A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ...
Stillingfleet, Edward, 1635-1699.
1684
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A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ...
Stillingfleet, Edward, 1635-1699.
[2], 40 p.
Printed by J.M. for H. Mortlock...,
London :
1684.
Reproduction of original in Huntington Library.
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eng
Bible. -- O.T. -- Job XXIII, 15 -- Sermons.
Sermons, English -- 17th century.
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A
SERMON
Preached
before
the
KING
,
February
the
15.
1683
/
4.
By
EDWARD
STILLINGFLEET
,
D.D.
Dean
of
S.
Pauls
,
and
Chaplain
in
Ordinary
to
his
MAJESTY
.
Printed
by
his
Majesties
Command
.
LONDON
,
Printed
by
J.
M.
for
Henry
Mortlock
at
the
Phoenix
in
S
t
Paul
's
Church-Yard
,
and
at
the
White
Hart
in
Westminster-Hall
,
1684.
Job
xxiii
.
15.
When
I
consider
,
I
am
afraid
of
him
.
THese
Words
were
spoken
by
Job
;
not
in
his
flourishing
and
prosperous
state
,
when
that
extraordinary
character
was
given
of
him
,
That
there
was
none
like
him
in
the
Earth
,
a
perfect
and
an
upright
man
,
one
that
feared
God
,
and
eschewed
evil
;
but
,
after
the
Devil
was
permitted
to
try
that
malicious
experiment
upon
him
,
viz.
whether
the
changing
his
outward
condition
,
would
not
alter
the
inward
disposition
of
his
mind
,
as
to
God
and
Religion
.
For
he
suggested
,
that
nothing
but
interest
made
him
so
religious
,
that
all
his
Piety
and
Devotion
was
owing
to
the
wonderful
blessings
of
God
upon
him
;
and
if
these
were
once
removed
,
he
would
fly
out
into
so
much
impatience
as
to
curse
God
to
his
face
;
i.
e.
to
speak
evil
of
his
Providence
,
and
renounce
his
service
.
And
this
temptation
prevailed
so
far
on
Job's
Wife
,
that
she
became
an
Instrument
to
carry
on
the
Devils
design
,
when
she
said
to
him
,
Dost
thou
still
retain
thy
integrity
?
Curse
God
and
dye
:
As
though
she
had
said
,
You
see
,
what
all
your
Religion
is
now
come
to
,
and
what
a
condition
the
Providence
of
God
,
on
which
you
trusted
so
much
,
hath
brought
you
to
;
let
them
serve
God
,
that
have
ease
and
plenty
,
you
have
nothing
left
to
do
now
,
but
in
spite
of
Providence
,
to
put
an
end
to
such
a
miserable
life
.
But
as
it
was
observed
of
the
old
Heathen
Oracles
,
that
they
had
often
a
true
meaning
in
them
,
but
it
was
commonly
misapplied
(
the
Devils
own
knowledge
of
future
events
being
but
probable
and
conjectural
)
so
here
,
it
was
a
shrewd
guess
that
so
sudden
a
change
would
have
such
an
effect
upon
some
person
concerned
in
it
:
But
he
was
very
much
mistaken
as
to
Job
;
who
behaved
himself
with
admirable
patience
and
submission
to
the
Will
of
God
,
under
all
his
severe
afflictions
;
insomuch
,
that
he
did
not
suffer
an
indecent
expression
to
come
from
him
,
with
respect
to
God
and
his
Providence
:
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
Which
was
no
doubt
a
great
disappointment
to
the
Devil
,
who
made
account
he
should
by
Jobs
impatience
have
given
a
terrible
blow
to
Religion
,
by
making
the
World
believe
,
that
it
was
nothing
but
a
grave
pretence
of
some
mens
seeming
to
be
better
than
their
Neighbours
.
For
if
a
man
of
so
much
Piety
,
as
Job
was
esteemed
,
should
no
sooner
be
pinched
himself
with
affliction
,
but
he
would
be
quarrelling
at
Gods
management
of
things
,
the
Devil
would
have
inferred
,
that
he
did
plainly
discover
,
how
little
influence
,
Religion
had
upon
the
minds
of
those
,
who
made
the
greatest
shew
of
it
.
This
had
been
a
very
dangerous
snare
in
that
Age
,
to
the
rest
of
mankind
,
among
whom
the
example
of
so
great
a
Person
,
as
Job
was
in
the
parts
of
Arabia
where
he
lived
(
as
appears
by
the
Sabaeans
and
Chaldaeans
his
unkind
Neigbours
)
did
give
a
mighty
reputation
to
the
practice
of
Religion
,
especially
among
such
a
wild
and
ungoverned
People
as
the
Arabs
were
.
And
in
truth
,
the
World
is
never
so
kind
to
Religion
,
to
give
a
fair
interpretation
of
the
failings
of
those
who
pretend
to
it
;
but
how
unreasonable
soever
it
be
,
they
will
make
Religion
bear
the
blame
of
all
their
miscarriages
who
wear
its
livery
.
And
Job
himself
tells
us
,
there
were
such
profane
Persons
then
in
the
World
,
who
despised
and
contemned
all
Religion
,
as
a
vain
impertinent
,
insignificant
thing
,
Therefore
they
say
unto
God
,
Depart
from
us
;
for
we
desire
not
the
knowledge
of
thy
ways
.
What
is
the
Almighty
that
we
should
serve
him
?
And
what
profit
shall
we
have
if
we
pray
unto
him
?
i.
e.
they
understood
or
valued
nothing
but
what
made
for
their
present
interest
;
and
they
were
content
to
let
God
alone
with
the
disposal
of
another
World
,
so
they
might
secure
this
to
themselves
.
But
it
was
not
only
then
a
seasonable
vindication
of
Religion
,
that
Job
behaved
himself
with
so
much
patience
under
his
great
calamities
;
but
it
continues
so
to
be
as
long
as
the
memory
of
his
sufferings
remains
,
which
hath
lasted
for
so
many
Ages
,
that
some
think
the
Book
of
Job
the
oldest
Book
in
the
World
;
(
not
in
the
supposed
translation
into
Hebrew
,
but
in
the
Original
Arabic
or
Syriac
)
and
is
now
like
to
be
preserved
,
as
long
as
the
Christian
Church
endures
;
against
which
the
Gates
of
Hell
will
never
be
able
to
prevail
.
But
notwithstanding
the
general
evenness
of
Job's
temper
,
and
his
quiet
submission
to
Divine
Providence
,
there
were
two
things
which
touched
him
more
sensibly
than
all
the
other
circumstances
of
his
afflictions
;
and
those
were
,
(
1.
)
That
God
should
seem
so
much
displeased
with
him
,
as
to
single
him
out
as
a
mark
to
shoot
at
,
when
he
was
not
conscious
to
himself
of
any
such
impiety
to
deserve
it
,
according
to
the
common
method
of
his
Providence
.
(
2.
)
That
his
Friends
should
call
in
question
his
sincerity
in
Religion
,
and
suspect
him
guilty
of
Hypocrisie
and
secret
Impiety
;
because
they
concluded
that
such
signal
calamities
could
hardly
fall
upon
any
man
,
that
was
not
guilty
of
some
such
great
crime
towards
God.
These
were
a
trial
of
Jobs
patience
indeed
;
that
those
from
whom
he
expected
the
greatest
comfort
,
should
prove
his
forest
Enemies
;
for
if
God
were
angry
,
who
could
stand
before
him
?
and
if
he
were
false
in
his
Religion
,
how
could
he
expect
he
should
be
his
Friend
?
But
in
answer
to
both
these
,
he
owns
his
fear
of
Gods
displeasure
,
and
denies
the
charge
as
to
his
secret
Hypocrisie
,
and
both
in
these
few
words
of
the
Text
,
When
I
consider
,
I
am
afraid
of
him
.
These
words
may
be
understood
,
I.
With
respect
to
his
apprehension
of
Gods
displeasure
against
him
,
Therefore
am
I
troubled
at
his
presence
,
saith
he
immediately
before
;
not
as
though
Job
were
like
those
,
Eliphaz
speaks
of
in
the
foregoing
Chapter
,
which
said
unto
God
,
Depart
from
us
,
or
that
he
endeavoured
,
as
profane
Persons
do
,
to
keep
God
out
of
his
thoughts
as
much
as
he
could
:
for
what
could
Job
have
done
under
all
his
Troubles
but
for
Gods
presence
to
support
him
?
