The weary traveller his eternal rest being a discourse of that blessed rest here, which leads to endless rest hereafter. By H. H. D. D. Rector of Snaylwell, and Canon of Ely.
Harrison, Henry, 1610 or 11-1690.
1681
Approx. 247 KB of XML-encoded text transcribed from 138 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2009-10 (EEBO-TCP Phase 1).
A87158
Wing H893A
ESTC R215784
99896339
99896339
154187
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A87158)
Transcribed from: (Early English Books Online ; image set 154187)
Images scanned from microfilm: (Early English books, 1641-1700 ; 2403:17)
The weary traveller his eternal rest being a discourse of that blessed rest here, which leads to endless rest hereafter. By H. H. D. D. Rector of Snaylwell, and Canon of Ely.
Harrison, Henry, 1610 or 11-1690.
[10], 256 p.
printed by A. G. and J. P. for R. Clavell, at the Peacock in St. Paul's Church-yard,
London :
1681.
H. H. = Henry Harrison.
Copy filmed at UMI microfilm Early English Books 1641-1700 reel 2403 lacks pages 33, 34 and 61-64.
Reproduction of original in the Folger Shakespeare Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Christian life -- Early works to 1800.
Future life -- Early works to 1800.
2008-06 TCP
Assigned for keying and markup
2008-08 SPi Global
Keyed and coded from ProQuest page images
2008-10 John Pas
Sampled and proofread
2008-10 John Pas
Text and markup reviewed and edited
2009-02 pfs
Batch review (QC) and XML conversion
THE
WEARY
TRAVELLER
HIS
Eternal
Rest
,
BEING
A
DISCOURSE
of
that
Blessed
Rest
here
,
which
leads
to
endless
Rest
hereafter
.
By
H.
H.
D.
D.
Rector
of
Snaylwell
,
and
Canon
of
Ely.
Matt.
11.29
.
Take
my
Yoak
upon
you
,
and
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
,
and
ye
shall
find
Rest
unto
your
Souls
.
There
remains
therefore
a
Rest
to
the
People
of
God
,
Heb.
4.9
.
LONDON
:
Printed
by
A.
G.
and
J.
P.
for
R.
Clavell
,
at
the
Peacock
in
St.
Paul's
Church-yard
.
1681.
TO
THE
Right
Reverend
Father
in
God
And
my
ever
honoured
Lord
,
PETER
,
Lord
Bishop
of
Ely.
MY
LORD
,
MANY
have
laboured
,
and
wearied
themselves
in
a
restless
enquiry
after
a
perpetual
Motion
,
whose
thoughts
might
have
been
employed
to
better
purpose
in
finding
out
perpetual
Rest
:
There
is
no
Man
living
but
would
have
Rest
,
all
our
labours
,
all
endeavours
tend
that
way
:
Your
Lordships
unwearied
Active
Motion
,
in
the
high
place
and
calling
,
in
which
Divine
Providence
hath
set
Your
Lordship
,
leads
undoubtedly
,
in
a
direct
line
,
to
this
desired
Rest
;
and
as
all
natural
Motions
make
more
hast
,
as
they
come
nearer
their
Center
,
so
Your
Lordships
more
vigorous
,
and
cheerful
moving
in
this
holy
Function
,
makes
us
jealous
,
lest
Your
Lordship
should
make
more
hast
to
an
Eternal
Rest
in
the
Church
Triumphant
,
than
stands
with
the
interest
of
the
present
Church
Militant
,
in
which
Your
Lordships
Care
and
Government
,
have
been
so
eminent
,
and
are
still
so
necessary
:
To
no
other
therefore
could
I
more
advisedly
address
these
Meditations
of
Rest
,
than
to
the
blessed
hand
of
a
Patron
,
whose
indefatigable
labours
have
so
fairly
entituled
him
,
to
all
the
promises
of
this
most
glorious
and
blessed
Rest
.
Nor
comes
this
under
Your
Lordships
Protection
without
design
,
for
having
once
taken
Sanctuary
there
,
and
past
the
dread
it
hath
of
Your
Lordships
view
,
I
shall
not
need
for
ever
after
be
sollicitous
,
what
Eye
it
may
be
exposed
unto
for
its
censure
.
But
if
it
be
asked
why
I
(
after
so
many
pious
,
devout
,
excelling
discourses
of
this
nature
)
should
cast
my
Mite
at
last
into
this
Sacred
Treasury
;
the
poor
Widow
in
the
Gospel
shall
answer
for
me
,
who
at
the
same
time
when
she
beheld
the
richer
Offerings
of
the
wealthy
,
thrown
frankly
in
before
her
Eyes
,
yet
held
she
not
her self
thereby
excused
:
And
that
this
(
though
the
meanest
of
all
oblations
that
have
gone
before
it
)
may
yet
contribute
something
,
towards
the
safe
conducting
some
drooping
Travellers
,
that
are
weary
and
heavy
laden
,
to
their
long
home
,
their
last
and
happy
Eternal
Rest
,
hath
been
sincerely
in
the
desires
,
and
shall
for
ever
be
in
the
Prayers
of
,
MY
LORD
,
Your
Lordships
most
devoted
obedient
Son
,
and
most
obliged
humble
Servant
,
HEN.
HARRISON
.
ERRATA
.
PAge
25.
Line
26.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
45.
l.
22.
f.
satisfied
r.
falsified
.
p.
77.
l.
11.
Comma
at
sees
,
and
l.
13.
the
sense
to
go
on
without
any
new
Paragraph
.
p.
87.
l.
15.
f.
watchful
r.
wrathful
.
p.
114.
l.
20.
f.
modesty
r.
in
modesty
.
p.
143.
l.
7.
f.
up
r.
it
up
.
p.
144.
l.
5.
f.
dwell
r.
duel
.
p.
152.
l.
24.
f.
descend
.
r.
descended
.
p.
153.
l.
20.
f.
cease
r.
to
cease
.
p.
180.
l.
13.
f.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p
184.
l.
25.
f.
easily
r.
easy
.
p.
213.
l.
17.
f.
natural
r.
mutual
.
p.
218.
l.
17.
f.
Wifes
r.
Wives
.
ADVERTISEMENT
.
THE
general
Catalogue
of
Books
,
Printed
in
England
since
the
Year
1666.
And
a
Catalogue
of
School-books
.
As
also
,
a
Catalogue
of
Latin
Books
Printed
in
Foreign
Parts
and
in
England
since
the
Year
1670.
Brutum
Fulmen
:
or
the
Bull
of
Pope
Pius
V.
concerning
the
Damnation
,
Excommunication
,
and
Deposition
of
Q.
Elizabeth
,
as
also
the
Absolution
of
her
Subjects
from
their
Oath
of
Allegiance
,
with
a
Peremptory
Injunction
,
upon
pain
of
an
Anathema
,
never
to
obey
any
of
her
Laws
or
Commands
,
&c.
Both
Printed
for
R.
Clavel
,
at
the
Peacock
in
St.
Paul's
Church-yard
.
THE
WEARY
TRAVELLER
HIS
ETERNAL
REST.
MAN
goeth
forth
to
his
Work
,
and
to
his
Labour
,
until
the
Evening
;
saith
the
Royal
Prophet
,
Psal
.
104.23
.
The
day
of
his
Life
is
spent
in
a
painful
and
weary
Travel
,
'till
the
Evening
come
,
'till
his
declining
Sun
be
fully
set
,
and
he
fitted
to
lie
down
in
Peace
,
and
enjoy
the
happy
Rest
of
a
long
ensuing
night
.
But
that
Man
,
in
this
his
day
,
might
not
disquiet
himself
in
vain
;
that
he
might
not
bear
the
heat
and
burthen
of
the
day
,
and
yet
miss
of
this
Rest
at
night
;
the
holy
Apostle
St.
Paul
writing
to
the
Hebrews
(
and
in
them
to
all
Christians
)
begins
his
fourth
Chapter
,
with
an
Exhortation
to
Fear
,
lest
a
Promise
being
left
them
of
entering
into
God's
Rest
,
any
of
them
should
seem
to
come
short
of
it
.
Wherein
he
layes
down
the
Ground
and
Motive
of
Hope
,
plainly
implied
in
the
same
words
;
A
promise
being
left
them
of
entring
into
his
Rest
;
concluding
the
whole
Chapter
,
with
a
most
cogent
endearing
invitation
,
to
come
boldly
to
the
Throne
of
Grace
,
to
obtain
Mercy
,
and
to
find
Grace
to
help
in
time
of
need
;
That
so
he
that
went
on
his
way
weeping
,
and
bearing
forth
good
seed
,
might
doubtless
come
again
with
joy
,
and
bring
his
sheaves
with
him
;
That
he
that
went
sighing
and
groaning
,
under
the
weight
and
burthen
of
his
heavy
load
,
might
have
no
cause
to
faint
,
or
despond
in
the
way
,
nor
start
aside
through
the
sad
affrightments
of
hopeless
fear
.
Hope
and
Fear
(
well
temper'd
together
)
are
the
two
preservatives
of
our
Safety
or
Spiritual
Life
;
they
are
that
,
which
keep
our
Faith
and
Love
,
from
despair
on
the
one
side
,
and
from
presumption
on
the
other
;
from
slothful
security
on
this
hand
,
and
tormenting
distrustful
anxiety
on
the
other
.
Fear
,
as
the
Rudder
of
the
Ship
,
diverts
our
Souls
,
in
their
sailings
to
Heaven
,
the
Haven
of
their
eternal
Rest
,
from
the
Quick-sands
and
Rocks
that
are
in
the
way
;
while
Hope
,
as
the
Sails
,
filled
with
the
breathings
of
God's
Spirit
,
his
faithful
promises
,
carries
us
forward
,
against
the
tide
or
stream
of
the
World
,
our
earthly
desires
,
and
carnal
inclinations
:
Wherefore
the
wise
Apostle
,
here
,
as
every
where
else
,
throughout
this
,
and
his
other
Epistles
,
seeks
to
temper
and
mix
these
two
,
in
the
Souls
of
Christians
:
And
having
exemplified
the
possibility
,
both
of
attaining
,
and
also
of
losing
God's
Rest
,
in
the
ancient
Israelites
,
ch
.
3.
v.
7.
to
the
end
;
now
repeats
,
and
presseth
the
motives
of
Fear
and
Hope
,
upon
the
Hebrews
,
and
in
them
on
all
Christians
.
Let
us
therefore
fear
,
lest
a
promise
being
left
us
of
entering
into
his
Rest
,
any
of
you
should
seem
to
come
short
of
it
.
Were
the
promise
of
Rest
unconditional
and
absolute
unto
some
,
and
not
at
all
propounded
to
others
,
with
any
feazibleness
of
attaining
it
,
by
a
true
possibility
of
performing
its
conditions
;
the
former
should
have
no
reason
to
fear
,
nor
the
latter
to
hope
:
But
the
promise
being
conditional
and
general
,
excluding
none
from
God's
Rest
,
that
will
prepare
themselves
for
it
,
by
faith
,
hope
,
and
love
unfeigned
;
sincere
impartial
persevering
obedience
and
patience
;
giving
them
full
assurance
of
it
,
upon
the
evidence
of
their
integrity
in
these
things
;
inclusive
of
none
,
but
such
as
entirely
,
humbly
,
thankfully
,
believe
and
accept
it
on
these
terms
:
They
that
as
yet
neglect
these
terms
,
or
are
in
danger
of
falling
away
from
their
former
diligence
in
observing
them
,
had
need
to
fear
,
lest
they
miss
of
it
;
and
in
that
fear
,
work
out
their
own
Salvation
,
give
all
diligence
to
make
their
calling
and
election
sure
;
which
as
it
seems
by
St.
Peter
,
is
not
so
,
unless
by
adding
to
Faith
Courage
,
to
Courage
Knowledge
,
Godliness
,
Charity
,
Temperance
,
Patience
,
more
and
more
.
Having
these
promises
,
dearly
beloved
,
saith
St.
Paul
,
2
Cor.
7.1
.
The
promises
of
a
most
gracious
reception
,
all
the
mercies
of
Heaven
hereafter
;
with
so
much
on
Earth
,
as
is
for
our
good
;
I
will
receive
you
,
and
be
your
Father
,
and
you
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Almighty
.
Having
these
promises
,
let
us
cleanse
our selves
from
all
pollution
of
Flesh
and
Spirit
,
perfecting
Holiness
in
the
fear
of
God
It
seems
then
,
that
humble
fear
of
offending
God
,
and
losing
his
promises
,
by
not
performing
of
their
conditions
(
not
coming
out
from
among
the
wicked
,
or
coming
out
,
not
cleansing
our selves
more
and
more
,
from
all
pollutions
of
Flesh
and
Spirit
)
is
not
only
the
beginning
of
Wisdom
,
as
you
have
it
elsewhere
,
but
perfective
of
Holiness
,
which
is
our
only
true
Wisdom
.
Were
all
that
profess
the
Name
and
Gospel
of
Christ
Jesus
,
sincere
professors
;
or
were
all
that
begin
to
be
so
,
secured
for
ever
from
ceasing
to
be
so
,
by
turning
back
to
disobedience
and
unbelief
;
Saint
Paul
,
and
St.
Peter
,
would
not
thus
both
of
them
exhort
to
fear
,
lest
a
promise
being
left
them
of
entering
into
God's
Rest
,
any
of
them
should
seem
to
miss
or
fall
short
of
it
.
But
since
it
is
so
clear
and
manifest
,
that
many
professors
in
all
Ages
have
been
faithless
,
and
hypocritical
in
their
profession
;
and
since
it
is
so
disputable
at
least
,
nay
highly
probable
,
both
from
Scripture
,
and
from
reason
and
experience
,
that
many
professors
sincere
at
first
,
may
prove
backsliders
,
and
fall
away
from
their
former
righteousness
,
faith
,
and
obedience
;
't
is
both
the
Duty
and
Wisdom
of
all
to
fear
,
lest
any
miss
of
the
promises
,
for
want
of
performing
sincerely
and
constantly
the
necessary
conditions
annexed
to
them
.
Scarce
is
there
any
part
of
Divinity
more
dangerously
mistaken
,
corrupted
,
debauched
,
by
the
prejudices
or
interests
,
passions
or
lusts
of
several
Men
,
made
more
instrumental
,
to
flatter
and
cherish
that
sloth
in
good
,
or
security
in
evil
,
for
destruction
of
which
they
were
made
or
propounded
,
than
that
of
the
promises
of
Christ
and
his
Gospel
.
Some
give
them
the
inclosure
,
or
monopoly
,
as
I
may
so
say
,
of
our
faith
,
while
the
precepts
and
threats
,
which
have
as
much
right
to
be
believed
as
they
,
his
Kingly
and
Prophetic
Office
,
to
which
he
was
as
particularly
anointed
,
as
to
that
of
Priest
,
being
too
commonly
set
aside
as
unnecessary
;
nay
,
with
some
not
only
look'd
upon
as
no
part
of
the
Gospel
,
but
as
dangerous
to
be
obtruded
for
the
object
of
Faith
or
Duty
.
