he
           had
           a
           Desire
           to
           hear
           what
           S.
           Paul
           had
           to
           plead
           for
           himself
           .
        
         
           But
           before
           I
           come
           to
           the
           particular
           Matter
           of
           his
           Plea
           ,
           in
           these
           words
           ,
           there
           are
           2
           things
           observable
           concerning
           him
           .
        
         
           1.
           
           That
           although
           he
           knew
           he
           could
           not
           suffer
           in
           a
           better
           Cause
           ,
           and
           had
           a
           Prospect
           of
           his
           Sufferings
           before
           he
           went
           to
           Jerusalem
           ,
           and
           went
           thither
           with
           a
           Resolution
           to
           undergo
           any
           thing
           for
           the
           sake
           of
           Christ
           ,
           yet
           he
           quitted
           no
           advantages
           which
           the
           Law
           gave
           him
           .
           
           For
           ,
           when
           the
           Officer
           would
           have
           
           scourged
           him
           ,
           he
           pleaded
           his
           Freedom
           as
           a
           Roman
           Citizen
           ;
           and
           all
           such
           were
           
           exempted
           from
           Scourging
           by
           the
           Porcian
           and
           Sempronian
           Laws
           .
           And
           when
           he
           found
           the
           Design
           was
           laid
           to
           carry
           him
           back
           to
           Jerusalem
           ,
           and
           there
           to
           make
           him
           a
           Sacrifice
           to
           the
           Rage
           of
           the
           Jews
           ;
           he
           makes
           use
           of
           the
           Privilege
           of
           the
           Roman
           Laws
           ,
           and
           before
           Sentence
           made
           his
           Appeal
           to
           Coesar
           .
           So
           little
           did
           he
           think
           it
           inconsistent
           with
           the
           Christian
           Doctrine
           ,
           of
           Suffering
           to
           make
           use
           of
           Legal
           Privileges
           for
           his
           own
           Defence
           ,
           against
           unjust
           Violence
           .
        
         
           2.
           
           That
           in
           all
           his
           Defences
           he
           insisted
           on
           the
           Resurrection
           as
           the
           main
           Point
           .
           For
           although
           the
           true
           Ground
           of
           the
           violent
           Hatred
           and
           Malice
           of
           the
           Jews
           against
           him
           ,
           was
           his
           constant
           and
           zealous
           Preaching
           
             Jesus
             and
             the
             Resurrection
          
           ,
           
           as
           he
           did
           at
           Athens
           and
           other
           places
           ;
           yet
           those
           who
           persecute
           Men
           for
           the
           sake
           of
           Truth
           ,
           always
           pretend
           some
           other
           Reason
           for
           it
           ;
           and
           nothing
           is
           more
           common
           and
           plausible
           than
           that
           of
           breaking
           the
           Laws
           .
           And
           the
           Jews
           now
           thought
           they
           had
           this
           Advantage
           against
           S.
           Paul
           ;
           for
           they
           charged
           him
           with
           profaning
           the
           Temple
           
             by
             carrying
          
           
           
             a
             Gentile
             into
             it
          
           ;
           but
           the
           Matter
           
           of
           Fact
           was
           mistaken
           ;
           however
           ,
           this
           served
           for
           a
           popular
           Pretence
           against
           him
           ,
           and
           that
           was
           all
           they
           sought
           for
           ,
           (
           Malice
           working
           most
           mischief
           under
           a
           Disguise
           .
           )
           And
           this
           took
           presently
           ,
           and
           spread
           so
           suddenly
           ,
           That
           it
           is
           said
           ,
           
             All
             the
          
           
           
             City
             was
             moved
             ,
             and
             the
             People
             ran
             together
             ,
             and
             they
             took
             Paul
             and
             drew
             him
             out
             of
             the
             Temple
             .
          
           When
           Tertullus
           pleaded
           against
           him
           ,
           he
           faintly
           urged
           his
           going
           about
           
             to
             profane
             the
             Temple
          
           ;
           but
           the
           main
           of
           his
           Accusation
           ,
           was
           ,
           That
           he
           
           was
           a
           
             Ringleader
             of
             the
             Sect
             of
             the
             Nazarens
          
           ;
           
           therefore
           S.
           Paul
           in
           his
           Answer
           in
           short
           ,
           saith
           to
           the
           other
           things
           objected
           ,
           That
           they
           could
           not
           prove
           them
           ;
           
           but
           
             as
             to
             the
             Way
             which
             they
             c●lled
             Heresie
             ,
             i.
             e.
          
           owning
           the
           Doctrine
           of
           Christ
           ,
           he
           was
           so
           far
           from
           denying
           it
           ,
           
           that
           he
           professed
           it
           before
           them
           all
           .
           And
           as
           he
           declared
           his
           Faith
           freely
           ,
           so
           he
           did
           his
           Hope
           too
           .
           
             And
             have
             hope
             towards
             God
             ,
             which
             they
             themselves
             also
             allow
             ,
             that
             there
             shall
             be
             a
             Resurrection
          
           
           
             of
             the
             dead
             ,
             both
             of
             the
             just
             and
             unjust
             .
          
           This
           was
           the
           Point
           S.
           Paul
           reduced
           all
           to
           .
           
             Touching
             the
             Resurrection
             of
             the
          
           
           
             dead
             ,
             I
             am
             called
             in
             question
             by
             you
             this
             day
             .
          
           And
           so
           here
           to
           
             Agrippa
             ,
             And
             now
             I
             stand
             and
             am
             judged
             for
             the
             hope
             of
          
           
           
             the
             Promise
             made
             of
             God
             unto
             our
             Fathers
             ;
             unto
             which
             Promise
             our
             twelve
             Tribes
          
           
           
             instantly
             serving
             God
             day
             and
             night
             hope
          
           
           
             to
             come
             ,
             for
             which
             Hopes
             sake
             ,
             King
             Agrippa
             I
             am
             accused
             of
             the
             Jews
             .
          
           And
           then
           immediately
           follow
           the
           words
           of
           the
           Text
           ,
           
             Why
             should
             it
             be
             thought
             a
             thing
             incredible
             with
             you
             ,
             that
             God
             should
             raise
             the
             dead
             ?
          
        
         
           Wherein
           we
           have
           the
           Strength
           of
           the
           Apostles
           Argument
           ,
           to
           prove
           the
           Truth
           of
           this
           Mysterious
           Doctrine
           of
           the
           Resurrection
           ;
           although
           artificially
           couched
           by
           way●
           of
           Insinuation
           and
           Address
           .
        
         
           (
           1.
           )
           It
           is
           not
           a
           vain
           thing
           to
           suppose
           it
           ,
           because
           God
           had
           Promised
           it
           .
           For
           no
           Tradition
           of
           Fathers
           ,
           no
           Conjectures
           of
           Philosophers
           ,
           no
           Power
           of
           Nature
           could
           be
           a
           sufficient
           Foundation
           to
           build
           such
           an
           Article
           of
           Faith
           upon
           ;
           nothing
           short
           of
           
             the
             Promise
             made
             of
             God.
          
           
        
         
           (
           2.
           )
           It
           is
           not
           a
           new
           thing
           started
           by
           him
           ,
           to
           disturb
           and
           perplex
           the
           Minds
           of
           Men
           ;
           it
           was
           a
           Promise
           made
           to
           our
           Fathers
           ,
           
             i.
             e.
          
           it
           was
           involv'd
           and
           implied
           in
           the
           great
           Promise
           of
           the
           Messias
           ,
           and
           the
           Happiness
           to
           come
           by
           him
           ;
           which
           was
           not
           with
           Respect
           to
           this
           World
           ,
           but
           the
           World
           to
           come
           ;
           the
           full
           and
           
           compleat
           Enjoyment
           whereof
           must
           suppose
           a
           Resurrection
           of
           the
           dead
           .
        
         
           (
           3.
           )
           It
           is
           not
           an
           unreasonable
           thing
           ;
           which
           appears
           by
           S.
           
           Paul's
           putting
           it
           to
           them
           in
           such
           a
           manner
           ,
           
             Why
             should
             it
             be
             thought
             a
             thing
             incredible
             with
             you
             ,
             that
             God
             should
             raise
             the
             dead
             ?
          
        
         
           Wherein
           the
           Apostle
           hath
           shew'd
           us
           the
           true
           Method
           of
           asserting
           and
           defending
           the
           Mysteries
           of
           the
           Christian
           Faith
           ,
           viz.
           not
           to
           undertake
           to
           demonstrate
           things
           by
           natural
           Reason
           ,
           which
           are
           uncapable
           of
           it
           ;
           but
           first
           to
           prove
           them
           to
           be
           of
           Divine
           Revelation
           ;
           and
           then
           to
           shew
           that
           there
           is
           no
           Objection
           from
           Reason
           ,
           which
           can
           make
           that
           Revelation
           incredible
           .
        
         
           And
           this
           I
           shall
           endeavour
           to
           make
           out
           ,
           as
           to
           the
           Subject
           here
           mentioned
           ;
           and
           that
        
         
           (
           1.
           )
           In
           General
           ,
           with
           respect
           to
           the
           Doctrine
           of
           the
           Resurrection
           .
        
         
           (
           2.
           )
           More
           particularly
           ,
           (
           1.
           )
           As
           to
           the
           Resurrection
           of
           Christ
           ,
           (
           2.
           )
           As
           to
           the
           Resurrection
           of
           the
           Dead
           at
           the
           great
           Day
           .
        
         
           (
           1.
           )
           In
           General
           ;
           as
           to
           the
           Doctrine
           of
           the
           Resurrection
           .
        
         
           It
           is
           no
           unreasonable
           Method
           of
           proceeding
           with
           Mankind
           ,
           to
           suppose
           some
           general
           Principles
           agreed
           on
           ,
           before
           we
           
           undertake
           to
           prove
           particular
           Doctrines
           .
           For
           when
           we
           go
           about
           to
           reason
           at
           all
           ,
           we
           must
           suppose
           the
           Foundations
           of
           certainty
           ;
           without
           which
           it
           is
           to
           no
           purpose
           to
           undertake
           to
           convince
           any
           Man
           of
           any
           thing
           .
           When
           we
           prove
           that
           there
           is
           a
           God
           ,
           we
           must
           suppose
           something
           that
           is
           without
           our selves
           ,
           in
           the
           Frame
           of
           this
           visible
           World
           ;
           and
           from
           the
           order
           of
           Causes
           ,
           the
           variety
           of
           Effects
           ,
           the
           nature
           of
           successive
           Beings
           we
           justly
           infer
           ,
           that
           it
           could
           not
           be
           always
           just
           as
           it
           is
           ;
           and
           therefore
           ,
           it
           will
           be
           produced
           by
           a
           Being
           Superiour
           to
           it
           ,
           whose
           Power
           must
           be
           Infinite
           ,
           as
           giving
           Being
           to
           that
           which
           had
           none
           ,
           and
           disposing
           things
           in
           such
           a
           manner
           as
           we
           see
           them
           .
           For
           as
           nothing
           can
           be
           without
           a
           Cause
           ,
           so
           it
           is
           most
           unreasonable
           to
           suppose
           ,
           that
           which
           once
           was
           not
           ,
           should
           put
           it self
           into
           Being
           ;
           or
           a
           blind
           and
           unactive
           Cause
           should
           produce
           such
           admirable
           Effects
           .
        
         
           An
           infinite
           Power
           being
           then
           necessarily
           supposed
           ,
           as
           to
           the
           Production
           of
           the
           World
           ,
           it
           cannot
           be
           unreasonable
           to
           apply
           it
           to
           a
           particular
           Effect
           ,
           although
           above
           the
           power
           of
           natural
           Causes
           ,
           if
           it
           be
           such
           a
           one
           as
           is
           agreeable
           to
           the
           infinite
           Wisdom
           of
           God.
           It
           
           is
           an
           unreasonable
           thing
           ,
           to
           suppose
           any
           absurd
           Doctrine
           to
           be
           true
           ,
           because
           God's
           Power
           is
           infinite
           .
           For
           he
           doth
           not
           imploy
           his
           Power
           ,
           but
           in
           a
           way
           most
           agreeable
           to
           his
           Wisdom
           ;
           and
           his
           Wisdom
           is
           discovered
           in
           the
           suitableness
           of
           the
           End
           ,
           and
           the
           clearness
           of
           Divine
           Revelation
           .
        
         
           It
           is
           as
           possible
           for
           God
           now
           
             to
             raise
             the
             Dead
          
           ,
           as
           at
           the
           great
           Day
           ;
           but
           we
           have
           no
           reason
           to
           believe
           it
           ,
           because
           it
           doth
           not
           now
           answer
           the
           great
           End
           of
           the
           Resurrection
           ,
           which
           is
           in
           order
           to
           an
           eternal
           State.
           Therefore
           altho'
           there
           be
           an
           equal
           Possibility
           in
           the
           thing
           ,
           yet
           there
           is
           not
           an
           equal
           Credibility
           ;
           because
           this
           doth
           by
           no
           means
           come
           up
           to
           the
           declared
           Purpose
           of
           God's
           raising
           the
           Dead
           ;
           which
           is
           of
           very
           great
           moment
           for
           Mankind
           to
           believe
           and
           expect
           .
        
         
           If
           I
           could
           believe
           it
           possible
           ,
           for
           the
           Body
           of
           Christ
           to
           be
           in
           ten
           thousand
           places
           at
           the
           same
           time
           ,
           (
           which
           I
           cannot
           )
           yet
           if
           it
           were
           not
           to
           attain
           some
           great
           and
           spiritual
           End
           ,
           which
           cannot
           be
           carried
           on
           another
           way
           ,
           I
           have
           the
           same
           reason
           to
           think
           it
           incredible
           ,
           as
           I
           have
           to
           believe
           that
           God
           will
           not
           imploy
           his
           infinite
           Power
           ,
           as
           often
           as
           a
           Priest
           shall
           think
           fit
           ,
           by
           repeating
           the
           
           words
           of
           Consecration
           .
           And
           we
           never
           find
           in
           the
           whole
           History
           of
           Scripture
           the
           infinite
           and
           miraculous
           Power
           of
           God
           ,
           tied
           to
           a
           certain
           Form
           of
           words
           ;
           and
           that
           to
           no
           spiritual
           End
           ,
           viz.
           either
           for
           the
           Conviction
           ,
           Conversion
           ,
           or
           Sanctification
           of
           Mankind
           ;
           to
           which
           other
           means
           more
           proper
           and
           agreeable
           are
           appointed
           .
        
         
           But
           in
           the
           Case
           of
           the
           Resurrection
           of
           the
           Dead
           ,
           our
           Saviour
           hath
           sufficiently
           declared
           the
           End
           and
           Design
           of
           it
           to
           be
           such
           ,
           that
           we
           may
           justly
           suppose
           ,
           that
           if
           God
           will
           imploy
           his
           infinite
           Power
           ,
           it
           would
           be
           for
           such
           a
           Purpose
           :
           
             The
             hour
             is
             coming
          
           ,
           saith
           Christ
           ,
           
             in
             which
             all
             that
             are
             in
             the
             Graves
             shall
          
           
           
             hear
             his
             voice
             ,
             and
             shall
             come
             forth
             ;
             they
             that
             have
             done
             good
             unto
             the
             Resurrection
             of
             Life
             ,
             and
             they
             that
             have
             done
             evil
             unto
             the
             Resurrection
             of
             Damnation
             .
          
        
         
           Can
           we
           imagine
           the
           Power
           of
           God
           to
           be
           imployed
           for
           a
           more
           suitable
           End
           ,
           to
           the
           Design
           of
           his
           Providence
           than
           this
           ?
           It
           is
           not
           to
           make
           them
           capable
           of
           acting
           over
           again
           all
           that
           Folly
           ,
           and
           Vanity
           and
           Vice
           ,
           which
           they
           live
           in
           now
           ;
           it
           is
           not
           meerly
           to
           shew
           his
           Power
           over
           all
           the
           scattered
           Atoms
           of
           our
           Bodies
           ;
           and
           that
           he
           can
           when
           he
           pleases
           
           fetch
           them
           of
           their
           secret
           Repositories
           ,
           and
           dispose
           and
           unite
           them
           so
           ,
           as
           to
           make
           the
           same
           Bodies
           ;
           it
           is
           not
           to
           convince
           then
           the
           unbelieving
           part
           of
           Mankind
           ,
           when
           they
           see
           that
           effected
           ,
           which
           they
           before
           thought
           incredible
           ;
           for
           ,
           they
           who
           will
           not
           believe
           now
           ,
           upon
           the
           Evidence
           which
           God
           hath
           given
           ,
           so
           as
           to
           prepare
           themselves
           for
           that
           great
           Day
           ,
           shall
           then
           be
           forced
           both
           
             to
             believe
             and
             tremble
          
           .
        
         
           Altho'
           then
           we
           do
           own
           ,
           that
           without
           God's
           infinite
           Power
           we
           look
           on
           the
           Resurrection
           as
           impossible
           ,
           yet
           this
           ought
           to
           be
           no
           disparagement
           to
           the
           Doctrine
           ,
           since
           the
           End
           of
           it
           is
           such
           ,
           as
           doth
           so
           fully
           agree
           with
           the
           Wisdom
           and
           Design
           of
           Providence
           .
        
         
           It
           's
           true
           ,
           the
           ancient
           Fathers
           who
           discoursed
           much
           to
           the
           Heathens
           ,
           upon
           the
           Argument
           of
           the
           Resurrection
           ,
           which
           they
           thought
           one
           of
           the
           most
           incredible
           Parts
           of
           the
           Christian
           Doctrine
           ,
           do
           make
           use
           of
           many
           comparisons
           and
           Similitudes
           from
           natural
           Causes
           and
           Effects
           .
           But
           we
           are
           not
           to
           look
           on
           them
           as
           strict
           Proofs
           ,
           but
           as
           handsome
           Illustrations
           ,
           being
           designed
           to
           take
           off
           the
           Scorn
           and
           Derision
           ,
           with
           which
           the
           Heathens
           entertained
           the
           Doctrine
           .
        
         
         
           Thus
           they
           speak
           of
           a
           
             Diurnal
             Resurrection
             ,
             viz.
          
           Of
           the
           Day
           dying
           into
           Night
           ,
           and
           being
           buried
           in
           Darkness
           ;
           and
           in
           the
           Morning
           springing
           out
           of
           its
           Grave
           of
           Obscurity
           and
           Silence
           ,
           with
           a
           fresh
           Glory
           and
           Splendour
           ;
           of
           an
           
             Annual
             Resurrection
          
           ;
           when
           the
           Trees
           begin
           to
           have
           a
           new
           Life
           in
           them
           ;
           and
           the
           precious
           Liquor
           which
           shoots
           up
           into
           the
           withered
           Body
           and
           Branches
           ,
           and
           so
           brings
           forth
           new
           Leaves
           and
           Flowers
           ,
           and
           Fruit.
           But
           after
           all
           ,
           we
           know
           ,
           that
           such
           a
           Revolution
           of
           Days
           and
           Nights
           ,
           and
           the
           several
           Seasons
           of
           the
           Year
           ,
           depends
           upon
           certain
           and
           natural
           Causes
           ,
           viz.
           the
           Diurnal
           and
           Annual
           Course
           of
           the
           Sea.
           All
           that
           can
           be
           proved
           hence
           is
           ,
           that
           things
           may
           not
           always
           remain
           in
           the
           same
           State
           of
           Darkness
           and
           Inactivity
           ;
           but
           that
           the
           same
           God
           ,
           who
           hath
           appointed
           the
           Times
           and
           Seasons
           for
           other
           things
           ,
           may
           if
           he
           please
           restore
           Mankind
           ,
           after
           a
           long
           Night
           ,
           and
           cold
           Winter
           in
           the
           Grave
           ,
           to
           a
           State
           of
           Life
           and
           Vigour
           ,
           
           at
           the
           Day
           of
           Resurrection
           .
        
         
           The
           Story
           of
           the
           Phoenix
           so
           often
           mentioned
           by
           the
           Ancients
           ,
           holds
           well
           enough
           against
           the
           Authors
           of
           it
           (
           for
           the
           Christians
           had
           it
           from
           the
           Heathens
           ,
           )
           
           viz.
           to
           prove
           there
           is
           no
           Absurdity
           in
           believing
           the
           Possibility
           ,
           that
           Life
           may
           
           be
           restored
           after
           the
           Corruption
           of
           the
           Body
           ;
           and
           that
           they
           had
           no
           reason
           to
           deride
           Christianity
           for
           a
           Doctrine
           ,
           which
           themselves
           owned
           in
           their
           famous
           Tradition
           of
           the
           Phoenix
           .
        
         
           But
           when
           they
           argued
           strictly
           about
           
           this
           Matter
           ,
           they
           resolved
           it
           into
           the
           same
           infinite
           Power
           of
           God
           ,
           whereby
           he
           made
           the
           World.
           And
           according
           to
           the
           due
           order
           of
           our
           Creed
           ,
           we
           must
           first
           believe
           in
           
             God
             the
             Father
             ,
             Almighty
             maker
             of
             Heaven
             and
             Earth
             ,
          
           before
           we
           are
           to
           believe
           
             the
             Resurrection
             of
             the
             Body
          
           .
        
         
           And
           although
           the
           Matters
           of
           Faith
           be
           not
           capable
           of
           strict
           Demonstrations
           ;
           yet
           we
           have
           this
           strong
           Evidence
           to
           convince
           Mankind
           of
           the
           Credibility
           of
           it
           ,
           viz.
           If
           they
           do
           believe
           that
           God
           made
           the
           World
           ,
           and
           the
           Bodies
           of
           Mankind
           at
           first
           ,
           they
           can
           have
           no
           reason
           to
           question
           his
           Power
           to
           new
           make
           them
           ;
           if
           they
           do
           not
           ,
           they
           must
           believe
           something
           far
           more
           absurd
           than
           the
           Doctrine
           of
           the
           Resurrection
           ,
           viz.
           that
           this
           World
           should
           make
           it self
           ,
           and
           that
           all
           things
           should
           fall
           into
           that
           admirable
           Order
           they
           are
           in
           ,
           without
           
           the
           Power
           and
           Management
           of
           an
           infinitely
           Wise
           Creatour
           .
           And
           setting
           aside
           the
           Consideration
           of
           infinite
           Power
           ,
           such
           Persons
           ought
           not
           to
           find
           fault
           with
           asserting
           the
           Possibility
           of
           the
           Resurrection
           ;
           for
           why
           may
           not
           the
           same
           Particles
           of
           Matter
           in
           a
           long
           Tract
           of
           time
           hit
           together
           again
           ,
           to
           make
           up
           the
           same
           Body
           ,
           as
           well
           ,
           as
           such
           are
           at
           first
           supposed
           to
           have
           made
           up
           not
           only
           the
           visible
           World
           ,
           but
           the
           wonderful
           Fabrick
           of
           any
           single
           Body
           of
           Mankind
           ?
           Why
           should
           it
           be
           more
           incredible
           ,
           that
           a
           dead
           Body
           should
           be
           raised
           out
           of
           its
           Grave
           ,
           than
           that
           the
           Body
           of
           a
           Man
           should
           spring
           out
           of
           the
           Earth
           at
           first
           from
           a
           meer
           Fermentation
           of
           Matter
           ?
           So
           that
           the
           most
           Atheistical
           Persons
           have
           no
           reason
           to
           reject
           the
           Doctrine
           of
           the
           Resurrection
           ,
           as
           a
           thing
           incredible
           to
           them
           .
        
         
           But
           yet
           there
           are
           some
           Difficulties
           ,
           which
           deserve
           to
           be
           cleared
           ,
           to
           remove
           any
           Temptations
           to
           Infidelity
           ;
           and
           those
           relate
           ,
        
         
           (
           1.
           )
           To
           the
           quantity
           of
           the
           Matter
           to
           make
           up
           such
           a
           number
           of
           Bodies
           .
        
         
           (
           2.
           )
           To
           the
           sorting
           and
           Distribution
           of
           it
           for
           the
           making
           so
           many
           distinct
           Bodies
           ,
           as
           were
           before
           .
        