And
therefore
he
declares
his
firm
resolution
never
to
let
go
his
confidence
in
God
whatever
became
of
him
;
Though
be
slay
me
,
yet
will
I
trust
in
him
.
He
also
shall
be
my
salvation
;
for
an
hypocrite
shall
not
come
before
him
.
But
the
Presence
which
troubled
him
,
was
the
great
appearance
of
Gods
displeasure
;
of
which
again
he
speaks
,
v.
24.
For
God
maketh
my
heart
soft
,
and
the
Almighty
troubleth
me
.
As
though
he
had
said
,
All
other
considerations
make
no
deep
impression
upon
my
mind
;
but
I
am
no
more
able
to
bear
up
under
the
sense
of
Gods
anger
,
than
the
Wax
is
to
forbear
melting
before
the
Fire
.
And
from
this
sense
of
his
own
utter
inability
to
stand
before
the
Power
of
the
Almighty
,
he
elsewhere
argues
thus
with
him
;
Wilt
thou
break
a
leaf
driven
to
and
fro
?
And
wilt
thou
pursue
the
dry
stubble
?
Man
being
as
unable
to
resist
the
Divine
Power
,
as
a
leaf
is
to
stand
before
a
tempestuous
Wind
,
or
,
the
dry
Stubble
to
stop
the
rage
of
a
consuming
Fire
.
But
here
are
two
things
to
be
resolved
to
make
this
matter
clear
before
I
proceed
;
(
1.
)
What
it
was
made
Job
so
afraid
of
God
when
he
considered
,
seeing
.
he
insists
so
much
upon
his
own
Integrity
?
(
2.
)
What
apprehension
then
ought
we
to
have
of
God
in
our
minds
,
when
such
a
one
as
Job
said
,
When
I
consider
,
I
am
afraid
of
him
.
(
1.
)
What
it
was
made
Job
so
apprehensive
of
Gods
anger
that
he
was
afraid
of
him
,
when
he
pleads
so
much
for
his
own
Integrity
towards
God
and
Man
?
Doth
not
this
seem
to
lessen
the
comfort
and
satisfaction
of
a
good
Conscience
,
when
such
a
one
as
Job
was
afraid
of
God
?
For
,
from
whence
comes
all
the
peace
of
a
good
Conscience
,
but
from
him
?
and
what
content
can
there
be
from
him
,
the
very
thoughts
of
whom
make
us
afraid
?
To
that
I
answer
,
(
1.
)
Mankind
ought
always
to
preserve
an
humble
and
awful
apprehension
of
God
in
their
mind
.
And
that
from
the
sense
of
the
infinite
distance
between
God
and
us
;
as
he
is
our
Maker
,
and
we
are
his
Creatures
;
as
he
is
our
Benefactor
,
and
we
his
Dependents
;
as
he
is
our
supreme
Lord
,
and
we
his
Subjects
;
as
he
infinitely
exceeds
us
in
all
the
Perfections
of
his
Nature
.
For
,
what
are
our
shallow
and
dark
and
confused
conceptions
of
things
,
to
his
Divine
Wisdom
?
by
which
he
comprehends
all
the
differences
of
times
at
one
view
;
and
all
the
Reasons
and
Connexions
and
Possibilities
of
things
are
open
and
naked
before
him
.
What
is
all
the
power
of
Mankind
,
if
it
were
gathered
into
one
,
in
comparison
with
that
Divine
Power
,
which
gave
a
Being
to
the
World
,
when
it
was
not
;
and
rules
,
and
governs
,
and
orders
all
things
in
it
,
with
greater
ease
than
we
can
move
a
finger
?
It
is
by
that
,
God
hath
spread
out
the
Skies
,
and
ballanced
the
Clouds
,
and
garnished
the
Heavens
,
and
divided
the
Sea
,
and
hanged
the
Earth
upon
nothing
;
as
it
is
elegantly
set
forth
in
this
Book
of
Job
.
And
therefore
as
Job
saith
to
his
Friends
,
Shall
not
his
excellency
make
you
afraid
?
and
his
dread
fall
upon
you
?
For
as
Elihu
speaks
,
With
God
is
terrible
Majesty
:
and
therefore
when
we
consider
,
we
have
reason
to
be
afraid
of
him
.
(
2.
)
The
best
of
Mankind
have
guilt
enough
upon
them
to
make
them
apprehend
Gods
displeasure
under
great
afflictions
.
Jobs
Friends
insist
much
upon
this
,
that
God
may
see
just
cause
to
lay
great
punishments
upon
Men
,
although
they
may
not
see
it
in
themselves
.
For
,
if
he
charges
his
angels
with
folly
,
as
Eliphaz
speaks
,
and
the
Heavens
are
not
clean
in
his
sight
;
How
much
more
abominable
and
filthy
is
man
,
which
drinketh
iniquity
like
water
?
i.
e.
whose
natural
propensity
to
evil
,
is
like
that
of
the
thirsty
Traveller
to
drink
of
the
Brook
that
he
meets
in
his
way
.
But
suppose
some
to
have
much
greater
care
to
restrain
their
desires
than
others
;
yet
saith
he
,
What
is
man
,
that
he
should
be
clean
?
and
he
which
is
born
of
a
woman
,
that
he
should
be
righteous
?
i.
e.
to
such
a
degree
as
not
to
deserve
afflictions
from
God.
And
after
all
the
protestations
Job
makes
of
his
Integrity
,
he
confesses
,
that
there
is
so
much
natural
and
contracted
impurity
in
Mankind
,
that
God
may
justly
cast
them
into
the
Furnace
to
purge
and
refine
them
.
Who
can
bring
a
clean
thing
out
of
an
unclean
?
not
one
.
And
,
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
For
,
thou
writest
bitter
things
against
me
,
and
makest
me
possess
the
iniquities
of
my
youth
.
He
could
not
deny
but
he
had
sinned
enough
to
deserve
Gods
displeasure
:
but
according
to
the
usual
method
of
Providence
,
he
could
not
but
think
his
Case
very
hard
,
to
suffer
so
much
for
sins
committed
before
he
well
knew
the
nature
or
danger
of
his
sins
;
for
sins
so
long
since
repented
of
,
and
forsaken
(
which
is
the
only
satisfactory
sign
of
true
repentance
)
and
when
so
many
wicked
men
in
the
heighth
of
their
impiety
,
and
contempt
of
God
and
Religion
,
go
away
here
unpunished
;
whereas
he
had
made
it
his
business
and
delight
to
serve
him
,
as
he
speaks
in
this
Chapter
,
My
foot
hath
held
his
steps
,
his
way
have
I
kept
and
not
declined
;
neither
have
I
gone
back
from
the
commandment
of
his
lips
:
I
have
esteemed
the
words
of
his
mouth
,
more
than
my
necessary
food
.
But
after
all
this
,
to
find
Gods
hand
so
heavy
upon
him
,
made
him
sometimes
complain
in
the
anguish
and
bitterness
of
his
Soul
;
Why
hast
thou
set
me
as
a
mark
against
thee
,
so
that
I
am
a
burden
to
my self
?
And
elsewhere
,
I
was
at
ease
,
he
hath
broken
me
asunder
;
he
hath
also
taken
me
by
my
neck
,
and
shaken
to
pieces
,
and
set
me
up
for
his
mark
.
Nothing
sunk
his
spirit
,
till
he
thought
God
was
displeased
with
him
;
and
then
his
heart
and
courage
failed
him
;
and
he
beg'd
compassion
from
his
hard-hearted
Friends
,
Have
pity
upon
me
,
have
pity
upon
me
,
O
ye
my
friends
:
for
the
hand
of
God
hath
touched
me
.
Which
makes
good
the
observation
of
the
Wise
Man
,
That
the
spirit
of
a
man
will
sustain
his
infirmities
;
i.
e.
a
Mans
natural
courage
will
carry
him
through
a
great
many
troubles
,
but
a
wounded
spirit
who
can
bear
?
i.
e.
when
a
Mans
heart
fails
him
,
he
becomes
a
burden
to
himself
;
every
thing
adds
to
his
trouble
,
and
nothing
can
give
him
ease
but
what
can
revive
his
Spirit
.