Some
would
perswade
themselves
and
others
,
that
the
promises
of
Christ
are
particular
and
absolute
,
confin'd
to
some
few
,
and
to
those
howsoever
they
be
qualified
;
when
as
the
whole
tenor
and
current
of
Christian
Doctrine
proclaims
directly
the
quite
contrary
,
that
they
are
general
and
conditional
;
a
Picture
that
looks
every
Man
in
the
face
,
that
comes
into
the
room
,
but
cannot
be
imagined
to
eye
any
Man
else
;
unrestrained
to
all
,
provided
they
perform
the
condition
,
and
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
those
diffusive
rich
Store-houses
,
sealed
up
against
all
,
who
do
not
perform
it
.
Shall
we
therefore
have
the
patience
,
the
justice
and
piety
,
yea
,
the
wisdom
and
faithfulness
to
our selves
,
to
resist
a
while
these
strong
prejudices
,
to
rescue
the
sacred
object
of
faith
from
such
misprisions
,
to
set
up
the
promises
of
Christ
henceforth
in
such
a
posture
,
as
may
have
the
safest
and
kindest
influence
;
the
powerfullest
and
most
benign
aspect
on
our
Hearts
and
Lives
,
not
to
swell
and
puff
up
our
phansies
any
longer
,
with
an
opinion
that
we
are
the
special
favourites
of
Heaven
,
to
whom
the
promises
of
Rest
are
consign'd
unconditionally
,
or
without
possibility
of
being
forfeited
;
but
to
engage
and
oblige
our
Souls
to
that
universal
constant
righteousness
,
holiness
,
obedience
,
as
well
as
faith
,
which
may
really
instate
us
in
those
promises
,
that
may
,
like
the
Angel
to
St.
Peter
in
Prison
,
awake
us
out
of
our
sleep
and
dream
,
and
shake
off
those
gyves
and
manacles
,
which
keep
our
feet
from
walking
in
the
ways
which
God
hath
prescribed
,
and
thereby
even
confine
and
fetter
God
himself
,
if
I
may
so
speak
,
from
making
good
his
promises
effectually
,
to
such
indisposed
unqualified
persons
.
If
we
look
on
the
lives
of
most
Christians
professing
the
Gospel
,
with
great
pretence
at
least
of
confidence
,
that
they
shall
be
partakers
takers
of
God's
Rest
,
that
the
promise
thereof
belongs
to
them
,
though
they
live
as
those
that
set
up
their
Rest
in
the
lusts
of
the
flesh
,
those
lusts
of
the
Eye
,
that
pride
of
life
which
is
directly
contrary
to
it
,
and
the
love
of
the
Father
;
we
have
but
too
great
reason
to
fear
,
that
unless
they
repent
and
reform
speedily
and
effectually
,
they
will
prove
such
as
no
Rest
belongs
to
.
And
if
we
look
on
the
slothful
negligence
in
good
works
,
yea
the
wilful
backsliding
to
wicked
works
,
to
false
Doctrines
,
to
lewd
practises
,
which
are
to
be
found
too
visibly
and
frequently
even
in
those
,
who
once
were
sincere
Believers
,
such
as
had
for
a
time
obeyed
both
in
heart
and
life
the
Gospel
of
Christ
,
received
his
precepts
into
their
practice
,
as
well
as
promises
into
their
Creed
;
we
shall
have
too
great
reason
to
fear
,
that
they
also
may
fall
away
finally
from
those
conditions
,
without
the
renewed
presevering
performance
of
which
,
there
is
no
rest
of
Gods
to
be
had
.
Wherefore
both
in
respect
of
the
former
faithless
Professors
,
and
of
the
latter
backsliding
Professors
,
let
us
fear
,
as
the
Apostle
exhorts
us
,
fear
in
wisdom
towards
our selves
,
and
fear
in
charity
towards
others
;
fear
and
watch
over
our selves
and
one
another
,
watch
and
pray
,
labour
and
strive
,
lest
a
promise
being
left
us
of
entering
Gods
rest
,
any
of
us
seem
to
fall
short
of
it
,
for
want
of
attending
to
its
conditions
,
which
is
not
onely
an
outward
profession
but
a
lively
faith
working
by
love
,
and
that
not
onely
begun
or
continued
for
a
while
,
but
persevering
to
the
end
.
Despise
not
then
the
motive
of
Fear
,
lest
you
despise
your
own
Souls
.
To
fear
any
mortal
visible
enemy
,
any
earthly
temporal
danger
,
in
an
holy
righteous
cause
,
is
cowardise
and
servile
baseness
:
to
fear
the
labour
of
study
and
diligence
,
is
sloth
and
idleness
:
but
to
fear
God
and
his
righteous
threats
,
especially
that
of
losing
his
rest
,
of
incurring
his
endless
intolerable
displeasure
,
this
is
a
wise
and
gracious
fear
;
not
only
the
beginning
of
Wisdom
and
Grace
,
but
its
safety
and
preservation
,
its
watchful
Monitor
,
Exciter
,
and
Furtherer
all
along
;
for
it
makes
us
examine
and
prove
our selves
,
whether
we
are
as
yet
in
the
faith
,
well
settled
and
grounded
,
such
a
faith
as
works
by
love
and
sincere
obedience
,
not
a
groundless
or
fruitless
credulity
,
perswasion
,
confidence
of
all
being
well
,
on
a
bare
profession
;
and
when
we
have
found
that
we
are
sincere
in
faith
,
repentance
,
love
,
obedience
,
it
awakes
our
care
to
continue
so
,
by
growing
in
grace
,
and
persevering
against
whatever
allurements
or
terrors
,
lest
we
fall
from
our
own
steadfastness
,
and
hold
not
fast
the
ground
of
our
confidence
to
the
end
.
It
works
on
our
memory
,
and
revives
our
humility
for
sins
past
;
it
works
on
our
reason
,
and
stirs
up
our
care
against
sin
for
the
future
.
The
fear
of
missing
or
falling
short
of
Gods
rest
,
of
incurring
intolerable
eternal
trouble
,
anguish
,
and
pain
,
restrains
us
from
running
on
in
the
ways
of
destruction
.
In
the
restraint
some
hope
of
pardon
shews
it self
;
in
this
hope
we
see
the
mercy
and
love
of
God
,
and
then
at
last
perceive
the
horrour
and
ugliness
of
sin
,
not
onely
in
its
punishment
,
but
in
it self
.
This
last
hath
more
of
love
than
fear
in
it
,
and
the
fear
is
now
become
filial
;
for
a
good
Son
will
fear
the
anger
of
his
Father
so
much
the
more
,
because
he
knows
the
greatness
and
sweetness
of
his
love
,
and
by
that
fear
preserves
and
increases
his
filial
obedience
.
Our
Saviour
commands
his
Apostles
themselves
,
who
sure
were
Sons
,
and
had
the
Spirit
of
Adoption
,
to
fear
him
that
can
destroy
both
body
and
soul
in
hell
fire
,
that
they
might
not
fear
,
but
choose
to
suffer
all
that
Man
could
inflict
on
their
bodies
,
rather
than
hazard
the
loss
of
his
favour
;
for
what
's
the
fire
of
persecution
to
that
of
Gods
wrath
?
or
the
pains
of
a
Rack
for
an
hour
or
two
,
to
the
torments
of
hell
for
evermore
?
The
Fathers
call
this
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bridle
of
lusts
or
disorderly
appetites
,
and
not
onely
the
entrance
to
Piety
,
but
the
Guardian
of
all
Virtue
.
S
t
Jerom
confesses
he
owed
the
strictness
of
his
life
to
this
fear
;
and
S
t
Ambrose
says
,
Love
it self
is
upheld
by
it
.
Some
would
confine
fear
to
Mount
Sinai
,
as
if
Mount
Sion
did
exclude
it
;
whereas
the
Apostle
having
compared
the
Law
on
the
one
,
and
the
Gospel
on
the
other
,
Heb.
12.18
,
22.
adds
presently
ver
.
25.
See
ye
refuse
not
him
that
speaketh
;
for
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
that
speaks
from
heaven
.
And
then
concludes
the
whole
Chapter
with
these
words
,
Wherefore
let
us
have
grace
,
whereby
we
may
serve
God
acceptably
,
with
reverence
and
godly
fear
;
for
our
God
is
a
consuming
fire
.
I
know
that
of
S
t
Aug.
is
true
,
Brevis
differentia
legis
&
Evangelij
,
Timor
&
Amor.
But
't
is
the
fear
of
temporal
punishment
which
is
proper
to
the
Law
,
wherewith
,
as
also
with
hope
of
temporal
promises
,
they
were
in
that
Nonage
allured
or
terrified
,
first
to
outward
,
then
to
inward
spiritual
obedience
.
We
should
indeed
for
the
great
kindness
and
enamouring
amiableness
of
our
Redeemer
and
Redemption
,
be
all
on
fire
with
thankful
love
;
but
we
must
consider
not
onely
what
's
the
height
of
our
duty
we
owe
to
our
Lord
,
but
what
's
that
which
at
first
entrance
into
his
School
we
can
perform
,
and
what
afterwards
through
the
remainders
of
corruption
we
still
need
,
and
what
he
will
be
pleased
to
accept
.
Thus
to
be
frighted
and
chased
to
happiness
is
an
Argument
indeed
of
our
imperfection
;
but
since
our
state
is
as
yet
imperfect
,
't
is
our
Wisdom
to
use
all
such
helps
as
our
Lord
allows
of
.
And
yet
even
in
the
state
of
innocency
our
first
Parents
needed
this
motive
,
and
had
not
fell
if
they
had
used
it
:
they
fell
with
this
thought
,
that
they
should
not
fall
.
They
who
in
this
lapsed
imperfect
estate
,
require
such
Christians
onely
as
are
made
up
of
all
love
,
do
but
Votum
accomodare
,
non
Historiam
,
nec
qualis
est
,
sed
qualis
esse
deberet
describunt
.
They
tell
us
what
their
wish
is
,
and
our
duty
;
but
consider
not
the
real
History
of
what
is
,
and
what
is
likely
to
be
effected
.
Thus
Tully
says
of
Cato
,
that
optimo
animo
&
summâ
fide
utens
,
nocet
,
interdum
Reipublicae
,
with
an
honest
and
good
meaning
he
did
sometimes
much
hurt
to
the
Commonwealth
,
by
imposing
that
strictness
of
Laws
and
Manners
,
which
't
was
not
able
to
reach
or
keep
.
Tanquam
in
Platonis
Republicâ
non
tanquam
in
faece
Romuli
;
fitting
his
sentence
rather
to
Plato's
phansied
Utopian
Commonwealth
,
than
to
the
real
state
of
Rome
.
So
I
may
say
of
these
Perfectionists
,
they
do
not
remember
that
they
have
to
do
with
Men
,
in
whom
some
remainders
of
the
old
Man
will
still
be
lusting
against
the
Spirit
;
and
those
lustings
must
be
check'd
,
and
chil'd
and
supprest
sometimes
,
with
this
fear
of
falling
short
of
God's
Rest
,
and
falling
into
intolerable
Troubles
.
And
yet
suppose
they
were
as
St.
Paul
,
and
feared
Sin
more
than
Hell
,
yet
the
height
of
some
Mens
grace
is
no
ground
for
a
general
Doctrine
;
nor
because
Love
is
the
best
of
all
,
therefore
may
Fear
be
made
unlawful
;
as
if
that
were
a
Sin
,
which
God
propounds
to
keep
us
from
Sin.
Hell
I
am
sure
is
a
part
of
our
Creed
as
well
as
Heaven
,
and
God
hath
propounded
both
a
Tribunal
and
a
Mercy-seat
,
and
if
we
may
serve
God
as
Moses
did
,
with
an
eye
of
hope
to
the
recompence
of
reward
,
why
not
with
an
eye
of
fear
towards
him
,
who
though
a
Father
,
will-judge
every
man
according
to
his
works
.
Our
Saviour
indeed
,
Luke
12.32
.
bids
his
flock
,
how
little
soever
,
not
fear
,
because
it
is
their
Fathers
pleasure
to
give
them
the
kingdom
;
but
the
fear
he
forbids
,
is
the
fear
of
distrustfulness
in
him
,
or
his
promises
,
or
assistances
;
as
if
he
would
not
or
could
not
defend
his
obedient
Children
against
the
numerous
Herd
of
the
wicked
;
not
the
fear
of
incurring
his
holy
and
just
displeasure
,
in
case
they
should
do
what
must
displease
him
.
We
do
not
fear
as
the
Jews
did
,
present
punishment
to
restrain
us
from
that
lust
,
which
otherwise
we
love
and
would
willingly
follow
.
Our
greatest
motives
of
obedience
are
not
from
that
spirit
of
bondage
,
which
looks
chiefly
on
temporal
things
,
and
thinks
it self
rejected
for
ever
if
chastised
here
,
or
tried
with
afflictions
;
for
the
Gospel
directs
us
to
things
invisible
and
eternal
,
much
more
clearly
than
the
Law
,
and
makes
afflictions
patiently
endured
,
the
sign
of
Gods
favour
rather
than
hatred
;
nor
is
it
contrary
to
the
Spirit
of
Adoption
,
to
fear
offending
him
that
adopted
us
,
lest
thereby
he
disinherit
us
.
Though
we
are
received
into
the
family
of
Gods
children
,
and
must
love
God
above
all
as
our
Father
,
love
our
Redeemer
so
much
more
than
all
Relations
,
than
life
it self
and
its
dearest
contentments
,
as
to
forsake
and
renounce
them
for
ever
,
rather
than
him
:
Yet
we
are
still
exhorted
and
enjoyned
to
pass
the
time
of
our
sojourning
here
in
fear
,
not
to
fear
what
Man
,
but
God
can
do
unto
us
.
To
love
him
as
a
Father
,
and
fear
to
lose
his
love
by
offending
him
;
to
love
the
Son
,
and
kiss
him
with
reverence
lest
he
be
angry
;
to
love
the
Holy
Spirit
of
God
,
and
fear
to
grieve
,
resist
,
and
quench
him
,
lest
we
turn
his
grace
into
wantonness
,
and
make
him
withdraw
his
gracious
presence
,
that
would
enable
us
in
holiness
and
righteousness
to
serve
him
,
without
fear
of
any
evil
that
can
befall
us
so
doing
,
or
of
any
enemy
that
can
hurt
us
;
and
yet
to
fear
him
whom
we
serve
as
our
Lord
and
King.
A
good
Son
may
fear
to
incur
his
Father's
wrath
by
ceasing
to
be
so
,
and
yet
cry
Abba
Father
.