         
         
           (
           1.
           )
           As
           to
           the
           quantity
           of
           Matter
           ;
           not
           as
           to
           the
           main
           Body
           of
           the
           Earth
           (
           out
           of
           the
           dust
           whereof
           Man's
           Body
           was
           framed
           at
           first
           )
           but
           as
           to
           that
           which
           makes
           up
           the
           Bodies
           of
           Men
           as
           now
           they
           are
           .
           And
           I
           think
           one
           Observation
           is
           sufficient
           to
           clear
           the
           Difficulties
           which
           relate
           to
           this
           :
           that
           what
           passes
           away
           from
           us
           by
           insensible
           Transpiration
           ,
           was
           once
           as
           really
           a
           part
           of
           our
           Body
           ,
           as
           that
           is
           most
           visible
           and
           discernible
           in
           us
           now
           ,
           or
           will
           be
           when
           our
           Bodies
           corrupt
           in
           the
           Grave
           ,
           and
           are
           turned
           into
           Dust.
           I
           need
           not
           run
           to
           the
           
             Statick
             Experiments
          
           to
           prove
           the
           vast
           quantity
           of
           Matter
           belonging
           to
           our
           Bodies
           ,
           which
           passes
           continually
           away
           from
           us
           ;
           for
           there
           is
           one
           thing
           which
           sufficiently
           proves
           it
           ,
           and
           no
           Body
           can
           doubt
           of
           ;
           and
           that
           is
           ;
           we
           find
           all
           Persons
           grow
           and
           shoot
           up
           till
           they
           come
           to
           such
           a
           Stature
           ;
           and
           when
           they
           are
           attained
           to
           it
           ,
           all
           the
           Art
           and
           Contrivance
           ,
           and
           Nourishment
           they
           can
           use
           ,
           cannot
           make
           any
           addition
           to
           it
           .
           To
           what
           a
           prodigious
           height
           would
           Mankind
           grow
           ,
           if
           every
           seven
           years
           they
           should
           shoot
           up
           in
           Proportion
           to
           the
           first
           Seven
           ?
           And
           if
           those
           parts
           which
           receive
           Nourishment
           
           did
           not
           spend
           themselves
           ,
           all
           Men
           ,
           when
           they
           cease
           growing
           upwards
           must
           have
           a
           vast
           Bulk
           .
           For
           they
           take
           in
           greater
           Nourishment
           ,
           than
           when
           they
           shot
           up
           so
           fast
           .
           But
           we
           find
           it
           otherwise
           in
           Mankind
           ,
           and
           therefore
           those
           which
           were
           once
           the
           real
           parts
           of
           the
           Body
           do
           insensibly
           go
           off
           and
           spend
           themselves
           ,
           and
           others
           come
           in
           their
           room
           .
           And
           those
           which
           were
           the
           substantial
           Parts
           of
           the
           same
           Body
           ,
           are
           scattered
           up
           and
           down
           in
           our
           Atmosphere
           ,
           being
           wholly
           indiscernable
           by
           us
           ,
           but
           yet
           they
           are
           not
           annihilated
           ,
           nor
           lost
           to
           infinite
           Wisdom
           ;
           who
           ranges
           and
           disposes
           those
           minute
           Particles
           of
           our
           Bodies
           in
           such
           order
           ,
           that
           he
           can
           command
           them
           together
           ,
           as
           he
           pleases
           ,
           and
           so
           make
           up
           the
           same
           Body
           again
           .
           But
           this
           carries
           me
           to
           the
           second
           Difficulty
           .
        
         
           (
           2.
           )
           As
           to
           the
           sorting
           and
           distribution
           of
           these
           dispersed
           Particles
           ,
           into
           so
           many
           distinct
           Bodies
           again
           .
           It
           is
           but
           a
           mean
           Representation
           of
           the
           Possibility
           of
           this
           ,
           which
           the
           Chymists
           boast
           off
           ,
           viz.
           that
           they
           can
           reduce
           some
           Metalline
           Bodies
           to
           their
           own
           shapes
           ,
           and
           natural
           appearances
           from
           those
           wonderful
           Disguises
           they
           can
           put
           them
           
           into
           .
           But
           from
           thence
           we
           may
           infer
           ,
           that
           the
           infinitely
           Wise
           God
           knows
           all
           the
           secret
           passages
           of
           Nature
           ,
           and
           every
           small
           part
           of
           a
           Body
           ,
           and
           can
           trace
           it
           through
           all
           its
           Changes
           and
           Shapes
           ,
           and
           bring
           it
           back
           again
           to
           unite
           ,
           with
           the
           other
           parts
           of
           the
           same
           Body
           .
           The
           truth
           is
           ,
           we
           are
           mighty
           Strangers
           to
           the
           invisible
           Kingdom
           of
           Nature
           ;
           we
           make
           a
           shift
           to
           talk
           and
           reason
           a
           little
           about
           the
           Frame
           and
           Contexture
           of
           gross
           and
           visible
           Bodies
           ;
           but
           for
           those
           innumerable
           Parts
           which
           are
           out
           of
           the
           reach
           of
           our
           Senses
           ,
           we
           know
           they
           must
           be
           ,
           and
           are
           somewhere
           ,
           but
           in
           what
           Order
           and
           Variety
           we
           know
           not
           .
           But
           this
           we
           know
           ,
           that
           the
           most
           minute
           parts
           we
           can
           discern
           by
           the
           help
           of
           Glasses
           ,
           although
           they
           appear
           rough
           and
           deformed
           to
           our
           naked
           Eyes
           ,
           as
           the
           Moss
           which
           grows
           upon
           the
           Earth
           ,
           yet
           when
           it
           is
           more
           narrowly
           searched
           into
           by
           the
           help
           of
           Glasses
           ,
           is
           found
           to
           have
           in
           it
           admirable
           Beauty
           and
           Curiosity
           .
           And
           it
           is
           very
           observable
           that
           the
           more
           we
           look
           into
           the
           Works
           of
           Art
           ,
           the
           less
           we
           admire
           them
           ;
           but
           the
           more
           we
           search
           into
           ,
           what
           we
           account
           the
           most
           disorderly
           and
           confused
           parts
           of
           Nature
           ,
           even
           the
           least
           and
           most
           
           contemptible
           ,
           the
           more
           we
           are
           surprized
           with
           admiration
           .
           Which
           shews
           the
           infinite
           Wisdom
           of
           the
           Maker
           of
           all
           things
           ,
           who
           hath
           all
           those
           things
           in
           due
           Order
           ,
           which
           seem
           to
           us
           impossible
           to
           be
           sorted
           or
           numbred
           .
           And
           since
           God
           hath
           declared
           it
           to
           be
           his
           Design
           to
           raise
           the
           Bodies
           of
           the
           Dead
           ,
           we
           have
           no
           reason
           to
           question
           ,
           but
           that
           he
           disposes
           the
           several
           parts
           of
           them
           so
           ,
           as
           none
           shall
           be
           either
           lost
           or
           mislaid
           .
           The
           Psalmist
           speaks
           of
           
             a
             Book
          
           in
           God's
           keeping
           ,
           
             wherein
             all
             our
             Members
             are
             written
             ,
             which
             in
             continuance
             were
          
           
           
             fashioned
             ,
             when
             as
             yet
             there
             was
             none
             of
             them
             .
          
           And
           he
           hath
           a
           Book
           too
           ,
           wherein
           all
           the
           scattered
           parts
           of
           the
           Body
           are
           enter'd
           ,
           which
           he
           knows
           exactly
           ,
           and
           so
           can
           easily
           bring
           them
           together
           .
           We
           all
           know
           ,
           that
           if
           the
           leaves
           of
           a
           Book
           are
           scattered
           up
           and
           down
           thro'
           many
           hands
           ,
           and
           carried
           to
           the
           most
           distant
           places
           ;
           if
           the
           Author
           of
           it
           knows
           where
           they
           are
           ,
           although
           they
           were
           bound
           up
           in
           other
           Books
           ,
           yet
           he
           can
           easily
           find
           out
           the
           several
           parts
           of
           it
           ,
           and
           put
           them
           together
           again
           ,
           so
           ,
           as
           to
           make
           the
           same
           entire
           Book
           which
           they
           were
           before
           .
           If
           therefore
           ,
           God
           certainly
           knows
           and
           disposes
           the
           several
           
           parts
           of
           our
           Bodies
           (
           for
           although
           they
           are
           under
           many
           Disguises
           to
           us
           ,
           they
           are
           under
           none
           ,
           to
           him
           )
           he
           can
           much
           more
           easily
           gather
           them
           and
           joyn
           them
           together
           ,
           as
           his
           Wisdom
           and
           Power
           is
           infinitely
           greater
           than
           ours
           .
           But
           Suppose
           the
           parts
           of
           one
           Body
           be
           turned
           into
           the
           Substance
           of
           another
           ,
           as
           in
           those
           who
           eat
           Man's
           Flesh
           ,
           how
           is
           it
           possible
           there
           should
           be
           distinct
           Bodies
           ,
           when
           the
           Substance
           of
           one
           goes
           into
           the
           Substance
           of
           another
           ?
        
         
           This
           hath
           been
           thought
           by
           some
           a
           terrible
           Objection
           ,
           against
           the
           Possibility
           of
           the
           Resurrection
           ;
           but
           ,
           according
           to
           the
           Principles
           I
           have
           already
           laid
           down
           ,
           it
           will
           admit
           of
           a
           clear
           and
           distinct
           Answer
           .
           For
           ,
        
         
           (
           1.
           )
           The
           Difficulty
           would
           appear
           much
           greater
           ,
           if
           there
           were
           any
           such
           Cannibals
           in
           the
           World
           ,
           as
           lived
           wholly
           upon
           Man's
           Flesh.
           It
           cannot
           be
           denied
           ,
           that
           there
           are
           Instances
           of
           People
           so
           rude
           and
           barbarous
           ,
           as
           to
           account
           it
           a
           piece
           of
           Gallantry
           to
           devour
           their
           Enemies
           ,
           whom
           they
           have
           taken
           in
           Battle
           ;
           and
           of
           others
           ,
           who
           by
           extremity
           of
           Famine
           have
           been
           driven
           to
           it
           .
           But
           such
           extraordinary
           Instances
           have
           no
           force
           against
           a
           general
           Doctrine
           ;
           
           unless
           it
           be
           proved
           to
           be
           impossible
           by
           them
           ;
           for
           ,
           against
           extraordinary
           Cases
           ,
           extraordinary
           Care
           may
           be
           set
           to
           make
           up
           the
           parts
           of
           those
           Bodies
           .
           But
           ,
        
         
           (
           2.
           )
           It
           is
           but
           a
           very
           inconsiderable
           part
           of
           one
           Body
           ,
           which
           in
           such
           Cases
           goes
           into
           the
           Substance
           of
           another
           .
           That
           which
           may
           stop
           a
           ravenous
           Appetite
           ,
           may
           go
           but
           a
           little
           way
           towards
           increasing
           the
           Substance
           of
           the
           Body
           .
           How
           little
           of
           what
           we
           take
           into
           our
           Stomachs
           ,
           is
           united
           to
           the
           solid
           parts
           of
           the
           Body
           .
           The
           Flesh
           is
           dissolved
           into
           a
           spirituous
           Liquor
           ,
           which
           at
           last
           turns
           to
           a
           Nourishment
           ;
           but
           after
           many
           Passages
           and
           refinings
           in
           the
           several
           Vessels
           for
           that
           purpose
           ,
           the
           grosser
           part
           ,
           and
           far
           greater
           quantity
           going
           off
           .
           So
           that
           according
           to
           the
           most
           received
           Doctrine
           of
           Nutrition
           ,
           suppose
           the
           Body
           of
           a
           Man
           were
           eaten
           by
           Cannibals
           ,
           a
           very
           small
           part
           of
           it
           ,
           would
           pass
           into
           the
           Substance
           of
           their
           Bodies
           .
        
         
           (
           3.
           )
           Suppose
           there
           were
           more
           ,
           yet
           there
           cannot
           be
           so
           much
           as
           is
           already
           gone
           off
           from
           the
           Body
           of
           the
           same
           Man.
           If
           a
           Man
           lives
           to
           thirty
           or
           forty
           years
           ,
           his
           Body
           hath
           undergone
           many
           new
           Repairs
           in
           that
           time
           ,
           and
           all
           the
           
           old
           Materials
           were
           as
           true
           and
           real
           parts
           of
           the
           Body
           ,
           as
           the
           new
           ones
           ;
           and
           yet
           it
           is
           the
           same
           Body
           ,
           in
           the
           sense
           of
           all
           Mankind
           .
           Why
           should
           it
           not
           be
           then
           the
           same
           Body
           at
           the
           Day
           of
           Resurrection
           ,
           if
           some
           of
           the
           parts
           before
           consumed
           ,
           be
           taken
           to
           make
           it
           up
           ,
           as
           well
           as
           those
           very
           individual
           parts
           which
           a
           Man
           had
           at
           the
           time
           of
           his
           Death
           .
           Suppose
           a
           corpulent
           Man
           to
           fall
           into
           lingring
           Diseases
           ,
           or
           a
           gradual
           Consumption
           of
           all
           the
           parts
           of
           his
           Body
           ,
           must
           this
           Man
           at
           the
           Day
           of
           Resurrection
           ,
           have
           no
           more
           as
           belonging
           to
           his
           Body
           ,
           than
           he
           had
           left
           upon
           him
           at
           the
           hour
           of
           his
           Death
           ?
           Would
           it
           not
           be
           the
           same
           Body
           ,
           if
           it
           were
           made
           up
           of
           the
           parts
           he
           had
           at
           the
           beginning
           of
           his
           Consumption
           ?
           If
           it
           be
           ,
           then
           the
           same
           Reason
           will
           hold
           as
           to
           other
           times
           of
           his
           Life
           ;
           and
           so
           this
           mighty
           Objection
           from
           the
           Cannibals
           devouring
           those
           parts
           of
           the
           Body
           ,
           which
           a
           Man
           had
           at
           the
           time
           of
           his
           Death
           can
           be
           of
           no
           force
           to
           overthrow
           the
           Possibility
           of
           the
           Resurrection
           .
        
         
           (
           2.
           )
           Having
           thus
           endeavour
           to
           clear
           the
           Notion
           of
           the
           Resurrection
           in
           general
           ;
           I
           come
           to
           the
           particular
           Consideration
           of
           it
           ,
        
         
         
           (
           1.
           )
           With
           respect
           to
           the
           Resurrection
           of
           Christ
           ;
           which
           St.
           Paul
           had
           here
           a
           regard
           to
           ;
           that
           being
           the
           chief
           Point
           contested
           at
           that
           time
           between
           the
           Jews
           and
           the
           Apostles
           ;
           as
           the
           Foundation
           both
           of
           the
           
             Faith
             and
             Hope
             of
          
           Christians
           .
           
           For
           ,
           saith
           St.
           
             Paul
             ,
             If
             Christ
             be
             not
             risen
             ,
             then
             is
             our
             Preaching
             vain
             ,
             and
             your
             Faith
             is
             also
             vain
             .
          
           And
           St.
           Peter
           ,
           
           That
           
             they
             are
             begotten
             again
             to
             a
          
           
           
             lively
             Hope
             through
             the
             Resurrection
             of
             Jesus
             Christ
             from
             the
             dead
             .
          
           It
           was
           by
           
           this
           ,
           saith
           St.
           Paul
           ,
           That
           
             he
             was
             declared
             to
             be
             the
             Son
             of
             God
             with
             Power
             :
          
           It
           was
           by
           this
           ,
           saith
           St.
           
             Peter
             ,
             that
             God
             exalted
             him
             to
             be
             a
             Prince
             and
             a
             Saviour
             to
             give
             Repentance
             to
             Israel
             ,
             and
             remission
             of
             sins
             .
          
           And
           therefore
           the
           Apostles
           after
           the
           pouring
           out
           of
           the
           Holy
           Ghost
           upon
           them
           ,
           insist
           chiefly
           upon
           this
           Point
           ;
           and
           that
           not
           in
           distant
           places
           at
           first
           ,
           where
           Circumstances
           could
           not
           be
           known
           or
           examined
           ;
           but
           at
           Jerusalem
           ,
           while
           all
           things
           were
           fresh
           in
           their
           Memories
           ,
           and
           all
           Matters
           of
           Fact
           might
           be
           strictly
           examined
           .
           Thus
           St.
           Peter
           on
           the
           Day
           of
           Pentecost
           ,
           
             standing
             up
             with
             the
             eleven
          
           said
           ,
           
             Ye
             Men
             of
             Judea
             ,
             and
             all
             ye
             that
             dwell
             at
             Jerusalem
             ,
          
           
           
             hearken
             unto
             my
             words
          
           .
           And
           then
           
           follows
           his
           Charge
           upon
           them
           for
           the
           Death
           of
           Christ
           ;
           
             Jesus
             of
             Nazareth
             a
          
           
           
             Man
             approved
             of
             God
             ,
             him
             have
             ye
             taken
             ,
             and
             by
             wicked
             hands
             have
             crucified
             and
             slain
             .
          
           And
           what
           then
           ?
           
             Whom
             God
             hath
          
           
           
             raised
             up
          
           .
           This
           might
           seem
           incredible
           to
           them
           at
           first
           hearing
           ;
           but
           St.
           Peter
           
           goes
           on
           ,
           and
           having
           proved
           it
           foretold
           by
           David
           he
           saith
           again
           ,
           
             This
             Jesus
          
           
           
             hath
             God
             raised
             up
          
           :
           But
           how
           doth
           this
           appear
           ?
           Whereof
           ,
           saith
           he
           ,
           
             we
             all
             are
             witnesses
             ,
             i.
             e.
          
           We
           that
           stand
           here
           before
           you
           ,
           and
           are
           ready
           to
           undergoe
           any
           Trial
           of
           our
           Sincerity
           in
           the
           Matter
           ;
           we
           do
           not
           tell
           you
           of
           Witnesses
           that
           live
           at
           a
           great
           distance
           ,
           but
           we
           whom
           you
           see
           and
           hear
           ,
           testifie
           what
           we
           have
           seen
           and
           heard
           .
           If
           you
           are
           unsatisfied
           go
           and
           search
           the
           Monument
           ,
           where
           his
           Body
           was
           laid
           ;
           examine
           the
           Soldiers
           that
           were
           to
           guard
           it
           ;
           go
           to
           the
           Council
           and
           let
           them
           search
           into
           the
           bottom
           of
           it
           ;
           here
           we
           stand
           and
           are
           ready
           to
           give
           our
           utmost
           Testimony
           to
           the
           Truth
           of
           it
           .
           Not
           long
           after
           ,
           as
           Peter
           and
           John
           were
           going
           into
           the
           Temple
           ,
           and
           a
           great
           number
           of
           People
           were
           gathered
           together
           upon
           a
           Miracle
           wrought
           by
           them
           ,
           St.
           Peter
           again
           tells
           them
           ,
           That
           
           
             they
             had
             killed
             the
             Prince
             of
             Life
             ,
             whom
             God
             hath
             raised
             up
             from
             the
             Dead
             ,
             whereof
             we
             are
             Witnesses
             .
          
           This
           extremely
           
           galled
           the
           
             Priests
             and
             Sadduces
          
           present
           ,
           as
           
           appears
           afterwards
           ,
           and
           
             they
             seized
             upon
             them
          
           ,
           and
           the
           next
           day
           a
           solemn
           
           Council
           was
           called
           to
           examine
           them
           .
           But
           do
           they
           flinch
           from
           their
           Testimony
           then
           ?
           No
           ;
           so
           far
           from
           it
           ,
           that
           St.
           Peter
           speaks
           more
           boldly
           to
           them
           ;
           
             Ye
             Rulers
             of
             the
             People
             ,
             and
             Elders
             of
             Israel
             :
             be
             it
             known
             unto
             you
             all
             ,
             and
             to
          
           
           
             all
             the
             People
             of
             Israel
             ,
             that
             by
             the
             Name
          
           
           
             of
             Jesus
             of
             Nazareth
             ,
             whom
             ye
             crucified
             whom
             God
             raised
             from
             the
             Dead
             ,
             even
             by
             him
             doth
             this
             Man
             stand
             here
             before
             you
             whole
             .
          
           Could
           any
           thing
           be
           spoken
           ,
           with
           more
           Freedom
           and
           Plainness
           than
           this
           ?
           The
           Person
           whom
           ye
           crucified
           God
           ,
           hath
           raised
           from
           the
           Dead
           ;
           and
           thereby
           hath
           demonstrated
           your
           Wickedness
           and
           Folly
           ;
           he
           whom
           ye
           slighted
           and
           killed
           ,
           even
           now
           he
           works
           Miracles
           among
           you
           ;
           for
           by
           him
           doth
           this
           Man
           stand
           here
           before
           you
           whole
           .
           Could
           any
           thing
           be
           more
           provoking
           to
           them
           than
           this
           ?
           Why
           was
           not
           the
           Matter
           at
           first
           examined
           .
           And
           if
           there
           had
           been
           any
           occasion
           to
           suspect
           them
           ,
           never
           were
           men
           more
           concerned
           to
           lay
           
           open
           an
           Imposture
           than
           these
           were
           .
           Why
           were
           not
           other
           Witnesses
           produced
           against
           them
           ,
           and
           the
           whole
           Contrivance
           then
           laid
           open
           to
           prevent
           any
           farther
           mischief
           ?
           But
           like
           guilty
           Men
           they
           durst
           not
           go
           farther
           into
           it
           ;
           only
           they
           endeavoured
           to
           stop
           their
           mouths
           ,
           and
           charged
           them
           
             not
             to
             speak
             at
             all
             ,
             or
             teach
             in
             the
             name
             of
             Jesus
             .
          
           
        
         
           But
           this
           would
           not
           do
           their
           Business
           ;
           for
           they
           answered
           ,
           
             They
             could
             not
             but
          
           
           
             speak
             the
             things
             which
             they
             had
             seen
             and
             heard
             .
          
           After
           this
           ,
           we
           find
           them
           brought
           
           before
           the
           Council
           again
           ;
           and
           then
           they
           severely
           rebuked
           them
           for
           breaking
           their
           command
           ,
           to
           which
           the
           Apostles
           answered
           with
           great
           Temper
           and
           Constancy
           ,
           
           
             We
             ought
             to
             obey
             God
             rather
             than
             Man
             ,
          
           and
           immediately
           tell
           them
           the
           same
           
           things
           ,
           
             The
             God
             of
             our
             Fathers
             raised
             up
             Jesus
             ,
             whom
             ye
             slew
             and
             hanged
             on
             a
          
           
           
             tree
             .
             And
             we
             are
             his
             Witnesses
             of
             these
             things
             .
          
           No
           wonder
           that
           it
           follows
           ,
           
           that
           when
           they
           heard
           it
           ,
           
             they
             were
             cut
             to
             the
             heart
          
           ;
           for
           nothing
           is
           so
           cutting
           as
           a
           true
           Charge
           of
           Guilt
           ;
           when
           Persons
           cannot
           answer
           it
           ,
           nothing
           can
           be
           more
           uneasie
           than
           to
           be
           told
           of
           it
           .
           And
           instead
           of
           examining
           the
           Matter
           farther
           ,
           they
           take
           
           Gameliel's
           Counsel
           ,
           and
           let
           them
           alone
           .
        
         
         
           This
           I
           the
           rather
           insist
           upon
           ,
           because
           the
           Matters
           were
           then
           fresh
           ,
           the
           Persons
           were
           alive
           ,
           who
           were
           most
           concerned
           to
           disprove
           them
           ,
           and
           the
           Apostles
           urged
           them
           before
           that
           Council
           ,
           which
           had
           not
           long
           before
           contrived
           and
           porcured
           the
           Death
           of
           Christ
           ,
           and
           took
           great
           Care
           to
           prevent
           the
           taking
           away
           of
           the
           Body
           when
           it
           was
           in
           the
           Monument
           .
        
         
           And
           now
           ,
           
             Why
             should
             it
             be
             thought
             by
             any
             ,
             a
             thing
             incredible
             that
             God
             should
             raise
             the
             Dead
             ?
          
           When
           there
           were
           such
           early
           ,
           and
           such
           constant
           Witnesses
           of
           it
           ;
           who
           offered
           the
           Proof
           of
           it
           to
           all
           sorts
           ,
           and
           wrought
           Miracles
           to
           confirm
           their
           Credibility
           .
           What
           can
           the
           most
           incredulous
           Mind
           suggest
           towards
           the
           taking
           away
           the
           force
           of
           their
           Testimony
           ?
           There
           are
           but
           two
           ways
           to
           do
           it
           ,
        
         
           (
           1.
           )
           To
           suppose
           them
           honest
           and
           well
           meaning
           Men
           ,
           who
           were
           deceived
           by
           their
           own
           Fancies
           .
        
         
           (
           2.
           )
           To
           suppose
           them
           ,
           cunning
           and
           designing
           Men
           ,
           who
           went
           about
           to
           deceive
           the
           World
           ,
           with
           what
           they
           did
           not
           believe
           themselves
           .
        