Now
,
no
consideration
in
the
World
doth
so
break
in
pieces
and
confound
and
shatter
the
Spirit
of
a
Man
,
like
the
apprehension
of
Gods
wrath
and
displeasure
against
him
for
his
sins
;
which
made
Job
cry
out
,
like
one
wounded
in
the
most
tender
and
incurable
parts
,
The
arrows
of
the
Almighty
are
within
me
,
the
poison
whereof
drinketh
up
my
spirit
;
the
terrors
of
God
do
set
themselves
in
array
against
me
.
But
after
all
this
,
3.
God
may
not
be
so
displeased
with
such
Persons
as
lie
under
great
afflictions
,
as
they
apprehend
him
to
be
.
And
this
was
the
truth
of
Job's
Case
;
his
sufferings
were
extraordinary
,
and
such
an
unusal
concurrence
of
so
many
sad
accidents
,
made
him
think
he
had
great
cause
to
apprehend
an
immediate
hand
of
God
to
be
stretcht
out
against
him
.
But
the
main
design
of
this
Book
,
is
to
shew
that
all
these
afflictions
were
intended
only
as
trials
of
his
Patience
,
and
that
God
never
loved
him
better
than
at
this
time
,
when
he
thought
him
so
much
displeased
with
him
;
as
he
shewed
in
the
Conclusion
.
This
is
a
very
hard
thing
for
persons
under
great
afflictions
to
believe
,
and
it
is
not
necessary
they
should
;
nay
,
sometimes
the
apprehension
of
Gods
displeasure
against
them
for
their
sins
,
is
one
of
the
most
useful
parts
of
afflictions
:
for
without
this
,
they
are
apt
either
to
inflame
Mens
minds
with
discontent
and
unruly
passions
;
or
to
stupefie
them
with
the
dull
and
heavy
Opiates
of
Chance
or
Necessity
:
but
when
afflictions
are
looked
on
as
coming
from
Gods
hand
,
this
rouses
and
awakens
our
minds
,
and
makes
us
think
it
necessary
to
look
about
us
,
to
search
and
examine
our
ways
,
to
find
out
the
particular
sins
we
have
given
way
to
,
which
may
have
justly
provoked
God
to
shew
his
displeasure
against
us
.
As
we
have
reason
above
all
things
,
to
be
afraid
of
his
anger
;
so
it
is
our
Wisdom
to
apprehend
the
least
change
of
his
Countenance
towards
us
,
and
to
make
our
Peace
with
him
,
and
then
we
have
no
cause
to
fear
any
thing
that
may
happen
to
us
:
For
the
Wise
God
will
then
turn
all
our
Crosses
into
such
proper
Remedies
for
the
Diseases
of
our
Minds
,
that
the
sharpest
afflictions
will
tend
more
to
the
purging
away
our
sins
,
and
thereby
to
a
more
sound
and
healthful
state
of
our
Souls
,
than
all
the
sleeping
Potions
of
the
intoxicating
pleasures
and
vanities
of
this
World
would
ever
have
done
.
For
,
Luxury
and
Epicurism
,
with
all
the
arts
of
heightning
the
Pleasures
of
Life
,
are
things
not
more
delightful
to
sense
than
dangerous
to
Mens
Souls
.
They
are
like
too
frequent
use
of
Spirits
in
a
time
of
health
,
which
weaken
the
force
of
Nature
by
raising
it
too
high
.
So
that
were
it
in
the
choice
of
a
wise
Man
to
have
and
enjoy
as
much
of
this
World
as
he
pleased
,
he
would
see
a
necessity
to
restrain
his
appetite
,
and
to
deny
himself
some
of
the
lawful
Pleasures
of
Life
;
were
it
only
to
keep
up
the
relish
by
variety
;
and
by
enjoying
them
less
,
to
hope
to
enjoy
them
longer
.
We
have
certainly
then
no
reason
to
complain
,
if
God
think
fit
to
debar
us
at
all
times
,
any
use
of
unlawful
Pleasures
,
and
an
inordinate
use
of
any
;
since
he
leaves
scope
enough
for
the
true
contentment
of
Life
;
and
if
at
some
times
he
judges
it
necessary
to
give
us
Physick
as
well
as
Food
,
shall
we
not
submit
to
his
Will
?
For
as
Job
saith
,
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
as
if
he
had
said
,
Shall
we
think
much
that
our
Father
should
be
our
Physician
;
that
he
who
hath
been
hitherto
so
kind
to
us
to
please
us
,
should
now
be
so
kind
to
undertake
our
Cure
?
Shall
we
complain
that
our
Physician
doth
not
humour
our
palates
,
when
he
designs
our
health
?
God
knows
what
is
better
for
us
,
than
we
do
for
our selves
;
and
that
which
seems
most
evil
at
present
,
may
turn
to
the
greatest
good
.
I
confess
afterwards
,
Job
being
either
sowred
by
the
malignity
of
his
Distemper
,
or
heated
by
the
impertinency
or
bitterness
of
his
Friends
Discourses
(
for
if
they
had
no
relation
to
his
Case
,
they
were
impertinent
;
if
they
had
,
they
were
severe
and
uncharitable
)
doth
break
out
sometimes
into
some
expressions
of
impatience
;
but
these
arose
from
the
Clouds
upon
his
mind
,
which
made
him
then
apprehend
all
these
afflictions
to
come
from
Gods
wrath
and
indignation
against
him
;
the
thoughts
of
which
he
was
not
able
to
bear
:
but
therein
he
was
wholly
mistaken
,
and
then
only
hit
upon
the
truth
of
his
Case
when
he
said
,
When
he
hath
tried
me
,
I
shall
come
forth
as
gold
,
i.
e.
more
pure
and
refined
,
more
bright
and
glorious
.
(
4.
)
In
the
hardest
condition
good
Men
can
be
cast
into
,
they
have
more
comfortable
hopes
towards
God
than
other
Men
can
have
.
Job
was
extremely
afflicted
to
think
the
best
Friend
he
had
in
the
World
,
and
whom
he
desired
to
please
above
all
things
,
should
become
his
Enemy
,
and
set
himself
against
him
;
but
he
did
not
always
think
so
,
although
his
Friends
represented
his
condition
to
him
in
the
blackest
and
most
frightful
manner
,
which
startled
him
and
made
him
resent
his
sufferings
with
great
bitterness
,
and
express
it
with
a
kind
of
horror
;
yet
he
soon
recovered
himself
out
of
those
Agonies
,
and
kept
up
his
trust
and
confidence
in
God.
And
there
were
two
things
which
supported
him
under
all
his
dismal
apprehensions
.
(
1.
)
The
reflections
of
a
good
Conscience
in
the
discharge
of
his
duty
to
God
and
Man
;
and
therefore
he
tells
his
Friends
,
after
all
their
sharp
reflections
upon
him
,
Till
I
dye
,
I
will
not
remove
my
integrity
from
me
;
my
righteousness
I
hold
fast
,
and
will
not
let
it
go
;
my
heart
shall
not
reproach
me
so
long
as
I
live
.
It
was
this
which
raised
his
Spirits
,
and
made
him
stand
his
ground
against
the
opposition
of
his
Friends
,
and
the
scorn
of
his
Enemies
:
It
was
this
,
which
made
him
despise
the
meanness
of
those
who
courted
,
admired
,
and
flatter'd
him
in
his
former
Greatness
;
but
now
despised
and
derided
him
,
making
him
the
subject
of
their
raillery
and
entertainments
:
And
now
I
am
their
song
,
yea
I
am
their
by-word
;
even
theirs
who
but
a
little
before
,
as
he
at
large
describes
it
,
kept
their
distance
from
him
,
made
way
for
him
as
he
passed
the
streets
,
admired
all
he
spoke
as
Oracles
,
and
all
he
did
as
the
perfection
of
Wisdom
and
Vertue
.
But
so
wise
a
Man
could
not
be
surprised
to
see
flattery
turned
into
scorn
and
derision
;
(
for
no
Man
thinks
to
gain
by
his
flattery
,
who
hath
not
a
secret
contempt
of
the
person
he
flatters
)
and
so
good
a
Man
could
not
but
forgive
the
unjust
reproaches
that
were
cast
upon
him
,
as
long
as
he
had
the
inward
satisfaction
of
his
own
Integrity
.