Tertullian
interprets
that
of
Saint
John
,
Perfect
love
casts
out
fear
,
of
lazy
fear
,
that
will
not
go
on
in
the
way
of
grace
,
for
fear
of
a
Lion
in
the
way
,
some
hazard
,
and
difficulties
likely
to
meet
him
;
not
the
fear
of
Gods
wrath
possible
to
be
incurred
by
sin
and
backsliding
,
but
of
temporal
dangers
and
persecutions
.
If
our
love
be
perfect
,
though
with
the
perfection
of
sincerity
,
that
is
,
habitually
prevailing
over
all
other
loves
,
't
will
cast
out
such
fear
,
and
make
us
lay
down
our
lives
for
the
Brethren
,
to
glorifie
God
,
and
encourage
others
by
the
evidence
of
our
faith
,
content
to
adventure
any
thing
for
Christs
sake
,
even
death
it self
;
but
sure
not
the
displeasing
of
God
,
and
the
torments
of
Hell
,
that
were
too
prodigal
an
alms
,
too
wild
a
valour
,
directly
contrary
to
the
love
as
well
as
fear
of
God
in
Christ
.
Charity
again
casteth
out
all
fear
,
but
by
degrees
;
as
that
increaseth
,
so
fear
abateth
.
If
our
Sanctification
were
as
perfect
for
degrees
,
as
universal
for
its
parts
;
were
our
obedience
like
that
of
Angels
,
which
cannot
fail
,
we
should
need
neither
hope
to
encourage
our
love
,
nor
fear
to
guard
it
;
but
while
it
is
only
in
part
,
the
best
Christians
in
this
state
of
imperfection
,
may
have
use
of
a
Deaths
Head
,
and
make
Gods
threats
as
well
as
promises
,
subordinate
means
to
concur
with
the
principal
;
Buttresses
to
keep
the
Building
from
swerving
,
while
the
foundation
of
Faith
and
Love
keeps
it
from
sinking
:
Fides
&
spes
tuta
si
cauta
,
secura
si
sollicita
.
Tert.
Fear
makes
our
love
reverent
,
our
hope
wary
,
our
faith
discreet
.
If
the
Sails
be
too
full
,
they
may
endanger
us
as
much
as
a
Rock
;
for
Fear
as
a
Rudder
guides
and
steers
our
Faith
and
Hope
,
between
the
gulph
or
sands
of
Despair
;
and
the
rock
of
Presumption
or
proud
Security
.
Serve
we
the
Lord
then
in
love
,
but
in
fear
too
,
and
rejoyce
unto
him
with
trembling
,
as
David
speaks
;
fear
him
as
Lord
;
love
and
rejoyce
in
him
as
Jesus
;
yea
,
and
fear
him
as
Jesus
too
;
fear
to
offend
so
gracious
a
Saviour
,
to
vilifie
and
hazard
such
precious
Salvation
,
sit
timor
innocentiae
Custos
,
saith
St.
Cyp.
ut
Deus
qui
in
mentes
nostras
clementer
influxit
,
in
animi
hospitio
justâ
operatione
teneatur
.
If
God
hath
entered
into
our
hearts
through
his
Son
by
his
Spirit
,
let
us
be
glad
and
rejoyce
in
his
presence
,
for
thankful
joy
is
his
entertainment
;
but
let
fear
keep
the
door
,
that
nothing
enter
that
may
displease
so
holy
a
presence
.
—
Aiunt
quidam
,
saith
Tert.
se
salvo
metu
(
vel
fide
)
peccare
;
some
say
,
they
can
venture
on
sin
without
any
prejudice
to
faith
or
fear
;
sic
ergo
&
ipsi
(
salvâ
veniâ
)
detrudentur
in
Gehennam
,
dum
salvo
metu
peccant
;
so
shall
such
who
say
and
do
so
,
be
thrust
into
Hell
,
without
any
prejudice
to
God's
mercy
,
or
Christ's
merit
and
intercession
.
Whether
we
consider
the
infinite
eternal
worth
and
weight
of
this
Rest
,
the
intolerable
endless
troubles
of
missing
it
,
or
the
absolute
necessity
of
hating
and
shunning
all
evil
,
of
loving
and
following
all
duties
and
graces
,
in
order
to
attaining
the
one
,
and
escaping
the
other
.
Whether
we
look
upon
the
weakness
,
inconstancy
,
treachery
of
the
flesh
within
us
;
or
upon
the
variety
of
temptations
,
alluring
and
terrifying
us
from
the
world
without
,
set
on
by
the
Devil
with
all
the
vigilance
of
subtil
malice
;
or
on
the
shortness
or
uncertainty
of
the
time
wherein
this
Rest
must
be
secured
,
or
lost
for
ever
.
Whether
we
look
on
the
love
and
infinite
mercy
of
God
,
in
offering
,
purchasing
,
inviting
,
drawing
us
to
this
Rest
at
such
a
price
,
by
such
powerful
obliging
variety
of
means
or
motives
;
or
on
the
deceitfulness
of
mans
heart
,
willing
to
think
the
conditions
of
it
,
fewer
and
easier
than
they
are
;
and
to
satisfie
it self
in
the
hopes
of
it
on
an
outward
profession
,
a
speculative
faith
,
or
a
partial
obedience
.
Or
lastly
,
whether
we
consider
the
possibility
of
falling
away
through
sloth
or
impatience
,
from
the
sincere
repentance
and
faith
,
love
and
obedience
,
which
was
begun
.
All
and
every
one
of
these
call
for
an
humble
watchful
fear
,
and
godly
jealousie
over
our selves
,
solicitous
cautions
and
diligence
lest
we
fall
short
of
it
.
Take
heed
then
,
of
thinking
this
fear
of
missing
it
,
either
unnecessary
,
or
unbeseeming
Christian
Professors
or
true
Believers
;
since
many
Professors
are
no
true
Believers
,
and
they
that
are
may
cease
to
be
so
,
unless
they
watch
and
pray
assiduously
,
and
work
out
their
own
salvation
with
fear
and
trembling
.
Look
not
upon
it
,
as
too
slavish
for
Persons
regenerate
,
and
Children
of
light
;
since
sure
it
is
that
the
Spirit
of
God
,
and
the
holy
Apostles
made
choice
of
no
Arguments
,
but
such
as
were
fit
to
be
made
use
of
by
Christians
;
and
the
motives
of
fear
,
are
more
than
once
the
Arguments
they
chose
,
even
to
those
who
had
been
made
partakers
of
Christ
,
and
were
of
the
House
and
Family
of
God
;
such
as
had
received
the
Kingdom
that
could
not
be
moved
.
Heb.
12.28
.
Who
yet
,
are
there
exhorted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
have
Grace
,
or
to
hold
it
fast
,
by
making
an
humble
diligent
use
of
that
pretious
Talent
.
Or
if
you
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
thankful
to
God
,
the
munificent
donor
of
such
a
benefit
,
and
this
duty
raised
to
the
height
,
to
the
serving
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
that
refer
to
the
Persons
,
and
signifie
serving
with
cheerful
alacrity
;
for
fear
and
chearfulness
are
very
consistent
,
the
former
the
Guardian
,
the
Conservator
of
the
latter
;
Or
whether
it
refer
to
God
as
we
render
it
,
serving
him
acceptably
,
with
reverence
and
godly
fear
,
you
have
still
in
this
Apostle
,
the
motives
of
fear
annexed
to
this
duty
;
for
our
God
is
a
consuming
fire
.
'T
was
wisdom
then
and
sober
piety
in
him
that
said
,
He
would
not
leave
his
part
in
Hell
(
meaning
the
benefit
he
found
in
meditating
on
God's
threats
as
well
as
promises
)
for
all
the
Goods
of
this
world
;
knowing
how
useful
the
flesh
of
the
Viper
was
to
cure
its
poison
;
the
torments
attending
upon
sin
,
to
check
its
temptations
;
the
apprehension
of
a
Fever
or
other
distemper
,
annexed
by
consequence
,
to
restrain
from
those
pleasant
forbidden
fruits
,
which
courted
his
Senses
,
and
sollicit
his
Phansie
;
the
deadly
hook
,
to
keep
from
venturing
on
the
bait
;
the
Sea
,
from
the
Syren
.
Thus
when
the
Apostle
exhorts
the
Hebrews
to
fear
,
Lest
any
of
them
should
seem
to
fall
short
of
this
Rest
:
The
word
seem
,
signifies
not
only
an
outward
appearance
of
the
things
,
without
a
reality
of
the
danger
or
misery
forewarn'd
of
;
but
in
Let
us
take
heed
,
is
also
meant
a
real
incurring
the
same
,
without
taking
heed
to
the
counsel
given
;
or
it
may
be
,
the
Apostle
chose
to
speak
so
,
to
mitigate
the
sharpness
of
that
which
he
spake
of
to
the
Hebrews
,
that
he
might
not
be
thought
to
conclude
them
Apostates
,
but
only
to
fear
they
may
be
so
,
unless
they
look'd
in
good
time
warily
to
it
.
Such
charitable
Rhetoric
we
read
him
using
Heb.
6.9
.
But
beloved
,
we
are
persuaded
better
things
of
you
,
and
things
that
(
are
near
or
)
accompany
Salvation
,
though
we
thus
speak
.
It
may
be
also
he
saith
Seem
,
to
stir
up
their
fear
and
caution
the
more
,
against
such
coldness
,
sloth
,
and
inconstancy
of
mind
,
as
began
to
appear
among
the
Hebrews
,
which
if
not
in
time
bewailed
and
rectified
,
might
hazard
the
prize
set
before
them
,
and
fall
to
peremptory
infidelity
.
Thus
he
is
charitably
suspicious
of
them
,
and
jealous
over
them
with
a
godly
jealousie
,
as
he
speaks
2
Cor.
11.2
.
and
gives
withall
to
understand
,
that
't
is
not
enough
for
a
wise
and
thankful
Christian
,
to
abhor
and
avoid
utter
Apostacies
,
and
final
missing
of
Gods
Rest
;
but
't
is
their
safety
,
duty
,
and
honour
,
to
keep
from
the
very
approaches
to
it
,
and
appearances
of
it
;
and
not
to
give
any
occasions
to
others
,
to
hear
,
or
see
,
or
think
that
we
are
fallen
,
or
falling
away
.
Abstain
from
all
appearance
of
evil
,
1
Thes
.
5.22
.
lest
while
you
indulge
your selves
to
sloth
,
and
give
your selves
over
as
far
as
you
may
with
any
hopes
of
attaining
Heaven
,
to
the
pleasures
and
cares
,
or
other
concerns
of
this
Life
;
you
do
not
only
seem
to
fall
short
,
but
do
so
indeed
,
and
plainly
appear
to
do
so
.
And
this
is
the
last
sence
of
the
word
lest
ye
seem
,
that
is
,
appear
and
give
too
great
undeniable
evidence
,
that
you
are
of
those
that
apostatize
,
and
fall
short
of
Gods
Rest
.
So
when
it
is
said
,
v.
2.
The
Gospel
was
preach'd
as
well
to
us
as
unto
them
,
It
does
not
imply
that
the
Gospel
was
preach'd
as
clearly
and
fully
to
them
as
unto
us
;
but
that
it
was
preach'd
sufficiently
to
them
,
in
such
a
manner
,
and
measure
revealed
,
as
was
most
suitable
to
those
times
,
by
types
and
Prophesies
,
spiritual
and
eternal
things
,
under
the
vail
of
external
and
visible
temporal
things
;
yet
so
that
the
light
shone
through
the
vail
on
all
their
hearts
,
who
were
attentive
to
the
drift
and
true
aim
,
the
grounds
and
reasons
of
them
,
and
to
the
Prophesies
that
went
before
and
along
with
them
,
to
make
them
the
clearlier
understood
.
The
Apostle
by
saying
As
well
to
us
,
speaks
by
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
intimation
,
of
so
well
at
least
,
and
much
better
;
for
to
us
the
Gospel
is
preach'd
,
without
intervention
of
Types
and
Prophesies
,
in
its
clear
,
full
,
actual
exhibition
,
unveiling
those
Types
,
fulfilling
those
Prophesies
,
revealing
the
whole
Mystery
of
Godliness
,
and
Counsel
of
God
much
plainer
,
dispensing
the
Light
and
Grace
of
Gods
Spirit
more
generally
and
plentifully
:
So
that
the
Argument
runs
thus
;
If
they
that
had
Gods
Rest
promised
to
them
more
obscurely
,
and
in
a
lower
degree
and
measure
,
yet
fell
short
of
it
for
want
of
being
sound
,
and
constant
in
Faith
and
Obedience
;
how
much
more
shall
they
do
so
,
who
having
the
Gospel
preach'd
unto
them
in
its
clearest
fullest
degree
of
light
and
power
,
yet
do
not
receive
,
believe
,
and
obey
it
,
with
faithful
sincerity
and
perseverance
?
Now
by
faith
,
for
want
of
which
the
Word
preach'd
did
not
profit
them
,
is
meant
such
a
firm
well-grounded
persuasion
of
Gods
unchangeable
all
sufficient
Wisdom
and
Truth
,
as
to
adhere
and
cleave
thereto
,
against
whatever
appearing
difficulties
or
temptations
.
For
the
ancient
Israelites
,
they
had
most
of
them
once
believed
God
and
Moses
,
when
they
slew
the
Passover
,
and
sprinkled
their
Doors
with
the
bloud
thereof
,
went
out
of
Egypt
,
though
Pharaoh
was
ready
to
pursue
them
,
and
went
through
the
Red
Sea
into
the
Wilderness
towards
Canaan
,
following
the
conduct
of
the
Cloud
and
Pillar
of
Fire
;
but
when
there
arose
any
new
difficulty
or
temptation
,
Moses
his
absence
for
40
days
,
want
of
Water
,
Bread
for
a
while
,
nay
want
of
Flesh
,
the
Allurements
of
Women
,
though
Heathenish
Idolaters
,
the
news
of
Gyants
and
high
Walls
,
they
strangely
forget
the
former
evidences
of
Gods
Faithfulness
,
Power
,
Goodness
,
and
Truth
;
question
and
tempt
him
,
repine
and
murmur
,
and
turn
back
in
their
hearts
to
Egypt
.
Wherefore
't
was
want
of
consideration
,
and
serious
attentive
frequent
minding
what
they
had
formerly
known
and
believed
,
which
continually
exposed
them
to
fall
away
to
unbelief
and
disobedience
:
Such
are
the
grounds
and
motives
of
Faith
propounded
in
Scripture
,
that
they
who
attend
impartially
and
seriously
,
cannot
with
any
true
reason
,
deny
their
assent
and
approbation
of
that
Doctrine
,
which
they
prove
and
and
blind
the
heart
,
that
final
impenitency
;
and
infidelity
is
the
issue
in
too
too
many
.