         
           (
           1.
           )
           To
           suppose
           them
           deceived
           themselves
           .
           All
           that
           hath
           been
           suggested
           
           in
           this
           Cavilling
           and
           Sceptical
           
           Age
           to
           this
           Purpose
           ,
           is
           that
           the
           Scripture
           it self
           owns
           ,
           that
           some
           good
           Men
           have
           been
           deceived
           in
           the
           same
           manner
           ;
           as
           Abraham
           and
           Lot
           taking
           the
           
           Angels
           for
           Men
           ,
           and
           believing
           that
           they
           did
           eat
           .
           But
           I
           will
           make
           it
           plain
           ,
           that
           there
           was
           a
           vast
           Disparity
           in
           the
           Case
           .
           For
           ,
        
         
           (
           1.
           )
           Here
           was
           a
           true
           and
           real
           Body
           without
           Dispute
           ,
           for
           it
           is
           not
           denied
           that
           Christ
           did
           really
           suffer
           on
           the
           Cross
           ,
           and
           was
           dead
           and
           buried
           .
           But
           what
           became
           of
           the
           true
           Body
           of
           Christ
           ?
           In
           the
           other
           Cases
           ,
           either
           there
           was
           no
           real
           Body
           at
           all
           ;
           but
           the
           Angels
           assumed
           such
           Matter
           for
           the
           time
           ,
           which
           had
           all
           the
           appearances
           of
           Humane
           Bodies
           in
           speaking
           ,
           walking
           ,
           and
           eating
           ;
           or
           if
           the
           Bodies
           were
           real
           ,
           yet
           we
           read
           nothing
           as
           to
           any
           such
           Circumstances
           ,
           of
           dying
           and
           being
           buried
           ,
           as
           there
           are
           about
           Christ's
           Body
           .
           And
           there
           are
           some
           remarkable
           Circumstances
           as
           to
           the
           Body
           of
           Christ
           ,
           which
           ought
           to
           be
           observed
           .
        
         
           1.
           
           That
           there
           was
           infallible
           Proof
           ,
           that
           he
           was
           really
           dead
           ;
           by
           the
           Testimony
           St.
           John
           gives
           of
           his
           seeing
           the
           Soldier
           pierce
           the
           Pericardium
           with
           his
           
           
           Launce
           ;
           which
           all
           agree
           to
           be
           a
           mortal
           and
           incurable
           Wound
           ,
           if
           there
           had
           been
           Life
           before
           ,
           and
           he
           adds
           it
           because
           there
           were
           then
           some
           ,
           who
           denied
           that
           he
           really
           died
           on
           the
           Cross.
           
        
         
           2.
           
           That
           his
           Body
           was
           laid
           in
           a
           new
           Sepulchre
           ,
           cut
           out
           of
           a
           Rock
           ;
           which
           is
           taken
           notice
           of
           by
           three
           Evangelists
           ;
           
           because
           it
           was
           not
           liable
           to
           any
           suspicion
           of
           Practises
           by
           his
           Disciples
           ,
           as
           to
           the
           conveying
           away
           of
           the
           Body
           by
           any
           other
           way
           ,
           than
           by
           the
           mouth
           of
           the
           Sepulchre
           .
        
         
           3.
           
           That
           the
           mouth
           of
           the
           Sepulchre
           was
           closed
           up
           with
           a
           Stone
           ;
           which
           
           was
           Sealed
           ▪
           and
           had
           a
           Watch
           set
           to
           Guard
           it
           ,
           so
           that
           here
           was
           all
           imaginable
           Care
           taken
           to
           prevent
           any
           taking
           away
           the
           Body
           out
           of
           the
           Sepulchre
           .
        
         
           (
           2.
           )
           The
           Proofs
           as
           to
           the
           Truth
           of
           Christ's
           individual
           Body
           ,
           after
           the
           Resurrection
           are
           quite
           of
           another
           Nature
           from
           those
           of
           the
           Angels
           appearing
           to
           eat
           with
           Abraham
           and
           Lot
           ,
           for
           this
           was
           a
           sudden
           Action
           of
           theirs
           ,
           and
           not
           the
           main
           thing
           intended
           by
           them
           :
           It
           was
           only
           to
           introduce
           the
           Message
           they
           had
           to
           declare
           ;
           but
           in
           the
           Case
           of
           our
           Saviour
           ,
           the
           great
           business
           was
           to
           assure
           
           them
           of
           the
           Truth
           of
           his
           Resurrection
           .
           Therefore
           it
           is
           said
           ,
           
             That
             he
             shew'd
             himself
          
           
           
             alive
             after
             his
             Passion
             by
             many
             infallible
             Proofs
             ,
             being
             seen
             of
             them
             forty
             days
             .
          
           Among
           these
           Proofs
           St.
           John
           
           insists
           upon
           his
           shewing
           them
           ,
           his
           Hands
           and
           his
           Side
           ;
           but
           this
           would
           not
           satisfie
           Thomas
           ,
           but
           he
           must
           thrust
           
           his
           Hand
           into
           his
           Side
           .
           Could
           there
           be
           greater
           Proof
           of
           the
           same
           Body
           than
           this
           ?
           So
           that
           either
           we
           must
           give
           over
           all
           Evidences
           and
           Proof
           of
           the
           same
           Body
           ;
           or
           we
           must
           allow
           that
           it
           was
           given
           in
           the
           Case
           of
           Christ's
           Body
           .
           And
           nothing
           but
           obstinate
           Infidelity
           can
           make
           any
           objection
           against
           the
           way
           of
           Proof
           ,
           supposing
           the
           Matter
           of
           Fact
           to
           be
           true
           ,
           as
           the
           Evangelists
           relate
           it
           .
        
         
           (
           2.
           )
           But
           if
           that
           be
           not
           allow'd
           ,
           then
           they
           must
           be
           charged
           with
           a
           Design
           to
           deceive
           and
           abuse
           the
           World
           ,
           To
           which
           I
           shall
           only
           say
           at
           present
           these
           two
           things
           :
        
         
           1.
           
           That
           endless
           Sufpicion
           is
           a
           very
           unreasonable
           thing
           ;
           where
           there
           is
           no
           Foundation
           for
           it
           ;
           as
           none
           can
           be
           assigned
           as
           to
           the
           Apostles
           ,
           either
           as
           to
           this
           World
           or
           another
           ;
           since
           they
           declare
           no
           hopes
           of
           recompence
           hereafter
           ,
           and
           no
           Compensation
           to
           be
           expected
           here
           .
        
         
         
           2.
           
           That
           some
           Proof
           of
           Sincerity
           must
           be
           allow'd
           ;
           and
           they
           offer'd
           the
           fairest
           ;
           and
           that
           is
           the
           true
           .
           Reason
           why
           Christ
           appeared
           to
           them
           ,
           and
           not
           to
           his
           Enemies
           .
        
         
           (
           1.
           )
           The
           Disciples
           themselves
           were
           asraid
           of
           being
           deceived
           this
           way
           ;
           and
           
           therefore
           could
           not
           be
           convinced
           ,
           till
           by
           many
           
             infallible
             Proofs
          
           as
           St.
           Luke
           
           calls
           them
           ,
           they
           were
           satisfied
           it
           was
           the
           real
           Body
           of
           Christ.
           If
           it
           had
           been
           only
           a
           sudden
           and
           transient
           Appearance
           ,
           there
           might
           have
           been
           some
           cause
           to
           have
           suspected
           it
           ;
           but
           this
           was
           so
           far
           from
           it
           ,
           
             that
             he
             conversed
             among
             them
             forty
             days
             at
             several
             times
             ;
             he
             shew'd
             them
             his
             hands
             and
             his
             feet
             ,
             his
          
           
           
             flesh
             and
             bones
             ,
             and
             the
             very
             holes
             in
             his
             side
          
           which
           the
           Spear
           had
           made
           .
           And
           what
           Proof
           can
           be
           given
           of
           the
           Truth
           of
           a
           Body
           greater
           than
           this
           ?
           If
           they
           had
           pretended
           ,
           that
           after
           his
           Resurrection
           ,
           his
           Body
           was
           pres●nt
           ,
           but
           after
           the
           manner
           of
           a
           Spirit
           ,
           
             i.
             e.
          
           after
           an
           invisible
           ,
           impalpable
           ,
           unintelligible
           manner
           ,
           the
           World
           would
           have
           despised
           their
           Testimony
           ,
           and
           there
           had
           been
           no
           need
           to
           have
           said
           more
           for
           rejecting
           it
           ,
           than
           that
           if
           Body
           and
           Spirit
           be
           to
           be
           known
           asunder
           ,
           it
           must
           be
           
           by
           the
           different
           Properties
           ;
           and
           therefore
           to
           confound
           them
           ,
           is
           to
           confound
           our
           knowledge
           of
           them
           .
        
         
           (
           2.
           )
           It
           was
           necessary
           that
           there
           should
           be
           such
           Witnesses
           ,
           who
           would
           attest
           what
           they
           saw
           ;
           which
           his
           Enemies
           and
           Murderers
           would
           not
           have
           done
           ,
           if
           he
           had
           appeared
           to
           them
           .
           Can
           we
           imagine
           ,
           that
           the
           High
           Priests
           and
           Elders
           ,
           and
           his
           other
           implacable
           Enemies
           ,
           who
           had
           Blasphemously
           attributed
           his
           other
           Miracles
           to
           the
           Power
           of
           the
           Devil
           ,
           would
           immediately
           have
           been
           convinced
           upon
           the
           sight
           of
           his
           Body
           after
           the
           Resurrection
           ?
           No
           doubt
           ,
           by
           the
           same
           Reason
           they
           would
           have
           concluded
           it
           to
           have
           been
           an
           Apparition
           of
           the
           Devil
           .
        
         
           (
           3.
           )
           There
           must
           be
           some
           Proof
           of
           the
           Honesty
           ,
           and
           Sincerity
           of
           Mankind
           allow'd
           ;
           and
           the
           Apostles
           gave
           the
           greatest
           that
           ever
           Men
           did
           ;
           by
           their
           Self-denial
           ,
           Unanimity
           ,
           Courage
           ,
           Patience
           ,
           Constancy
           and
           Perseverance
           .
           They
           almost
           all
           laid
           down
           their
           Laws
           to
           attest
           this
           Truth
           ,
           and
           all
           underwent
           great
           Persecutions
           for
           it
           ,
           when
           the
           Discovery
           of
           the
           least
           Fraud
           would
           not
           only
           have
           set
           them
           at
           ease
           ,
           but
           gained
           them
           a
           plentiful
           Reward
           .
           And
           therefore
           ,
           
           
             Why
             should
             it
             be
             thought
             a
             thing
             incredible
             with
             you
             ,
             that
             God
             should
             raise
             his
             Son
             from
             the
             Dead
             ?
          
        
         
           (
           2.
           )
           We
           must
           consider
           this
           ,
           with
           Respect
           to
           the
           general
           Resurrection
           of
           the
           Dead
           .
           What
           Reason
           can
           we
           have
           to
           think
           ,
           that
           incredible
           ,
           when
           God
           hath
           already
           given
           such
           an
           Evidence
           of
           the
           Possibility
           of
           the
           thing
           by
           the
           Resurrection
           of
           Christ
           ?
           He
           that
           can
           raise
           up
           one
           Body
           ,
           can
           raise
           the
           rest
           ,
           since
           the
           difficulty
           lies
           not
           in
           the
           number
           of
           Bodies
           ,
           but
           in
           the
           Nature
           of
           the
           thing
           .
           Some
           have
           ridiculously
           question'd
           ,
           whether
           the
           Surface
           of
           the
           Earth
           would
           be
           large
           enough
           to
           hold
           all
           the
           Bodies
           of
           Mankind
           upon
           it
           at
           the
           Day
           of
           Resurrection
           .
           But
           an
           ingenious
           Person
           
           hath
           demonstrated
           the
           Folly
           of
           such
           an
           Imagination
           .
        
         
           And
           it
           cannot
           be
           thought
           a
           needless
           Exercise
           of
           Divine
           Power
           ,
           when
           it
           is
           in
           order
           to
           the
           general
           Judgment
           ,
           and
           the
           Resurrection
           of
           Christ
           was
           intended
           as
           a
           Pledge
           and
           Assurance
           to
           the
           World
           ,
           not
           only
           of
           that
           day
           to
           come
           ,
           but
           that
           Christ
           is
           appointed
           to
           be
           the
           Judge
           .
           
             Because
             he
             hath
             appointed
             a
             day
             in
             which
             he
             will
             judge
             the
             World
             in
             righteousness
             ,
             by
             that
             Man
             whom
             he
             hath
          
           
           
           
             ordained
             ,
             whereof
             he
             hath
             given
             assurance
             unto
             all
             Men
             ,
             in
             that
             he
             hath
             raised
             him
             from
             the
             Dead
             .
          
        
         
           What
           remains
           then
           ,
           but
           for
           us
           to
           think
           it
           our
           greatest
           Concernment
           to
           live
           as
           becomes
           those
           ,
           that
           believe
           we
           must
           not
           only
           die
           ,
           but
           be
           raised
           from
           the
           Dead
           ,
           by
           the
           mighty
           Power
           of
           God
           ;
           and
           that
           in
           order
           to
           
             our
             appearing
             before
             the
             Judgment
             Seat
             of
             Christ
             ,
             that
             we
             may
             receive
             according
             to
             to
             things
             done
             in
             the
             Body
             ,
             whether
             good
             or
             bad
             .
             What
             manner
             of
             Persons
             ought
          
           
           
             we
             then
             to
             be
             in
             all
             boly
             Conversation
          
           
           
             and
             Godliness
             ?
             What
             fruit
             had
          
           ye
           then
           ,
           saith
           St.
           
             Paul
             ,
             in
             those
             things
             whereof
             ye
          
           
           
             are
             now
             ashamed
          
           ?
           As
           though
           the
           bare
           Reflection
           of
           a
           Man
           's
           own
           Conscience
           were
           enough
           to
           make
           him
           sensible
           of
           the
           Folly
           of
           Sin.
           But
           what
           then
           is
           it
           to
           consider
           ,
           That
           those
           things
           which
           will
           not
           bear
           a
           severe
           Reflection
           at
           home
           ,
           shall
           be
           laid
           open
           before
           the
           Judgment
           Seat
           of
           Christ
           ?
           We
           are
           now
           to
           palliate
           and
           disguise
           ,
           and
           conceal
           our
           Follies
           ,
           and
           Weaknesses
           here
           ,
           as
           much
           as
           we
           can
           from
           our selves
           ,
           as
           well
           as
           others
           ;
           we
           would
           fain
           keep
           upon
           good
           Terms
           with
           our selves
           ,
           and
           use
           too
           many
           Arts
           to
           blind
           and
           deceive
           our
           own
           Consciences
           .
           
           But
           alas
           !
           How
           vain
           and
           foolish
           a
           thing
           is
           it
           ,
           for
           us
           to
           deceive
           our selves
           to
           our
           own
           Destruction
           ?
           If
           the
           Judge
           at
           the
           great
           Day
           would
           judge
           just
           as
           we
           do
           ,
           it
           would
           be
           the
           best
           Argument
           in
           the
           World
           ●or
           deceiving
           our selves
           .
           But
           
             he
             will
             judge
             the
             World
             in
             Righteousness
             .
          
           
           Not
           according
           to
           the
           vain
           Opinions
           Men
           have
           of
           themselves
           ,
           not
           according
           to
           the
           rash
           Censures
           ,
           or
           indiscreet
           Flatteries
           of
           others
           ,
           who
           cannot
           be
           able
           to
           judge
           of
           us
           ,
           as
           we
           may
           do
           of
           our selves
           .
           And
           this
           is
           a
           Matter
           of
           the
           greatest
           Importance
           to
           us
           ;
           since
           God
           is
           pleased
           to
           leave
           it
           so
           much
           to
           our
           own
           Judgment
           ,
           That
           
             if
             we
             judge
          
           
           
             our selves
             ,
             we
             shall
             not
             be
             judged
             .
          
           Let
           us
           not
           therefore
           do
           it
           carelessly
           ,
           partially
           and
           ineffectually
           ;
           but
           deal
           fait●fully
           ,
           and
           sincerely
           with
           our selves
           ;
           searching
           for
           our
           most
           secret
           and
           beloved
           Sins
           ,
           and
           proceed
           against
           them
           in
           such
           a
           manner
           ,
           as
           we
           shall
           wish
           we
           had
           done
           when
           we
           appear
           before
           the
           Judgment
           Seat
           of
           Christ.
           Think
           with
           your selves
           then
           ,
           how
           shall
           we
           then
           abhor
           those
           Sins
           of
           the
           Body
           ,
           which
           will
           expose
           both
           Soul
           and
           Body
           ,
           to
           the
           eternal
           Vengeance
           of
           God
           ?
           How
           shall
           we
           be
           ashamed
           to
           
           have
           yielded
           so
           much
           ,
           and
           so
           easily
           to
           the
           Inclinations
           of
           it
           ,
           against
           the
           Convictions
           of
           Reason
           ,
           the
           Checks
           of
           Conscience
           ,
           and
           the
           plain
           Commands
           of
           Scripture
           ?
           And
           therefore
           ,
           the
           thoughts
           of
           that
           day
           should
           have
           the
           most
           powerful
           Influence
           on
           us
           ,
           to
           keep
           our
           Bodies
           in
           subjection
           to
           our
           Minds
           ,
           and
           to
           subdue
           the
           irregular
           Appetites
           that
           come
           from
           them
           .
           For
           these
           Bodies
           of
           ours
           now
           ,
           are
           not
           so
           much
           Companions
           ,
           as
           Traitors
           to
           our
           Souls
           ;
           holding
           a
           Correspondence
           with
           their
           greatest
           Enemies
           ,
           suggesting
           Counsels
           which
           tend
           to
           their
           Destruction
           ;
           and
           the
           Temptations
           which
           arise
           from
           them
           ,
           are
           so
           many
           and
           so
           bewitching
           ,
           that
           without
           a
           constant
           Care
           ,
           our
           Bodies
           may
           prove
           the
           ruin
           of
           our
           Souls
           .
           And
           those
           who
           have
           the
           greatest
           Command
           over
           them
           ,
           have
           enough
           to
           do
           ,
           to
           keep
           under
           the
           Passions
           that
           arise
           from
           them
           ;
           which
           may
           grow
           troublesome
           when
           they
           cannot
           Govern
           ;
           and
           like
           discontented
           Persons
           be
           very
           uneasie
           when
           they
           are
           not
           gratified
           to
           their
           own
           Desire
           .
        
         
           It
           is
           therefore
           ,
           a
           great
           satisfaction
           to
           the
           Minds
           of
           good
           Men
           ,
           to
           think
           ,
           there
           is
           a
           Day
           of
           Resurrection
           coming
           ,
           when
           their
           Bodies
           shall
           no
           longer
           be
           an
           ●ncumbrance
           ,
           
           or
           a
           Temptation
           to
           their
           Minds
           ;
           they
           shall
           neither
           hinder
           their
           Happiness
           ,
           nor
           draw
           them
           from
           it
           .
           Thus
           all
           the
           dark
           Temptations
           ,
           and
           cloudy
           Vapours
           ,
           and
           disturbing
           Passions
           ,
           which
           arise
           from
           our
           Bodies
           now
           ,
           shall
           be
           scattered
           and
           dispersed
           ;
           and
           there
           shall
           be
           nothing
           but
           Purity
           ,
           Serenity
           and
           Clearness
           in
           that
           State.
           For
           ,
           Then
           
             the
             righteous
             shall
             shine
             forth
          
           
           
             like
             the
             Sun
             in
             the
             Kingdom
             of
             their
             Father
          
           ;
           when
           the
           glorious
           Light
           within
           shall
           break
           through
           the
           Passages
           of
           the
           Body
           ,
           and
           cause
           as
           great
           a
           Splendour
           in
           it
           ,
           as
           the
           Sun
           it self
           would
           have
           within
           so
           narrow
           a
           Compass
           .
           Thus
           it
           is
           said
           of
           our
           Saviour
           upon
           his
           Transfiguration
           ,
           That
           
             his
             ●ace
             did
             shine
             as
             the
             S●●
          
           ;
           and
           yet
           his
           Body
           then
           ,
           had
           the
           
           same
           Qualities
           that
           our's
           have
           now
           .
           But
           after
           the
           Resurrection
           ,
           the
           glorified
           Bodies
           shall
           be
           so
           purified
           and
           refined
           ,
           by
           a
           Divine
           Spirit
           and
           Power
           ,
           that
           they
           shall
           become
           as
           Spiritual
           as
           Bodies
           
           can
           be
           ;
           
             i.
             e.
          
           without
           corruption
           and
           decay
           ;
           without
           Weariness
           and
           Pain
           ;
           without
           any
           of
           those
           Infirmities
           ,
           which
           make
           Life
           so
           uneasie
           here
           .
           Sometimes
           here
           the
           Mind
           hath
           such
           a
           load
           upon
           it
           ,
           that
           makes
           the
           Body
           sink
           under
           its
           
           weight
           ;
           but
           there
           the
           perfect
           Ease
           and
           Tranquility
           of
           the
           Mind
           ,
           will
           give
           a
           new
           Life
           and
           Vigour
           to
           the
           Body
           .
           Here
           the
           most
           refined
           Pleasures
           of
           Life
           ,
           are
           such
           which
           arise
           from
           a
           brisk
           and
           uniform
           Motion
           of
           the
           Animal
           Spirits
           ;
           but
           then
           the
           Spirit
           and
           Joy
           of
           another
           World
           ,
           will
           afford
           such
           Delights
           as
           infinitely
           exceed
           our
           present
           Imagination
           .
           Such
           Delights
           which
           shall
           be
           pure
           and
           constant
           ,
           without
           Interruption
           ,
           and
           without
           End.
           For
           in
           that
           
             glorious
             Presence
             of
          
           God
           ,
           there
           is
           
             fulness
             of
             Joy
             ;
             and
          
           
           
             at
             his
             right
             hand
             are
             Pleasures
             for
             evermore
             .
          
        
      
       
         
         
           SERMON
           XIII
           .
           Preached
           at
           
             WORCESTER
             August
          
           the
           17th
           .
           1690.
           
        
         
           
             Eccles.
             VII
             .
             16.
             
          
           
             Be
             not
             Righteous
             overmuch
             ,
             neither
             make
             thy self
             ●over
             wise
             :
             Why
             shouldst
             thou
             destroy
             thy self
             ?
          
        
         
           
             BE
             not
             Righteous
             overmuch
          
           .
           Can
           there
           be
           the
           least
           Danger
           of
           that
           ,
           in
           such
           a
           corrupt
           and
           degenerate
           Age
           as
           we
           live
           in
           ?
           And
           if
           our
           Preaching
           ought
           to
           be
           about
           the
           most
           seasonable
           Duties
           ,
           and
           the
           most
           dangerous
           Sins
           ;
           one
           would
           think
           this
           should
           be
           ,
           one
           of
           the
           last
           Texts
           in
           Scripture
           ,
           we
           should
           have
           occasion
           to
           Preach
           upon
           .
           But
           such
           an
           Imagination
           arises
           
           from
           not
           understanding
           the
           Scope
           and
           Design
           of
           these
           words
           .
           For
           if
           Righteousness
           were
           to
           be
           taken
           here
           ,
           for
           that
           which
           Solomon
           calls
           so
           ,
           
             viz.
             The
             true
             fear
             of
             God
             ,
          
           it
           would
           be
           hard
           to
           reconcile
           him
           to
           himself
           ;
           and
           these
           Expressions
           with
           the
           main
           Design
           of
           this
           Book
           .
           For
           ,
           after
           all
           the
           Representations
           he
           hath
           made
           of
           the
           Good
           and
           Evil
           of
           this
           Life
           ,
           he
           concludes
           thus
           ,
           
             Let
             us
             hear
             the
             Conclusion
             of
             the
             whole
             Matter
             ,
             fear
             God
             and
             keep
             his
             Commandments
             ,
             for
             this
             is
             the
             whole
             Duty
             of
             Man.
          
           And
           he
           gives
           a
           most
           weighty
           Reason
           for
           it
           ;
           
           
             for
             God
             shall
             bring
             every
             work
             into
             Judgment
             ,
             with
             every
             secret
             thing
             ,
             whether
             it
             be
             good
             ,
             or
             whether
             it
             be
             evil
             .
          
           But
           then
           ,
           how
           can
           any
           Man
           
             fear
             God
             and
             keep
             his
             Commandments
             too
             much
             ?
          
           And
           the
           wise
           Man
           saith
           ,
           
             The
             Fear
             of
             the
             Lord
             is
             the
             beginning
             of
             Wisdom
             ;
             and
             the
             knowledge
             of
             the
             Holy
             is
             understanding
             .
          
           But
           how
           
           can
           any
           be
           over
           wise
           in
           the
           knowledge
           of
           God
           ,
           and
           doing
           his
           Will
           ?
           And
           the
           righteous
           Man
           is
           generally
           taken
           by
           Solomon
           ,
           for
           a
           truly
           good
           Man
           ;
           so
           Ver.
           15.
           
           
             There
             is
             a
             just
             Man
             that
             perisheth
             in
             his
             Righteousness
             ,
             and
             there
             is
             a
             wicked
             Man
             that
             prolongeth
             his
             Life
             in
             his
             Wickedness
          
           ;
           where
           the
           Opposition
           
           is
           plain
           between
           a
           righteous
           and
           a
           wicked
           Man.
           How
           then
           ,
           can
           any
           one
           be
           
             righteous
             overmuch
          
           ?
           And
           ,
           if
           not
           ;
           what
           is
           the
           meaning
           of
           these
           words
           ?
        