And
therefore
he
gives
so
ample
an
account
of
his
whole
Life
and
Actions
,
both
in
his
publick
and
private
capacities
;
not
to
boast
of
his
Vertues
,
but
to
be
a
just
vindication
of
his
Innocence
under
all
their
aspersions
;
and
to
let
them
see
,
that
the
comfort
of
a
good
Conscience
doth
not
fail
,
when
Friends
do
;
and
as
the
Wise
Man
speaks
:
When
the
backsliders
in
heart
shall
be
filled
with
their
own
ways
;
a
good
man
shall
be
satisfied
from
himself
.
(
2.
)
The
expectation
of
a
future
recompence
;
either
in
this
World
,
as
he
seemed
to
hope
,
or
at
least
in
another
.
Some
think
,
that
Job
spake
as
to
this
Life
,
when
he
said
,
For
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
Earth
;
And
though
after
my
skin
,
worms
destroy
this
body
,
yet
in
my
flesh
I
shall
see
God
:
and
so
the
meaning
of
these
Words
is
,
though
at
present
his
Case
seem'd
desperate
,
and
his
Life
past
hope
,
the
worms
eating
through
his
skin
;
yet
he
had
a
secret
hope
,
that
God
would
at
last
redeem
him
out
of
his
troubles
,
and
that
very
loathsome
Carkass
of
his
would
hold
out
so
long
as
to
see
that
Day
.
But
the
Christian
Church
hath
generally
understood
them
to
refer
to
the
Day
of
Resurrection
,
when
he
was
certain
that
God
would
reward
his
innocency
and
sincerity
:
And
of
a
future
state
,
it
is
plain
he
had
an
undoubted
expectation
,
when
he
saith
,
What
is
the
hope
of
the
hypocrite
,
although
he
hath
gained
,
when
God
taketh
away
his
Soul
?
which
shews
the
great
folly
of
Hypocrisie
,
which
can
never
stand
a
man
in
stead
beyond
this
World
,
where
he
must
leave
all
his
Riches
,
and
Honours
,
and
Hopes
,
and
Happiness
behind
him
;
and
the
just
expectation
good
Men
had
,
that
God
would
reward
them
after
this
life
,
though
they
were
sufferers
in
this
.
And
therefore
,
although
Job
had
such
dreadful
apprehensions
of
God
at
present
,
yet
he
had
very
comfortable
hopes
as
to
his
future
condition
,
when
he
calls
God
his
Redeemer
,
even
the
same
of
whom
he
here
saith
,
When
I
consider
,
I
am
afraid
of
him
.
(
2.
)
But
if
so
good
,
so
vertuous
,
so
sincere
a
Man
as
Job
,
had
such
terrible
apprehensions
of
God
,
what
can
we
wretched
sinners
think
of
him
?
if
when
he
considered
,
he
was
afraid
of
him
;
have
not
we
reason
when
we
consider
,
to
sink
into
despair
?
Can
we
appeal
to
God
as
to
the
sincerity
of
our
hearts
in
his
fear
and
service
,
as
Job
did
?
Can
we
say
with
Job
,
that
we
have
not
gone
back
from
the
commandment
if
his
lips
,
but
have
esteemed
the
words
of
his
mouth
more
than
our
necessary
food
?
Have
we
not
rather
cast
his
most
just
and
reasonable
commandments
behind
our
backs
,
and
esteemed
our
vanities
,
our
superfluities
,
our
debaucheries
,
our
follies
,
above
the
words
of
his
mouth
?
But
if
we
have
not
despised
his
Laws
,
yet
we
cannot
say
,
as
Job
did
,
that
our
feet
have
held
his
steps
,
his
way
have
we
kept
and
not
declined
;
for
our
Consciences
cannot
but
condemn
us
for
the
breach
of
his
Laws
;
and
our
sins
,
our
great
and
manifold
sins
bear
witness
against
us
.
What
apprehensions
of
God
then
may
we
entertain
in
our
minds
,
when
even
Job
was
afraid
of
him
?
I
answer
,
(
1.
)
None
ought
to
look
upon
God
as
so
terrible
,
as
to
make
them
despair
.
(
2.
)
Men
ought
to
have
different
apprehensions
of
God
,
according
to
the
nature
and
continuance
of
their
sins
.
(
1.
)
None
ought
to
look
upon
God
as
so
terrible
,
as
to
make
them
despair
.
For
when
our
apprehensions
of
God
are
such
as
drive
us
from
him
,
they
overthrow
the
great
end
of
Religion
,
which
is
to
bring
God
and
Man
nearer
together
.
None
ought
to
exclude
themselves
from
mercy
,
whom
God
hath
not
excluded
from
it
;
and
God
excludes
none
whom
he
invites
to
repent
,
with
a
promise
of
forgiveness
,
if
they
do
it
;
and
the
goodness
and
long-suffering
,
and
forbearance
of
sinners
,
is
on
purpose
design'd
to
lead
them
to
Repentance
.
So
that
after
all
this
,
to
despair
,
is
not
only
to
reject
the
mercy
which
God
offers
,
but
to
question
his
truth
and
sincerity
,
to
slight
his
Patience
,
to
disparage
his
Goodness
,
and
to
look
upon
him
as
a
most
revengeful
and
implacable
Being
;
which
is
,
to
entertain
most
dishonourable
and
unworthy
thoughts
of
the
best
,
the
wisest
,
the
most
merciful
and
compassionate
Being
in
the
World
;
who
hath
proclaimed
himself
to
be
a
God
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
,
i.
e.
to
all
that
truly
repent
of
them
.
So
that
when
we
consider
,
we
have
no
reason
to
be
so
afraid
of
him
as
to
despair
.
(
2.
)
Men
ought
to
have
different
apprehensions
of
God
,
according
to
the
nature
and
continuance
of
their
sins
.
For
as
on
the
one
side
,
the
Scripture
assures
us
,
that
God
knoweth
our
frame
,
and
remembreth
that
we
are
dust
;
and
therefore
will
make
all
just
and
reasonable
allowances
for
the
unavoidable
infirmities
of
Humane
Nature
,
and
all
circumstances
that
abate
the
wilfulness
of
our
evil
actions
:
so
on
the
other
side
,
at
the
same
time
when
he
declared
his
infinite
goodness
,
he
adds
,
and
that
will
by
no
means
clear
the
guilty
;
not
of
any
kind
of
sin
;
for
then
none
could
escape
,
since
all
have
sinned
,
and
therefore
are
become
guilty
before
him
:
but
the
guilty
are
such
,
as
add
impenitency
and
obstinacy
to
their
sins
;
such
as
wilfully
and
presumptuously
,
not
only
break
,
but
contemn
his
Laws
;
not
barely
neglect
their
duty
,
but
despise
it
;
such
as
are
not
meerly
cold
and
indifferent
about
Religion
,
but
are
zealously
concerned
against
it
,
and
endeavour
to
expose
it
to
scorn
and
contempt
.
For
a
very
judicious
Interpreter
saith
,
This
severity
of
God
here
spoken
of
,
in
visiting
the
iniquity
of
the
Fathers
upon
the
Children
,
&c.
is
not
to
be
understood
of
all
crimes
,
but
of
such
as
immediately
concern
the
honour
of
the
Divine
Majesty
,
such
as
Apostasie
,
Idolatry
,
and
consequently
Atheism
and
Irreligion
;
which
is
a
Plot
against
Heaven
,
an
attempt
to
dethrone
the
Divine
Majesty
,
or
to
make
his
Government
insignificant
in
the
World.
If
faults
are
justly
aggravated
among
Men
,
not
so
much
from
other
circumstances
,
as
from
the
dignity
of
the
Person
against
whom
they
are
committed
,
and
from
the
tendency
of
them
:
Will
not
the
parity
of
reason
so
far
hold
,
as
to
aggravate
those
sins
which
are
immediate
offences
against
the
Divine
Majesty
,
and
which
tend
to
overthrow
his
Government
of
the
World
?
II.
And
so
I
come
to
the
second
sense
of
these
Words
,
as
they
may
be
taken
for
Jobs
vindication
of
himself
from
the
unjust
charge
of
his
Friends
,
as
though
he
were
a
secret
Hypocrite
,
or
a
contemner
of
God
and
Religion
,
under
a
fair
outward
shew
of
Piety
and
Devotion
.
For
,
Eliphaz
in
plain
terms
,
in
the
foregoing
Chapter
,
tells
him
,
he
was
one
of
those
who
thought
God
was
at
too
great
a
distance
to
take
notice
of
things
upon
Earth
.