Let
no
man
then
deceive
himself
with
presumptious
Hopes
,
of
entring
Gods
Rest
,
on
bare
profession
of
his
Gospel
(
for
that
may
be
counterfeit
;
and
void
of
any
well
grounded
faith
;
sure
to
fail
in
time
of
Trial.
)
Thus
we
see
the
word
and
means
of
grace
,
though
never
so
wisely
and
powerfully
dispenced
,
may
prove
very
generally
ineffectual
,
for
want
of
being
mixt
with
faith
in
the
partakers
:
And
that
they
who
enjoy
the
means
of
grace
,
and
yet
are
not
wrought
upon
by
them
,
to
faith
and
obedience
,
sincere
,
and
durable
,
their
call
and
profession
,
of
being
the
People
of
God
,
does
them
not
onely
no
good
;
but
hastens
and
aggravates
their
condemnation
;
is
it
not
time
then
for
those
who
live
in
the
light
of
the
Gospel
(
as
never
I
think
any
Nation
did
,
for
Hundreds
of
Years
,
if
this
hath
not
)
to
look
to
their
hearts
and
lives
impartially
;
and
thence
discover
what
grounds
and
stability
of
faith
;
there
is
in
the
one
,
what
fruits
and
good
effects
in
the
other
;
and
if
they
find
themselves
at
a
loss
,
to
take
the
blame
intirely
and
wholly
to
themselves
,
not
to
the
want
of
means
and
motives
,
Pastors
or
Teachers
,
skillful
and
faithful
,
but
to
the
want
of
their
own
attention
and
consideration
;
their
taking
up
their
profession
of
Christianity
on
no
better
or
surer
grounds
;
than
that
which
a
Pagan
,
or
Mahometan
relies
on
,
for
their
wicked
errors
.
Or
if
they
have
taken
it
up
on
better
,
and
know
what
,
and
why
,
they
believe
;
then
they
are
clearlier
convinced
,
and
condemned
by
their
own
conscience
for
not
persevering
,
and
increasing
that
faith
by
living
sincerely
according
to
it
,
but
contradicting
their
very
faith
,
as
well
as
profession
,
untill
the
custom
of
sin
hath
darkned
,
if
not
extinguisht
their
former
evidences
;
is
it
not
high
time
then
for
any
that
finde
it
thus
with
them
,
to
cast
away
all
longer
delays
of
self
abhorrence
and
repentance
,
to
return
to
God
and
their
own
hearts
with
shame
and
grief
for
their
former
backslidings
,
and
for
ever
,
from
henceforth
to
be
the
more
humble
for
what
is
past
,
watchful
and
zealous
for
the
future
in
reviewing
their
faith
,
and
living
by
it
in
Holiness
and
Righteousness
,
Purity
and
Peaceableness
,
Obedience
and
Patience
,
lest
that
faith
which
hath
been
deadned
,
and
contradicted
so
long
and
often
;
turn
to
a
total
and
final
apostacy
in
the
end
.
There
's
nothing
more
clear
in
Holy
Scripture
than
that
they
whom
God
vouchsafes
to
call
by
his
loudest
voice
;
and
powerfullest
means
,
to
Repentance
and
Faith
,
and
Obedience
;
are
rendred
thereby
so
much
the
more
hainously
guilty
of
willful
ingratitude
,
unbelief
,
and
disobedience
,
and
therefore
liable
to
so
much
the
sorer
Condemnation
;
unless
they
repent
,
believe
,
and
obey
according
to
that
light
and
grace
which
was
afforded
them
:
You
have
I
known
of
all
Nations
,
therefore
you
will
I
punish
the
sooner
and
more
severely
.
This
is
the
condemnation
,
that
light
is
come
into
the
World
,
and
ye
have
loved
darkness
rather
than
light
.
Woe
unto
thee
Corazin
,
woe
unto
thee
Bethsaida
,
for
if
the
mighty
works
,
&c.
they
had
repented
long
ago
in
sackcloth
and
ashes
.
How
shall
we
of
all
others
escape
,
if
we
neglect
so
great
salvation
.
It
is
indeed
a
great
favour
and
mercy
of
God
to
send
us
his
Gospel
,
to
prevent
us
with
all
the
means
of
grace
,
but
favours
and
mercies
abused
and
perverted
;
increase
the
guilt
of
those
that
receive
them
,
but
would
not
use
them
to
God's
glory
and
their
own
Salvation
:
And
yet
what
more
common
and
general
for
Men
and
Women
of
all
sorts
,
to
suppose
themselves
safe
enough
,
and
entituled
sufficiently
to
God's
Rest
,
because
they
are
of
the
visible
Church
,
professing
that
Truth
which
should
purify
and
sanctify
them
,
but
doth
not
,
because
it
is
not
aright
considered
and
laid
to
heart
,
in
its
grounds
and
reasons
,
terms
,
and
conditions
,
as
well
as
its
promises
.
The
greatest
part
of
the
Jews
you
see
,
though
brought
out
of
Egypt
with
many
Miracles
,
made
the
peculiar
People
of
God
,
the
lively
Oracles
committed
to
them
,
and
what
not
that
could
be
desired
to
make
them
holy
or
happy
,
yet
for
want
of
considering
and
believing
the
word
of
God
,
forfeited
and
lost
their
Title
to
Canaan
.
And
the
greatest
part
I
fear
of
Christians
;
yea
of
the
purest
professors
of
Christianity
,
will
forfeit
and
lose
their
Title
to
Heaven
;
unless
they
consider
,
believe
,
and
obey
the
Gospel
of
Christ
more
sincerely
,
impartially
,
constantly
than
hitherto
they
seem
to
have
done
.
And
if
they
miss
of
Gods
Rest
,
for
want
of
considering
and
performing
its
conditions
,
their
anguish
and
pain
will
be
so
much
the
heavier
to
all
eternity
:
They
that
have
the
Oracles
of
God
,
the
word
and
Sacraments
;
Pastors
and
Teachers
granted
to
them
,
and
yet
are
never
the
better
,
and
holier
,
are
so
much
worse
;
because
they
disgrace
,
and
bring
a
reproach
on
the
greatest
and
weightiest
Truth
in
the
World
,
as
if
it
had
no
evidence
or
power
in
it
.
The
Israelites
once
were
like
Gideons
Fleece
,
full
of
heavenly
Dew
in
a
drought
;
endued
with
those
high
and
happy
priviledges
,
of
which
we
read
Rom.
2.3
.
and
Rom.
9.4
.
But
yet
because
they
lived
not
answerably
to
their
vocation
,
but
made
their
privileges
occasions
of
Pride
,
and
vain
presumption
of
Gods
favour
;
till
at
last
they
rejected
their
very
Messias
,
of
whom
they
boasted
as
their
peculiar
,
they
are
at
this
day
like
the
Mountains
of
Gilboa
barren
and
dry
,
while
the
Dew
of
Heaven
hath
fallen
abundantly
upon
the
Nations
.
The
favours
shewn
to
the
Christian
Church
are
greater
than
theirs
,
because
the
Truth
is
clearlier
revealed
,
the
means
of
grace
more
powerfull
and
less
burthensom
.
But
yet
these
favours
,
if
trusted
to
,
and
yet
neglected
;
will
prove
aggravations
of
God's
displeasure
.
To
be
surrounded
with
such
helps
of
God
from
above
,
of
Men
below
;
ready
to
further
us
towards
Heaven
,
of
precepts
to
guide
,
promises
to
encourage
us
,
and
yet
to
fall
short
of
Gods
Rest
,
is
a
double
and
treble
shame
and
sorrow
:
Wherefore
if
not
in
gratitude
to
God
,
for
all
his
mercies
,
yet
for
fear
lest
these
mercies
prove
by
our
own
willful
neglect
and
contempt
of
them
,
the
aggravations
of
our
misery
,
let
us
while
it
is
called
to
day
;
excite
our selves
,
and
exhort
one
another
to
repentance
and
faith
,
holiness
,
and
righteousness
,
obedience
and
patience
,
against
whatever
temptations
arise
.
We
have
a
promise
infallibly
sure
,
incomparably
pretious
,
of
entring
Gods
Rest
,
his
word
to
quicken
us
;
his
Sacraments
to
confirm
us
;
his
Grace
to
prevent
assist
and
follow
us
;
If
we
hearken
to
his
word
,
and
resist
not
his
grace
,
neither
Prophane
nor
Idolize
his
Sacraments
,
but
receive
them
with
faith
and
reverence
;
as
they
were
instituted
in
love
:
If
we
hear
the
Church
,
and
watch
over
our selves
and
one
another
,
Sin
shall
have
no
dominion
over
us
,
we
shall
be
built
up
from
one
degree
of
faith
and
holiness
to
another
,
until
we
enter
Gods
Rest
;
without
any
fear
or
possibility
of
falling
from
it
:
But
if
we
neglect
the
conditions
of
it
,
and
trust
to
the
promise
as
if
it
were
absolute
;
to
the
means
of
grace
,
as
if
they
were
even
grace
it self
;
our
sloth
and
confidence
will
end
in
despair
;
and
find
for
ever
so
much
the
greater
trouble
and
anguish
;
for
having
missed
of
God's
Rest
,
offered
unto
us
on
such
conditions
.
Let
us
awake
then
,
and
excite
our selves
and
one
another
;
by
all
the
arguments
of
hope
and
fear
,
love
and
gratitude
,
that
so
God
may
have
the
honour
of
all
his
favours
bestowed
upon
us
,
and
we
the
everlasting
comfort
,
of
being
thankful
,
and
hearing
that
beatifical
voice
:
Well
done
good
and
faithful
Servant
;
enter
thy
Masters
Joy
and
Rest
.
Now
this
Rest
of
Gods
,
is
not
the
Rest
of
the
Sabboth
or
Canaan
in
this
life
,
but
that
eternal
Rest
with
God
in
Heaven
,
implied
indeed
and
preparation
made
for
it
by
the
Sabboth
;
Typified
by
Canaan
,
begun
here
by
believers
to
be
injoy'd
in
its
first
fruits
,
through
faith
and
hope
,
but
not
to
be
had
in
its
full
harvest
;
its
perfect
peace
and
joy
in
God
,
'till
we
come
to
Heaven
:
We
which
have
believed
,
saith
Saint
Paul
,
do
enter
into
Rest
,
that
is
,
shall
if
we
persevere
in
faith
and
holiness
,
enter
into
it
perfectly
;
without
possibility
of
forfeiting
or
losing
it
;
do
enter
into
it
now
by
faith
and
hope
in
God's
promises
;
by
love
and
obedience
of
his
precepts
,
which
gives
us
a
real
Title
to
it
;
yea
a
true
,
though
initial
imperfect
defeasible
admission
into
it
,
by
that
Rest
from
the
guilt
of
Sin
,
which
faith
and
the
merits
and
intercession
of
Christ
Jesus
,
receives
and
imbraces
with
peace
and
joy
,
by
that
Rest
from
the
power
,
disorder
and
tyranny
of
Sin
,
which
faith
procuring
Gods
Spirit
,
and
looking
upon
the
certainty
and
weight
of
his
promises
and
threats
,
the
beauty
and
excellency
of
his
precepts
,
together
with
the
great
obligation
of
God's
mercy
in
sending
his
Son
to
die
for
our
sins
,
and
rise
again
for
our
justification
,
effects
and
enjoys
.
Thus
believers
,
if
such
believers
as
rely
on
the
promises
of
God's
Rest
,
with
faithful
resolutions
and
endeavours
to
perform
its
conditions
;
do
enter
into
it
initially
;
and
shall
enter
into
it
eternally
.
But
how
proves
the
Apostle
this
?
the
proof
of
it
is
in
these
words
.
He
said
I
have
sworn
in
my
wrath
that
they
shall
not
enter
my
Rest
,
who
shew
themselves
obstinately
unbelieving
and
disobedient
:
The
Argument
is
taken
à
contrario
,
from
the
nature
of
contrary
things
;
If
infidelity
and
disobedience
,
be
that
alone
which
excludes
from
the
promise
of
God's
Rest
;
then
faith
and
obedience
,
or
such
a
faith
as
produceth
obedience
,
is
that
which
entitles
us
to
enter
into
it
,
for
God's
promise
cannot
be
satisfied
;
nor
wholly
norutterly
disappointed
,
or
made
to
become
of
none
effect
:
And
therefore
though
they
who
would
not
believe
it
;
nor
keep
its
conditions
,
fell
short
of
it
,
yet
they
who
believe
and
perform
its
conconditions
must
enter
into
it
:
Yea
his
very
wrath
and
oath
against
the
one
for
their
unbelief
and
disobedience
,
implies
and
inferrs
his
complacency
,
and
love
towards
the
other
,
his
undefeasible
decree
and
oath
,
that
they
persevering
in
faith
and
obedience
shall
enter
,
and
fully
enjoy
his
Rest
;
And
this
Rest
,
was
not
the
Rest
of
Canaan
:
For
if
Joshua
or
Jesus
,
the
Son
of
Nun
,
had
given
them
Rest
,
then
would
not
David
afterwards
have
spoken
of
another
Rest
;
from
whence
the
Apostle
inferrs
,
what
he
began
with
;
there
Remains
therefore
a
Rest
to
the
People
of
God
;
another
manner
of
Rest
than
that
of
Canaan
;
eternal
and
perfect
with
God
in
Heaven
,
to
which
the
true
Joshua
or
Jesus
the
Son
of
God
;
must
give
us
entrance
by
faith
in
him
;
of
whom
Joshua
the
Son
of
Nun
,
was
but
an
imperfect
transitory
Type
,
as
that
Rest
of
Canaan
,
and
of
the
Sabboth
,
was
of
the
perfect
eternal
Rest
;
which
still
remains
for
Gods
People
(
the
whole
Church
of
true
persevering
obedient
believers
.
)
From
what
the
Apostle
hath
said
we
may
make
this
observation
:
That
Man
hath
no
true
and
perfect
Rest
in
ought
but
God
:
His
Rest
is
Mans
Rest
,
because
he
is
the
Rest
and
happiness
of
Man
;
the
ultimate
compleate
satisfactory
object
of
reasonable
creatures
;
To
Rest
in
any
thing
but
in
him
,
as
our
happiness
,
without
dependance
on
him
as
the
Author
,
and
reference
to
him
as
the
end
thereof
,
is
sinful
vanity
and
vexation
,
sure
to
end
in
eternal
trouble
without
repentance
.
Canaan
it self
was
not
to
be
the
final
Rest
and
happiness
of
the
Israelites
,
nor
must
any
thing
in
this
World
,
any
thing
less
than
God
be
ours
:
What
God
hath
said
to
the
Jews
of
old
—
he
much
more
clearly
hath
said
and
proved
to
us
Christians
:
Arise
and
depart
,
for
this
is
not
your
Resting
place
.