         
           Some
           think
           that
           they
           are
           spoken
           in
           the
           Person
           of
           an
           Epicurean
           ,
           who
           despised
           all
           Religion
           ,
           and
           thought
           it
           useful
           for
           nothing
           ,
           but
           to
           make
           Mens
           Lives
           uncomfortable
           to
           them
           ,
           and
           so
           to
           shorten
           their
           days
           ;
           and
           that
           the
           next
           Verses
           are
           an
           answer
           to
           them
           ,
           by
           shewing
           that
           Wickedness
           doth
           much
           rather
           do
           it
           .
           There
           is
           a
           Truth
           ,
           and
           that
           very
           considerable
           in
           this
           Sense
           ,
           viz.
           that
           Wickedness
           doth
           Men
           more
           mischief
           as
           to
           this
           World
           ,
           than
           the
           most
           strict
           and
           severe
           Piety
           ;
           which
           ,
           altho'
           it
           seems
           uneasie
           to
           the
           Body
           ,
           yet
           it
           is
           far
           from
           being
           so
           destructive
           to
           it
           ,
           as
           Wickedness
           is
           ,
           and
           rather
           tends
           to
           support
           it
           ,
           by
           taking
           off
           all
           such
           Extravagancies
           which
           are
           so
           apt
           to
           shorten
           and
           destroy
           Mens
           Lives
           ,
           by
           their
           procuring
           Peace
           and
           Satisfaction
           .
           But
           I
           cannot
           see
           how
           this
           comes
           in
           ,
           as
           spoken
           by
           another
           Person
           ;
           and
           the
           only
           Reason
           of
           it
           is
           ,
           the
           Supposition
           ,
           that
           taking
           them
           otherwise
           ,
           they
           are
           not
           capable
           of
           a
           true
           and
           proper
           Sense
           .
           But
           there
           may
           be
           several
           Accounts
           given
           
           of
           them
           ,
           if
           we
           take
           them
           as
           spoken
           by
           Solomon
           ,
           in
           his
           own
           Name
           ,
        
         
           (
           1.
           )
           With
           respect
           to
           Providence
           .
           (
           2.
           )
           To
           Religion
           .
           (
           3.
           )
           To
           moral
           Righteousness
           and
           Wisdom
           .
        
         
           (
           1.
           )
           They
           must
           seem
           to
           refer
           to
           the
           Method
           of
           God's
           dealing
           with
           good
           and
           bad
           Men
           in
           this
           World
           ;
           of
           which
           he
           spake
           ,
           Verse
           15.
           
           Be
           not
           too
           strict
           and
           severe
           in
           passing
           Judgment
           on
           God's
           Providence
           ;
           be
           not
           more
           righteous
           and
           wise
           than
           God
           is
           ;
           do
           not
           think
           you
           could
           govern
           the
           World
           better
           than
           he
           doth
           ;
           pry
           not
           too
           far
           into
           those
           Mysteries
           ,
           which
           are
           too
           deep
           for
           you
           ;
           why
           shouldst
           thou
           confound
           thy self
           ?
           So
           some
           interpret
           the
           latter
           words
           .
        
         
           (
           2.
           )
           They
           may
           refer
           to
           Religion
           ;
           but
           then
           they
           are
           not
           to
           be
           understood
           of
           what
           is
           truly
           and
           really
           so
           ;
           but
           of
           what
           passes
           in
           the
           World
           for
           it
           ;
           and
           Men
           may
           esteem
           themselves
           very
           much
           for
           the
           sake
           of
           it
           .
           For
           although
           Men
           cannot
           exceed
           in
           the
           main
           and
           fundamental
           Duties
           of
           Religion
           ,
           in
           the
           Belief
           and
           Fear
           ,
           and
           Love
           of
           God
           ;
           yet
           they
           may
           ,
           and
           often
           do
           mistake
           in
           the
           Nature
           ,
           and
           Measures
           ,
           and
           Bounds
           of
           what
           they
           account
           Duties
           of
           Religion
           .
        
         
         
           (
           3.
           )
           They
           may
           be
           taken
           in
           a
           moral
           Sence
           for
           that
           Righteousness
           which
           Men
           are
           to
           shew
           towards
           each
           other
           ,
           both
           in
           Judgment
           and
           Practise
           ;
           and
           for
           that
           Wisdom
           ,
           which
           Mankind
           is
           capable
           of
           ,
           as
           a
           moral
           Vertue
           ;
           and
           in
           both
           these
           ,
           there
           are
           extremes
           to
           be
           avoided
           ;
           and
           so
           they
           are
           not
           to
           be
           
             righteous
             overmuch
             ;
             nor
             to
             make
             themselves
             over
             wise
             .
          
        
         
           There
           are
           Three
           things
           therefore
           to
           be
           spoken
           to
           ,
           for
           clearing
           the
           Sense
           of
           these
           words
           ,
        
         
           (
           1.
           )
           How
           we
           may
           exceed
           our
           Bounds
           concerning
           the
           
             Righteousness
             and
             Wisdom
          
           of
           Providence
           .
        
         
           (
           2.
           )
           How
           ,
           with
           respect
           to
           Religion
           .
        
         
           (
           3.
           )
           How
           ,
           with
           respect
           to
           moral
           Righteousness
           and
           Wisdom
           .
        
         
           (
           1.
           )
           With
           respect
           to
           Providence
           :
           The
           great
           Difficulty
           lies
           in
           what
           the
           
           wise
           Man
           saith
           ,
           afterwards
           ,
           
             That
             the
             righteous
             and
             the
             wise
             ,
             and
             their
             Works
             are
             in
             the
             hand
             of
             God
             ;
             no
             Man
             knoweth
             Love
             or
             Hatred
             by
             all
             that
             is
             before
             him
             .
             All
             things
             come
             alike
             to
             all
             ;
             there
             is
             one
             event
             to
             the
             righteous
             ,
             and
             to
             the
             wicked
             ,
             &c.
             
          
           Now
           this
           seems
           hard
           to
           reconcile
           to
           the
           Justice
           ,
           and
           Wisdom
           of
           Providence
           .
           
           But
           we
           have
           sufficient
           Reason
           to
           forbear
           censuring
           and
           prying
           too
           far
           ,
           into
           these
           Matters
           ,
           from
           these
           Considerations
           ;
        
         
           (
           1.
           )
           God
           is
           not
           accountable
           to
           us
           for
           what
           he
           doth
           .
           The
           Psalmist
           tells
           
           us
           ,
           God's
           
             Judgments
             are
             a
             great
             deep
          
           ;
           and
           therefore
           ,
           it
           is
           a
           vain
           thing
           for
           us
           to
           pretend
           to
           go
           to
           the
           bottom
           of
           them
           .
           St.
           Paul
           ,
           who
           had
           great
           Advantages
           above
           others
           Crys
           out
           ,
           
             How
             unsearchable
             are
             his
             Judgments
             ,
             and
             his
             Ways
             past
             finding
             out
             ?
          
           We
           ought
           rather
           
           to
           admire
           ,
           than
           to
           search
           into
           what
           he
           declares
           unsearchable
           ;
           and
           to
           sit
           down
           patient
           under
           our
           Ignorance
           ,
           when
           he
           saith
           ,
           
             his
             Ways
             are
             past●
             finding
             out
             .
          
           The
           wise
           and
           righteous
           God
           hath
           Reasons
           and
           Methods
           of
           Acting
           far
           above
           our
           reach
           ;
           and
           we
           do
           but
           shew
           our
           own
           Folly
           ,
           when
           we
           pretend
           to
           give
           an
           account
           of
           them
           .
        
         
           (
           2.
           )
           We
           have
           reason
           to
           be
           satisfied
           ,
           that
           his
           Providence
           is
           Righteous
           and
           Wise
           ,
           although
           we
           cannot
           comprehend
           it
           .
           For
           ,
           as
           Abraham
           said
           in
           this
           Case
           ,
           
             Shall
             not
             the
             Judge
             of
             all
             the
             Earth
             do
          
           
           right
           ?
           He
           who
           is
           the
           great
           and
           wise
           God
           ,
           who
           loveth
           Righteousness
           and
           hateth
           Iniquity
           ,
           cannot
           Act
           otherwise
           ,
           
           but
           in
           a
           way
           agreeable
           to
           infinite
           Wisdom
           and
           Righteousness
           .
           If
           these
           were
           not
           the
           Perfections
           of
           his
           Nature
           ,
           he
           could
           not
           be
           God
           ;
           and
           if
           they
           be
           ,
           he
           can
           never
           do
           any
           thing
           repugnant
           to
           them
           .
           And
           as
           long
           as
           we
           own
           him
           to
           be
           God
           ,
           we
           must
           allow
           his
           Wisdom
           and
           Righteousness
           in
           all
           he
           doth
           .
        
         
           (
           3.
           )
           He
           hath
           declared
           ,
           That
           he
           will
           give
           satisfaction
           to
           all
           Mankind
           ,
           concerning
           the
           Secrets
           of
           his
           Providence
           .
           But
           not
           in
           this
           World
           ;
           and
           therefore
           ,
           we
           ought
           with
           Patience
           to
           wait
           ,
           for
           
             the
             day
             of
             the
             Revelation
             of
             the
             righteous
             judgment
             of
             God.
          
           It
           is
           then
           great
           
           Boldness
           and
           Presumption
           in
           us
           to
           censure
           his
           Proceedings
           ,
           before
           that
           day
           comes
           .
           And
           so
           I
           pass
           to
           the
           second
           Sense
           .
        
         
           (
           2.
           )
           These
           words
           may
           be
           taken
           with
           respect
           to
           Religion
           ;
           and
           here
           it
           is
           necessary
           to
           shew
           ,
           in
           what
           Sense
           this
           is
           to
           be
           understood
           .
           For
           ,
           those
           who
           have
           no
           love
           to
           Religion
           ,
           think
           a
           little
           too
           much
           ,
           and
           are
           glad
           to
           find
           such
           Expressions
           as
           these
           to
           justifie
           their
           gross
           Neglect
           and
           Contempt
           of
           it
           .
           But
           to
           prevent
           Mistakes
           ,
           I
           shall
           endeavour
           these
           things
           :
           To
           fhew
           ,
           that
           if
           Religion
           be
           rightly
           understood
           ,
           there
           
           is
           no
           fear
           of
           Men's
           doing
           too
           much
           in
           it
           .
        
         
           (
           2.
           )
           That
           by
           reason
           of
           Mens
           Mistakes
           and
           false
           Notions
           about
           it
           ,
           they
           may
           easily
           exceed
           their
           due
           Bounds
           .
        
         
           (
           1.
           )
           That
           if
           Religion
           be
           rightly
           understood
           ,
           there
           is
           no
           Danger
           of
           exceeding
           the
           Bounds
           of
           it
           .
        
         
           That
           I
           may
           speak
           more
           distinctly
           ;
           we
           are
           to
           consider
           Religion
           in
           general
           ,
           as
           comprehending
           all
           the
           Duties
           we
           owe
           to
           God
           ;
           which
           are
           of
           a
           different
           Nature
           .
        
         
           (
           1.
           )
           There
           are
           some
           Duties
           which
           are
           fundamental
           and
           necessary
           in
           our
           Minds
           ,
           without
           which
           we
           can
           have
           no
           Religion
           ;
           such
           are
           the
           owning
           God
           for
           our
           Creator
           ,
           and
           Governour
           ,
           and
           depending
           upon
           him
           for
           our
           Happiness
           .
        
         
           (
           2.
           )
           Some
           are
           External
           and
           Occasional
           ;
           which
           being
           positive
           Duties
           ,
           are
           capable
           of
           different
           Obligations
           ,
           according
           to
           the
           Circumstances
           of
           Persons
           .
           And
           according
           to
           these
           we
           may
           lay
           down
           two
           Rules
           .
        
         
           (
           1.
           )
           None
           can
           do
           too
           much
           ,
           as
           to
           inward
           and
           fundamental
           Duties
           of
           Religion
           .
        
         
           (
           2.
           )
           None
           can
           do
           too
           much
           ,
           as
           to
           the
           external
           and
           positive
           Duties
           ,
           while
           
           they
           keep
           to
           that
           Obligation
           ,
           which
           God
           hath
           laid
           upon
           them
           ,
           or
           they
           have
           justly
           laid
           on
           themselves
           .
        
         
           (
           1.
           )
           As
           to
           internal
           and
           fundamental
           Duties
           ;
           as
           owning
           God
           and
           our
           Dependence
           upon
           him
           for
           our
           Happiness
           ;
           as
           being
           the
           Supreme
           Good
           ,
           and
           therefore
           only
           capable
           of
           making
           us
           Happy
           .
           And
           there
           is
           so
           great
           a
           Necessity
           of
           this
           in
           order
           to
           our
           Welfare
           ,
           that
           we
           cannot
           exceed
           in
           it
           ;
           since
           we
           are
           his
           Creatures
           ,
           and
           are
           utterly
           unable
           to
           make
           our selves
           in
           the
           least
           Happy
           without
           him
           .
           And
           if
           we
           take
           this
           Dependence
           upon
           God
           in
           all
           the
           parts
           of
           it
           ,
           we
           shall
           find
           we
           cannot
           go
           beyond
           our
           Duty
           in
           it
           .
           For
           ,
           it
           implies
           these
           things
           ,
        
         
           (
           1.
           )
           A
           clear
           and
           strong
           Conviction
           of
           our
           Minds
           ,
           that
           God
           alone
           can
           make
           us
           Happy
           .
           And
           this
           we
           can
           never
           be
           too
           much
           convinced
           of
           ;
           yea
           all
           the
           Arguments
           in
           the
           World
           are
           few
           enough
           ,
           to
           settle
           our
           Minds
           about
           it
           .
           Which
           appears
           by
           the
           great
           Pains
           ,
           the
           wise
           Man
           takes
           in
           this
           Book
           to
           convince
           Mankind
           ,
           that
           there
           is
           nothing
           but
           Vanity
           and
           Vexation
           of
           Spirit
           to
           be
           found
           here
           .
           This
           he
           delivers
           upon
           
           his
           own
           Experience
           ,
           after
           all
           the
           
           Searches
           ,
           and
           Pain
           ,
           and
           Care
           ,
           and
           Contrivances
           he
           had
           used
           about
           it
           .
           And
           
           after
           that
           ,
           he
           gives
           an
           account
           of
           the
           several
           Conditions
           of
           Life
           ,
           and
           shews
           that
           there
           is
           no
           Satisfaction
           to
           be
           had
           in
           any
           of
           them
           ;
           and
           he
           puts
           the
           utmost
           can
           be
           supposed
           ,
           that
           a
           Man
           enjoy
           a
           long
           and
           prosperous
           Life
           ,
           yet
           that
           is
           so
           inconsiderable
           to
           the
           future
           State
           ,
           that
           it
           bears
           no
           Proportion
           ,
           and
           therefore
           
           we
           ought
           to
           look
           above
           ,
           and
           beyond
           this
           State
           ,
           if
           we
           would
           be
           Happy
           .
        
         
           (
           2.
           )
           A
           due
           Sense
           of
           God
           upon
           our
           Minds
           ;
           which
           he
           calls
           
             remembring
             our
             Creator
          
           .
           For
           ,
           although
           there
           be
           sufficient
           
           Evidence
           of
           his
           Being
           ,
           yet
           we
           are
           too
           apt
           to
           forget
           him
           ,
           there
           being
           so
           many
           other
           things
           to
           put
           him
           out
           of
           our
           Minds
           ;
           and
           therefore
           ,
           at
           all
           times
           we
           need
           to
           be
           called
           upon
           ,
           to
           remember
           our
           Creator
           ;
           but
           especially
           in
           the
           time
           of
           Youth
           ,
           when
           the
           Vanities
           and
           Pleasures
           ,
           and
           Temptations
           of
           the
           World
           ,
           have
           the
           greatest
           relish
           with
           us
           ;
           and
           when
           the
           things
           of
           Religion
           are
           most
           apt
           to
           be
           despised
           ;
           yet
           even
           then
           we
           cannot
           be
           too
           much
           put
           in
           mind
           of
           our
           Duty
           ,
           with
           respect
           to
           God.
           Because
           an
           early
           Sense
           of
           God
           will
           
           prevent
           a
           deal
           of
           Evil
           ;
           and
           lay
           a
           Foundation
           for
           the
           greatest
           Peace
           of
           our
           Minds
           ,
           and
           the
           best
           Conduct
           of
           our
           Peace
           .
        
         
           (
           3.
           )
           A
           constant
           regard
           to
           God
           ,
           in
           the
           Course
           of
           our
           Actions
           .
           Not
           meerly
           ,
           that
           we
           ought
           to
           be
           concerned
           for
           his
           Honour
           ,
           on
           whom
           we
           depend
           ;
           but
           we
           must
           consider
           ,
           what
           he
           hath
           commanded
           ,
           and
           what
           he
           hath
           forbidden
           ,
           and
           upon
           what
           Terms
           :
           For
           ,
           God
           ought
           to
           prescribe
           to
           us
           the
           Conditions
           of
           our
           Happiness
           ;
           and
           it
           is
           a
           vain
           thing
           to
           expect
           it
           in
           any
           other
           way
           .
           Therefore
           we
           can
           never
           be
           too
           solicitous
           about
           such
           things
           ,
           which
           our
           eternal
           Happiness
           depends
           upon
           .
           Because
           a
           miscarriage
           herein
           is
           the
           most
           fatal
           .
           We
           cannot
           be
           too
           much
           concerned
           about
           the
           Sincerity
           of
           our
           Repentance
           ,
           and
           Faith
           ,
           and
           Obedience
           to
           Christ
           ,
           because
           these
           are
           the
           plain
           and
           necessary
           Conditions
           of
           our
           Salvation
           ;
           and
           we
           cannot
           watch
           our selves
           too
           much
           ,
           against
           the
           Temptations
           to
           Sin
           ;
           which
           is
           the
           greatest
           Enemy
           to
           our
           Happiness
           ,
           and
           yet
           we
           are
           in
           continual
           Danger
           of
           falling
           into
           it
           ,
           and
           of
           continuing
           it
           .
           And
           when
           the
           Danger
           is
           so
           great
           ,
           so
           near
           ,
           so
           constant
           ,
           we
           can
           never
           exceed
           in
           
           the
           Watchfulness
           and
           Care
           of
           our selves
           .
        
         
           (
           4.
           )
           Inward
           Love
           and
           Affection
           to
           God
           ;
           without
           which
           there
           can
           be
           no
           Happiness
           in
           him
           .
           For
           that
           must
           suppose
           Union
           and
           mutual
           Satisfaction
           .
           But
           how
           can
           we
           possibly
           exceed
           in
           this
           ,
           when
           God
           deserves
           so
           much
           more
           than
           we
           can
           give
           him
           ?
           And
           he
           requires
           no
           less
           from
           us
           ,
           
             than
             our
             whole
             Heart
             ,
             and
          
           
           
             Soul
             ,
             and
             Strength
          
           ?
           Which
           doth
           not
           only
           imply
           Integrity
           ,
           but
           Vigour
           in
           our
           Affection
           towards
           him
           .
           And
           to
           content
           our selves
           with
           a
           mean
           degree
           of
           Love
           ,
           is
           to
           shew
           ,
           that
           we
           neither
           know
           ,
           nor
           esteem
           him
           ,
           as
           we
           ought
           ;
           for
           the
           more
           we
           known
           him
           ,
           we
           must
           love
           him
           the
           more
           .
           So
           that
           in
           the
           great
           and
           fundamental
           Duties
           of
           Religion
           we
           can
           never
           do
           too
           much
           .
        
         
           (
           5.
           )
           Patient
           Submission
           to
           the
           Will
           of
           God
           ,
           under
           all
           the
           Accidents
           of
           Life
           .
           The
           utmost
           Care
           we
           can
           use
           ,
           cannot
           alter
           the
           common
           Methods
           of
           Providence
           ;
           and
           here
           all
           things
           happen
           alike
           to
           all
           .
           Therefore
           we
           cannot
           too
           much
           wean
           our selves
           from
           the
           uncertain
           Comforts
           of
           this
           Life
           ;
           nor
           too
           much
           resign
           our selves
           up
           to
           God's
           disposal
           .
           We
           have
           always
           Passions
           enough
           within
           us
           to
           
           keep
           us
           in
           Exercise
           ;
           and
           Trials
           enough
           without
           us
           to
           put
           us
           upon
           subduing
           those
           Passions
           ,
           which
           are
           too
           apt
           upon
           every
           Cross
           and
           Disappointment
           to
           fly
           out
           ,
           and
           to
           grow
           uneasie
           .
           Here
           is
           therefore
           work
           enough
           for
           us
           to
           do
           ;
           and
           is
           like
           to
           be
           so
           ,
           as
           long
           as
           our
           Bodies
           and
           Souls
           are
           together
           in
           this
           State.
           And
           he
           that
           thinks
           he
           can
           do
           too
           much
           in
           this
           Work
           ,
           never
           yet
           understood
           what
           the
           Government
           of
           his
           Passions
           meant
           .
        
         
           (
           6.
           )
           A
           sincere
           Endeavour
           to
           please
           God
           ,
           in
           the
           Duties
           of
           his
           Worship
           and
           Service
           .
           For
           ,
           since
           God
           hath
           appointed
           such
           Duties
           ,
           no
           Man
           can
           pretend
           to
           depend
           upon
           him
           for
           his
           Happiness
           ,
           who
           is
           not
           sincerely
           willing
           to
           please
           him
           ,
           in
           doing
           what
           he
           hath
           appointed
           for
           his
           Service
           ;
           and
           that
           in
           such
           a
           manner
           ,
           as
           himself
           hath
           required
           .
           Under
           the
           Law
           ,
           God
           was
           very
           punctual
           and
           particular
           in
           his
           Institutions
           ;
           and
           that
           as
           to
           all
           the
           Circumstances
           of
           them
           ,
           and
           then
           he
           expected
           to
           be
           obeyed
           according
           to
           his
           ow●
           Appointments
           ,
           and
           added
           a
           severe
           Sanction
           to
           his
           Law
           ;
           
             Cursed
             is
             every
             one
             ,
             that
             continueth
          
           
           
             not
             in
             every
             thing
             written
             in
             the
             Law
             to
             do
             it
             .
          
           And
           he
           required
           great
           
           Diligence
           and
           Care
           in
           the
           keeping
           all
           his
           Commandments
           ;
           so
           that
           then
           they
           could
           not
           be
           righteous
           over
           much
           ,
           with
           respect
           to
           the
           Law
           of
           God
           ;
           for
           all
           their
           Care
           was
           little
           enough
           to
           perform
           it
           .
           Under
           the
           Gospel
           ,
           God
           that
           hath
           taken
           away
           the
           rigorous
           Dispensation
           ,
           and
           instead
           thereof
           ,
           he
           requires
           a
           reasonable
           Service
           ;
           which
           doth
           not
           only
           consist
           in
           the
           Acts
           of
           our
           Minds
           ;
           but
           in
           the
           most
           reasonable
           Duties
           of
           Religion
           ;
           in
           Prayers
           and
           Praises
           ,
           and
           Sacraments
           ;
           which
           ought
           to
           be
           performed
           by
           us
           ,
           with
           that
           Diligence
           and
           Devotion
           ,
           as
           requires
           our
           greatest
           Care
           ;
           and
           in
           that
           ,
           we
           cannot
           exceed
           .
        
         
           (
           2.
           )
           And
           this
           leads
           me
           to
           consider
           the
           Rules
           and
           Measures
           we
           are
           to
           go
           by
           in
           external
           and
           positive
           Duties
           .
        
         
           There
           are
           three
           sorts
           of
           Measures
           to
           be
           observed
           ,
        
         
           (
           1.
           )
           Of
           strict
           Obligation
           ?
           and
           that
           depends
           upon
           a
           clear
           and
           express
           Declaration
           of
           God's
           Will
           ;
           that
           it
           is
           a
           Duty
           incumbent
           on
           us
           to
           perform
           ;
           as
           Creatures
           ,
           or
           as
           Christians
           ;
           as
           Prayer
           for
           one
           ,
           and
           celebrating
           and
           receiving
           the
           Lords
           Supper
           for
           the
           other
           .
        
         
           As
           to
           these
           ,
           such
           Rules
           of
           Conscience
           are
           to
           be
           observed
           ,
        
         
         
           (
           1.
           )
           They
           must
           be
           done
           so
           ,
           as
           to
           be
           consistent
           with
           other
           Duties
           of
           Piety
           ,
           Charity
           ,
           Justice
           ,
           Regard
           to
           Health
           ,
           Families
           and
           Publick
           Good.
           
        
         
           (
           2.
           )
           They
           must
           be
           done
           so
           ,
           as
           to
           shew
           our
           Fear
           ,
           and
           our
           Love
           of
           God
           in
           the
           doing
           them
           ;
           
             i.
             e.
          
           So
           ,
           as
           not
           to
           live
           in
           an
           habitual
           Neglect
           of
           them
           ;
           nor
           to
           perform
           them
           so
           ,
           as
           if
           we
           had
           no
           regard
           to
           him
           that
           appointed
           them
           .
        