And
thou
sayest
,
how
doth
God
know
?
can
he
judge
through
the
dark
Cloud
?
Thick
Clouds
are
a
covering
to
him
,
that
he
seeth
not
,
and
he
walketh
in
the
circuit
of
Heaven
.
Which
is
in
short
,
to
charge
him
with
denying
the
Providence
of
God
;
and
reckons
him
with
those
that
said
unto
God
,
Depart
from
us
;
and
what
can
the
Almighty
do
for
them
?
i.
e.
with
such
as
would
have
nothing
to
do
with
God
or
Religion
,
looking
on
it
as
a
foppish
useless
thing
:
but
however
,
he
gives
him
good
counsel
to
repent
of
his
folly
,
and
to
apply
himself
yet
to
God
;
Acquaint
now
thy self
with
him
,
and
be
at
peace
,
thereby
good
shall
come
to
thee
.
Receive
I
pray
thee
the
law
from
his
mouth
,
and
lay
up
his
words
in
thine
heart
:
i.
e.
be
perswaded
to
be
Religious
in
good
earnest
,
and
to
let
the
fear
of
God
make
a
deep
impression
upon
your
Soul
,
and
you
will
find
great
benefit
and
advantage
by
it
.
If
thou
return
to
the
Almighty
,
thou
shalt
be
built
up
,
&c.
Job
finding
his
Friends
so
often
letting
fall
expressions
to
this
purpose
,
and
knowing
no
imaginable
reason
for
it
,
but
a
groundless
suspicion
they
had
entertained
,
because
of
his
unusual
sufferings
,
makes
here
in
this
Chapter
a
solemn
protestation
of
the
mighty
value
and
esteem
he
had
for
the
Laws
of
God
,
that
he
constantly
observed
them
,
and
esteemed
them
more
than
his
necessary
food
.
And
to
let
them
know
that
this
was
no
sudden
heat
,
he
tells
Eliphaz
,
that
the
fear
of
God
in
him
,
came
from
the
most
weighty
and
serious
consideration
;
When
I
consider
,
I
am
afraid
of
him
:
as
if
he
had
said
,
I
have
spent
many
thoughts
about
God
and
Religion
,
whether
there
be
any
just
reason
for
Mankind
to
apprehend
and
stand
in
awe
of
an
infinite
Being
above
them
;
and
I
do
assure
you
,
the
more
I
have
fixed
my
thoughts
upon
this
matter
,
and
laid
all
things
before
me
,
the
deeper
impression
the
fear
of
God
hath
made
upon
me
:
or
as
some
render
it
,
perpendo
&
paveo
,
I
consider
,
and
I
fear
him
.
Wherein
are
two
things
implied
.
I.
That
Mens
disesteem
of
Religion
doth
arise
from
want
of
Consideration
.
II.
That
the
more
men
consider
,
the
more
setled
and
fixed
will
their
minds
be
in
the
esteem
and
practice
of
Religion
.
I.
That
Mens
disesteem
of
Religion
doth
arise
from
the
want
of
Consideration
.
Which
will
best
appear
,
by
examining
the
most
common
and
prevailing
reasons
of
Mens
disesteem
of
it
;
which
are
chiefly
these
two
;
(
l.
)
Their
looking
on
Religion
as
a
matter
of
meer
interest
and
design
,
without
any
other
foundation
.
(
2.
)
The
unaccountable
folly
and
superstitious
fears
of
Mankind
;
which
makes
them
think
more
to
be
in
it
than
really
is
.
(
1.
)
Looking
on
the
whole
business
of
Relion
as
a
matter
of
interest
and
design
;
first
started
by
some
great
Politicians
to
tame
and
govern
Mankind
,
and
ever
since
kept
up
by
a
company
of
Priests
who
lived
upon
the
Cheat
,
and
therefore
were
bound
to
maintain
,
and
to
keep
it
up
;
which
otherwise
would
sink
to
nothing
.
This
is
the
worst
can
be
said
against
Religion
;
and
it
is
bad
enough
of
all
reason
,
if
it
were
true
:
and
we
should
deserve
all
the
scorn
and
contempt
,
which
such
Men
treat
us
with
,
if
we
were
but
accessary
to
so
great
a
fraud
and
imposture
.
But
is
there
such
a
thing
as
Reason
among
Mankind
?
Can
we
judge
of
what
is
true
and
false
;
probable
or
improbable
;
certain
or
uncertain
?
Or
must
some
things
be
run
down
,
without
examining
?
and
others
taken
up
,
without
any
other
colour
of
reason
,
than
because
they
serve
to
such
a
purpose
?
For
Gods
sake
,
and
for
our
own
sake
then
,
let
us
consider
these
things
a
little
better
,
before
we
pronounce
against
them
;
or
entertain
any
doubt
or
suspicion
of
them
in
our
minds
.
And
there
is
this
great
reason
for
it
,
that
the
wisest
,
the
best
,
the
most
considering
,
the
most
disinteressed
Men
have
taken
the
part
of
Religion
,
and
been
zealous
Defenders
of
it
;
whereas
on
the
other
side
,
the
younger
,
the
looser
,
the
more
debauched
part
of
Mankind
,
have
been
most
enclined
to
Atheism
and
Irreligion
.
But
if
we
have
not
Reason
of
our
side
,
we
are
content
to
give
up
the
Cause
,
and
to
be
thought
Deceivers
(
which
goes
very
hardly
down
with
an
ingenuous
mind
)
:
and
if
on
the
other
side
,
there
be
nothing
found
but
false
and
groundless
suppositions
,
or
unreasonable
suspicions
;
I
hope
,
Religion
may
be
fairly
acquitted
from
being
thought
a
meer
contrivance
of
Politicians
,
and
we
from
being
the
Silver-smiths
to
this
Diana
.
(
1.
)
Those
who
make
Religion
to
be
such
a
contrivance
,
must
suppose
that
all
Mankind
were
once
without
any
such
thing
as
Religion
.
For
,
if
some
crafty
Politicians
did
first
start
the
notion
of
an
Invisible
Being
among
the
rude
and
unthinking
Multitude
,
the
better
to
awe
them
into
Obedience
to
Government
;
then
Mankind
must
have
lived
before
those
Politicians
appear'd
,
with
as
little
sense
of
God
and
Religion
,
and
with
as
much
security
and
ease
,
as
to
the
thoughts
of
another
World
,
as
the
very
Beasts
that
perish
.
If
this
were
true
,
these
Politicians
were
so
far
from
consulting
the
interest
of
Mankind
,
that
they
were
the
greatest
Enemies
to
it
;
by
filling
their
minds
with
such
unconquerable
fears
,
as
rob
them
of
that
undisturbed
Tranquillity
which
they
enjoyed
before
.
But
when
and
where
did
this
race
of
Mankind
live
,
whom
these
designing
Men
first
cheated
into
the
belief
of
a
Deity
,
and
the
practice
of
Religion
?
The
eldest
Writings
in
the
World
,
without
all
dispute
,
are
those
of
the
Holy
Scriptures
;
and
among
these
,
the
Book
of
Job
hath
been
thought
the
most
antient
;
for
in
all
this
Book
we
have
not
one
word
of
the
Law
of
Moses
,
or
of
Circumcision
;
which
makes
it
very
probable
to
have
been
written
before
the
Children
of
Israels
coming
out
of
Aegypt
;
(
and
some
Arabic
Writers
think
that
Job
lived
before
Abraham
;
and
others
,
at
least
in
the
time
of
Jacob
)
however
it
be
,
this
Book
of
Job
gives
an
account
of
the
sense
of
Mankind
about
Religion
very
early
;
and
by
it
we
find
that
the
great
,
and
wise
,
and
understanding
Men
of
the
World
,
such
as
Job
and
his
three
Friends
were
,
(
who
as
far
as
appears
by
the
story
,
were
all
of
them
independent
Princes
;
such
as
were
common
then
,
and
a
long
time
after
,
in
those
parts
about
Arabia
)
had
a
mighty
sense
of
God
and
Providence
,
and
the
Duties
of
Religion
upon
their
minds
.
And
they
not
only
give
an
ample
Testimony
as
to
their
own
times
,
but
they
appeal
to
all
the
Traditions
of
former
times
;
Enquire
I
pray
thee
,
of
the
former
Age
,
saith
one
of
Job's
Friends
,
and
prepare
thy self
to
the
search
of
their
Fathers
.