The
Heavenly
Rest
and
eternal
life
of
seeing
God
,
as
he
is
,
was
but
obscurely
and
imperfectly
revealed
to
them
;
who
lived
before
or
under
the
law
till
Christ
came
,
in
whom
the
promise
of
it
was
made
,
when
man
had
lost
all
hope
of
it
.
It
was
till
then
,
wrapt
up
as
it
were
in
the
seed
and
bloome
of
Types
and
Prophesies
,
implied
and
intimated
in
the
Sabboth
,
and
Canaan
,
and
Temporal
blessings
,
attending
Piety
in
this
life
rather
than
manifested
,
and
brought
to
light
in
its
clearest
evidences
and
strongest
assurances
,
as
now
our
Lord
Jesus
hath
done
,
who
hath
brought
life
and
immortality
to
light
through
the
Gospel
,
and
therefore
if
they
were
obliged
only
in
God
through
Christ
Jesus
,
to
place
their
happiness
in
nothing
below
,
but
to
look
on
him
through
the
vaile
of
Types
,
and
Temporal
blessings
;
how
much
more
are
we
obliged
,
as
well
as
enabled
,
to
do
so
,
to
whom
Christ
hath
been
exhibited
with
all
the
fulness
of
Truth
and
grace
,
revealing
the
whole
counsel
of
God
,
our
Rest
in
him
,
and
the
way
to
attain
it
,
without
obscurity
and
beyond
dispute
?
If
David
foresaw
and
foretold
this
Rest
to
be
remaining
;
when
he
not
only
enjoy'd
Canaan
,
and
its
blessings
,
as
the
other
Israelites
did
;
but
the
very
height
thereof
,
as
a
prosperous
King
;
If
he
could
say
,
Deliver
me
O
Lord
from
the
Men
of
this
World
,
whose
portion
is
in
this
life
;
I
am
a
stranger
and
sojourner
here
as
all
my
Fathers
were
;
How
much
more
are
we
obliged
to
think
and
say
so
,
who
have
not
such
Types
and
Temporal
blessings
to
vaile
the
Object
of
our
Rest
,
and
interrupt
our
sight
of
it
,
to
whom
the
Son
and
Lord
of
David
,
hath
been
exhibited
,
exemplifying
and
teaching
us
,
our
only
Rest
to
be
in
God
the
Father
,
through
him
the
Son
,
by
his
holy
Spirit
,
dying
to
purchase
an
entrance
to
it
,
rising
and
ascending
and
sitting
down
in
a
Glorious
Rest
at
Gods
Right
Hand
to
assure
us
of
it
.
It
is
no
less
than
the
sin
of
Idolatry
to
place
our
Rest
,
confidence
or
happiness
,
in
pleasures
or
honours
,
possessions
or
riches
,
or
any
thing
else
that
this
World
can
gratifie
us
with
;
it
is
the
bitter
spring
or
Root
of
all
sins
;
It
contradicts
the
design
of
God
,
in
giving
us
any
Temporal
blessings
;
he
gave
them
to
help
us
unto
him
,
that
reflecting
upon
him
as
their
Author
and
end
,
we
might
be
perswaded
to
love
him
incomparably
above
all
;
if
we
fall
in
love
with
them
,
instead
of
raising
our
love
to
him
,
we
quite
pervert
the
intent
of
his
favours
,
and
turn
them
into
hinderances
,
to
his
dishonour
and
our
own
ruine
.
He
gave
them
to
comfort
us
in
our
journy
;
and
shall
we
so
mistake
his
meaning
,
as
to
set
up
our
dwelling
in
the
Inn
,
and
Travaile
no
farther
towards
our
Country
but
forget
the
giver
,
because
of
that
gift
which
was
sent
us
on
purpose
,
to
mind
us
of
him
?
This
were
to
bring
that
curse
on
our selves
which
the
Prophet
foretold
,
rather
than
prayed
,
might
fall
on
Gods
enemies
;
Let
their
Table
be
made
a
snare
,
and
that
which
should
have
been
for
their
wealth
,
be
an
occasion
of
falling
to
them
.
This
were
indeed
to
provoke
God
,
either
to
withdraw
those
favours
,
which
thus
he
sees
rested
in
,
instead
of
him
,
or
else
to
embitter
and
curse
them
from
yeilding
any
content
;
and
if
he
should
suffer
us
still
to
rest
in
them
to
his
dishonour
,
't
would
prove
the
greatest
,
surest
curse
of
all
others
,
to
live
and
die
in
this
false
deceitful
transitory
Rest
,
which
leads
to
,
and
ends
in
eternal
trouble
,
and
sorrow
of
body
and
soul
.
That
which
is
Mans
true
Rest
,
must
be
able
to
give
him
full
and
perpetual
satisfaction
;
But
all
things
below
do
neither
satisfie
us
,
while
we
have
them
,
nor
can
continue
with
us
longer
,
to
yield
us
that
Rest
or
Pleasure
which
we
fancy
.
We
spend
much
time
and
care
to
get
them
,
and
when
we
have
gotten
them
,
as
we
think
,
they
die
in
the
mid'st
of
our
embraces
,
and
leave
little
or
nothing
behind
them
,
but
shame
and
loathing
:
Taedet
adeptos
,
quod
adepturos
torsit
,
we
pine
for
them
as
Ammon
for
Thamar
,
and
then
repine
at
our selves
and
them
,
that
we
were
such
fools
as
to
seek
our
Rest
,
where
't
was
not
:
Therefore
all
carnal
worldly
Persons
,
whether
the
sensual
or
voluptuous
,
the
covetous
,
or
ambitious
,
are
fain
to
wander
from
one
purstui
and
design
to
another
;
till
having
run
the
whole
circle
,
they
are
weary
and
giddy
,
perplext
and
tired
,
and
cry
out
,
Vanity
of
vanities
,
all
is
vanity
and
vexation
,
no
Rest
to
be
had
below
,
and
how
shall
we
hope
for
that
above
,
who
never
sought
till
't
was
too
late
:
Ahabs
Kingdom
seem'd
as
nothing
,
unless
he
might
have
Naboths
Vineyard
;
and
having
obtained
it
by
Perjury
and
Murther
,
it
pressed
him
to
death
and
Hell.
Alexander
had
no
Rest
,
till
he
Conquered
,
he
thought
,
one
World
,
and
then
had
as
little
,
or
rather
less
,
suspecting
and
killing
his
nearest
Friends
,
untill
he
drank
himself
to
Death
and
found
that
Poison
in
Intemperance
,
which
he
feared
to
find
from
his
Cup-bearer
.
Let
's
consult
our
own
experience
,
and
hearts
,
hath
any
of
us
who
have
run
through
several
states
of
life
,
with
Hopes
of
Rest
,
when
this
or
that
were
attained
,
found
the
Rest
which
we
hoped
for
,
and
not
,
either
quite
miss'd
what
we
sought
,
or
miss'd
of
that
Rest
,
and
satisfaction
which
we
sought
and
hoped
to
have
found
?
Or
if
any
of
us
have
been
so
happy
,
and
yet
so
miserable
,
so
happy
as
to
obtain
our
desires
;
and
yet
so
miserable
as
to
desire
no
more
,
no
Rest
in
Heaven
,
no
Peace
and
Joy
of
life
eternal
with
God
;
can
any
of
us
without
stupifying
our
very
Reason
,
common
sense
,
as
well
as
faith
,
take
Rest
in
that
which
we
know
we
must
leave
e're
many
years
,
and
which
for
ought
we
know
may
leave
us
e're
many
days
?
Thus
we
see
what
an
hainous
sin
;
indeed
the
Spring
of
all
sins
is
,
to
seek
or
desire
to
Rest
in
ought
but
God
,
and
withall
,
what
a
folly
and
madness
it
is
against
our selves
,
as
well
as
a
sin
against
God
:
And
yet
how
guilty
of
this
ingratitude
and
this
folly
are
most
Christians
,
if
we
reckon
them
so
,
who
carry
the
name
and
profession
of
Christianity
?
If
God
send
Men
health
and
wealth
,
peace
and
plenty
,
possessions
and
honours
;
how
ready
are
they
to
set
up
their
Rest
on
this
side
Jordan
?
whereas
all
this
was
given
them
to
raise
their
gratitude
,
towards
its
Donor
,
and
make
them
thereby
long
after
him
,
that
they
might
at
length
Rest
in
him
:
But
if
God
send
them
afflictions
and
troubles
,
to
wean
them
and
drive
them
from
this
their
folly
;
they
are
troubled
and
grieved
as
if
they
had
lost
their
God
and
Saviour
in
losing
that
which
they
had
not
lost
,
if
they
would
but
have
used
it
moderately
and
thankfully
,
as
coming
from
God
,
and
leading
to
him
.
But
woe
,
and
restless
trouble
,
and
anguish
for
ever
more
,
must
,
and
will
be
their
portion
;
whom
neither
prosperity
can
invite
,
nor
adversity
drive
to
Rest
in
God
:
Secondly
,
They
who
believe
with
such
a
Faith
in
Christ
Jesus
as
works
by
Love
,
the
Love
of
God
above
all
,
as
their
perfect
eternal
Rest
and
happiness
,
their
All-sufficient
shield
here
,
and
exceeding
great
reward
hereafter
,
they
alone
do
enter
God's
Rest
;
Here
by
Faith
Hope
and
Love
,
hereafter
by
full
immediate
,
inseparable
sight
and
fruition
:
Here
they
enter
God's
Rest
inchoitivè
,
by
having
a
Title
to
it
,
as
adopted
Sons
and
Heirs
of
God
through
Christ
Jesus
,
by
having
a
true
,
though
imperfect
prospect
or
foresight
of
it
,
through
Faith
in
Gods
word
and
the
merits
of
Christ
.
Now
this
is
a
blessed
Rest
to
the
Soul
,
compared
with
that
miserable
toile
and
drudgery
,
fears
and
troubles
,
which
all
unbelieving
and
disobedient
wicked
Persons
lie
under
,
how
prosperous
soever
their
outward
condition
in
this
World
seems
.
The
Rest
of
a
Traveller
,
is
far
short
of
one
that
is
come
to
his
Country
and
Home
,
and
yet
it
is
a
true
Rest
,
compared
with
one
that
wanders
through
desarts
,
boggs
and
precipices
into
ruine
.
He
that
now
knows
he
is
in
the
right
way
to
his
final
Rest
,
his
Fathers
House
,
where
he
shall
be
sure
of
a
glorious
inheritance
,
and
satisfactory
eternal
peace
and
joy
,
that
through
the
way
he
goes
also
,
he
shall
be
directed
in
all
turnings
,
protected
from
all
dangers
,
refreshed
and
relieved
at
every
Stage
;
with
competent
food
and
comfortable
Rest
;
this
Mans
heart
is
calm
and
quiet
from
those
anxieties
,
which
the
other
suffers
;
and
though
he
must
look
to
his
way
as
he
goes
,
be
thrifty
and
temperate
in
his
Inn
;
and
Travel
forward
with
watchful
diligence
,
and
painful
industry
,
yet
his
labours
and
cares
have
the
Rest
of
Hope
,
and
chearful
expectance
;
and
as
he
draws
nearer
his
Country
and
home
,
so
his
Rest
and
joy
increaseth
.
This
is
the
Rest
of
holy
Travellers
towards
Heaven
,
their
Country
,
their
God
and
Father
:
To
which
Christ
,
Matt.
11.28
.
Invites
the
weary
and
heavy
laden
,
and
into
which
,
when
they
come
unto
him
,
they
enter
by
Faith
;
if
such
a
Faith
as
takes
up
his
Yoke
,
and
wears
his
burthen
with
meekness
,
and
lowliness
,
as
easy
and
gracious
.
Faith
laies
hold
on
the
merits
of
Christ
,
and
rests
on
him
that
takes
away
the
sins
of
the
World
;
by
the
propitiation
of
his
obedience
,
for
Pardon
and
Peace
,
as
knowing
nothing
else
can
procure
it
but
that
.
That
most
certainly
and
fully
shall
procure
it
for
all
that
come
unto
God
by
him
,
for
mercy
and
grace
.
God
was
in
Christ
,
saith
St.
Paul
,
2
Cor.
5.19
,
21.
Reconciling
the
World
unto
himself
,
not
imputing
their
Trespasses
to
them
;
for
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
;
that
we
might
be
made
the
Righteousness
of
God
in
him
.
He
might
have
declared
his
mercy
to
us
some
other
way
,
but
this
was
the
only
best
way
to
declare
his
Righteousness
as
well
as
Mercy
,
that
he
might
be
just
as
well
as
gracious
,
in
justifying
the
sinner
,
and
punishing
the
sin
.
Therefore
being
justifyed
by
Faith
,
we
enter
into
Gods
Rest
,
having
Peace
with
God
through
Christ
Jesus
,
saith
St.
Paul.
He
that
relies
his
weary
Soul
on
this
Rock
and
sure
foundation
,
shall
never
be
ashamed
of
his
Hope
,
if
he
rely
with
such
a
Faith
and
Hope
on
it
,
as
accepts
of
the
Yoke
,
as
well
as
the
Rest
;
but
shall
by
degrees
,
as
he
grows
in
Holiness
and
Righteousness
,
find
the
Rest
of
his
Soul
increased
and
assured
unto
him
more
and
more
,
till
he
attain
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
fulness
of
Peace
and
Joy
in
believing
,
which
St.
Paul
expresseth
,
Rom.
8.38
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
,
't
is
God
that
justifieth
,
who
is
he
that
condemneth
?
'T
is
Christ
that
died
,
or
rather
is
risen
again
to
God's
right
hand
,
and
there
makes
intercession
for
us
.
As
for
afflictions
that
often
may
and
do
follow
this
Rest
of
Faith
for
justification
;
St.
Paul
shews
in
the
next
words
that
they
rather
confirm
and
ratifie
the
pardon
,
than
question
or
lessen
it
;
through
that
experience
of
Gods
wise
and
faithful
love
,
in
making
all
things
work
together
for
good
,
to
those
that
love
him
above
all
:
Who
shall
seperate
us
from
the
love
of
God
in
Christ
?
shall
Tribulation
or
Distress
,
Persecution
or
Nakedness
;
Famin
or
Sword
?
in
all
these
we
are
more
than
Conquerors
through
him
that
loved
us
.
If
weak
Christians
coming
to
Christ
with
faithful
desires
;
and
resolutions
to
weare
his
Yoke
,
and
bear
his
Burthen
,
meekly
and
humbly
,
find
not
this
Rest
of
justification
,
with
such
a
degree
of
Peace
and
Joy
,
as
St.
Paul
expresseth
,
't
is
not
because
Christ
giveth
them
not
what
he
promiseth
;
but
because
he
giveth
it
them
gradually
,
according
as
they
are
able
and
fit
,
by
their
Faith
to
receive
it
;
for
he
saith
to
every
Soul
now
,
as
to
them
in
St.