         
           (
           2.
           )
           There
           are
           other
           Measures
           of
           Zeal
           and
           Devotion
           ;
           which
           exceed
           the
           strict
           Obligation
           of
           Conscience
           .
        
         
           I
           do
           not
           now
           speak
           of
           an
           accidental
           Obligation
           of
           Conscience
           by
           particular
           Engagements
           of
           Oaths
           ,
           or
           Promises
           ,
           or
           Vows
           ;
           but
           of
           what
           is
           Free
           and
           Chosen
           .
           As
           to
           which
           these
           Rules
           may
           be
           observed
           .
        
         
           (
           1.
           )
           The
           more
           Persons
           are
           freed
           from
           Incumbrances
           of
           the
           World
           ,
           the
           more
           time
           they
           are
           to
           set
           apart
           for
           the
           Worship
           ,
           and
           Service
           of
           God.
           
        
         
           (
           2.
           )
           The
           more
           Love
           any
           have
           to
           God
           and
           Religion
           ,
           the
           more
           frequent
           they
           will
           be
           in
           the
           voluntary
           Service
           of
           God
           ,
           and
           the
           greater
           Delight
           they
           will
           take
           in
           it
           .
           And
           thus
           much
           may
           serve
           to
           clear
           the
           Measures
           of
           true
           Religion
           .
        
         
         
           (
           2.
           )
           But
           there
           are
           many
           Mistakes
           ,
           and
           false
           Notions
           of
           Religion
           in
           the
           World
           ;
           and
           by
           reason
           of
           these
           ,
           Men
           are
           very
           prone
           to
           exceed
           their
           due
           Bounds
           .
        
         
           And
           here
           I
           shall
           set
           down
           some
           of
           the
           most
           common
           and
           popular
           ,
           which
           are
           most
           apt
           to
           deceive
           .
        
         
           (
           1.
           )
           That
           God
           is
           pleased
           with
           such
           kind
           of
           Service
           ,
           as
           doth
           most
           please
           our
           own
           Fancies
           .
           This
           is
           the
           Foundation
           of
           what
           the
           Scripture
           calls
           Will-Worship
           ;
           
           
             i.
             e.
          
           when
           Men
           are
           not
           contented
           with
           what
           God
           hath
           appointed
           ;
           but
           set
           up
           their
           own
           Fancies
           ,
           and
           imagine
           that
           God
           will
           be
           as
           much
           pleased
           with
           them
           ,
           as
           with
           any
           thing
           himself
           hath
           required
           .
           Such
           as
           the
           Worshipping
           of
           Angels
           ,
           and
           abstaining
           from
           Meats
           there
           mentioned
           .
           If
           these
           had
           been
           any
           necessary
           parts
           of
           Religion
           ,
           no
           doubt
           Christ
           and
           his
           Apostles
           would
           have
           recommended
           them
           to
           the
           Christian
           Church
           ;
           but
           they
           are
           far
           from
           it
           ;
           and
           St.
           Paul
           very
           much
           dislikes
           the
           introducing
           such
           things
           ,
           although
           they
           had
           some
           plausible
           Pretences
           for
           them
           ;
           which
           he
           calls
           
             a
             shew
             of
             Wisdom
          
           .
           But
           it
           came
           at
           last
           to
           this
           ,
           that
           such
           a
           Severity
           in
           Diet
           ,
           such
           Humility
           in
           making
           
           use
           of
           the
           Mediation
           of
           Angels
           ,
           seemed
           very
           agreeable
           to
           the
           Fancies
           of
           Men
           ;
           and
           the
           distance
           between
           God
           and
           us
           .
           And
           from
           hence
           they
           came
           to
           the
           Invocation
           of
           Saints
           ,
           as
           appears
           from
           them
           ;
           for
           their
           Fancies
           still
           ran
           upon
           the
           manner
           of
           Earthly
           Courts
           ,
           and
           thought
           things
           were
           managed
           in
           Heaven
           accordingly
           .
           From
           hence
           came
           all
           the
           gross
           Superstitions
           ,
           the
           frequent
           Addresses
           ,
           the
           tedious
           Pilgrimages
           in
           the
           Church
           of
           Rome
           only
           to
           procure
           the
           Favours
           of
           some
           particular
           Saints
           ,
           to
           intercede
           with
           Christ
           ,
           that
           he
           might
           intercede
           with
           God
           for
           them
           .
           Whereas
           the
           Scripture
           shews
           us
           the
           plain
           and
           direct
           way
           of
           making
           our
           Applications
           to
           the
           Father
           ,
           by
           the
           Mediation
           and
           Intercession
           of
           his
           Son
           ,
           whom
           he
           hath
           appointed
           the
           Mediator
           between
           him
           and
           us
           .
        
         
           So
           gain
           ,
           in
           the
           Worship
           of
           Images
           ,
           as
           directly
           forbidden
           ,
           as
           Adultery
           and
           Murder
           are
           in
           the
           ten
           Commandments
           ;
           yet
           because
           Men
           shew
           respect
           to
           one
           another
           ,
           in
           keeping
           and
           kissing
           their
           Pictures
           ,
           therefore
           God
           cannot
           be
           displeased
           with
           worshipping
           Images
           ,
           tho'
           against
           his
           Commandments
           ,
           because
           they
           intend
           it
           for
           his
           Honour
           .
        
         
         
           This
           among
           others
           ,
           because
           the
           heats
           of
           Fancy
           ,
           and
           Variety
           of
           Expressions
           ,
           is
           pleasing
           to
           themselves
           in
           Prayer
           ,
           they
           conclude
           it
           is
           so
           to
           God
           too
           .
           Whereas
           the
           Wise
           Man
           takes
           notice
           of
           the
           multiplying
           words
           in
           Prayer
           ,
           as
           one
           of
           the
           Vanities
           of
           Mankind
           .
           
             Be
             not
             rash
             with
             thy
             mouth
             ,
             and
             let
             not
             they
             heart
             be
             hasty
             to
             utter
             any
             thing
             before
          
           
           
             God
             ;
             for
             God
             is
             in
             Heaven
             ,
             and
             thou
             upon
             Earth
             ;
             therefore
             let
             thy
             words
             be
             few
             .
          
        
         
           Some
           place
           too
           much
           of
           their
           Religion
           in
           a
           Zeal
           for
           or
           against
           some
           external
           Ceremonies
           of
           Worship
           ,
           and
           both
           think
           what
           they
           do
           ,
           is
           very
           pleasing
           to
           God.
           Whereas
           at
           the
           bottom
           ,
           there
           may
           be
           nothing
           but
           Temper
           and
           Prejudice
           ,
           and
           Education
           in
           both
           sorts
           .
           Some
           have
           a
           natural
           Averseness
           ,
           confirmed
           by
           their
           manner
           of
           breeding
           ,
           to
           all
           kind
           of
           Ceremonies
           ;
           and
           others
           as
           great
           an
           Inclination
           to
           them
           .
           But
           still
           God
           must
           be
           pleased
           with
           what
           they
           are
           .
           As
           the
           warlike
           People
           of
           old
           worshipped
           their
           God's
           in
           Armour
           ;
           and
           the
           rest
           according
           to
           the
           peculiar
           Dresses
           and
           Habits
           of
           their
           Countrey
           .
        
         
           (
           2.
           )
           That
           God
           is
           pleased
           with
           what
           doth
           most
           cross
           and
           displease
           our
           Inclinations
           .
           
           This
           is
           another
           Fountain
           of
           Superstition
           ;
           and
           seems
           contrary
           to
           the
           former
           ;
           only
           they
           think
           God
           is
           more
           averse
           to
           our
           Inclinations
           ,
           than
           to
           our
           Fancies
           .
           It
           is
           true
           ,
           our
           Inclinations
           are
           too
           much
           bent
           to
           what
           is
           morally
           Evil
           ;
           and
           that
           God
           abhors
           .
           But
           that
           is
           not
           the
           thing
           I
           am
           speaking
           of
           ;
           but
           of
           such
           Inclinations
           which
           have
           no
           real
           Evil
           in
           them
           ;
           but
           are
           meerly
           natural
           ,
           as
           to
           a
           Freedom
           from
           Pain
           and
           uneasiness
           .
           And
           the
           Point
           is
           whether
           God
           be
           pleased
           with
           seeing
           us
           ,
           to
           vex
           and
           Torment
           our selves
           ;
           and
           whether
           that
           be
           any
           acceptable
           Service
           to
           God
           ?
           As
           to
           deny
           our selves
           natural
           rest
           ,
           to
           avoid
           eating
           a
           thing
           because
           our
           Appetite
           is
           pleased
           with
           it
           ;
           to
           kneel
           upon
           bare
           Stones
           ;
           to
           cut
           our
           Flesh
           ;
           to
           whip
           our
           Bodies
           ,
           &c.
           for
           they
           are
           all
           of
           the
           same
           kind
           .
           Can
           we
           think
           that
           God
           is
           pleased
           meerly
           with
           the
           torment
           we
           put
           our selves
           to
           ?
           What
           Conceptions
           must
           we
           have
           of
           God
           then
           ?
           I
           do
           not
           deny
           ,
           but
           reason
           teaches
           us
           to
           moderate
           our
           Appetites
           ,
           and
           not
           to
           indanger
           our
           sensual
           Inclinations
           to
           Rest
           and
           Ease
           too
           much
           ,
           because
           of
           ill
           Consequences
           .
           But
           there
           is
           a
           great
           deal
           of
           difference
           ,
           between
           a
           moral
           Government
           
           of
           our selves
           ,
           and
           making
           those
           things
           a
           part
           of
           Religion
           ,
           and
           imagining
           that
           God
           is
           pleased
           with
           our
           meer
           doing
           them
           .
           Which
           was
           the
           Principle
           ,
           which
           carried
           the
           Idolaters
           of
           old
           to
           Sacrifice
           their
           Children
           to
           Molochi
           because
           God
           would
           be
           best
           pleased
           with
           that
           ,
           which
           was
           the
           most
           against
           their
           natural
           Inclination
           to
           do
           .
        
         
           (
           3.
           )
           That
           God
           is
           more
           pleased
           with
           Duties
           of
           Worship
           than
           with
           moral
           Duties
           .
           From
           hence
           they
           think
           to
           make
           amends
           for
           the
           Miscarriages
           of
           their
           Lives
           by
           diligence
           in
           Religious
           Duties
           .
           This
           was
           the
           Foundation
           of
           Pharisaism
           ,
           
             i.
             e.
          
           of
           Hypocrisie
           ,
           among
           the
           Jews
           .
           Their
           Principle
           was
           ,
           That
           God
           valued
           nothing
           so
           much
           as
           his
           own
           immediate
           Service
           ;
           and
           therefore
           ,
           they
           took
           great
           Care
           about
           that
           ,
           and
           what
           related
           to
           it
           ;
           but
           for
           Justice
           and
           Mercy
           ,
           and
           Charity
           they
           seemed
           to
           have
           very
           little
           regard
           to
           them
           ;
           and
           thought
           God
           was
           so
           pleased
           with
           their
           Zeal
           for
           his
           Service
           ,
           that
           he
           would
           easily
           pass
           by
           other
           Faults
           .
           And
           no
           doubt
           ,
           one
           of
           their
           great
           Quarrels
           against
           our
           Saviour
           ,
           was
           delivering
           the
           contrary
           Doctrine
           ,
           that
           God
           preferr'd
           Mercy
           before
           Sacrifice
           ;
           and
           that
           
           Men
           ought
           to
           be
           reconciled
           to
           their
           Brother
           ,
           before
           they
           offer'd
           their
           Gift
           at
           the
           Altar
           .
           But
           still
           Men
           are
           prone
           to
           go
           on
           in
           the
           same
           way
           ,
           and
           to
           hope
           that
           some
           more
           than
           ordinary
           Devotion
           will
           make
           amends
           for
           their
           Sins
           ;
           and
           then
           it
           is
           no
           wonder
           to
           see
           such
           over
           devout
           at
           some
           times
           ,
           who
           are
           very
           loose
           and
           careless
           at
           others
           .
        
         
           (
           4.
           )
           That
           God
           takes
           more
           notice
           of
           the
           Duties
           we
           perform
           ,
           than
           of
           our
           manner
           of
           doing
           them
           .
           As
           though
           he
           rather
           number'd
           than
           weighed
           them
           .
           And
           no
           wonder
           ,
           if
           such
           be
           more
           frequent
           and
           diligent
           than
           others
           in
           them
           ;
           they
           think
           they
           can
           never
           exceed
           therein
           ,
           though
           they
           neglect
           some
           necessary
           Duties
           ,
           as
           to
           themselves
           or
           Families
           the
           mean
           time
           .
           The
           Service
           of
           God
           ought
           not
           to
           be
           neglected
           ;
           for
           that
           argues
           a
           contempt
           of
           Religion
           ;
           but
           neither
           ought
           we
           to
           neglect
           the
           Duties
           of
           our
           Calling
           ,
           for
           that
           argues
           a
           mis-understanding
           Religion
           ;
           as
           though
           we
           did
           not
           Serve
           God
           when
           we
           did
           our
           Duties
           therein
           .
           It
           is
           no
           hard
           Matter
           to
           allot
           the
           several
           proportions
           of
           time
           to
           both
           ,
           if
           Men
           consider
           their
           several
           Obligations
           .
           For
           ,
           as
           the
           Pretence
           of
           worldly
           Business
           ought
           not
           to
           excuse
           
           Men
           in
           their
           neglect
           of
           God's
           Worship
           ;
           so
           neither
           ought
           the
           Pretence
           of
           God's
           Service
           ,
           to
           justifie
           Men
           in
           the
           neglect
           of
           their
           Callings
           .
           God
           did
           not
           require
           of
           the
           Jews
           to
           be
           constant
           in
           his
           Temple
           from
           all
           parts
           ;
           for
           then
           they
           could
           never
           have
           subsisted
           ;
           but
           at
           the
           solemn
           Feasts
           he
           strictly
           required
           it
           ,
           and
           every
           Week
           ,
           where-ever
           they
           were
           ,
           they
           were
           to
           keep
           Holy
           the
           Sabbath
           day
           .
           Persons
           that
           were
           more
           at
           leisure
           ,
           and
           had
           greater
           Conveniences
           spent
           more
           time
           in
           their
           Devotion
           than
           others
           .
           Thus
           Anna
           departed
           not
           from
           
           the
           Temple
           ,
           but
           served
           God
           therein
           night
           and
           day
           .
           But
           this
           was
           not
           a
           Matter
           of
           strict
           Obligation
           to
           others
           ,
           although
           it
           shewed
           an
           excellent
           Temper
           of
           Mind
           in
           her
           .
           But
           in
           Case
           of
           such
           frequent
           returns
           of
           Devotion
           ,
           there
           must
           be
           great
           Care
           least
           that
           abate
           the
           Fervency
           ,
           and
           what
           was
           first
           taken
           up
           for
           Devotion
           come
           to
           be
           a
           meer
           Custom
           ,
           and
           we
           flatter
           our selves
           that
           God
           will
           accept
           the
           bare
           Duties
           without
           the
           Life
           and
           Spirit
           of
           them
           .
        
         
           (
           3.
           )
           These
           words
           may
           be
           taken
           in
           a
           
             Moral
             Sense
          
           for
           that
           Righteousness
           ,
           which
           respects
           other
           Men
           ;
           and
           that
           is
           twofold
           .
           (
           1.
           )
           Of
           Judgment
           .
           (
           2.
           )
           Of
           Practice
           .
        
         
         
           (
           1.
           )
           Of
           Judgment
           ,
           concerning
           the
           Actions
           and
           Designs
           of
           others
           ;
           
             i.
             e.
          
           be
           not
           too
           ready
           to
           censure
           ,
           and
           condemn
           them
           ;
           
             why
             shouldst
             thou
             destroy
             thy self
             .
             i.
             e.
          
           Why
           shouldst
           thou
           bring
           the
           same
           Severity
           upon
           thy self
           ,
           which
           thou
           usest
           towards
           others
           ;
           according
           to
           that
           of
           our
           Saviour
           ,
           
             Judge
             not
             that
             ye
             be
             not
             judged
             ,
             &c.
             
          
           
        
         
           Two
           things
           to
           be
           spoken
           to
           ,
           for
           clearing
           this
           Point
           ;
        
         
           (
           1.
           )
           How
           Men
           are
           
             too
             Righteous
          
           in
           this
           Matter
           ?
        
         
           (
           2.
           )
           What
           Mischief
           this
           brings
           upon
           them
           .
        
         
           (
           1.
           )
           How
           Men
           are
           
             Righteous
             overmuch
          
           in
           this
           Matter
           ?
        
         
           (
           1.
           )
           Not
           in
           passing
           a
           true
           Judgment
           upon
           the
           Actions
           of
           others
           .
           For
           to
           do
           otherwise
           proceeds
           from
           want
           of
           Judgment
           ,
           and
           Righteousness
           .
           Of
           Judgment
           ,
           if
           we
           do
           not
           see
           the
           difference
           of
           Good
           and
           Evil
           :
           Of
           Righteousness
           ,
           if
           we
           will
           not
           .
           As
           far
           as
           we
           are
           concerned
           ,
           we
           are
           not
           to
           suffer
           our
           Passions
           to
           blind
           our
           Judgments
           ;
           not
           to
           think
           that
           to
           be
           a
           Vertue
           in
           one
           ,
           which
           we
           should
           account
           a
           Vice
           in
           another
           ;
           nor
           to
           call
           that
           an
           Infirmity
           in
           one
           ,
           which
           we
           should
           judge
           to
           be
           Wilfulness
           ,
           and
           Presumption
           in
           another
           .
        
         
         
           (
           2.
           )
           Not
           in
           keeping
           our selves
           from
           being
           deceived
           by
           the
           false
           Pretences
           of
           others
           .
           It
           is
           possible
           for
           Men
           to
           make
           use
           of
           this
           very
           Saying
           ,
           to
           abuse
           the
           Credulity
           of
           well
           meaning
           Persons
           ;
           and
           to
           account
           the
           discerning
           of
           Spirits
           ,
           as
           far
           as
           it
           lies
           within
           our
           reach
           ,
           to
           be
           assuming
           too
           great
           a
           Power
           of
           Judging
           .
           But
           our
           Saviour
           thought
           it
           not
           inconsistent
           with
           his
           Precept
           of
           not
           Judging
           ,
           to
           expose
           the
           Hypocrisie
           of
           the
           Scribes
           and
           Pharisees
           ;
           but
           then
           ,
           he
           certainly
           knew
           it
           to
           be
           Hypocrisie
           in
           them
           .
           And
           as
           far
           ,
           as
           we
           are
           certain
           by
           the
           Rules
           which
           he
           hath
           given
           us
           ,
           we
           may
           do
           the
           same
           thing
           .
        
         
           But
           wherein
           then
           lies
           being
           
             Righteous
             overmuch
          
           ?
        
         
           (
           1.
           )
           In
           not
           making
           allowance
           for
           the
           common
           Infirmities
           of
           Mankind
           ;
           which
           do
           not
           only
           consist
           in
           the
           Imperfections
           of
           good
           Actions
           ,
           but
           in
           such
           Failings
           ,
           which
           human
           Nature
           is
           subject
           to
           in
           this
           State
           ;
           notwithstanding
           our
           greatest
           Care
           to
           avoid
           them
           .
           If
           Persons
           will
           be
           severe
           upon
           others
           ,
           for
           such
           things
           as
           these
           are
           ,
           and
           condemn
           all
           Religion
           as
           meer
           Shew
           and
           Hypocrisie
           in
           them
           on
           that
           account
           ;
           this
           is
           being
           
             Righteous
             overmuch
          
           .
           For
           ,
           they
           
           do
           not
           make
           the
           same
           allowance
           which
           God
           doth
           ;
           and
           without
           which
           it
           were
           a
           vain
           thing
           to
           hope
           for
           Salvation
           .
           For
           ,
           if
           God
           should
           be
           so
           exact
           to
           mark
           what
           is
           done
           amiss
           by
           us
           ,
           who
           can
           stand
           before
           him
           ?
           And
           if
           we
           expect
           such
           an
           allowance
           to
           be
           made
           to
           our selves
           ,
           what
           reason
           have
           we
           not
           to
           make
           it
           to
           others
           ?
           At
           least
           so
           far
           ,
           as
           not
           to
           condemn
           them
           for
           want
           of
           Sincerity
           in
           the
           main
           ,
           because
           of
           some
           such
           Infirmities
           .
           How
           can
           we
           righteously
           judge
           them
           ,
           whom
           God
           will
           not
           judge
           ?
           We
           must
           in
           judging
           others
           make
           allowance
           for
           the
           Weakness
           of
           Judgment
           and
           Strength
           of
           Passion
           ,
           which
           we
           find
           often
           accompanied
           with
           a
           real
           Tenderness
           of
           Conscience
           .
           I
           confess
           it
           is
           very
           hard
           to
           believe
           ,
           where
           we
           see
           a
           great
           appearance
           of
           Spiritual
           Pride
           ,
           a
           neglect
           of
           moral
           Duties
           ,
           Censoriousness
           towards
           others
           ,
           Impatience
           of
           Contradiction
           ,
           &c.
           that
           there
           is
           a
           real
           Tenderness
           of
           Conscience
           joyned
           with
           them
           .
           But
           yet
           some
           have
           stronger
           Convictions
           of
           some
           Duties
           than
           they
           have
           of
           others
           ,
           and
           if
           they
           did
           Act
           against
           their
           Consciences
           in
           those
           Matters
           ,
           they
           should
           resist
           that
           which
           they
           account
           the
           clearest
           light
           they
           have
           ;
           
           and
           in
           so
           doing
           they
           must
           cast
           off
           the
           immediate
           Guidance
           of
           their
           Consciences
           ,
           which
           might
           have
           very
           bad
           Effects
           ,
           as
           to
           the
           Force
           and
           Power
           of
           Concience
           in
           other
           things
           .
           I
           am
           afraid
           many
           do
           not
           impartially
           weigh
           and
           consider
           things
           as
           they
           ought
           ;
           but
           when
           ,
           or
           where
           did
           the
           Generality
           of
           Mankind
           do
           so
           ?
           he
           thinks
           such
           Scruples
           are
           weak
           ,
           and
           ought
           to
           be
           laid
           aside
           ;
           but
           they
           say
           ,
           they
           cannot
           overcome
           them
           ;
           and
           they
           have
           prayed
           and
           searched
           ,
           and
           used
           the
           best
           means
           and
           cannot
           be
           satisfied
           ;
           and
           what
           can
           they
           now
           do
           ?
        
         
           Conscience
           is
           really
           a
           nice
           and
           tender
           thing
           ,
           and
           ought
           not
           to
           be
           handled
           roughly
           and
           severely
           ;
           considering
           how
           unaccountable
           sometimes
           to
           others
           ,
           the
           real
           Scruples
           of
           some
           Consciences
           are
           .
           Although
           Conscience
           be
           a
           Man's
           Judgment
           in
           order
           to
           Practice
           ,
           yet
           there
           may
           be
           a
           great
           strictness
           of
           Conscience
           ,
           where
           there
           is
           no
           strictness
           of
           Judgment
           ;
           and
           Conscience
           in
           some
           Cases
           is
           more
           nice
           for
           want
           of
           Judgment
           .
           But
           what
           then
           ?
           must
           we
           condemn
           all
           those
           who
           labour
           under
           that
           Distemper
           ?
           And
           that
           you
           count
           want
           of
           Judgment
           in
           him
           ,
           he
           may
           
           look
           on
           as
           want
           of
           Sincerity
           in
           you
           .
        
         
           We
           have
           been
           so
           long
           censuring
           and
           condemning
           each
           other
           for
           such
           things
           ,
           that
           God
           seems
           by
           his
           wife
           Providence
           ,
           to
           bring
           the
           Plea
           of
           Scruples
           of
           Conscience
           round
           ,
           that
           we
           may
           learn
           more
           Tenderness
           to
           each
           other
           .
           By
           which
           we
           see
           that
           some
           may
           really
           scruple
           that
           which
           others
           wonder
           at
           ,
           and
           that
           Mens
           Consciences
           are
           not
           to
           be
           measur'd
           by
           the
           same
           Light
           ;
           for
           that
           is
           a
           Matter
           of
           Admiration
           to
           one
           ,
           which
           is
           of
           Scruple
           to
           another
           .
        
         
           The
           best
           use
           we
           can
           make
           of
           this
           ,
           is
           ,
           to
           pity
           the
           Infirmities
           of
           Mankind
           ,
           and
           of
           those
           most
           ,
           who
           are
           under
           the
           Conduct
           of
           a
           mis-guided
           Conscience
           ,
           because
           whatever
           the
           Action
           be
           their
           Design
           and
           Intention
           is
           honest
           and
           good
           .
        