For
we
are
but
of
yesterday
,
and
know
nothing
.
But
what
is
it
he
appeals
to
Antiquity
for
,
and
the
observations
of
all
former
Ages
?
It
was
for
this
,
viz.
the
bad
condition
of
all
that
were
not
sincere
in
Religion
:
So
are
the
paths
of
all
that
forget
God
,
and
the
hypocrites
hope
shall
perish
.
And
another
of
his
Friends
speaking
of
the
remarkable
judgments
of
God
upon
the
World
,
saith
to
Job
,
Hast
thou
marked
the
old
way
which
wicked
men
have
trodden
;
which
were
cut
down
out
of
time
,
whose
foundation
was
overthrown
with
a
flood
?
i.
e.
the
Men
of
the
old
World.
And
what
was
their
great
and
provoking
sin
?
A
contempt
of
God
and
Religion
,
Which
said
unto
God
,
Depart
from
us
;
and
what
can
the
Almighty
do
for
them
?
This
is
the
oldest
,
and
truest
,
and
severest
instance
of
such
a
profane
and
irreligious
temper
,
and
the
great
mischief
it
brought
upon
the
World
;
which
shews
,
that
this
is
not
the
original
disposition
of
Mankind
,
but
the
monstrous
degeneracy
of
it
.
But
if
they
are
unsatisfied
with
the
Testimony
of
Job's
Friends
,
let
them
produce
any
to
be
mentioned
the
same
Day
with
it
,
which
can
pretend
to
give
a
truer
account
of
the
Religion
of
the
first
Ages
of
the
World
:
I
do
not
mention
Moses
(
although
his
Authority
be
unquestionable
)
lest
he
should
be
thought
one
of
these
Politicians
,
who
inspired
the
People
of
Israel
with
the
Principles
of
Religion
;
but
I
the
rather
chuse
this
instance
of
the
free
Princes
of
those
parts
of
the
East
,
who
were
under
subjection
to
no
common
Authority
,
yet
were
so
early
possessed
themselves
with
such
firm
Principles
of
Religion
,
and
assure
us
that
all
good
Men
had
the
same
;
and
that
they
were
slighted
by
none
,
but
such
loose
and
profane
wretches
,
whom
God
set
up
for
the
Monuments
of
his
Indignation
.
(
2.
)
Suppose
we
should
allow
that
in
a
particular
Nation
,
some
great
and
wise
Man
should
think
fit
to
reclaim
a
loose
and
barbarous
People
by
the
Principles
of
Religion
;
how
doth
this
prove
Religion
to
be
false
,
or
what
doth
it
signifie
to
the
universal
consent
of
Mankind
?
Is
it
any
Argument
that
there
is
no
foundation
in
Nature
for
Justice
,
Charity
,
and
common
Humanity
,
because
wise
Men
have
been
put
to
use
variety
of
methods
to
reduce
Canibals
to
civility
?
And
it
would
be
as
good
arguing
against
all
Morality
from
thence
,
as
against
Religion
,
because
it
was
judged
by
wise
Men
a
necessary
instrument
to
civilize
Mankind
.
And
as
far
as
I
can
observe
,
Religion
and
Civility
have
risen
and
sunk
together
.
The
Roman
Orator
made
a
bold
Challenge
,
as
to
the
then
known
World
,
to
name
any
Nation
so
barbarous
,
that
they
had
no
Religion
among
them
.
And
although
the
Romans
knew
but
little
of
the
habitable
World
in
comparison
of
what
is
now
known
;
yet
upon
the
whole
matter
,
the
new
discoveries
add
force
and
strength
to
the
Argument
;
onely
with
annexing
this
observation
,
That
the
more
improved
and
civilized
any
People
have
been
,
the
more
regard
they
have
had
to
Religion
;
the
more
ignorant
,
sottish
,
and
barbarous
they
were
,
although
they
were
not
wholly
without
Religion
,
yet
it
was
in
less
esteem
and
honour
among
them
:
and
this
observation
will
hold
,
as
to
all
the
Nations
since
discovered
both
in
the
East
and
West-Indies
.
But
what
a
mighty
number
of
Politicians
must
spring
out
of
the
Earth
at
once
,
to
scatter
the
seeds
of
Religion
,
in
such
a
manner
,
over
all
the
face
of
the
Earth
?
It
is
impossible
that
a
few
Men
,
though
never
so
subtle
,
never
so
experienced
,
should
be
able
to
captivate
all
Mankind
in
so
great
a
variety
of
Language
,
and
distance
of
Countries
.
And
such
an
universal
effect
must
have
some
common
and
universal
Cause
;
which
the
invention
of
a
few
crafty
Men
could
never
be
.
(
3.
)
But
suppose
this
to
have
happened
in
some
one
unlucky
Age
,
when
the
Earth
brought
forth
such
a
fruitful
crop
of
Politicians
;
yet
how
comes
it
to
pass
,
since
these
have
so
long
been
laid
in
their
Graves
,
the
effect
of
this
Policy
should
still
remain
all
the
World
over
?
For
,
every
Age
is
apt
to
condemn
the
Policy
of
the
foregoing
;
and
whether
the
Men
of
the
present
Age
stand
upon
the
shoulders
of
the
precedent
or
not
,
they
are
very
apt
to
think
they
see
farther
than
they
;
how
comes
it
then
in
so
many
Ages
,
as
have
passed
since
these
deep
Politicians
lived
,
that
no
other
Persons
have
been
able
to
lay
open
the
artifice
of
Religion
so
,
as
to
free
Mankind
from
the
pretended
slavery
of
it
?
It
cannot
be
said
,
that
there
were
none
to
attempt
it
;
for
that
were
to
own
an
absolute
consent
of
all
Mankind
as
to
Religion
.
And
we
know
there
were
some
once
at
Athens
,
who
set
up
with
a
design
to
overthrow
Religion
;
but
with
so
very
little
success
,
whatever
the
Roman
Poet
boasts
,
that
they
were
fain
to
be
very
private
in
their
meetings
:
and
the
City
was
so
little
moved
with
their
Discourses
,
that
S.
Paul
saith
,
the
Men
of
Athens
,
were
in
all
things
too
superstitious
.
It
cannot
be
said
,
that
there
were
none
ready
to
joyn
in
such
a
design
;
for
all
bad
Men
had
rather
there
were
no
Religion
at
all
;
and
their
number
is
never
small
,
and
never
unwilling
to
carry
it
on
:
How
comes
it
then
after
all
,
that
Religion
still
prevailed
,
and
the
fears
of
a
Deity
could
not
be
shaken
off
,
no
not
by
the
greatest
Politicians
themselves
,
who
thought
they
understood
all
the
arts
of
Government
,
as
well
as
any
that
had
been
before
them
?
Would
not
some
of
the
Roman
Emperours
,
who
had
none
to
controul
them
,
have
been
glad
to
have
eased
themselves
of
the
fears
of
an
invisible
Power
?
But
they
found
,
after
all
their
strugglings
,
it
was
a
thing
not
to
be
done
;
God
and
Conscience
were
so
much
too
hard
for
their
loose
reasonings
set
up
against
them
,
that
where
Men
had
shaken
off
the
love
of
Religion
,
they
could
not
shake
off
the
fears
that
follow
the
contempt
of
it
.
But
where
Mankind
have
been
imposed
upon
,
when
once
the
cheat
is
discovered
,
all
its
force
is
for
ever
lost
:
for
Men
do
not
love
to
be
deceived
,
especially
in
matters
that
so
very
nearly
concern
them
;
so
that
if
Religion
had
been
a
trick
of
so
long
standing
,
assuredly
it
would
have
been
hooted
out
of
the
World
long
ago
;
and
nothing
would
have
been
so
ridiculous
as
to
pretend
to
it
.
But
thanks
be
to
God
,
the
credit
of
Religion
is
not
yet
worn
out
of
the
World
;
which
can
be
owing
to
nothing
but
to
those
invincible
Reasons
,
on
which
it
stands
.
For
there
hath
wanted
nothing
of
wit
or
malice
in
profane
Persons
,
to
undermine
and
blow
up
the
reputation
of
it
.
But
the
foundations
on
which
it
is
built
,
are
so
firm
and
stable
,
and
have
endured
the
violent
shocks
,
and
secret
attempts
of
so
many
Ages
,
that
as
long
as
reason
and
civility
hold
up
in
the
World
,
we
need
not
question
but
Religion
will.