Matt.
9.24
.
Be
it
unto
you
,
according
to
your
Faith
,
if
your
Faith
be
strong
,
and
lively
;
both
in
believing
my
promise
and
merit
,
and
in
undertaking
that
Yoke
of
his
Yoke
;
though
they
find
not
as
yet
that
Rest
and
Peace
which
their
Souls
desire
,
pray
and
stay
for
.
Blessed
is
he
that
stayeth
and
waiteth
with
humble
Prayer
Gods
leisure
;
since
he
hath
promised
who
cannot
fail
,
that
he
will
not
break
the
bruised
Reed
,
but
give
in
time
the
Garment
of
joy
,
for
the
Spirit
of
heaviness
:
and
Isai
.
57.15
,
16.
I
will
dwell
with
the
contrite
humble
Spirit
to
revive
it
,
for
I
will
not
contend
for
ever
,
neither
will
I
be
always
wrath
,
lest
the
Spirit
should
fail
before
me
,
and
the
Souls
which
I
have
made
.
Thus
you
have
seen
the
first
Rest
which
true
believers
enter
into
even
here
in
this
life
,
the
Rest
of
Pardon
,
and
Justification
upon
their
Repentance
and
Faith
in
Christ
.
The
second
,
is
a
Rest
from
the
Tyrannous
reign
of
sin
,
by
those
Motives
of
Hope
and
Fear
,
Love
and
Gratitude
;
which
faith
propoundeth
from
Christs
Gospel
and
the
Spirit
of
grace
;
holiness
and
comfort
,
which
faith
procureth
by
earnest
Prayer
.
Now
this
is
so
necessarily
joyned
with
the
other
,
the
Rest
of
Pardon
,
that
't
is
its
ordinary
standing
evidence
,
and
the
means
to
obtain
it
more
and
more
.
For
we
may
not
come
to
Christ
for
Pardon
,
to
give
us
the
Rest
of
justification
from
sins
guilt
,
and
condemning
power
,
by
his
Blood
,
unless
we
so
value
that
pardon
and
its
price
,
as
sincerely
to
hate
,
and
be
heartily
willing
to
forsake
that
sin
,
which
the
wisdom
and
holy
justice
of
God
could
not
,
or
would
not
remit
or
forgive
,
but
at
such
a
price
as
his
own
eternal
infinite
Sons
humiliation
to
,
and
in
that
humane
nature
which
had
offended
.
We
must
feel
as
well
the
burthen
of
sins
loathsom
filth
and
hateful
disorder
,
as
well
as
that
of
its
guilt
and
punishment
,
before
we
are
those
weary
and
laden
,
those
poor
and
humble
ones
in
Spirit
,
who
have
a
Title
to
rely
on
Christ
for
Rest
from
both
;
but
to
those
who
so
come
unto
him
,
our
gracous
Lord
never
denies
what
he
invites
to
,
Rest
from
the
slavish
service
of
sin
,
as
well
as
from
its
intolerable
guilt
and
condemnation
:
His
blood
and
spirit
are
never
sever'd
;
where-ever
the
one
is
actually
imputed
to
justification
,
the
other
is
always
imparted
also
to
sanctification
,
and
therefore
St.
Paul
joyns
them
together
,
1
Cor.
6.11
.
Such
were
some
of
you
,
but
ye
are
washt
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
:
And
Rom.
8.2.9
.
The
Law
of
the
Spirit
of
life
in
Christ
Jesus
,
hath
set
me
free
from
the
Law
of
sin
and
death
.
But
if
any
Man
have
not
the
Spirit
of
Christ
,
he
is
as
yet
none
of
his
,
though
he
may
be
his
by
repentance
and
faith
.
And
indeed
this
Rest
from
sins
dominion
,
you
will
easily
see
to
be
a
necessary
,
and
great
part
of
the
Souls
happiness
in
this
life
,
if
you
will
but
consider
the
burthensome
drudgery
,
that
wicked
Men
lie
under
until
they
obtain
it
,
and
enter
into
it
by
such
a
faith
in
Christ
Jesus
,
as
works
by
obedience
.
For
every
person
living
in
any
course
of
impiety
,
unrighteousness
,
intemperance
,
is
a
self-accusing
,
self-condemning
,
divided
creature
,
a
terror
and
shame
unto
himself
.
He
cannot
choose
but
wish
and
desire
eternal
Rest
,
yet
is
customarily
drawn
by
his
lusts
and
passions
,
to
do
that
which
certainly
leads
to
eternal
anxiety
and
tribulation
.
His
reason
invites
him
to
that
good
which
is
Spiritual
,
immortal
,
infinite
,
and
therefore
a
satisfactory
Rest
to
his
Soul
;
to
the
only
God
who
made
him
at
first
,
and
who
alone
can
make
him
happy
.
But
his
lust
and
passions
draw
him
away
to
that
which
is
earthly
,
sensual
,
devilish
.
Not
only
finite
and
fading
,
and
so
disappointing
him
,
but
filthy
and
base
,
and
so
distracting
and
vexing
his
Soul
with
foul
disorder
and
guilty
shame
.
His
Spirits
and
conscience
often
tells
him
,
that
he
ought
to
maintain
an
humble
holy
communion
with
God
,
by
Faith
and
Hope
and
Love
,
Prayers
and
Praises
;
that
so
he
may
be
prepared
to
see
him
in
that
immediate
clear
revelation
of
his
glory
;
but
his
lusts
and
passions
,
so
burthen
and
oppress
him
,
that
he
cannot
lift
up
his
heart
to
God
,
nor
draw
near
his
holy
presence
with
any
delight
,
but
studies
to
shun
him
,
and
live
without
the
remembrance
of
his
goodness
and
mercies
;
that
he
may
forget
his
power
and
justice
.
To
behold
the
Creator
in
the
Creature
,
and
love
the
giver
in
his
gifts
,
to
contemplate
his
power
wisdom
and
goodness
,
shining
in
his
word
and
works
;
to
be
thankfull
for
his
past
benefits
,
rejoycing
in
his
present
favour
,
and
panting
after
his
blessed
presence
to
all
eternity
;
to
fit
himself
for
that
presence
,
by
purifying
himself
,
as
he
is
pure
;
by
being
righteous
holy
and
merciful
,
as
he
is
;
to
govern
himself
and
those
that
are
under
him
,
in
such
order
as
God
prescribes
;
this
is
the
Rest
as
well
as
the
Labour
of
rational
Souls
in
this
life
,
a
pleasure
and
honour
as
well
as
a
taske
.
But
sin
is
such
a
burthenous
Tyrant
and
oppressor
,
that
it
makes
the
sinner
imploy
his
reason
,
made
to
serve
,
know
,
love
and
enjoy
God
:
It
makes
him
imploy
this
reason
in
the
drudgery
of
covetousness
,
in
the
brutishness
of
lusts
,
and
sensuality
,
in
the
devillishness
of
malice
,
envy
,
revenge
,
pride
and
ambition
.
His
reason
was
given
to
study
God
and
his
Will
,
to
please
and
delight
in
him
here
,
that
he
may
for
ever
see
and
enjoy
him
,
with
mutual
complacency
;
to
help
others
to
do
so
by
word
and
deed
,
and
who
is
there
that
hath
not
quite
unchristian'd
and
unman'd
himself
,
but
in
sober
retirement
,
thinks
this
a
work
that
hath
pleasure
in
it
,
and
Rest
as
well
as
Labour
?
But
sin
is
such
a
wearisom
Tyrant
and
oppressor
,
that
it
makes
the
reasonable
immortal
Soul
,
that
heavenly
breath
,
that
Image
of
God
,
a
sneaking
Pandor
to
his
lusts
;
a
drudging
purveyor
to
his
belly
and
appetite
;
a
fawning
dissembling
false
hearted
flatterer
,
to
his
pride
and
ambition
;
a
slanderous
sycophant
,
detractor
and
whisperer
to
his
envy
;
a
brawling
railing
reviler
to
his
wrath
or
anger
;
a
bloody
assassinate
to
his
revenge
;
a
griping
extortioner
,
or
theevish
cheater
to
his
covetousness
;
a
seducer
and
tempter
,
that
is
an
assistant
to
Satan
in
ruining
his
own
and
other
Mens
Souls
:
And
when
all
this
is
done
,
see
what
wearisom
,
restless
toyle
remains
for
the
sinner
.
He
would
live
for
ever
in
this
World
,
but
sees
he
must
die
and
be
call'd
to
account
;
and
seeing
that
,
he
would
die
for
ever
,
and
turn
to
nothing
,
but
that
he
sees
he
cannot
neither
.
He
would
have
Gods
favour
,
but
dares
not
come
near
him
.
He
would
live
in
peace
and
approbation
with
himself
,
but
a
civil
War
and
contrary
desires
,
lusts
and
passions
,
contrary
each
to
one
another
,
and
all
to
reason
,
tear
and
divide
him
from
himself
.
He
would
live
at
Rest
and
Peace
with
other
Men
,
but
his
covetousness
and
pride
makes
him
injurious
,
his
wrath
and
revenge
,
his
malice
and
envy
makes
him
impatient
,
and
quite
bereave
him
of
this
Peace
:
He
would
be
rich
,
but
either
his
sloth
will
not
gather
,
or
his
lusts
and
vain
glory
scatters
as
fast
as
his
industry
gets
.
He
would
live
in
safety
and
ease
,
but
his
haughty
ambition
,
makes
him
endure
labour
and
danger
day
and
night
.
He
would
be
in
honour
and
high
repute
,
but
his
sordid
lusts
and
cowardly
fears
,
griping
covetousness
or
wrathfull
revenge
,
makes
him
hateful
and
contemptible
.
His
pride
and
ambition
would
command
all
Men
,
but
it
makes
him
first
fawn
and
flatter
,
bow
and
cringe
to
those
whom
he
secretly
hates
and
scorns
.
He
would
be
true
to
his
own
principles
and
religion
,
not
give
himself
the
lie
,
by
professing
what
he
doth
not
believe
;
but
his
love
of
the
World
,
and
fear
of
poverty
or
of
death
,
doth
so
disturb
the
Rest
of
his
Soul
,
that
he
coucheth
under
every
load
,
complies
and
conforms
to
any
profession
of
faith
or
worship
,
which
those
who
prevail
would
have
him
subscribe
to
,
till
he
lay
down
his
faith
,
hope
,
and
conscience
,
at
the
feet
of
a
Man
,
whose
breath
is
in
his
nostrils
,
who
threatens
and
strikes
,
and
is
no
more
.
Thus
he
that
serves
is
restless
indeed
,
opprest
and
tired
with
contrary
Tyrants
,
crossing
and
thwarting
one
another
,
till
they
wrack
and
tear
the
Man
in
pieces
,
and
drag
him
to
everlasting
trouble
,
anguish
and
sorrow
.
How
sweet
then
and
highly
pretious
is
that
Rest
,
which
faith
in
God
through
Jesus
Christ
enters
into
,
when
under
the
light
and
worth
of
that
truth
,
which
it
hath
received
,
it
guides
and
subdues
all
its
appetites
,
affections
and
passions
from
a
right
principle
by
a
right
rule
,
to
a
right
end
;
which
is
nothing
but
God
and
his
word
;
God
as
its
author
governour
and
happiness
,
or
perfect
Rest
?
For
though
the
Rest
be
yet
imperfect
,
because
the
World
the
Flesh
and
the
Devil
do
yet
oppose
it
;
yet
Christ
hath
promised
that
no
opposition
shall
overthrow
it
,
unless
we
willfully
and
obstinately
grieve
that
Spirit
of
truth
,
holiness
and
comfort
,
which
was
given
us
as
the
Seal
of
our
faith
and
peace
with
God
,
the
preserver
and
finisher
of
this
Rest
,
the
assurance
of
our
present
adoption
,
and
future
inheritance
,
if
we
will
but
wisely
and
thankfully
value
that
Rest
,
into
which
we
are
enter'd
,
humbly
and
watchfully
pray
unto
Christ
to
confirm
and
increase
it
;
all
oppositions
shall
prove
advantages
,
all
dangers
,
travails
and
labours
,
so
many
evidences
of
Gods
faithfulness
to
us
,
and
ours
to
him
;
of
his
being
our
all
sufficient
shield
and
supporter
here
,
our
exceeding
reward
and
satisfactory
Rest
for
evermore
.
Now
see
what
a
blessed
Rest
there
is
in
faith
and
holiness
,
and
all
those
graces
which
wait
on
them
.
Faith
in
God
gives
the
mind
a
Sabboth
of
Rest
,
from
all
those
anxious
perplexing
enquiries
,
and
self
contradicting
resolutions
,
which
humane
reason
left
to
it self
is
vexed
with
;
and
settles
the
heart
on
that
divine
Wisdom
and
truth
,
which
can
neither
deceive
nor
be
deceived
,
humbling
at
once
the
understanding
and
advancing
it
,
because
it
is
its
greatest
advancement
to
be
humbled
under
God
,
who
never
fails
to
honour
those
who
honour
him
;
and
makes
the
conscience
arise
and
rejoyce
,
to
see
that
it
hath
submitted
it self
to
such
a
guide
.
Take
faith
in
its
meanest
Offices
,
of
trusting
God
in
our
temporal
affairs
,
resigning
our selves
to
his
wisdom
,
power
and
goodness
,
as
one
that
can
and
will
chuse
better
for
us
,
than
we
our selves
;
what
peace
and
rest
is
this
to
our
Souls
,
from
all
those
servile
fears
and
cares
,
those
base
submissions
,
and
baser
oppressions
,
which
the
covetous
worldling
,
or
cowardly
trembling
unbeliever
undergoes
?
Though
the
Waters
rage
and
the
Earth
shake
,
yet
he
whose
heart
trusts
in
the
Lord
,
that
all
things
shall
work
together
for
good
,
he
is
the
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
squar'd
Man
,
whom
no
change
can
make
a
changeling
,
because
his
heart
stands
fast
,
and
believes
in
the
faithful
God
;
he
is
gotten
above
this
region
of
meteors
,
clouds
and
winds
;
because
the
Lord
is
his
sun
and
shield
,
which
no
cloud
can
intercept
,
no
wind
shake
.
But
then
in
the
higher
Offices
of
faith
,
whereby
it
considers
and
embraces
the
glorious
truth
of
God
,
our
Redeemer
and
Saviour
,
and
sees
that
they
are
as
certainly
true
as
gloriously
great
.
That
former
sins
confessed
and
forsaken
,
are
blotted
out
for
the
merits
of
Christ
,
the
Law
satisfied
by
such
a
surety
;
Satans
accusations
silenced
by
such
an
Advocat
;
That
afflictions
and
death
have
lost
their
sting
,
and
are
turned
into
benefits
.