         
           (
           2.
           )
           In
           putting
           the
           worst
           Construction
           upon
           Mens
           Actions
           ,
           which
           is
           directly
           contrary
           to
           that
           Charity
           St.
           Paul
           so
           much
           commends
           ;
           for
           that
           not
           only
           bears
           the
           worst
           ,
           and
           hopes
           for
           the
           best
           ,
           but
           where
           a
           thing
           is
           capable
           of
           being
           made
           better
           by
           a
           favourable
           Sense
           ,
           it
           is
           ready
           to
           give
           it
           .
           Now
           ,
           there
           are
           many
           things
           Men
           do
           ,
           which
           are
           accounted
           good
           or
           evil
           ,
           according
           to
           the
           Intention
           
           of
           the
           doer
           of
           them
           .
           I
           do
           not
           
           say
           ,
           That
           alters
           the
           Nature
           of
           the
           Action
           in
           it self
           ;
           for
           what
           God
           commands
           is
           Good
           ,
           and
           what
           he
           forbids
           is
           Evil
           ,
           whatever
           Mens
           Intentions
           be
           ;
           but
           although
           a
           good
           Intention
           cannot
           make
           a
           bad
           Action
           good
           ;
           yet
           a
           bad
           Intention
           may
           make
           a
           good
           Action
           evil
           ;
           not
           in
           it self
           ,
           but
           to
           him
           that
           doth
           it
           .
        
         
           And
           so
           there
           are
           two
           ways
           Men
           may
           exceed
           in
           judging
           ;
        
         
           (
           1.
           )
           In
           making
           no
           Abatement
           in
           an
           evil
           Action
           as
           to
           the
           Person
           ,
           for
           the
           goodness
           of
           his
           Intention
           .
           For
           ,
           altho
           '
           the
           Action
           be
           not
           good
           by
           it
           ,
           yet
           it
           is
           so
           much
           less
           evil
           ;
           and
           in
           doubtful
           Cases
           it
           takes
           much
           from
           the
           Guilt
           ,
           although
           not
           where
           the
           Command
           is
           plain
           ;
           as
           in
           the
           Case
           of
           Saul
           .
        
         
           (
           2.
           )
           In
           charging
           Persons
           with
           a
           bad
           Intention
           in
           a
           good
           Action
           ,
           where
           there
           is
           no
           plain
           Evidence
           ;
           for
           then
           ,
           it
           is
           but
           Suspicion
           ,
           and
           an
           uncharitable
           Judgment
           .
           Our
           Saviour
           might
           justly
           charge
           the
           Pharisees
           with
           this
           ,
           as
           to
           their
           Alms
           and
           Prayers
           ,
           because
           he
           knew
           their
           Hearts
           .
           They
           laid
           them
           open
           enough
           to
           others
           ,
           by
           their
           Asfectation
           ;
           and
           where
           that
           is
           gross
           and
           notorious
           ,
           it
           were
           weakness
           ,
           and
           not
           charity
           to
           judge
           otherwise
           .
           But
           where
           
           we
           have
           no
           ground
           for
           it
           ,
           to
           judge
           Men
           to
           Act
           upon
           bad
           Principles
           ,
           is
           being
           
             Righteous
             overmuch
          
           ,
           or
           rather
           being
           unrighteous
           and
           uncharitable
           .
        
         
           (
           3.
           )
           In
           judging
           Mens
           Condition
           towards
           God
           ;
           from
           some
           particular
           Actions
           ,
           although
           contrary
           to
           the
           general
           Course
           of
           them
           .
           Think
           with
           your selves
           ,
           what
           strange
           and
           mistaken
           Judgments
           you
           should
           have
           past
           upon
           David
           and
           Ahab
           ;
           if
           you
           had
           been
           privy
           to
           the
           Adultery
           ,
           and
           Murder
           of
           the
           one
           ,
           and
           had
           seen
           the
           Humiliation
           of
           the
           other
           .
           If
           you
           had
           seen
           Ahab
           in
           his
           Mortification
           ,
           when
           he
           fasted
           and
           put
           on
           Sackcloth
           and
           humbled
           himself
           ,
           you
           
           would
           have
           thought
           him
           a
           Saint
           ;
           for
           he
           seemed
           to
           have
           been
           in
           good
           earnest
           for
           the
           time
           .
           And
           if
           you
           had
           judged
           of
           David
           by
           those
           particular
           Actions
           ,
           you
           must
           have
           concluded
           him
           a
           very
           bad
           Man
           ;
           but
           both
           these
           Conclusions
           had
           been
           false
           ;
           because
           taken
           up
           upon
           too
           slight
           ,
           and
           narrow
           an
           Inspection
           .
           The
           same
           Case
           had
           been
           as
           to
           St.
           Peter's
           denial
           ,
           and
           the
           Repentance
           of
           Judas
           .
           We
           must
           not
           form
           our
           Judgments
           of
           others
           ,
           by
           single
           and
           sudden
           Actions
           ,
           which
           Persons
           may
           fall
           into
           by
           Surprize
           ,
           or
           sudden
           Accidents
           ,
           and
           conclude
           all
           the
           
           rest
           to
           be
           like
           ;
           but
           we
           are
           to
           suspend
           our
           thoughts
           for
           the
           present
           ,
           and
           to
           weigh
           and
           compare
           the
           Course
           of
           a
           Man's
           Actions
           together
           .
           For
           ,
           so
           God
           will
           judge
           Mankind
           ;
           and
           so
           ought
           we
           to
           judge
           of
           one
           another
           .
        
         
           (
           4.
           )
           In
           judging
           of
           Mens
           spiritual
           Estate
           from
           outward
           Afflictions
           ,
           which
           befall
           them
           .
           Thus
           
           Job's
           Friends
           were
           righteous
           overmuch
           ,
           when
           they
           charged
           him
           so
           deep
           with
           Hypocrisie
           ,
           because
           his
           Calamities
           were
           extraordinary
           .
           It
           is
           natural
           for
           such
           ,
           who
           believe
           Providence
           to
           interpret
           God's
           Actions
           towards
           Men
           ,
           are
           either
           as
           Marks
           of
           his
           Approbation
           or
           Displeasure
           .
           But
           God
           hath
           no
           where
           declared
           so
           much
           ,
           and
           we
           have
           no
           Reason
           to
           pass
           such
           a
           Judgment
           on
           Men
           ;
           since
           the
           wise
           Man
           saith
           ,
           
             No
             Man
             can
             know
             Love
             or
             Hatred
             ,
             by
             the
             things
             which
             are
             before
             him
             .
          
           And
           
             there
             is
             a
             just
             Man
             who
             perisheth
             in
          
           
           
             his
             Righteousness
             ,
             and
             a
             wicked
             Man
             ,
             that
             prolongeth
             his
             Life
             in
             his
             Wickedness
             .
          
           If
           such
           had
           seen
           a
           just
           Man
           suffering
           to
           such
           a
           Degree
           ,
           they
           must
           have
           inferr'd
           ,
           that
           he
           was
           Guilty
           of
           some
           secret
           Wickedness
           ,
           which
           made
           God
           deal
           so
           hardly
           with
           him
           ;
           but
           the
           wise
           Man
           saith
           ,
           this
           was
           to
           
             be
             Righteous
             overmuch
          
           ;
           
           for
           God
           is
           not
           to
           Act
           according
           to
           our
           Measures
           .
           He
           knows
           what
           is
           best
           ,
           and
           fittest
           for
           Men
           to
           undergo
           ;
           and
           he
           never
           Acts
           so
           ,
           as
           they
           shall
           have
           Cause
           to
           complain
           at
           last
           .
           
             There
             is
             a
             just
             Man
             to
             whom
             it
             happeneth
             ,
             according
             to
             the
             work
             of
             the
             Wicked
             ;
             and
             there
             is
             a
             wicked
             Man
             ,
             unto
             whom
             it
             happeneth
             ,
             according
             to
             the
             work
             of
             the
             Righteous
             .
          
           Therefore
           
           it
           is
           very
           unrighteous
           for
           us
           to
           pronounce
           any
           wicked
           ,
           meerly
           because
           they
           undergo
           greater
           Sufferings
           ,
           and
           more
           pinching
           Calamities
           than
           others
           .
           There
           is
           no
           judging
           a
           Child
           to
           be
           out
           of
           his
           Fathers
           Love
           ,
           because
           he
           corrects
           him
           for
           his
           Faults
           ;
           as
           long
           as
           there
           is
           hopes
           of
           Amendment
           he
           will
           do
           it
           ;
           and
           when
           there
           is
           none
           ,
           he
           lets
           him
           alone
           to
           take
           his
           Course
           ,
           but
           he
           is
           then
           more
           displeased
           than
           ever
           .
        
         
           (
           5.
           )
           In
           judging
           too
           easily
           concerning
           the
           Faults
           and
           Mis-carriages
           of
           others
           .
           Men
           shew
           their
           severity
           to
           others
           ,
           and
           partiality
           to
           themselves
           this
           way
           ;
           they
           think
           themselves
           hardly
           dealt
           with
           ,
           to
           be
           censur'd
           upon
           vain
           and
           idle
           Reports
           ;
           and
           yet
           they
           are
           too
           apt
           to
           do
           the
           same
           thing
           by
           others
           .
           There
           is
           a
           Justice
           ,
           we
           ought
           to
           shew
           to
           the
           Reputation
           of
           others
           ;
           which
           lies
           
           here
           in
           doing
           as
           we
           think
           reasonable
           ,
           as
           others
           should
           do
           by
           us
           .
           Some
           cannot
           think
           so
           well
           of
           themselves
           ,
           unless
           they
           think
           amiss
           of
           others
           ;
           and
           such
           are
           very
           prying
           into
           the
           Faults
           of
           other
           Men
           ,
           and
           are
           pleased
           with
           hearing
           them
           ;
           because
           hereby
           they
           bring
           them
           on
           the
           same
           Level
           with
           themselves
           .
           What
           a
           Satisfaction
           doth
           it
           seem
           to
           profane
           Men
           ,
           to
           find
           out
           the
           Miscarriages
           of
           such
           ,
           who
           pretend
           to
           Religion
           ?
           But
           are
           they
           the
           better
           ,
           or
           Religion
           the
           worse
           for
           them
           ?
           To
           be
           a
           Scandal
           to
           Religion
           ,
           is
           a
           great
           Aggravation
           of
           a
           Fault
           ;
           but
           still
           Religion
           is
           not
           to
           blame
           ;
           for
           it
           was
           the
           want
           of
           it
           ,
           which
           made
           them
           commit
           those
           Faults
           ;
           but
           where
           there
           is
           a
           desire
           to
           hear
           the
           Miscarriages
           of
           other
           Men
           ,
           and
           a
           Pleasure
           in
           relating
           them
           ;
           no
           doubt
           there
           is
           an
           ill
           Temper
           of
           Mind
           ,
           from
           whence
           this
           proceeds
           .
        
         
           (
           6.
           )
           In
           not
           using
           the
           same
           Measures
           ,
           in
           judging
           the
           good
           and
           the
           evil
           of
           other
           Men.
           The
           one
           they
           presently
           and
           easily
           believe
           ;
           but
           the
           other
           they
           make
           many
           Difficulties
           about
           .
           If
           any
           evil
           Action
           be
           reported
           of
           a
           Neighbour
           ,
           that
           is
           presently
           entertained
           and
           spread
           abroad
           to
           his
           mighty
           disadvantage
           ;
           
           although
           it
           be
           at
           first
           taken
           up
           from
           a
           malicious
           ,
           or
           ill
           grounded
           Report
           .
           But
           if
           a
           good
           Action
           be
           told
           ,
           they
           find
           out
           all
           possible
           ways
           ,
           either
           to
           lessen
           the
           Credit
           of
           the
           Reporter
           ,
           or
           the
           Nature
           of
           the
           Action
           ,
           or
           to
           find
           out
           Circumstances
           to
           exasperate
           it
           .
           So
           much
           Malice
           and
           ill
           Will
           doth
           appear
           ,
           in
           the
           ordinary
           Considerations
           of
           Mankind
           ,
           and
           the
           Judgments
           they
           pass
           upon
           one
           another
           .
        
         
           (
           7.
           )
           In
           pronouncing
           concerning
           Mens
           final
           State
           in
           another
           World.
           Which
           is
           wholly
           out
           of
           our
           reach
           and
           Capacity
           .
           For
           that
           depends
           upon
           such
           things
           ,
           which
           it
           is
           impossible
           for
           us
           to
           know
           ,
           as
        
         
           (
           1.
           )
           The
           Nature
           and
           Aggravation
           of
           Mens
           Sins
           ;
           which
           depend
           upon
           Circumstances
           we
           cannot
           know
           ,
           but
           God
           doth
           .
           What
           measure
           of
           Knowledge
           they
           had
           ;
           what
           Temptations
           they
           were
           under
           ;
           what
           means
           of
           Resistance
           ;
           what
           Degrees
           of
           Wilfulness
           and
           Presumption
           there
           were
           in
           them
           .
        
         
           (
           2.
           )
           The
           Sincerity
           of
           their
           Repentance
           for
           those
           Sins
           .
           We
           know
           ,
           it
           may
           be
           ,
           the
           Sins
           they
           have
           committed
           ;
           but
           we
           cannot
           know
           ,
           how
           much
           they
           have
           smarted
           for
           those
           Sins
           in
           secret
           ;
           what
           Agonies
           of
           Mind
           they
           have
           
           undergone
           for
           them
           ;
           how
           earnestly
           they
           have
           pray'd
           for
           Forgiveness
           ,
           and
           Strength
           against
           them
           ;
           what
           an
           inward
           Abhorrence
           and
           Detestation
           they
           have
           of
           them
           ;
           what
           a
           real
           Change
           hath
           been
           made
           in
           their
           Souls
           ,
           as
           to
           what
           they
           have
           loved
           and
           delighted
           in
           .
        
         
           (
           3.
           )
           What
           Failings
           are
           consistent
           with
           a
           general
           Sincerity
           .
           We
           know
           a
           perfect
           Obedience
           is
           impossible
           ;
           therefore
           we
           must
           allow
           some
           ,
           or
           else
           we
           must
           send
           all
           to
           Hell.
           But
           then
           ,
           how
           to
           fix
           the
           nature
           and
           number
           of
           such
           Failings
           ,
           so
           ,
           as
           to
           say
           ,
           So
           far
           he
           may
           fail
           ,
           and
           yet
           be
           sincere
           is
           impossible
           for
           us
           to
           do
           ;
           since
           we
           must
           take
           in
           those
           Circumstances
           ,
           which
           it
           is
           impossible
           for
           us
           to
           know
           .
        
         
           (
           4.
           )
           What
           things
           are
           absolutely
           necessary
           to
           Salvation
           ,
           of
           particular
           Persons
           .
           Bold
           and
           presumptuous
           Men
           are
           very
           positive
           and
           daring
           in
           such
           Cases
           ;
           but
           such
           as
           are
           modest
           and
           humble
           dare
           not
           go
           farther
           than
           God
           hath
           declared
           .
           Some
           unreasonably
           restrain
           the
           Possibility
           of
           Salvation
           ,
           to
           the
           Bounds
           of
           their
           own
           Communion
           ;
           but
           I
           should
           sooner
           question
           the
           Possibility
           of
           their
           Salvation
           ,
           who
           thus
           censure
           and
           condemn
           the
           rest
           of
           Mankind
           .
           Which
           is
           not
           consistent
           
           with
           that
           Charity
           ,
           which
           the
           Scripture
           makes
           more
           necessary
           to
           Salvation
           ,
           than
           any
           one
           Communion
           .
        
         
           (
           5.
           )
           The
           Bounds
           of
           God's
           Mercy
           .
           The
           usual
           Terms
           of
           it
           are
           expressed
           in
           Scripture
           :
           But
           even
           that
           hath
           acquainted
           us
           ,
           that
           God
           hath
           not
           tied
           up
           himself
           from
           some
           extraordinary
           Instances
           of
           it
           .
           As
           in
           the
           Case
           of
           the
           Thief
           on
           the
           Cross.
           This
           is
           no
           ground
           for
           Incouragement
           to
           any
           to
           put
           off
           their
           Repentance
           ,
           but
           it
           is
           a
           sufficient
           ground
           to
           keep
           us
           from
           censuring
           any
           ,
           as
           to
           their
           final
           Condition
           in
           another
           World.
           
        
         
           (
           2.
           )
           The
           Mischief
           they
           bring
           upon
           themselves
           ,
           by
           being
           thus
           severe
           towards
           others
           .
        
         
           (
           1.
           )
           This
           provokes
           the
           Malice
           of
           others
           against
           them
           ;
           who
           are
           sure
           to
           be
           revenged
           ,
           if
           possible
           ,
           on
           such
           who
           are
           so
           ready
           to
           condemn
           others
           ;
           and
           to
           lay
           open
           their
           Faults
           ,
           thereby
           to
           expose
           their
           Weakness
           or
           Hypocrisie
           .
           Whereas
           Candour
           and
           Fairness
           ,
           makes
           Men
           willing
           to
           use
           the
           same
           towards
           those
           who
           use
           it
           to
           others
           .
        
         
           (
           2.
           )
           It
           provokes
           God
           to
           be
           severe
           to
           such
           as
           shew
           no
           Mercy
           towards
           others
           .
           And
           so
           our
           Saviour
           understands
           it
           :
           Matth.
           7.
           1
           ,
           2.
           
           Nothing
           we
           have
           so
           
           much
           Cause
           to
           dread
           ,
           as
           the
           Severity
           of
           God's
           Judgment
           upon
           us
           ;
           and
           nothing
           should
           make
           us
           more
           willing
           to
           shew
           Kindness
           and
           Good-Will
           to
           others
           ,
           than
           to
           consider
           that
           God
           will
           have
           a
           regard
           to
           it
           in
           his
           dealing
           with
           us
           .
           Especially
           ,
           if
           it
           appear
           in
           our
           Actions
           ,
           as
           well
           as
           our
           Words
           .
           Which
           is
           the
           next
           thing
           to
           be
           considered
           ,
        
         
           (
           2.
           )
           We
           may
           be
           
             Righteous
             overmuch
          
           in
           the
           moral
           Practice
           of
           Righteousness
           towards
           others
           .
        
         
           (
           1.
           )
           That
           Men
           may
           exceed
           herein
           .
        
         
           (
           2.
           )
           That
           this
           proves
           mischievous
           to
           themselves
           .
        
         
           (
           1.
           )
           That
           Men
           may
           exceed
           in
           Righteousness
           in
           their
           dealings
           with
           other
           Men.
           
        
         
           In
           the
           Matter
           of
           right
           and
           wrong
           ,
           between
           Party
           and
           Party
           ,
           Men
           may
           be
           
             Righteous
             overmuch
             ,
             viz.
          
           When
           Men
           take
           all
           the
           advantages
           which
           the
           Law
           gives
           them
           against
           others
           ,
           without
           Consideration
           of
           their
           Condition
           and
           Circumstances
           .
           It
           hath
           been
           long
           since
           observed
           ,
           That
           
             Summum
             jus
             summa
             injuria
          
           ;
           the
           Reason
           whereof
           is
           ,
           That
           the
           Law
           being
           made
           for
           a
           whole
           Community
           cannot
           be
           so
           framed
           ,
           but
           it
           may
           pinch
           hard
           upon
           some
           particular
           
           Persons
           if
           it
           be
           severely
           pursued
           ;
           whose
           Circumstan●es
           are
           such
           ,
           as
           the
           Law
           never
           intended
           .
           
             The
             Foundations
             of
             Justice
          
           ,
           saith
           
             Cicero
             ,
             are
             that
             no
             innocent
             Person
             suffer
             ,
             and
             that
             the
          
           
           
             common
             Good
             be
             maintained
          
           .
           Where
           the
           Circumstances
           of
           Persons
           deserve
           Pity
           ;
           it
           is
           not
           Justice
           ,
           but
           Inhumanity
           to
           pursue
           their
           own
           Right
           to
           the
           ruin
           of
           others
           .
           No
           certain
           Rules
           can
           be
           set
           down
           ,
           because
           Circumstances
           vary
           so
           much
           ,
           but
           it
           doth
           not
           become
           a
           good
           Man
           ,
           to
           insist
           upon
           a
           bare
           Right
           to
           the
           utter
           ruin
           of
           another
           ;
           if
           they
           are
           such
           as
           deserve
           Commiseration
           ,
           
             i.
             e.
          
           Poor
           ,
           helpless
           and
           willing
           to
           do
           what
           they
           are
           able
           for
           Satisfaction
           .
           Aristotle
           saith
           ,
           
             That
             a
          
           
           
             good
             Man
             doth
             not
             pursue
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             exactness
             of
             Law
          
           ;
           but
           abates
           of
           his
           Right
           ,
           although
           he
           is
           sure
           he
           hath
           the
           Law
           of
           his
           side
           .
        
         
           Is
           it
           then
           unbecoming
           a
           good
           Man
           to
           pursue
           his
           Right
           ?
           No.
           But
           he
           ought
           so
           to
           manage
           it
           ,
           as
           to
           shew
           he
           hath
           a
           regard
           to
           Equity
           as
           well
           as
           Justice
           .
        
         
           But
           there
           are
           several
           ways
           of
           Mens
           being
           
             Righteous
             overmuch
          
           .
        
         
           (
           1.
           )
           When
           they
           mind
           Justice
           without
           
           Mercy
           .
           The
           truth
           is
           ,
           such
           Persons
           are
           not
           so
           much
           as
           moral
           Heathens
           ;
           so
           far
           are
           they
           from
           being
           good
           Christians
           .
           Which
           so
           earnestly
           recommends
           Charity
           and
           Kindness
           to
           our
           greatest
           Enemies
           .
           So
           that
           even
           our
           Justice
           ought
           to
           have
           a
           mixture
           of
           Mercy
           in
           it
           .
        
         
           (
           2.
           )
           When
           they
           make
           the
           Law
           the
           Instrument
           of
           their
           Revenge
           ;
           when
           they
           are
           glad
           they
           have
           taken
           their
           Enemies
           at
           such
           an
           advantage
           .
           We
           may
           here
           apply
           St.
           
           Paul's
           words
           ,
           We
           
           
             know
             the
             Law
             is
             good
             ,
             if
             a
             Man
             use
             it
             lawfully
             .
          
           But
           there
           may
           be
           a
           very
           unlawful
           use
           of
           it
           ,
           when
           it
           is
           made
           to
           serve
           Mens
           Passions
           against
           each
           other
           .
        
         
           (
           3.
           )
           When
           they
           seek
           for
           no
           Accommodation
           of
           their
           Differences
           in
           a
           fair
           and
           amicable
           manner
           .
           The
           Necessities
           of
           some
           Cases
           are
           such
           ,
           That
           they
           are
           fit
           to
           be
           referr'd
           to
           such
           Wise
           Arbitration
           as
           the
           Law
           provides
           ;
           but
           if
           Men
           are
           restless
           and
           litigious
           ,
           who
           love
           Differences
           ,
           and
           delight
           in
           vexing
           their
           Neighbours
           with
           Law
           Suits
           ,
           it
           is
           certain
           they
           have
           not
           the
           Spirit
           and
           Temper
           of
           Christians
           ,
           who
           are
           to
           live
           peaceably
           with
           all
           Men.
           
        
         
         
           (
           2.
           )
           How
           this
           proves
           so
           mischievous
           to
           Men.
           
        
         
           (
           1.
           )
           It
           makes
           such
           Mens
           lives
           very
           unquiet
           ,
           and
           troublesome
           to
           themselves
           and
           others
           .
           For
           it
           is
           impossible
           for
           some
           to
           disturb
           others
           ,
           but
           they
           must
           expect
           a
           Retaliation
           .
           Many
           Men
           would
           have
           their
           Passions
           lie
           more
           quiet
           ,
           if
           they
           were
           not
           rouzed
           up
           and
           awakened
           by
           others
           ;
           but
           when
           they
           are
           ,
           they
           know
           not
           how
           to
           lay
           them
           asleep
           again
           .
           And
           so
           they
           exasperate
           and
           provoke
           each
           other
           ,
           and
           take
           away
           all
           the
           Peace
           and
           Contentment
           of
           one
           anothers
           Lives
           .
           And
           what
           Care
           and
           Solitude
           ,
           what
           Vexation
           and
           Trouble
           doth
           attend
           those
           ,
           who
           are
           thus
           
             Righteous
             overmuch
          
           ,
           that
           they
           will
           always
           be
           endeavouring
           to
           right
           themselves
           ,
           till
           they
           bring
           the
           greatest
           mischief
           upon
           themselves
           ?
        
         
           (
           2.
           )
           It
           provokes
           God
           to
           shorten
           their
           days
           out
           of
           pity
           to
           the
           rest
           of
           the
           World.
           For
           the
           greatest
           Blessings
           of
           this
           World
           ,
           are
           promised
           to
           the
           meek
           and
           patient
           ,
           and
           charitable
           ,
           and
           merciful
           Persons
           ;
           and
           therefore
           ,
           others
           have
           no
           reason
           to
           expect
           any
           other
           but
           a
           Curse
           upon
           them
           .
        