If
once
I
begin
to
see
Mankind
cast
off
all
the
reins
of
Civil
Government
,
and
run
wild
and
savage
,
quitting
all
the
conveniences
and
pleasures
of
Houses
,
and
Lands
,
and
Cloths
,
to
live
naked
in
the
Woods
,
and
to
feed
on
Roots
and
Acorns
,
because
they
suspect
that
all
Civil
Government
,
was
a
crafty
design
of
some
cunning
Men
to
get
above
others
;
I
may
then
begin
to
think
that
such
suspicions
about
Religion
,
may
prevail
upon
Mankind
to
cast
off
the
most
reasonable
obligations
to
maintain
the
profession
and
the
practice
of
it
.
For
although
the
Reasons
on
which
Religion
is
grounded
,
be
independent
on
Civil
Authority
,
such
as
the
train
of
Causes
,
the
Motion
,
Order
,
Beauty
,
usefulness
of
all
the
parts
of
the
Universe
;
which
remain
the
same
in
all
Ages
,
and
under
all
Revolutions
:
yet
the
Principles
of
Religion
do
really
give
so
much
strength
and
support
to
Civil
Government
,
that
none
who
have
a
kindness
to
the
one
,
can
be
Enemies
to
the
other
;
and
they
who
suspect
Religion
to
be
an
Imposture
,
will
be
as
ready
to
suspect
all
Government
to
be
no
better
:
the
consequence
whereof
will
be
nothing
but
Barbarism
and
Confusion
.
(
2.
)
But
it
may
be
said
,
that
although
the
Principles
of
Religion
in
general
,
are
reasonable
enough
in
themselves
;
and
the
things
we
observe
in
the
World
,
do
naturally
lead
Men
to
own
a
Deity
;
yet
when
they
reflect
on
the
strange
folly
and
superstitious
fear
of
Mankind
,
they
are
apt
still
to
suspect
,
that
Men
being
puzled
and
confounded
,
have
frighted
themselves
into
the
belief
of
Invisible
Powers
,
and
performing
Acts
of
Worship
and
Devotion
to
them
,
as
appears
by
so
many
imaginary
Deities
among
the
Heathen
;
and
the
superstitions
which
still
prevail
on
so
great
a
part
of
the
World.
But
this
way
of
reasoning
is
just
as
if
a
Man
should
argue
that
there
is
no
such
thing
as
true
Reason
in
Mankind
,
because
imagination
is
a
wild
,
extravagant
,
unreasonable
thing
;
or
that
we
never
see
anything
when
we
are
awake
,
because
in
our
Dreams
we
fansie
we
see
things
which
we
do
not
.
We
cannot
deny
the
follies
of
Mankind
about
Religion
,
either
Ancient
or
Modern
:
but
when
was
it
given
to
all
the
World
to
be
wise
?
It
were
extremely
to
be
wished
,
that
nothing
but
pure
and
undefiled
Religion
should
obtain
in
the
World
;
or
at
least
,
that
the
Christian
World
were
purged
from
the
follies
of
Enthusiasm
and
Superstition
.
But
alas
!
the
more
we
consider
all
the
wilful
errors
,
and
involuntary
mistakes
,
vicious
Inclinations
,
violent
Passions
,
foolish
Opinions
,
strange
Prejudices
,
superficial
Reasonings
,
and
obstinate
Resolutions
which
we
incident
to
Mankind
,
we
shall
see
greater
reason
to
wonder
,
that
there
is
so
much
true
Religion
in
the
World
,
than
that
there
is
no
more
.
Nothing
but
the
strong
impression
God
hath
made
of
himself
on
the
Souls
of
Men
;
nothing
but
a
Divine
Hand
could
have
kept
such
a
flame
alive
,
in
the
midst
of
so
many
contrary
Winds
of
Mens
different
Passions
and
Interests
,
and
such
a
rough
and
tempestuous
Sea
,
as
the
state
of
this
World
hath
generally
been
with
respect
to
true
Religion
.
But
if
through
the
mercy
of
God
it
fares
better
among
us
,
as
to
outward
circumstances
(
for
which
we
ought
to
be
very
thankful
)
let
not
Religion
bear
the
blame
of
all
the
follies
and
indiscretions
of
those
who
profess
it
.
It
is
a
hard
Case
,
if
the
common
weaknesses
of
Humane
Nature
,
and
those
faults
which
Men
commit
through
the
want
of
Religion
,
shall
be
laid
to
the
charge
of
it
.
But
nothing
is
more
apt
to
incline
Men
of
better
understandings
,
to
ill
thoughts
of
Religion
,
than
to
see
it
made
use
of
,
to
serve
bad
purposes
and
designs
,
to
cover
ambitious
projects
;
and
to
draw
in
People
the
more
easily
into
Faction
and
Rebellion
;
and
while
they
look
on
this
side
of
the
Picture
,
and
see
there
nothing
but
the
lamentable
spectacles
of
the
mischiefs
which
have
been
done
in
the
World
under
the
pretence
of
Religion
,
they
are
far
from
thinking
those
Politicians
,
that
invented
it
;
it
being
so
easily
turned
upon
the
Government
,
and
being
then
so
dangerous
to
it
.
(
Which
is
a
farther
Argument
to
me
,
that
it
could
not
be
a
contrivance
of
such
Men
:
for
then
there
would
have
been
no
other
Scheme
of
Religion
owned
in
the
World
,
but
that
of
the
Leviathan
,
which
being
so
great
a
Novelty
,
it
is
a
certain
sign
,
that
Religion
was
not
framed
meerly
to
serve
the
ends
of
Government
.
)
But
however
,
that
only
true
and
holy
Religion
which
we
profess
,
is
so
far
from
giving
any
encouragement
to
seditious
Practices
,
that
it
is
not
possible
to
contrive
a
Religion
,
which
we
must
adhere
to
whatever
we
suffer
for
it
,
that
should
more
effectually
recommend
the
Duties
of
Quietness
,
Patience
,
and
submission
to
Authority
,
than
the
genuine
Religion
of
our
Saviour
doth
.
As
long
therefore
as
the
Rules
of
our
Religion
are
so
plain
and
easie
,
so
reasonable
,
so
useful
and
beneficial
to
Mankind
,
we
ought
not
to
lessen
our
esteem
of
it
,
for
the
sake
of
any
weak
,
or
superstitious
,
or
hypocritical
pretenders
to
it
.
II.
Having
thus
far
shewed
,
that
Mens
disesteem
of
Religion
comes
from
the
want
of
Consideration
,
I
now
come
to
the
last
thing
I
designed
,
as
the
Application
of
the
rest
,
viz.
That
the
more
Men
do
consider
,
the
more
they
will
esteem
Religion
,
and
apply
themselves
to
the
practice
of
it
.
And
now
methinks
,
I
may
with
greater
assurance
address
my self
to
all
sorts
of
Persons
,
since
all
that
I
shall
request
,
will
lie
in
two
very
reasonable
things
,
1.
To
consider
impartially
what
is
fit
for
them
to
do
in
Religion
.
2.
To
practise
so
much
of
Religion
,
as
upon
Consideration
will
appear
fitting
to
be
done
.
(
1.
)
To
consider
impartially
what
is
fit
for
them
to
do
in
Religion
.
I
am
not
going
about
to
perswade
you
to
leave
your
Estates
and
Imployments
,
and
to
retire
your selves
from
the
World
,
and
to
give
up
your selves
wholly
to
Devotion
.
For
I
do
not
deny
but
that
they
who
serve
their
Prince
and
their
Country
,
and
follow
their
lawful
Imployments
,
with
an
honest
and
conscientious
diligence
,
and
neglect
no
necessary
Duties
of
Religion
,
do
carry
on
the
great
ends
of
Religion
,
as
well
as
those
,
whose
time
and
occasions
will
give
them
leave
to
devote
themselves
more
to
Fasting
and
Prayer
.
But
let
none
think
the
matters
of
Religion
to
belong
to
others
,
and
that
they
have
business
of
another
nature
to
attend
upon
,
as
though
paying
their
duty
to
God
,
were
fit
only
for
those
who
had
nothing
else
to
do
.