That
he
who
hath
begun
a
good
work
will
also
finish
it
,
and
never
leave
us
in
life
and
death
,
untill
he
hath
brought
us
to
perfect
Rest
,
and
full
happiness
both
of
soul
and
body
;
what
fruit
can
this
produce
but
peace
and
joy
in
the
holy
Ghost
,
cheerful
constancy
and
perseverance
in
doing
and
suffering
the
will
of
God
?
It
rescues
us
from
all
those
trembling
fears
,
and
sorrowful
agonies
,
which
else
must
seize
upon
our
hearts
,
from
the
weakness
of
the
flesh
and
the
strength
of
our
enemies
,
from
the
curse
of
the
Law
,
and
the
horrors
of
conscience
,
from
the
malice
and
subtilty
of
the
World
and
the
Devil
.
How
well
then
might
St.
Paul
say
we
that
believe
enter
Gods
Rest
;
do
already
,
in
good
degree
;
shall
compleatly
and
unchangeably
,
if
we
persevere
.
Hope
,
the
second
Christian
grace
,
is
so
near
of
kin
to
Faith
,
that
't
is
lineally
derived
from
it
,
and
born
of
it
;
nor
can
that
heart
but
find
a
comfortable
blessed
Rest
,
which
hopes
in
the
fountain
of
all
blessedness
,
hopes
to
see
and
enjoy
him
for
ever
;
and
in
that
hope
purifies
himself
:
All
other
hopes
are
dead
or
dying
,
sure
to
leave
him
void
of
Rest
,
full
of
anxiety
that
builds
on
them
.
This
is
the
only
lively
hope
as
Saint
Peter
calls
it
;
because
placed
in
the
fountain
of
life
and
joy
it self
:
This
is
that
grace
which
applies
to
our selves
the
general
promises
,
the
Souls
Anchor
,
which
makes
it
ride
safe
and
triumphant
in
the
midst
of
tempests
here
below
,
because
it
enters
within
the
vail
of
Heaven
it self
,
and
takes
possession
before
hand
of
all
its
treasures
,
and
by
its
joyful
expectations
becomes
that
helmet
in
St.
Paul
,
which
guards
the
head
against
all
blows
of
the
World
or
Devil
;
wherefore
he
bids
us
rejoyce
in
hope
,
be
patient
and
cheerful
in
tribulation
,
instant
in
Prayer
,
and
tells
us
,
Coll.
1.11
.
That
this
is
that
which
strengthens
the
heart
with
all
might
,
to
all
patience
,
and
long
suffering
with
joyfulness
.
It
is
indeed
the
anticipation
of
Heaven
on
Earth
,
and
makes
the
Rest
of
that
World
,
our
portion
in
this
.
As
for
Charity
the
third
grace
,
the
Image
and
transcript
of
God
himself
who
is
goodness
and
love
;
greater
than
either
,
or
faith
or
hope
,
is
holy
charity
;
greater
than
they
for
Rest
and
joy
as
well
as
use
,
because
the
very
fruit
and
end
,
the
evidence
and
perfection
of
both
.
Can
there
be
any
more
blessed
Rest
,
or
satisfaction
in
this
life
,
than
the
love
of
him
,
who
is
infinitely
amiable
,
whose
glorious
perfections
ravish
the
Angels
,
into
an
extasy
and
admiration
of
endless
felicity
?
what
ever
we
do
or
can
love
else
,
we
can
neither
be
sure
to
enjoy
it
long
,
nor
if
we
could
,
would
it
satisfie
,
but
cloy
or
tire
,
and
leave
us
empty
and
discontented
:
But
to
love
God
,
is
to
Rest
in
him
:
Nor
can
any
thing
tire
or
finish
,
intercept
or
disappoint
the
Rest
and
peace
,
and
joy
of
that
love
which
is
fixed
on
him
,
who
is
the
eternal
boundless
good
:
This
is
Godliness
,
this
is
Holiness
,
to
love
God
in
all
,
and
above
all
what
we
love
besides
,
and
't
is
our
happiness
as
well
as
holiness
,
that
which
gives
reason
its
throne
,
and
proper
dignity
,
above
all
those
blind
,
violent
lusts
and
passions
within
,
or
temptations
without
,
which
keep
a
Man
from
possessing
himself
with
any
freedom
or
solid
peace
;
nor
can
a
Man
be
firmly
united
to
himself
,
but
by
being
united
unto
God
:
When
once
the
Soul
loves
God
sincerely
,
and
constantly
above
all
;
and
hath
resign'd
its
will
to
his
,
it
hath
its
Rest
;
whether
the
world
smile
or
frown
,
nothing
can
come
amiss
to
it
,
come
what
will
it
cannot
destroy
its
Rest
in
God.
As
is
the
Object
or
main
end
on
which
the
Soul
of
Man
fixes
as
its
happiness
;
so
is
the
Soul
for
its
condition
,
quiet
or
restless
,
constant
or
wavering
,
discontented
or
satisfied
:
He
that
parsues
earthly
things
as
his
main
end
,
becomes
vain
,
unstable
,
unsatisfied
and
perplexed
,
led
up
and
down
by
the
foolish
fire
of
sence
or
phancy
,
changing
as
they
and
the
World
change
,
disquieted
with
that
vexation
,
and
vanity
which
they
find
abroad
,
and
that
sedition
they
find
at
home
,
'twixt
reason
and
unreasonable
lusts
,
affections
and
passions
.
But
he
that
rests
and
centers
himself
on
God
through
Christ
,
on
that
one
end
,
and
sovereign
good
,
in
that
way
which
he
hath
appointed
,
which
is
indeed
but
himself
,
become
a
suitable
way
to
that
end
he
hath
chosen
;
that
which
will
unite
and
reconcile
him
,
not
only
to
himself
in
all
his
faculties
,
desires
,
and
actions
or
pretensions
;
but
to
all
the
various
,
providential
dispensations
in
this
World
,
which
seem
so
intricate
,
perplext
,
and
perplexing
to
flesh
and
blood
;
wherefore
they
that
by
faith
have
entred
into
the
love
of
God
above
all
,
must
necessarily
have
entred
into
Rest
,
in
the
same
degree
in
which
it
is
evident
to
themselves
,
that
they
have
done
so
:
And
then
the
Charity
which
flows
from
the
love
of
God
above
all
,
on
his
Image
or
Proxy
or
Neighbour
,
our
Brother
,
our
fellow
Christian
;
is
their
any
thing
besides
that
principle
,
from
which
it
flows
more
full
of
Rest
,
Peace
and
Joy
,
than
to
love
and
promote
his
virtue
and
happiness
,
to
love
that
nature
which
Christ
assumed
and
died
for
;
to
love
the
Image
of
God
in
Man
,
which
is
to
love
God
himself
by
reflection
and
consequence
,
and
so
indeed
to
love
our selves
,
increase
and
secure
our
own
happiness
?
It
is
the
voice
of
all
Mankind
not
quite
degenerated
to
beast
;
That
Friendship
and
Charity
is
the
sweetest
delight
of
this
life
,
next
to
that
in
God
himself
.
That
malice
and
envy
,
to
be
hatefull
,
and
hating
one
another
,
is
one
of
the
greatest
,
odiousest
miseries
,
the
very
Image
of
Hell
it
self
,
where
there
is
nothing
but
hatred
and
cursing
;
whereas
of
Heaven
we
understand
little
more
,
than
that
the
blessed
inhabitants
of
it
love
God
above
all
,
and
one
another
as
themselves
;
nor
can
their
happiness
fail
or
abate
,
because
their
Charity
or
Love
cannot
.
Bounty
and
Mercy
,
the
fruits
of
this
Charity
,
makes
a
Man
Gods
Vicegerent
,
in
doing
good
to
those
that
are
,
or
may
be
his
;
in
rescuing
them
from
the
Devils
malice
and
wicked
Men
,
by
seasonable
relief
of
their
Soul
and
Body
,
and
is
so
pleasant
,
so
joyfull
a
duty
,
that
it
renders
the
giver
more
rest
and
delight
,
than
the
needy
receiver
,
and
returns
with
usury
at
the
present
into
his
bosom
,
by
the
comfortable
evidence
of
his
own
sincerity
,
and
so
of
his
interest
in
many
promises
;
both
of
securing
his
temporal
welfare
,
and
increasing
his
eternal
.
Love
towards
Men
,
especially
Christians
,
for
Christ
sake
,
melting
our
hearts
,
and
opening
our
hands
,
with
cheerful
joy
to
relieve
their
wants
,
free
's
our
Souls
from
the
chilling
cold
of
unmerciful
covetousness
,
which
gripes
it self
as
well
as
others
;
gives
us
rest
from
the
Canker
of
envy
,
and
fretful
malice
,
which
makes
us
take
delight
and
content
in
another
Mans
graces
,
welfare
and
happiness
,
as
part
of
our
own
;
gives
us
Rest
from
the
rack
and
fire
of
rage
and
revenge
,
gives
us
the
peace
and
honour
,
of
conquering
evil
with
good
,
and
then
makes
us
rejoyce
again
,
that
this
is
our
plea
for
Gods
mercy
towards
our selves
:
And
who
then
would
refuse
or
neglect
the
Rest
of
Charity
?
Humility
is
another
grace
,
which
besides
the
Calm
and
Rest
of
Soul
,
which
Christ
hath
peculiarly
promised
to
it
,
hath
such
an
attractive
,
controlling
loveliness
,
that
't
is
the
rival
of
Heaven
and
Earth
.
God
himself
that
inhabits
eternity
,
dwells
with
the
humble
;
(
as
the
God
of
Peace
brings
Rest
and
Peace
wherever
he
dwells
)
and
what
wise
or
good
Man
,
loves
not
to
dwell
with
such
also
?
So
true
is
that
of
Prov.
16.19
.
'T
is
better
to
be
of
an
humble
Spirit
,
than
to
divide
the
spoil
with
the
proud
.
How
restless
is
pride
in
all
its
designs
,
and
haughty
pursuits
?
How
discontented
with
God
and
Man
if
it
miss
of
them
?
And
if
it
attain
them
,
how
full
of
ingratitude
and
scornful
disdain
,
of
fears
and
jealousies
on
the
one
side
,
of
tumors
and
swellings
,
of
endless
ambition
on
the
other
?
But
the
humble
person
enjoys
the
Rest
of
thankful
contentment
in
all
conditions
,
thinks
himself
less
than
the
least
of
Gods
mercies
,
had
rather
by
farr
obey
than
rule
;
and
if
he
receive
contempt
or
injuries
,
is
not
disturbed
with
wrath
or
revenge
,
but
sits
down
in
humble
silence
,
as
fearing
he
may
have
some
ways
deserved
it
.
Great
is
the
Rest
which
meekness
and
patience
brings
to
the
Soul
of
Man
:
Meekness
is
the
ornament
of
a
quiet
Spirit
,
very
pretious
in
Gods
sight
,
and
therefore
ought
to
be
so
in
ours
.
I
appeal
to
the
reason
and
experience
of
any
Man
,
whether
it
be
not
rest
and
ease
,
to
forgive
an
injury
rather
than
be
provoked
to
revenge
;
and
to
lay
aside
the
consideration
of
other
Mens
malice
,
envy
and
peevishness
,
rather
than
imitate
it
,
and
suffer
the
vexing
remembrance
of
it
,
to
boil
and
ferment
in
our
watchful
minds
,
until
it
hath
conquered
,
and
transform'd
us
into
the
same
troublesom
evil
?
Is
it
not
Peace
,
and
a
blessed
Rest
to
sit
still
,
and
lift
up
no
hands
,
but
those
of
Charity
,
and
Charitable
prayer
,
rather
than
labour
in
fighting
and
wounding
one
another
?
To
hold
ones
peace
,
than
to
rail
and
revile
?
Which
hath
more
Rest
in
it
,
to
study
to
be
quiet
,
and
do
ones
own
business
,
or
to
be
prying
and
intermedling
with
other
Mens
office
,
faults
or
secrets
?
To
speak
evil
of
no
Man
,
or
to
be
always
finding
fault
,
and
speaking
the
worst
we
can
of
any
,
who
differ
from
us
in
any
respect
?
Which
is
the
greatest
trouble
and
burthen
,
meekly
to
obey
our
Lawfull
Governours
,
in
Church
and
State
,
where
God
hath
not
commanded
the
contrary
;
or
be
allways
disputing
against
a
few
harmless
indifferent
ceremonies
,
untill
we
have
quarre'ld
our selves
,
and
others
into
a
causeless
scandalous
,
pernitious
separation
?
Then
for
humble
contented
patience
,
that
precept
of
the
Old
Testament
,
but
wisdom
and
mystery
of
the
New
:
Thou
shalt
not
covet
,
but
be
content
patiently
with
thy
own
portion
;
what
is
it
but
a
Rest
rather
than
burthen
,
a
purchase
or
priviledge
,
rather
than
duty
when
once
learnt
?
Let
the
Carnal
or
Worldly
Man
,
with
his
bored
tub
of
insatiable
desires
,
cry
as
the
Horseleach
;
give
,
give
and
seek
after
wealth
as
he
should
after
God
,
without
bounds
:
Yet
the
Heathen
Philosopher
could
resolve
it
the
only
way
to
true
Rest
,
not
to
seek
to
raise
our
fortunes
to
our
desires
,
but
to
bring
down
our
desires
to
our
fortunes
and
present
condition
:
The
one
is
not
onely
uncertain
,
because
not
in
any
Mans
power
,
but
impossible
,
because
his
desires
increase
with
his
purchases
,
as
fire
with
fewel
;
whereas
the
other
is
possible
,
and
certain
.
Contentment
and
patience
glorifies
God
,
by
placing
its
wealth
in
his
favours
,
who
having
promised
him
necessaries
here
,
and
a
Kingdom
hereafter
,
hath
taught
and
obliged
him
to
be
contented
,
with
any
fare
upon
the
way
;
because
he
sees
his
being
so
,
confirms
and
increaseth
his
future
happiness
.
Nullo
egere
Dei
est
,
quàm
paucissimis
Deo
proximum
.
As
for
sobriety
,
temperance
,
chastity
,
reason
secondded
by
experience
,
assures
any
Man
,
that
to
drink
to
the
quenching
of
ones
thirst
,
or
at
most
to
the
moderate
cheering
one
Spirits
;
to
eat
to
the
satisfying
ones
hunger
,
or
at
most
to
the
gratifying
of
festival
joy
,
hospitality
,
friendship
and
thankful
delight
,
in
what
God
hath
bountifully
given
,
is
all
the
good
that
is
to
be
had
from
Meat
and
Drink
;
that
't
is
a
trouble
as
well
as
a
sin
,
to
swill
as
if
one
were
in
a
Feaver
,
or
till
one
brings
himself
to
a
Feaver
,
or
Dropsy
;
to
Eat
and
Drink
till
reason
is
drowned
,
smothered
and
buried
under
the
load
,
and
till
the
Phantastick
,
forced
pleasure
of
two
or
three
mispent
hours
,
end
in
the
pain
of
head
and
stomach
for
whole
days
after
,
if
not
in
some
villainous
lust
or
passion
,
and
bloudy
quarrel
,
in
sickness
and
death
both
of
Soul
and
Body
.