         
         
           To
           conclude
           all
           by
           way
           of
           Advice
           ,
           as
           to
           the
           general
           Sense
           of
           these
           words
           ;
        
         
           (
           1.
           )
           Not
           to
           think
           every
           thing
           too
           much
           ,
           in
           Religion
           and
           Vertue
           ,
           because
           some
           are
           here
           said
           to
           be
           
             Righteous
             overmuch
          
           .
           The
           far
           greatest
           Part
           of
           Mankind
           err
           the
           other
           way
           .
           They
           care
           not
           how
           little
           of
           Religion
           they
           have
           ;
           and
           they
           desire
           no
           more
           than
           just
           to
           carry
           them
           to
           Heaven
           .
           Which
           shews
           ,
           they
           neither
           know
           ,
           what
           Heaven
           or
           Religion
           means
           ;
           for
           then
           they
           would
           be
           convinced
           ,
           their
           Minds
           could
           never
           be
           too
           much
           prepared
           for
           it
           .
        
         
           (
           2.
           )
           To
           understand
           the
           difference
           between
           true
           Wisdom
           ,
           and
           Righteousness
           ,
           and
           that
           which
           is
           not
           .
           For
           ,
           upon
           that
           depends
           the
           just
           Measure
           of
           them
           both
           .
           We
           cannot
           be
           too
           Wise
           in
           that
           which
           is
           real
           Wisdom
           ,
           but
           we
           may
           be
           too
           easily
           conceited
           of
           our
           Wisdom
           ,
           and
           cry
           up
           that
           for
           Righteousness
           which
           is
           not
           ,
           but
           a
           sort
           of
           busie
           Impertinency
           about
           little
           Matters
           in
           Religion
           ,
           and
           making
           a
           great
           noise
           about
           them
           ,
           which
           signifie
           very
           little
           as
           to
           true
           Wisdom
           .
        
         
           (
           3.
           )
           Be
           not
           too
           curious
           in
           searching
           ,
           nor
           too
           hard
           in
           censuring
           the
           F●ults
           of
           
           others
           .
           It
           is
           a
           very
           unpleasant
           Curiosity
           to
           find
           out
           the
           Faults
           of
           others
           ;
           like
           that
           of
           some
           Creatures
           ,
           which
           delight
           in
           Dunghils
           ;
           and
           those
           who
           consider
           the
           Frailties
           of
           human
           Nature
           ,
           will
           not
           be
           too
           severe
           upon
           the
           Miscarriages
           of
           others
           .
        
         
           (
           4.
           )
           Live
           as
           easily
           with
           others
           as
           you
           can
           ,
           for
           that
           tends
           much
           to
           the
           sweetning
           and
           prolonging
           Life
           .
           It
           is
           not
           possible
           to
           live
           without
           Injuries
           ;
           take
           as
           little
           notice
           of
           them
           as
           may
           be
           ;
           and
           that
           may
           be
           the
           smartest
           Revenge
           .
           If
           you
           are
           forced
           to
           right
           your selves
           ,
           do
           it
           with
           that
           Gentleness
           and
           Fairness
           ,
           that
           they
           may
           see
           you
           delight
           not
           in
           it
           .
        
         
           (
           5.
           )
           Avoid
           a
           needless
           Scrupulosity
           of
           Conscience
           ,
           as
           a
           thing
           which
           keeps
           our
           Minds
           always
           uneasie
           .
           A
           Scrupulous
           Man
           is
           always
           in
           the
           dark
           ,
           and
           therefore
           full
           of
           Fears
           and
           Melancholy
           apprehensions
           ;
           he
           that
           gives
           way
           to
           Scruples
           ,
           is
           the
           greatest
           Enemy
           to
           his
           own
           Peace
           .
           But
           then
           let
           not
           the
           fear
           of
           Scrupulosity
           make
           you
           afraid
           ,
           of
           keeping
           a
           good
           Conscience
           ;
           for
           that
           is
           the
           wisest
           ,
           and
           best
           ,
           and
           safest
           Companion
           in
           the
           World.
           
        
         
           FINIS
           .
        
      
    
     
       
         
         
           
             Books
             written
             by
             the
             Right
             Reverend
             Father
             in
             God
             ,
          
           Edw.
           
             L.
             Bishop
             of
          
           Worcester
           ,
           
             and
             sold
             by
          
           H.
           Mortlock
           
             at
             the
          
           Phoenix
           
             in
             St.
          
           Paul
           
             's
             Church-Yard
          
           .
        
         
           A
           Rational
           account
           of
           the
           Grounds
           of
           the
           Protestant
           Religion
           ;
           being
           a
           Vindication
           of
           the
           Lord
           Archbishop
           of
           
           Canterbury's
           Relation
           of
           a
           Conference
           ,
           &c.
           from
           the
           pretended
           Answer
           of
           T.
           C.
           2d
           .
           Edit
           .
           Fol.
           
        
         
           
             Origines
             Britannicae
          
           ,
           or
           the
           Antiquities
           of
           the
           British
           Churches
           ,
           with
           a
           Preface
           concerning
           some
           pretended
           Antiquities
           relating
           to
           Britain
           ,
           in
           Vindication
           of
           the
           Bishop
           of
           St.
           
             Asaph
             .
             Folio
          
           .
        
         
           Irenicum
           ,
           A
           Weapon-Salve
           for
           the
           Churches
           Wounds
           .
           Quarto
           .
        
         
           
             Origines
             Sacrae
          
           ,
           Or
           a
           Rational
           account
           of
           the
           Grounds
           of
           Christian
           Faith
           ,
           as
           to
           the
           Truth
           and
           Divine
           Authority
           of
           the
           Script
           and
           the
           matters
           therein
           contained
           .
           4
           to
           .
        
         
           A
           Discourse
           concerning
           the
           Idolatry
           practised
           in
           the
           Church
           of
           Rome
           ,
           and
           the
           hazard
           of
           Salvation
           in
           the
           Communion
           of
           it
           .
           Octavo
           .
        
         
           An
           Answer
           to
           several
           late
           Treatises
           occasioned
           by
           a
           Book
           entituled
           ,
           A
           Discourse
           concerning
           the
           Idolatry
           practised
           in
           the
           Church
           of
           Rome
           ,
           and
           the
           hazard
           of
           Salvation
           in
           the
           Communion
           of
           it
           ;
           Part
           I.
           Octavo
           .
        
         
           A
           Second
           Discourse
           in
           Vindication
           of
           the
           Protestant
           Grounds
           of
           Faith
           ,
           against
           the
           pretence
           of
           Infallibility
           in
           the
           Roman
           Church
           ,
           in
           Answer
           to
           the
           Guide
           in
           Controversie
           ,
           by
           
             R.
             H.
          
           Protestancy
           without
           Principles
           ,
           and
           Reason
           and
           Religion
           ;
           or
           the
           certain
           Rule
           of
           Faith
           ,
           by
           
             E.
             W.
          
           with
           a
           particular
           enquiry
           into
           the
           Miracles
           of
           the
           Roman
           Church
           .
           Octavo
        
         
           An
           Answer
           to
           Mr.
           
           Cressy's
           Epistle
           apologetical
           to
           a
           Person
           of
           Honour
           ,
           touching
           his
           Vindication
           of
           Dr
           
             Stillingfleet
             .
             Octavo
          
           .
        
         
           A
           Defence
           of
           the
           Discourse
           concerning
           the
           Idolatry
           practised
           in
           the
           Church
           of
           Rome
           ,
           in
           answer
           to
           a
           Book
           entituled
           ,
           Catholicks
           no
           Idolaters
           :
           Octavo
           .
        
         
           Several
           Conferences
           between
           a
           Roman
           Priest
           ,
           a
           Fanatick
           Chaplain
           ,
           and
           a
           Divine
           of
           the
           Church
           of
           England
           ;
           being
           a
           full
           Answer
           to
           the
           late
           Dialogues
           of
           
             T.
             G
             Octavo
          
           .
        
         
           The
           Unreasonableness
           of
           Separation
           ,
           or
           and
           Impartialaccount
           of
           the
           History
           ,
           Nature
           and
           Pleas
           of
           the
           present
           Separation
           from
           the
           Communion
           of
           the
           Church
           of
           
             England
             .
             Quarto
          
           .
        
         
         
           A
           ●ourse
           concerning
           the
           Doctrine
           of
           Christ's
           Satisfaction
           ;
           or
           the
           true
           Reasons
           of
           his
           Sufferings
           ;
           with
           an
           Answer
           to
           the
           Socinian
           Objections
           .
           To
           which
           is
           added
           ,
           a
           Sermon
           concerning
           the
           Mysteries
           of
           the
           Christian
           Faith
           ,
           Preached
           April
           7.
           1691.
           
           With
           a
           Preface
           concerning
           the
           true
           state
           of
           the
           Controversie
           about
           Christ's
           Satisfaction
           .
           The
           2d
           .
           Edit
           .
           Octavo
           .
        
         
           Sermons
           preached
           upon
           several
           Occasions
           ,
           in
           3
           Volumes
           .
           Octavo
           .
        
         
           A
           Discourse
           in
           Vindication
           of
           the
           Doctrine
           of
           the
           Trinity
           :
           with
           an
           Answer
           to
           the
           late
           Socinian
           Objections
           against
           it
           ,
           from
           Scripture
           ,
           Antiquity
           and
           Reason
           .
           And
           a
           Preface
           concerning
           the
           different
           Explications
           of
           the
           Trinity
           ,
           and
           the
           Tendency
           of
           the
           present
           Socinian
           Controversie
           .
           The
           2d
           .
           Edit
           .
           Octavo
           .
        
         
           An
           Answer
           to
           Mr.
           
           Lock
           's
           Letter
           concerning
           some
           Passages
           relating
           to
           his
           Essay
           of
           Humane
           Understanding
           ,
           mentioned
           in
           the
           late
           Discourse
           in
           Vindication
           of
           the
           Trininity
           .
           With
           a
           Postscript
           in
           Answer
           to
           some
           Reflections
           made
           on
           that
           Treatise
           in
           a
           late
           Socinian
           Pamphlet
           .
        
         
           An
           Answer
           to
           Mr.
           
           Lock
           's
           Second
           Letter
           ,
           wherein
           his
           Notion
           of
           Ideas
           is
           proved
           to
           be
           inconsistent
           with
           it self
           ,
           and
           with
           the
           Articles
           of
           the
           Christian
           Faith.
           8
           to
           .
        
         
           
             Ecclesiastical
             Cases
          
           ,
           Relating
           to
           the
           Duties
           and
           Rights
           of
           the
           Parochial
           Clergy
           ,
           stated
           and
           resolved
           according
           to
           the
           Principles
           of
           Conscience
           and
           Law.
           
        
         
           The
           Rule
           of
           Faith
           :
           Or
           an
           Answer
           to
           the
           Treatise
           of
           Mr.
           
             J.
             S.
          
           entituled
           ,
           
             Sure-footing
             ,
             &c.
          
           by
           
             John
             Tillotson
          
           ,
           D.
           D.
           to
           which
           is
           adjoyned
           ,
           a
           Reply
           to
           Mr.
           
           S's
           3d.
           Appendix
           ,
           &c.
           by
           
             E●●
             .
             Stillingfleet
          
           ,
           D.
           D.
           
        
         
           A
           Letter
           to
           Mr.
           G
           giving
           a
           true
           Account
           of
           a
           late
           Conference
           at
           the
           D.
           of
           
           P's
           .
        
         
           A
           Second
           Letter
           to
           Mr.
           G
           in
           answer
           to
           two
           Letters
           lately
           published
           concerning
           the
           Conference
           at
           the
           D.
           of
           
           P's
           .
        
         
           A
           Discourse
           concerning
           the
           Nature
           and
           Grounds
           of
           the
           Certainty
           of
           Faith
           ,
           in
           answer
           to
           
             J.
             S.
          
           his
           Catholick
           Letters
           .
        
         
           The
           Effigies
           of
           the
           Right
           Reverend
           Father
           in
           God
           ,
           Edward
           Lord
           Bishop
           of
           Worcester
           ,
           Engraven
           on
           a
           Coopper-plate
           by
           
             Robert
             White
          
           .
           Price
           6
           d.
           
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61630-e1160
           
             Malac.
             1.
             6.
             
          
           
             Heb.
             12
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Aelian
             .
             
               var.
               hist.
               l.
            
             9.
             c.
             18.
             
          
           
             Isa.
             55.
             8
             ,
             9.
             
          
           
             Matth.
             7.
             9
             ,
             10
             ,
             11.
             
          
           
             Heb.
             4.
             15.
             5.
             2.
             
          
           
             P●
             .
             103.
             8.
             
          
           
             Jam.
             5.
             11.
             
          
           
             Exod.
             34.
             6
             ,
             7.
             
          
           
             Ps.
             103.
             13.
             
          
           
             Is.
             55.
             7.
             
          
           
             v.
             7.
             10.
             
          
           
             Lact.
             
               de
               Ira
               Dei
               ,
               c.
            
             4.
             
          
           
             Exod.
             32.
             10.
             
             Isa.
             5.
             26.
             
             Jon.
             3.
             9.
             
          
           
             Psal.
             45.
             7.
             
          
           
             Ps.
             5.
             5.
             
          
           
             Tit.
             3.
             4.
             
          
           
             v.
             24.
             32.
             
          
           
             Jam.
             4.
             6.
             
          
           
             Ps.
             51.
             17.
             
          
           
             Rom.
             3.
             23.
             
             Eccl.
             7.
             20.
             
          
           
             Exod.
             34.
             7.
             1
             
             John
             5.
             16
             ,
             17.
             
          
           
             Matth.
             12.
             32.
             
          
           
             Harv
             .
             Exerc
             .
             16
             ,
             17
             ,
             18.
             
          
           
             Jud.
             v.
             12.
             
          
           
             Jam.
             4.
             14.
             
          
           
             Prov.
             7.
             23.
             
          
        
         
           Notes for div A61630-e3430
           
             2
             Cor.
             1.
             12.
             
          
           
             Col.
             2.
             3.
             
          
           
             Col.
             1.
             14.
             
          
           
             John
             6.
             66.
             
          
           
             Rom.
             1.
             8.
             
          
           
             16
             ,
             17.
             
          
           
             1
             Cor.
             15.
             12.
             14.
             
          
           
             Gal.
             4.
             14.
             
          
           
             16.
             
          
           
             Ch.
             1.
             v.
             7.
             4.
             12.
             
          
           
             v.
             3.
             
          
           
             Ruffin
             .
             iil
             Symbol
             .
          
           
             Joh.
             16.
             13.
             
          
           
             
               Iren.
               l.
            
             3.
             c.
             1.
             
          
           
             
               Euseb.
               l.
            
             5.
             c.
             18.
             
          
           
             Eph.
             4.
             4
             ,
             5
             ,
             6.
             
          
           
             Jude
             v.
             3.
             
          
           
             Heb.
             13.
             8.
             
          
           
             John
             14.
             6.
             
          
           
             1
             Cor.
             11.
             
          
           
             Cal.
             1.
             1.
             
          
           
             12.
             
          
           
             Acts
             9.
             13.
             21.
             
             Gal.
             1.
             17.
             
          
           
             2.
             9.
             
          
           
             
               Euseb.
               Hi●●
               l.
            
             3.
             c.
             25.
             
          
           
             
               Iren.
               l.
            
             3.
             c.
             3
             ,
             4.
             
             
               Tertul.
               de
               Praescript
               .
               Haer.
            
             
          
           
             1
             John
             1.
             1
             ,
             2
             ,
             3.
             
          
           
             
               Euseb.
               Hist.
               l.
            
             3.
             c.
             39●
             
          
           
             Luke
             1.
             4.
             
          
           
             
               Iren.
               l.
            
             3.
             c.
             1.
             
          
           
             
               Aug.
               de
               Consens
               .
               Evang
               .
               l.
            
             1.
             
             ●
             .
             54.
             
          
           
             l.
             2.
             c.
             53.
             
          
           
             
               Euseb.
               Hist.
               l.
            
             3.
             c.
             24.
             
          
           
             
               Chrys.
               Hom.
            
             1
             
               in
               Matth
            
             ;
          
           
             Opus
             Imperfect
             .
             in
             Mat.
             in
             Prologo
             .
          
           
             
               Euseb.
               l.
            
             2●
             c.
             15.
             
          
           
             
               Euseb
               l.
            
             6.
             c.
             25.
             
             
               Epiphan
               .
               Haer.
            
             51.
             
             
               Athanas.
               in
               Synopst
               .
               p.
            
             155.
             
          
           
             
               Tertul.
               c.
               Marc.
               l.
            
             4.
             c.
             5.
             
             
               Hieron
               .
               de
               Script
               .
               Eccles
               .
            
          
           
             
               Ambros.
               in
               Luc.
            
             1.
             1.
             
          
           
             
               Epip●
               .
               Haer.
            
             51.
             
          
           
             Theophyt
             .
             in
             Luc.
             
          
           
             Maldonat
             .
             Com.
             in
             Evang
             prol
             .
          
           
             Joh.
             20.
             31
             ,
          
           
             
               Hierom.
               Prooem
               .
               in
               Matth.
               De
               Script
               .
               Eccles.
               Epiph.
               Haer.
            
             51.
             
             
               Chr●sost
               .
               Ho●●
            
             .
             1.
             
               in
               Matth.
               E●seb
               .
               l.
            
             3.
             c.
             24.
             
          
           
             Act.
             15.
             23.
             
          
           
             ●
             Cor.
             15.
             12.
             
          
           
             Gal.
             3.
             1.
             
          
           
             1.
             6.
             
          
           
             1
             Cor.
             15.
             10.
             
          
           
             Eph.
             4.
             14.
             
          
           
             6.
             17.
             
          
           
             Phil.
             3.
             2.
             
          
           
             1.
             27.
             
          
           
             ●
             Thess.
             2.
             3.
             
          
           
             ●0
             .
          
           
             Tim.
             4.
             
             ●
             ,
             3.
             
          
           
             2
             Tim.
             3.
             1.
             5.
             
          
           
             2
             Tim.
             3.
             16
             ,
             17.
             
          
           
             2
             Thess.
             2.
             15.
             
          
           
             
               Bell.
               de
               verbo
               .
               l.
            
             4.
             c.
             5.
             
          
           
             
               Aug.
               de
               Peccat
               .
               Meritis
               .
               l.
            
             1.
             
             ●
             .
             4.
             
          
           
             a
             
               In
               Symbolo
               Fidei
               &
               Spei
               nostrae
               ,
               quod
               ab
               Apostolis
               traditum
               ,
               non
               scribitur
               in
               Charta
               &
               Atramento
               ,
               sed
               in
               tabuli●
               cordis
               carnalibus
               .
            
             Hieron
             .
             ad
             Pammachium
             advers
             .
             Errores
             Joh.
             Hierosol
             .
          
           
             b
             
               Nec
               ut
               eadem
               verba
               Symboli
               teneatis
               ,
               ullo
               modo
               debetis
               scribere
               ,
               sed
               audiendo
               perdiscere
               ;
               nec
               cum
               didiceritis
               scribere
               ,
               sed
               memoriâ
               semper
               tenere
               &
               recolere
               .
            
             August
             .
             de
             Diversis
             Serm.
             75.
             
          
           
             c
             
               Idcirco
               denique
               haec
               non
               scrib●
               chartalis
               &
               membranis
               ,
               sed
               requiri
               credentium
               cordibus
               tradiderunt
               ,
               ut
               certum
               esset
               haec
               neminem
               ex
               lectione
               ,
               quae
               interdum
               pervenire
               etiam
               ad
               infideles
               solet
               ,
               sed
               ex
               Apostolorum
               traditione
               didicisse
               .
            
             Ruffinus
             in
             Symbol
             .
          
           
             d
             
               Tertul
               .
               de
               Praescrip
               .
               c.
            
             12
             ,
             13
             ,
             14
             ,
             21.
             
             
               De
               Virgin.
               Vol.
               c.
            
             1.
             
             
               Advers
               .
               Praxeam
               c.
            
             2.
             
             
               August
               .
               Serm.
            
             59.
             186.
             213.
             215.
             
             
               Retract
               .
               l.
            
             2.
             c.
             3.
             
             
               Enchirid.
               de
               Fide
               ,
               n.
            
             15.
             
             
               De
               Symbol
               .
               ad
               Catech.
               Ruffin
               .
               in
               Prooem
               .
            
          
           
             c
             
               Theod.
               l.
            
             5.
             c.
             9.
             
          
           
             d
             
               Cyril
               .
               Catech.
            
             11.
             
          
           
             e
             
               Theodo
               .
               l.
            
             1.
             c.
             12.
             
          
           
             f
             
               Cassian
               de
               fucaru
               .
               l.
            
             6.
             c.
             3
             ,
             4.
             
          
           
             g
             Hieron
             .
             ad
             Pammach
             .
          
           
             h
             
               Ruffin
               .
               in
               Symbol
               .
               p.
            
             191.
             
             
               V.
               Usser
               .
               de
               Sym.
               p.
            
             8
             ,
             9.
             
          
           
             i
             
               Epiph.
               Haeres
            
             .
             72.
             
          
           
             k
             
               Cyrill
               .
               Catech.
            
             18.
             
          
           
             l
             
               Aug.
               de
               Symb.
               l.
            
             1.
             
             
               Petr.
               Chrysol
               .
               Serin
            
             .
             57
             ,
             &c.
             
          
           
             m
             Epiph.
             Ancorat
             .
          
           
             n
             
               August
               .
               de
               Fide
               &
               Symbolo
               .
               Et
               de
               Symbolo
               Serm.
            
             243.
             
          
           
             o
             
               DeSymbolo
               ad
               Catech
               .
               c.
            
             1.
             
          
           
             Deut.
             9.
             10.
             10.
             4.
             
          
           
             2.
             
             King.
             22.
             8.
             23.
             2
             ,
             3.
             
          
           
             Joh.
             5.
             39.
             
          
           
             46.
             
          
           
             47.
             
          
           
             Matth.
             15
             ▪
             3.
             9.
             
          
           
             Heb.
             11.
             1.
             
          
           
             Acts
             15.
             9.
             
          
           
             Gal.
             5.
             6.
             
          
           
             1
             Joh.
             5.
             4.
             
          
           
             Luk.
             6.
             46.
             
          
           
             Gal.
             4.
             18.
             
          
           
             Tit.
             2.
             14.
             
          
           
             2
             Tim.
             2.
             19.
             
          
           
             Tit.
             2.
             12.
             
          
           
             13.
             
          
        
         
           Notes for div A61630-e11500
           
             ●
             Pet.
             1.
             18
             ,
             19
             ,
             20.
             
          
           
             c.
             2.
             v.
             9.
             
          
           
             1
             Tim.
             1.
             15.
             
          
           
             Luke
             15.
             7.
             10.
             
          
           
             Matth.
             11.
             28.
             
          
           
             v.
             30.
             
          
           
             1
             Pet.
             1.
             1.
             
          
           
             Gal.
             2.
             8.
             
          
           
             Although
             Babylon
             were
             very
             much
             exhausted
             ,
             by
             the
             Neighbourhood
             of
             Seleucioe
             first
             ,
             and
             afterward
             of
             Ctesiphon
             ;
             yet
             I
             see
             no
             Reason
             to
             conclude
             that
             Babylon
             was
             not
             then
             capable
             of
             having
             a
             Church
             in
             it
             ,
             when
             S.
             Peter
             wrote
             this
             Epistle
             .
             For
             Josephus
             ,
             lib.
             18.
             owns
             ,
             that
             there
             was
             in
             Babylon
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             time
             when
             ●yrcanus
             was
             sent
             thither
             ;
             and
             out
             of
             such
             
               a
               Multitude
               of
               Jews
            
             a
             Church
             might
             easily
             be
             gathered
             .
             The
             Calamities
             which
             befell
             the
             Jews
             of
             those
             Parts
             afterwards
             rather
             reach
             to
             the
             Country
             than
             the
             City
             of
             Babylon
             .
             And
             when
             such
             Numbers
             of
             Jews
             are
             allowed
             to
             have
             been
             after
             them
             in
             
               Ctesiphon
               ,
               Nearda
            
             and
             Nisibis
             ,
             which
             were
             all
             Cities
             in
             those
             Parts
             ,
             I
             see
             no
             cause
             to
             question
             that
             there
             were
             great
             Numbers
             of
             Jews
             at
             that
             time
             in
             Babylon
             ;
             since
             even
             in
             
             Trajan's
             time
             ,
             they
             are
             confessed
             to
             have
             been
             very
             numerous
             in
             
               Mesopotamia
               Strabo
            
             ,
             lib.
             16.
             saith
             ,
             
               that
               a
               great
               part
               of
            
             Babylon
             
               was
               deserted
               in
               his
               time
            
             ,
             and
             so
             it
             might
             well
             be
             ,
             and
             leave
             room
             enough
             for
             a
             Christian
             Church
             to
             be
             there
             notwithstanding
             .
             So
             that
             no
             reason
             appears
             sufficient
             to
             me
             to
             take
             Babylon
             in
             any
             other
             sense
             ,
             than
             for
             the
             City
             generally
             known
             by
             that
             Name
             ,
             without
             flying
             to
             any
             Mystical
             Sense
             ,
             or
             a
             Strong-place
             in
             Egypt
             bearing
             that
             Name
             ;
             these
             being
             less
             probability
             of
             a
             Church
             in
             a
             Garrison
             ,
             as
             Strabo
             describes
             it
             ,
             than
             in
             the
             Remainders
             of
             so
             great
             a
             City
             .
          