While
Job
was
in
the
height
of
his
Prosperity
,
and
was
the
greatest
of
all
the
men
of
the
East
;
he
tells
his
Friends
how
much
he
was
employed
in
doing
all
the
good
he
could
by
works
of
Justice
and
Charity
;
He
was
eyes
to
the
blind
,
and
feet
to
the
lame
,
and
a
father
to
the
poor
:
and
the
cause
which
he
knew
not
,
he
searched
out
;
yet
he
esteemed
the
words
of
Gods
mouth
,
or
the
means
whereby
his
Duty
was
made
known
to
him
,
more
than
his
necessary
food
;
he
had
his
set
times
of
offering
sacrifice
and
prayer
to
God
;
and
upon
extraordinary
occasions
,
he
required
his
Children
to
prepare
themselves
for
the
solemn
Sacrifice
by
Fasting
and
Prayer
;
which
is
meant
by
sanctifying
them
.
So
that
not
only
constant
Offices
of
Religion
,
but
more
solemn
Acts
of
Devotion
at
certain
seasons
,
are
not
only
agreeable
to
the
ancient
practice
of
the
Christian
Church
,
but
to
the
most
antient
Principles
of
natural
Religion
,
as
they
were
understood
and
practised
in
the
time
of
Job
;
who
was
so
great
a
Person
in
Gods
esteem
,
that
himself
,
who
knew
him
best
,
gave
that
Character
of
him
,
That
there
was
none
like
him
upon
earth
;
and
therefore
we
cannot
follow
a
better
Example
.
(
2.
)
Let
us
then
set
our selves
to
practise
all
the
known
Duties
of
our
Religion
,
and
the
more
we
consider
these
things
,
we
shall
be
more
resolved
to
do
it
.
(
1.
)
That
God
infinitely
deserves
from
us
all
the
service
we
can
do
him
.
(
2.
)
That
we
cannot
serve
our selves
better
,
than
by
faithfully
serving
him
.
(
1.
)
That
God
infinitely
deserves
from
us
all
the
service
we
can
do
him
.
Can
a
man
,
saith
Eliphaz
,
be
profitable
to
God
,
as
he
that
is
wise
may
be
profitable
to
himself
?
i.
e.
he
cannot
:
but
yet
if
God
expects
and
requires
such
service
from
us
,
we
have
no
reason
to
enquire
farther
;
for
we
are
certain
all
we
can
do
,
falls
infinitely
short
of
the
obligations
he
hath
laid
upon
us
.
For
let
us
consider
,
Was
it
not
God
who
formed
us
in
our
Mothers
Womb
,
and
so
curiously
framed
and
fashioned
all
the
parts
of
our
Bodies
?
Was
it
not
He
,
that
breathed
into
us
the
breath
of
Life
,
that
first
set
the
Wheel
in
motion
by
the
course
of
the
Blood
,
and
setled
the
Cistern
in
the
Heart
to
receive
and
disperse
it
,
and
the
Pitcher
at
the
fountain
,
to
take
it
at
its
return
from
the
Veins
?
Was
it
not
He
,
that
fixed
the
golden
Bowl
in
the
Head
that
covers
the
Brain
,
and
stretched
out
the
silver
Cord
of
the
Nerves
over
the
whole
Body
,
for
the
admirable
use
and
service
of
all
the
Parts
?
Was
it
not
He
,
that
endued
us
with
those
noble
Faculties
of
Understanding
,
Reasoning
,
Reflecting
,
Remembring
,
Discoursing
with
others
,
and
Governing
our selves
?
Was
it
not
He
,
that
made
all
the
Parts
of
the
World
about
us
so
serviceable
and
beneficial
to
us
?
Was
it
not
He
,
that
preserved
us
from
so
many
and
great
Dangers
which
we
have
been
exposed
to
by
open
Violence
,
and
secret
Conspiracies
;
by
Fire
,
and
Sword
,
and
Plague
;
by
storms
at
Sea
,
and
upon
Land
too
?
Was
it
not
He
,
that
hath
so
often
scatter'd
the
Clouds
,
that
threatned
us
,
when
the
face
of
the
Heavens
gathered
blackness
,
and
all
things
seemed
to
tend
to
confusion
?
Is
it
not
He
,
who
still
wonderfully
continues
our
Peace
and
Plenty
,
amidst
all
the
sad
complaints
,
and
miserable
condition
of
our
Neighbours
?
yea
,
who
continues
our
Laws
,
our
Government
,
our
Religion
amidst
all
the
Fears
and
Conspiracies
which
have
been
among
us
?
And
shall
we
think
much
to
serve
so
Wise
,
so
Merciful
,
so
Gracious
a
God
?
Is
it
not
He
,
that
hath
exercised
so
much
patience
,
and
long-suffering
,
and
goodness
towards
us
in
order
to
our
Repentance
?
That
still
offers
to
us
the
most
unvaluable
Blessings
of
the
pardon
of
our
Sins
,
and
everlasting
Happiness
upon
our
sincere
Repentance
?
Yea
,
is
it
not
He
,
that
hath
given
his
own
Son
to
dye
for
our
Sins
,
and
exposed
him
to
the
Reproach
and
Pain
of
an
accursed
Death
upon
the
Cross
,
that
he
might
be
a
Sacrifice
of
Atonement
for
us
?
And
will
not
all
these
Motives
prevail
with
us
to
fear
and
serve
him
,
who
hath
deserved
so
much
more
from
us
,
than
the
service
of
our
whole
Lives
,
in
the
most
perfect
Obedience
,
would
make
a
requital
for
?
Shall
we
then
grudge
him
that
proportion
of
sincere
Obedience
,
which
he
is
not
only
willing
to
accept
of
,
but
hath
promised
to
reward
with
a
Crown
of
everlasting
Glory
?
Which
is
the
last
thing
to
be
considered
.
(
2.
)
That
in
serving
God
faithfully
,
we
do
most
effectually
serve
our selves
,
and
promote
our
own
Interest
.
Men
will
praise
thee
,
saith
the
Psalmist
,
when
thou
dost
well
to
thy self
.
Not
,
when
thou
pamperest
thy
Body
,
and
thereby
layest
a
foundation
for
Lusts
and
Diseases
;
not
,
when
thou
heapest
up
Riches
,
and
knowest
not
who
shall
gather
them
;
not
,
when
thou
givest
way
to
all
the
Vanities
and
Follies
of
a
deceitful
World
:
but
when
thou
takest
a
just
care
of
thy
true
and
lasting
Interest
.
For
as
Job
saith
,
God
looked
on
this
as
the
proper
Wisdom
of
Mankind
,
Unto
Man
he
said
,
The
fear
of
the
Lord
is
wisdom
,
and
to
depart
from
evil
is
understanding
.
And
that
is
certainly
our
true
Wisdom
,
whereby
,
we
secure
our
best
Friend
in
all
conditions
,
we
disappoint
our
greatest
Enemies
,
we
lay
the
surest
foundation
for
Peace
and
Tranquillity
in
our
Minds
while
we
live
,
and
a
Blessed
Eternity
when
we
dye
.
To
which
God
of
his
Infinite
Mercy
bring
us
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A61615-e170
Job
1.8
.
2.3
1.9
.
11.
Job
2.9
.
Job
1.22
.
2.10
Job
1.15
,
17.
21.14
,
15.
22.17
.
Job
13.15
,
16.
13.25
Job
37.18
,
16.
26.12
,
7
13.11
.
37.22
.
4.18
.
15.15.16
.
14.
Job
14.4
.
7.20
.
13.26
.
23.11
.
12.
7.11.20
.
Job
.
16.12
.
19.21
.
Prov.
18.14
.
6.4
.
Job
2.10
23.10
.
Job
27.5
,
6.
Job
30.9
.
29.7
,
8
,
9
,
10.
Ch.
30.
and
31.
Prov.
14.14
.
Job
.
19.25
.
26.
27.8
.
Exod.
34.6
,
7.
Psal.
103.14
.
H.
Grot.
in
loc
.
Job
22.13
,
14.
Job
22.17
▪
21.
22.
23.
23.11
,
12.
Greg.
Abulfurai
.
hist.
Dynast
.
p.
13.
Hier.
Trad.
Hebr.
in
Gen.
22.
Job
8.8
.
Job
.
8.13
.
22.15
,
16.
17.
Act.
17.22
.
Job
1.3
.
9.12
,
&c.
1.13
,
&c.
23.12
1.5
.
16.17
.
1.5
.
Job
22.2
.
Eccl.
12.6
.
Psal.
49.18
.
Job
28.28
.