           
             Pet.
             4.
             19.
             
          
           
             Luke
             21.
             12.
             
          
           
             Acts
             14.
             22.
             
          
           
             1
             Pet.
             1.
             4.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Nicom
             .
             l.
             7.
             c.
             8.
             
             
               Inter
               caetera
               mala
               ,
               hoc
               quoque
               habet
               stultitia
               proprium
               ,
               semper
               incipie
               vivere
               .
            
             Sen.
             Ep.
             13.
             
          
           
             Gal.
             5.
             19
             ,
             20
             ,
             21.
             1
             
             Cor.
             6.
             9
             ,
             10.
             
             Eph.
             5.
             5
             ,
             6.
             
          
           
             1
             Joh.
             2.
             15.
             
          
           
             ●
             Joh.
             5.
             3.
             
          
           
             1
             Pet.
             1.
             14
             ,
             15
             ,
             16.
             
          
           
             2.
             11.
             
          
           
             4.
             2.
             
          
           
             1
             Pet.
             5.
             7.
             
          
           
             1
             Pet.
             3.
             4.
             
          
           
             1
             Pet.
             1.
             
             1●
             .
          
           
             4.
             3.
             
          
           
             1.
             18
             ,
             19.
             
          
           
             1.
             3
             ,
             4.
             
          
           
             4.
             2.
             
          
           
             Rom.
             3.
             23.
             
          
        
         
           Notes for div A61630-e14150
           
             Ch.
             12.
             1.
             
          
           
             Ch.
             1.
             2.
             
          
           
             Ch.
             2.
             1.
             
          
           
             v.
             3.
             
          
           
             v.
             4
             ,
             5
             ,
             6
             ,
             7.
             
          
           
             v.
             8.
             
          
           
             v.
             11.
             
          
           
             Ch.
             8.
             15.
             
          
           
             Ch.
             7.
             3.
             
          
           
             Ch.
             9.
             2.
             
          
           
             Ch.
             8.
             12
             ,
             13.
             
          
           
             Ch.
             12.
             14.
             
          
           
             Acts
             7.
             31.
             
          
           
             Rom.
             2.
             16.
             
          
           
             2
             Cor.
             5.
             10.
             
          
           
             Rom.
             2.
             6.
             
          
           
             1
             Cor.
             7.
             31.
             
          
           
             Matth.
             4.
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Nat.
             Ausc.
             l.
             7.
             c.
             4.
             n.
             15.
             
          
           
             Gal.
             5.
             6.
             
          
           
             Luk.
             15.
             17.
             
          
           
             2
             Sam.
             12.
             7.
             
          
           
             Act.
             17.
             31.
             
          
           
             Mar.
             9.
             44.
             
          
           
             1
             Cor.
             11.
             31.
             
          
           
             ●om
             .
             2.
             5.
             
          
        
         
           Notes for div A61630-e16360
           
             2
             Tim
             3.
             11.
             
          
           
             Ch.
             4.
             17.
             
          
           
             Ch.
             4.
             6.
             
          
           
             Vers.
             7.
             
          
           
             Vers.
             8.
             
          
           
             Vers.
             12.
             
          
           
             Ch.
             4.
             16.
             
          
           
             Ch.
             1.
             15.
             
          
           
             Ch.
             3.
             1
             ,
             ●
             ,
             3
             ,
             4.
             
          
           
             Vers.
             5.
             
          
           
             1
             Tim.
             6.
             5.
             
          
           
             2
             Tim.
             3.
             13.
             
          
           
             2
             Tim.
             1.
             6.
             
          
           
             Acts
             17.
             6.
             
          
           
             Act.
             24.
             25.
             
          
           
             Gal.
             4.
             16.
             
          
           
             Matth.
             10.
             28.
             
          
           
             Luk.
             12.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             de
             Virt.
             &
             Vitiis
             .
          
           
             Itaque
             Viros
             fortes
             ,
             magnanimos
             ,
             eosdémque
             bonos
             &
             simplices
             ,
             veritatis
             amicos
             ,
             miniméque
             fallaces
             esse
             volumus
             .
             Off.
             l.
             1.
             
          
           
             Nicom
             .
             l.
             4.
             c.
             3.
             
          
           
             Antonin
             .
             l.
             7.
             
             §.
             44.
             
          
           
             l.
             3.
             
             §.
             3.
             
          
           
             off
             .
             l.
             1.
             
          
           
             l.
             3.
             
          
           
             Mor.
             l.
             4.
             c.
             3.
             
          
           
             ●
             ,
             10.
             
          
           
             Mic.
             6.
             8.
             
          
           
             Phil.
             4.
             13.
             
          
           
             Aristot.
             Mor.
             l.
             3.
             c.
             12.
             
             Aug.
             83.
             q.
             36.
             
          
           
             Epist.
             37.
             
          
           
             Tertull
             ad
             Scap.
             
          
           
             Antonin
             .
             l.
             11.
             
             Sect.
             3.
             
          
           
             Arrian
             .
             l.
             4.
             c.
             7.
             
          
           
             Mor.
             l.
             4.
             c.
             3.
             
          
           
             1
             Joh.
             4.
             20.
             
          
           
             Eph.
             4.
             24.
             
          
           
             Phil.
             2.
             21.
             
          
           
             Gal.
             5.
             15.
             
          
           
             Prov.
             1.
             23.
             
          
        
         
           Notes for div A61630-e20270
           
             Vers.
             13.
             
          
           
             1
             Joh.
             1.
             7.
             
          
           
             Ch.
             2.
             v.
             2.
             
          
           
             Phil.
             2.
             6
             ,
             7.
             
          
           
             Act.
             12.
             22.
             
          
           
             Joh.
             6.
             32
             ,
             33.
             
          
           
             38.
             50.
             58.
             62.
             
          
           
             Joh.
             8.
             58.
             
          
           
             v.
             59.
             
          
           
             Joh.
             10.
             30.
             
          
           
             v.
             31.
             
          
           
             v.
             32
             ,
             33.
             
          
           
             v.
             36.
             
          
           
             Matth.
             3.
             17.
             
          
           
             Matth.
             26.
             63.
             
          
           
             v.
             64.
             
          
           
             Mark
             14.
             62.
             
          
           
             v.
             64.
             
          
           
             Matth.
             26.
             66.
             
          
           
             Luk.
             22.
             
             7●
             .
          
           
             Joh.
             17.
             5.
             
          
           
             John
             1.
             1
             ,
             2
             ,
             &c.
             
          
           
             Rom.
             9.
             5.
             
          
           
             Rom.
             1.
             20.
             
          
           
             Col.
             1.
             16.
             
          
           
             Heb.
             1.
             2.
             10.
             
          
           
             1
             Tim.
             3.
             16.
             
          
           
             
               Discourse
               of
               the
               Word
            
             Mystery
             ,
             &c.
             p.
             5.
             
          
           
             
               Observations
               on
               Dr.
            
             Wallis
             
               ●is
               four
               Letters
            
             ,
             p.
             4.
             
          
           
             Psal.
             90.
             2.
             
             Revel
             .
             1.
             4.
             c.
             11.
             v.
             17.
             
          
           
             Bisterfield
             .
             c.
             Grell
             .
             p.
             50.
             
          
           
             Petav.
             de
             Trinit
             .
             l.
             3.
             c
             9.
             
             Sect.
             15.
             
          
           
             De
             Consol
             .
             l.
             3.
             
          
           
             S
             Joh.
             4.
             24.
             
          
           
             Socin
             .
             Prael
             .
             c.
             11.
             
          
           
             Cajetan
             in
             1.
             q.
             22.
             art
             .
             4.
             
          
           
             S.
             Joh.
             17.
             3.
             
          
           
             1
             Cor.
             6.
             6
             
          
           
             Socin
             .
             ad
             Eutrop.
             p.
             96.
             c.
             Wick
             .
             c.
             11.
             
             
               Catech.
               Racov.
            
             p.
             65.
             
          
           
             1
             Cor
             ●●
             .
          
           
             Gal.
             4.
             8.
             
          
           
             Smiglec
             .
             de
             Divin
             .
             Verb.
             Incarn
             .
             Nat.
             p.
             45.
             
          
           
             
               Nova
               Monstra
            
             ,
             &c.
             p.
             42.
             
          
           
             Joh.
             3.
             16.
             
          
           
             v.
             13.
             
          
           
             1
             Joh.
             4.
             9.
             
          
           
             v.
             10.
             
          
           
             Rom.
             8.
             32.
             
          
           
             John
             1.
             14.
             ch
             .
             3.
             v.
             16.
             
          
           
             Luk.
             3.
             22.
             
          
           
             Joh.
             13.
             21.
             
             Matth.
             26.
             37
             ,
             38.
             
          
           
             Mark
             14.
             33
             ,
             34.
             
             Luke
             22.
             44.
             
          
           
             1
             Pet.
             2.
             24.
             
          
           
             3.
             18.
             
          
           
             2
             Cor
             5.
             21.
             
          
           
             Rom.
             510.
             1
             
             Cor.
             5.
             19.
             
             Heb.
             9.
             15.
             
          
        
         
           Notes for div A61630-e27420
           
             Matt.
             7.
             21.
             
          
           
             Luke
             13.
             26.
             
          
           
             v.
             27.
             
          
           
             Mat●
             .
             5.
             5.
             
          
           
             James
             3.
             13.
             
          
           
             Matth.
             5.
             22.
             
          
           
             v.
             39.
             
          
           
             v.
             40.
             
          
           
             v.
             41.
             
          
           
             Luke
             12.
             14.
             
          
           
             
               De
               Irâ
               ,
               l.
            
             3.
             c.
             8.
             
          
           
             Tasc
             .
             3.
             9.
             
          
           
             Exod.
             21.
             24.
             
             Levit.
             24.
             20.
             
             Deut.
             19.
             21.
             
          
           
             
               Gr.
               de
               J
               B.
               &
               P.
               l.
            
             2
             ,
             1.
             10.
             
          
           
             Luk.
             6.
             27
             ,
             35.
             
          
           
             Luk.
             6.
             27.
             33.
             35.
             
          
           
             J●m
             .
             1.
             14.
             
          
           
             Matt.
             5.
             28.
             
          
           
             Matt.
             5.
             8.
             
          
           
             Matt.
             5.
             29
             ,
             30.
             
          
           
             Matt.
             6.
             15.
             
          
           
             Luk.
             12.
             22.
             
          
           
             Luk.
             12.
             24.
             
             Job
             38
             41.
             psal
             .
             147
             9
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Luk.
             12.
             18
             ,
             19.
             
          
           
             v.
             20.
             
          
           
             Matt.
             12.
             36.
             
          
           
             v.
             31.
             
          
           
             Matt.
             5.
             34
             
             ▪
             37.
             
          
           
             Luk.
             21.
             24.
             
          
           
             Phil.
             3.
             19.
             
          
           
             Matth.
             22.
             39.
             
          
           
             Matth.
             22.
             37.
             
          
           
             Mat.
             7.
             25.
             
             Luk.
             13.
             27.
             
          
           
             Ma●●
             25.
             34.
             
          
        
         
           Notes for div A61630-e30750
           
             Rom.
             7.
             14
             
          
           
             19
             ,
             20.
             
          
           
             ●
             .
             24.
             
          
           
             25.
             
          
           
             ●
             .
             1.
             
          
           
             ●
             .
          
           
             3.
             
          
           
             4.
             
          
           
             Ver.
             5.
             
          
           
             Joh.
             7.
             38.
             
          
           
             Joh.
             33.
             6.
             
          
           
             1.
             13.
             
          
           
             Rom.
             8.
             8
             ,
             9.
             2
             
             Cor.
             5.
             17.
             1
             
             John
             3.
             9
             ,
             10.
             
          
           
             Rom.
             7.
             7
             ,
             8.
             9.
             12.
             14.
             22.
             
          
           
             Ps.
             73.
             25.
             
          
           
             Gal.
             5.
             17.
             
          
           
             14.
             
          
           
             Chrysost.
             in
             Gal.
             5.
             17.
             
          
           
             Aug.
             c.
             Julian
             .
             l.
             4.
             c.
             12.
             
          
           
             Gen.
             6.
             9.
             17.
             1.
             
             Job
             1.
             1
             ,
             2
             ,
             3.
             
             Ps.
             37.
             37.
             
          
           
             Deut.
             3.
             24
             ,
             25.
             
          
           
             Numb
             .
             20
             ,
             2
             ,
             3.
             
          
           
             6.
             
          
           
             8.
             
          
           
             10.
             
          
           
             Deut.
             1.
             37.
             
          
           
             4.
             21.
             
          
           
             Num.
             27.
             14.
             
          
           
             Ps.
             106.
             33.
             
          
           
             Num.
             20.
             12.
             
          
           
             ver
             .
             10.
             
          
           
             1
             Sam.
             24.
             9.
             
          
           
             1
             Chr.
             27.
             24.
             
          
           
             Exod.
             30.
             11.
             38.
             25.
             
             Num.
             1.
             2.
             19.
             26.
             4.
             1
             
             Sam.
             11.
             8.
             2
             
             Sam.
             18.
             1.
             
          
           
             1
             Chr.
             27.
             23.
             
          
           
             Deut.
             1.
             
             〈◊〉
             3.
             26.
             
          
           
             4.
             2●
             
          
           
             2Sam
             24.
             1.
             
          
           
             
               Est
               autem
               unus
               dies
               ●inè
               &
               e●
               praeceptis
               tuis
               actus
               peccanti
               immortalitati
               anteserendus
               .
            
             Cic●r
             .
             
               Tusc
               ,
               Qu.
               l.
            
             5.
             c.
             3
             ,
          
           
             Rom.
             1.
             18.
             2.
             5
             ,
             6.
             16.
             14.
             10.
             2
             
             Cor.
             15.
             10
             ,
             11.
             
          
           
             Epicurus
             Hermacho
             .
             V.
             
          
           
             Ciceron
             .
             
               de
               Finibus
               ,
               l.
            
             2.
             c.
             30.
             
          
           
             Heb.
             10.
             31.
             
          
           
             27.
             
          
        
         
           Notes for div A61630-e34910
           
             ch
             .
             20.
             31.
             
          
           
             ch
             .
             1.
             3.
             
          
           
             2.
             32.
             
          
           
             ch
             .
             1.
             11.
             
          
           
             12.
             
          
           
             Rom.
             ●
             .
             20.
             ver
             .
             3.
             
          
           
             Psal.
             8.
             4.
             
          
           
             144.
             3.
             
          
           
             1
             Joh.
             1.
             16.
             
          
        
         
           Notes for div A61630-e36560
           
             ●
             .
             1●
             .
          
           
             2.
             10.
             
          
           
             Gal.
             3.
             22.
             
          
           
             ●h
             .
             3.
             2.
             
          
           
             
               Omissio
               non
               est
               nisi
               boni
               debiti
               ad
               quod
               aliquis
               te●etur
               ,
            
             Aqu.
             2.
             3.
             79.
             3.
             
             &
             1.
             2.
             6.
             3.
             
             Reginald
             .
             
               Prox.
               l.
            
             15.
             c.
             2.
             n.
             10.
             
          
           
             1.
             2.
             
             Q.
             89.
             6.
             
             Victor
             .
             Rel.
             13.
             
             Navarr
             ,
             Man.
             c.
             11.
             n.
             7.
             
             Tolet.
             Sum.
             l.
             4.
             c.
             9.
             
             Azor.
             T.
             1.
             l.
             9.
             c.
             4.
             
             Gr.
             de
             Val●●
             To.
             2.
             
             Disp.
             6.
             
             Qu.
             19.
             
             T●
             .
             3.
             
             Dis.
             3.
             
             Qu.
             19.
             
          
           
             Psal.
             10.
             4.
             
          
           
             Deut.
             6.
             5.
             10.
             12.
             
          
           
             James
             3.
             2.
             
          
           
             Gen.
             25.
             22.
             
          
           
             Gal.
             5.
             15.
             
          
           
             Lord
             Bacon
             
               Impetus
               Phil.
            
             
          
           
             Mat.
             12.
             25.
             
          
           
             1
             Thess.
             4.
             11.
             
          
           
             Matt.
             25.
             42.
             
          
           
             Hos.
             6.
             6.
             
          
           
             Matt.
             9.
             13.
             
          
           
             12.
             7.
             
          
        
         
           Notes for div A61630-e39490
           
             Ch.
             14.
             15
             ,
             16.
             
          
           
             Luk.
             18.
             31
             ,
             32.
             
          
           
             Ver.
             34.
             
          
           
             Matth.
             26.
             29.
             
          
           
             Joh.
             18.
             2.
             
          
           
             Ver.
             31.
             
          
           
             Ver.
             33.
             
          
           
             Ver.
             34.
             
          
           
             Ver.
             35.
             
          
           
             Ver.
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             Jam.
             1.
             2
             
          
           
             12.
             
          
           
             Rom.
             13.
             
             1●
             .
          
           
             Heb.
             11.
             1.
             
          
           
             With
             respect
             to
             another
             world
             .
          
           
             Gal.
             5.
             17.
             
          
           
             Gal.
             5.
             19
             ,
             20.
             
          
           
             21.
             
          
           
             Eph.
             5.
             5.
             
          
           
             6.
             
          
           
             Gal.
             5.
             24.
             
          
           
             Tit.
             2.
             12.
             
          
           
             Heb.
             12.
             15.
             
          
           
             2
             Pet.
             2.
             20.
             
          
           
             Rom.
             8.
             
             ●3
             .
          
           
             Matt.
             26.
             69.
             
          
           
             Matt.
             16.
             16
             ,
             17.
             
          
           
             Joh.
             6.
             68
             ,
             69.
             
          
           
             18.
             10.
             
          
           
             Matt.
             26.
             74.
             
          
           
             Ver.
             7●
             .
             ●
             
          
           
             ●th
             .
             l.
             7.
             c.
             78.
             
          
           
             Ethic.
             1.
             6.
             c.
             8.
             
          
           
             Exod.
             21.
             14.
             
          
           
             Psal.
             19.
             12
             ,
             13.
             
          
           
             Neh.
             9.
             16
             ,
             17.
             
          
           
             Numb
             .
             15.
             30.
             
          
           
             
               More
               Nevoc
            
             .
             p.
             3.
             c.
             41.
             
          
           
             Heb.
             10.
             26.
             
          
           
             Psal.
             130.
             3.
             
          
           
             143.
             2.
             
          
           
             Luk.
             2●
             .
             2●
             .
          
           
             Luk.
             95.
             4.
             
          
           
             Jam.
             2.
             10.
             
          
           
             Jam.
             2.
             
          
           
             Luk.
             20.
             47.
             
          
           
             Psal.
             103.
             14.
             
          
           
             Jam.
             1.
             
             1●
             .
             Rom.
             7.
             23.
             
          
           
             Greg.
             Nazian
             
               deCal
               .
               vit
               .
               Bar.
               A.
            
             389.
             n.
             13.
             
          
           
             1
             Cor.
             9.
             17.
             
          
           
             Rom.
             8.
             5.
             
          
           
             Matt.
             7.
             7
             ,
             8
             ,
             21
             ,
             22.
             
             Mark
             11.
             24.
             
             Joh.
             16.
             24.
             
             Jam.
             5.
             16.
             1
             
             Pet.
             3.
             12.
             1
             
             Joh.
             3.
             
             2●
             ,
             5.
             14.
             
             Jam.
             1.
             12.
             
          
        
         
           Notes for div A61630-e42500
           
             21.
             27
             ,
             30.
             
          
           
             22.
             1.
             23.
             1.
             
          
           
             24.
             1.
             
          
           
             25.
             9
             ,
             10.
             
          
           
             20.
             23
             ,
             24.
             
          
           
             22.
             25
             ,
             28.
             
          
           
             Acts
             17.
             18.
             
          
           
             ●1
             .
             28.
             
          
           
             30.
             
          
           
             24
             ▪
             6.
             
          
           
             5.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             21.
             
          
           
             16.
             6.
             
          
           
             7.
             
          
           
             Joh.
             5.
             28
             ,
             29.
             
          
           
             
               Clem.
               ad
               Cor.
            
             p.
             34.
             
             
               Tertul.
               de
               Res.
            
             c.
             13.
             
             
               Ambr.
               Her.
            
             l.
             5.
             
             
               Cyril
               .
               Catal.
            
             18.
             &c.
             Herod
             .
             l.
             2.
             
          
           
             
               Sen.
               Ep.
            
             42.
             
             Plin.
             l
             :
             10.
             c.
             2.
             
             
               Tacit.
               An.
            
             l.
             6.
             
          
           
             Athen.
             p.
             43.
             
             
               Tertul.
               Ap.
            
             c.
             48.
             
             
               De
               Res.
            
             c.
             11.
             
             
               Justin.
               Apol
            
             .
             2.
             
             Lact.
             7.
             c.
             23.
             
             
               Ambr.
               de
               Fide
               Res.
            
             c.
             11.
             
             
               Prudent
               .
               inSyr
            
             .
             l.
             2.
             
             
               Aug.
               de
               Civ
               .
               Dei
            
             ,
             l.
             21.
             c.
             7.
             22.
             c.
             10.
             21.
             
             In
             Psal.
             62.
             139.
             
          
           
             Psal
             139.
             16.
             
          
           
             1
             Cor.
             15.
             14.
             
          
           
             2
             Pet.
             1.
             3.
             
          
           
             Rom.
             1.
             4.
             
          
           
             Act.
             5.
             31.
             
          
           
             Act.
             2.
             
             〈◊〉
             .
             14.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             32.
             
          
           
             3.
             15.
             
          
           
             4.
             1
             ,
             2.
             
          
           
             5.
             
          
           
             8.
             
          
           
             10.
             
          
           
             8.
             
          
           
             20.
             
          
           
             5.
             27.
             
          
           
             28.
             
          
           
             30.
             
          
           
             32.
             
          
           
             33.
             
          
           
             
               B.
               S.
            
             Ep.
             23.
             25.
             
          
           
             Gen.
             18.
             6.
             19.
             3.
             
          
           
             Joh.
             19.
             34.
             
          
           
             Matth.
             27.
             60.
             
             Mark
             15.
             46.
             
             Luk.
             23.
             51.
             
          
           
             Matth.
             27.
             66.
             
          
           
             Act.
             1.
             3.
             
          
           
             Joh.
             20.
             20.
             
          
           
             27.
             
          
           
             Luk.
             24.
             37.
             
          
           
             Act.
             1.
             3.
             
          
           
             Luk.
             24.
             39.
             
             Joh.
             20.
             20
             ,
             27.
             
          
           
             Sir
             W.
             Petty
             
               's
               Essay
               in
               Political
               Arithmetick
               .
               Postscript
               .
            
          
           
             Act
             17.
             31.
             
          
           
             2
             Cor.
             5
             10.
             
          
           
             2
             Pet.
             3.
             11.
             
          
           
             Rom.
             6.
             21.
             
          
           
             Act.
             17.
             31.
             
          
           
             1
             Cor.
             11.
             31.
             
          
           
             Matt.
             13.
             43.
             
          
           
             Matt.
             17.
             2.
             
          
           
             1
             Cor.
             15.
             42.
             
          
           
             ●sal
             .
             16.
             
             〈◊〉
             .
          
        
         
           Notes for div A61630-e45540
           
             12.
             13
             ,
             14.
             
          
           
             Prov.
             9.
             10.
             
          
           
             9.
             1
             ,
             2.
             
          
           
             Psal.
             36.
             6.
             
          
           
             Rom.
             11.
             33.
             
          
           
             Gen.
             18.
             25.
             
          
           
             Rom.
             2.
             5.
             
          
           
             Eccle●
             1.
             14.
             
          
           
             2.
             11.
             
          
           
             11.
             8.
             
          
           
             18.
             
             ●
             .
          
           
             Deut.
             10.
             12.
             
          
           
             Deut.
             27.
             26.
             
             Gal.
             3.
             10.
             
             Deut.
             6.
             7.
             
          
           
             Colos.
             2.
             23.
             
          
           
             Eccles.
             5.
             2.
             
          
           
             Luk.
             2.
             37.
             
          
           
             Matth.
             7.
             1
             ,
             2.
             
          
           
             1
             Cor.
             13.
             4
             ,
             5
             ,
             &c.
             
          
           
             1
             Kin.
             21.
             27.
             
          
           
             Ch.
             9.
             1
             ,
             7
             ,
             15.
             
          
           
             8.
             14.
             
          
           
             Off.
             l.
             10.
             
          
           
             ●th
             .
             l.
             5.
             10.
             
          
           
             1
             Tim.
             1.
             ●