The
conscience
finds
all
trouble
in
it
,
and
the
Body
it self
(
for
gratifying
of
which
,
God
and
Conscience
was
despised
)
find
no
Rest
within
some
hours
:
And
what
comparison
between
the
rest
,
safety
,
health
and
honour
,
of
either
virginal
or
conjugal
chastity
,
which
keeps
the
desires
of
the
flesh
,
under
the
power
of
reason
and
faith
,
lives
in
the
hope
of
seeing
God
,
preserves
the
bond
of
love
in
Families
inviolated
,
and
the
unclean
shameful
excesses
of
wandring
lust
,
which
are
conceived
with
fear
and
anxiety
,
brought
forth
and
finisht
with
shame
and
sorrow
;
begin
in
disorder
of
Soul
and
Body
,
end
in
loathing
;
begin
in
trouble
,
end
in
worse
;
burn
at
first
and
consume
at
last
the
peace
of
the
mind
,
if
not
the
health
of
the
Body
also
;
besides
the
confusions
,
tumults
,
quarrels
it
breeds
in
Families
,
and
all
for
the
sneaking
brutish
delight
of
a
few
minutes
?
There
is
indeed
one
grace
,
which
seems
to
have
little
Rest
in
it
:
The
suffering
persecutions
to
death
,
rather
than
disown
the
Truth
,
or
violate
duty
:
But
God
hath
made
so
many
promises
to
mitigate
,
and
temper
all
temptations
to
the
strength
,
which
we
either
now
have
,
or
shall
receive
upon
our
prayers
,
of
his
turning
to
good
,
whatsoever
seems
most
evil
:
And
of
his
rewarding
our
courage
and
patience
with
so
much
the
greater
weight
of
glory
,
that
these
promises
being
believed
,
we
are
enabled
as
well
as
obliged
not
only
to
be
contented
but
joyful
also
in
tribulations
for
truth
and
righteousness
sake
;
and
therefore
no
wonder
,
if
suffering
miseries
for
the
honour
of
God
,
and
our
Lord
Jesus
,
for
the
furtherance
of
our
own
salvation
and
other
Mens
,
hath
more
rest
than
trouble
in
it
;
without
this
Rest
,
a
flow
of
all
other
good
things
,
which
this
world
can
give
,
will
leave
a
Man
but
a
miserable
wearied
Traveller
,
under
a
heavy
load
and
burthen
of
discontents
and
sorrows
;
and
with
this
Rest
,
all
labour
and
sorrow
is
inconsistent
,
and
though
we
may
not
expect
to
have
this
promised
eternal
Rest
,
endless
felicity
as
our
deserved
wages
,
yet
we
may
and
ought
to
hope
for
it
,
as
our
promised
reward
.
Angels
—
and
Saints
departed
this
life
,
they
have
it
allready
,
the
Devils
and
damned
are
past
all
Hope
.
Great
pains
and
labour
do
the
Men
of
this
World
take
,
but
not
in
order
to
this
Rest
,
and
therefore
a
Multitude
of
mistaken
sinners
,
lay
out
the
chief
of
their
days
and
time
,
in
pursuance
of
pleasures
,
and
honours
,
and
profits
of
this
World
,
as
if
Heaven
and
Salvation
were
easy
atchievments
,
as
if
they
might
with
a
wish
only
at
the
last
,
come
to
die
the
death
of
the
righteous
,
who
had
so
notoriously
lived
the
life
of
the
wicked
.
'T
is
not
only
the
doing
of
evil
,
but
the
not
doing
of
good
,
which
shall
be
punished
at
the
last
day
,
the
judge
shall
then
condemn
for
not
feedings
,
for
not
clothing
.
Go
ye
cursed
into
everlasting
fire
,
for
I
was
hungry
and
ye
fed
me
not
,
for
I
was
naked
and
ye
clothed
me
not
.
Not
doing
of
good
is
none
of
the
least
evils
;
He
that
sits
still
and
moves
not
one
step
towards
this
Rest
,
by
wearing
Christs
Yoak
;
and
bearing
his
burthen
,
shall
lose
Heaven
as
infallibly
,
as
he
that
runs
from
it
;
who
so
hides
his
Talent
,
shall
receive
no
other
wages
save
that
of
the
slothful
Servant
.
The
way
to
Heaven
is
narrow
,
the
Gate
straight
,
it
must
be
striving
that
gives
us
entrance
;
not
only
the
hopes
of
Heaven
but
the
escaping
of
Hell
,
makes
it
our
duty
to
be
doing
of
good
,
and
by
so
doing
,
we
express
our
fear
,
lest
a
promise
of
Rest
being
left
,
any
of
us
should
seem
to
fall
short
of
it
.
So
run
that
ye
may
obtain
,
is
the
command
;
and
all
precepts
of
Scripture
are
back'd
with
threats
for
ill
(
or
not
)
doing
,
as
well
as
promises
for
doing
well
,
and
are
intended
by
God
,
as
so
many
arguments
,
and
strong
motives
to
hold
us
to
our
duty
;
do
we
our
part
and
God
will
certainly
do
his
,
and
we
cannot
lose
the
reward
of
Well
done
good
and
faithful
Servant
,
enter
into
thy
Master's
joy
:
The
last
judicial
sentence
of
Christ
of
which
we
read
,
Matt.
25.
Come
ye
blessed
of
my
Father
inherit
the
Kingdom
prepared
for
you
from
the
beginning
of
the
World
;
is
an
invitation
of
so
much
mercy
and
loveing
kindness
,
that
none
can
give
,
nor
can
any
expect
or
require
more
?
What
can
the
eloquence
of
Man
add
to
it
,
or
what
better
assurance
can
be
desired
,
than
the
gratious
promise
of
so
powerful
,
so
faithful
a
Lord
?
Or
what
greater
reward
can
any
hope
to
receive
,
than
that
which
the
Author
and
dispenser
of
all
good
assures
us
,
by
letting
us
know
what
ever
we
do
to
the
poor
and
needy
,
he
will
interpret
it
as
done
to
himself
and
so
reward
our
labour
of
love
as
to
Crown
it
with
eternal
Rest
;
an
inheritance
of
that
Kingdom
,
and
all
its
joys
,
as
well
as
honours
which
fade
not
away
?
But
we
must
not
understand
this
award
of
eternal
life
,
this
glorious
inheritance
,
to
be
the
reward
of
the
righteous
,
for
the
merit
of
their
good
works
,
as
everlasting
fire
is
to
the
wicked
for
their
demerits
;
what
ever
the
Romish
Church
pretends
to
,
from
those
words
of
our
Saviour
in
the
forenamed
25th
of
St.
Matt.
The
particle
for
(
say
they
)
is
as
truly
causal
by
way
of
merit
and
efficiency
in
the
one
as
in
the
other
;
the
form
of
Speech
in
both
sentences
the
same
:
Depart
ye
cursed
into
everlasting
fire
.
For
I
was
hungry
and
ye
gave
me
no
meat
.
Come
ye
blessed
inherit
the
Kingdom
,
for
I
was
hungry
and
ye
fed
me
.
In
answer
to
this
,
't
is
clear
enough
,
that
though
the
particle
,
for
,
be
granted
to
signifie
causality
in
both
sentences
,
yet
need
it
not
signifie
the
same
kind
,
or
degree
of
causality
in
both
;
and
if
it
need
not
,
then
it
must
not
,
unless
they
resolve
to
contradict
many
other
plain
Scriptures
,
rather
than
depart
from
their
own
vain
,
and
proud
conceit
of
meriting
Heaven
in
strict
justice
:
For
first
,
The
word
or
particle
for
,
may
signifie
only
the
cause
of
our
,
or
others
knowledge
,
that
the
Kingdom
of
Heaven
is
their
inheritance
by
true
title
of
gracious
promise
,
or
the
Covenant
of
grace
and
mercy
in
Christ
Jesus
,
which
accepts
and
rewards
repentance
,
and
faith
,
working
by
love
,
whereof
these
works
of
Charity
,
are
the
fruits
and
signs
.
For
every
Authentick
Declaration
,
or
Revelation
of
any
truth
,
before
unknown
,
is
the
true
cause
of
our
knowledge
of
it
,
though
not
of
the
real
truth
which
is
so
known
:
Now
among
such
as
profess
Christ
and
call
him
Lord
,
't
is
hidden
to
us
,
who
are
the
true
heirs
of
the
Heavenly
Kingdom
,
and
who
not
,
untill
at
the
day
of
final
judgment
,
when
all
Men
shall
be
judged
by
their
works
.
The
first
infallible
certain
knowledge
which
shall
be
had
of
this
difference
,
is
from
the
declarative
sentence
of
that
infallible
righteous
Judge
,
who
hath
declared
he
will
proceed
,
with
one
,
and
the
other
,
according
to
their
several
works
,
when
all
must
appear
before
the
Judgment
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
the
Body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
2
Cor.
5.10
.
The
ones
performance
of
good
works
,
declared
and
testified
by
the
Judge
,
shall
be
the
true
cause
by
which
Men
and
Angels
shall
know
them
to
be
the
heirs
of
that
Heavenly
Kingdom
,
which
here
they
sought
and
longed
after
,
with
faithful
desires
,
and
endeavours
,
such
as
prepared
and
fitted
themselves
for
it
.
The
others
omission
of
good
works
,
testified
by
the
same
Judge
,
shall
be
the
true
cause
by
which
we
shall
know
them
to
be
utterly
unworthy
of
Gods
everlasting
favour
and
mercy
,
most
worthy
of
death
eternal
.
We
shall
then
truly
know
,
that
the
one
are
Crowned
(
as
saith
St.
Cyprian
)
according
to
Gods
grace
,
which
graciously
accepts
of
faithful
sincerity
in
stead
of
strict
legal
perfection
;
and
that
the
other
are
condemned
according
to
justice
,
because
they
neither
fulfilled
the
law
,
nor
embraced
the
Gospel
,
upon
its
gracious
terms
and
conditions
.
That
the
ones
omission
of
good
works
,
and
commission
of
evil
ones
,
is
the
true
meritorious
cause
of
their
condemnation
:
And
that
the
others
performance
of
good
works
,
at
least
in
faithful
resolution
,
and
that
hearty
inward
faith
,
hope
,
and
love
,
which
would
have
produced
them
,
if
time
and
space
had
been
granted
,
is
the
testimony
or
declaration
,
that
they
are
the
Sons
of
God
,
heirs
of
everlasting
life
,
though
not
the
meritorious
cause
of
their
Salvation
and
life
eternal
.
We
commonly
come
to
know
the
cause
by
the
effect
:
and
therefore
this
word
,
for
,
may
,
and
doth
often
point
out
,
not
the
cause
of
the
thing
it self
,
but
the
effect
,
and
our
knowledge
of
the
cause
by
it
.
That
's
the
Major
,
't
is
commonly
said
,
for
the
Mace
is
borne
before
him
:
Let
no
Man
think
,
that
the
bearing
of
the
Mace
before
him
,
is
the
cause
of
his
being
Major
(
his
lawful
Election
was
the
cause
of
his
Majoralty
,
and
his
Majoralty
the
cause
of
the
Mace
being
carried
,
or
borne
before
him
)
but
the
bearing
the
Mace
before
him
,
is
the
true
cause
of
many
Mens
knowing
him
to
be
the
Major
.
And
this
answer
to
the
question
,
may
serve
with
greater
probability
,
than
ought
our
adversaries
bring
for
themselves
.
But
with
more
clearness
and
evidence
of
reason
,
agreeing
with
the
Analogy
of
Faith
,
and
the
current
of
Scripture
,
I
answer
,
That
the
particle
for
implys
a
causality
in
both
the
sentences
,
but
in
one
,
that
of
the
wicked
,
the
strict
meritorious
sole
cause
of
their
condemnation
;
whereas
in
the
Godly
,
and
Charitable
Persons
,
the
heirs
of
Heaven
,
the
for
implys
such
a
causal
influence
as
that
which
they
call
conditio
or
causa
sine
quâ
non
,
good
works
,
or
that
faith
working
by
love
of
God
and
Man
,
whence
they
spring
,
and
the
necessary
conditions
,
without
which
no
Man
shall
inherit
the
Kingdom
;
yea
the
necessary
qualifications
,
without
which
he
hath
not
only
no
worthiness
,
but
no
capacity
,
no
fitness
to
prepare
himself
for
that
Kingdom
,
whose
happiness
is
to
see
God
,
with
mutual
complacency
.
And
no
Man
can
so
see
the
holy
,
merciful
,
gracious
God
,
the
God
of
Love
,
and
Father
of
Mercies
,
the
faithful
,
righteous
,
unchangeable
fountain
,
of
all
that
is
pure
loving
or
lovely
,
unless
he
be
like
him
,
and
bear
the
Image
of
those
his
perfections
,
though
imperfectly
as
to
degrees
,
yet
impartially
and
sincerely
as
the
transcript
and
resemblance
of
that
Wisdom
which
comes
from
above
,
first
pure
,
then
peaceable
.
Unless
his
religion
be
that
undefiled
one
before
God
,
which
visits
the
Fatherless
and
the
Widow
in
affliction
,
and
keeps
himself
vnspotted
from
the
World.
These
and
the
like
graces
,
with
their
fruits
(
if
time
be
granted
to
bring
them
forth
)
are
not
only
described
and
required
,
clearly
and
frequently
in
holy
Scripture
,
as
the
necessary
conditions
,
without
which
no
Man
shall
,
but
as
the
necessary
qualifications
,
without
which
no
Man
can
see
the
Lord
,
with
holy
eternal
love
and
joy
.
And
therefore
no
doubt
the
for
hath
a
rational
inference
in
it
,
as
to
the
acceptance
,
and
reward
of
the
godly
,
and
righteous
person
.
Come
ye
blessed
of
my
Father
inherit
the
Kingdom
prepared
for
you
:
for
I
was
hungry
,
and
ye
fed
me
,
&c.
For
ye
have
perform'd
the
conditions
,
which
I
in
my
Gospel
(
or
gracious
covenant
)
required
of
you
,
with
promise
to
accept
and
reward
them
;
for
ye
are
qualified
with
those
graces
,
and
holy
dispositions
,
which
are
my
own
Image
and
likeness
,
the
impress
of
my
holy
Spirit
,
which
renders
you
capable
of
enjoying
me
and
my
Father
with
endless
delight
;
which
makes
you
(
though
not
in
strict
justice
worthy
of
my
Heavenly
Kingdom
)
yet
in
my
gracious
mercy
and
bounty
,
and
through
my
merits
,
not
utterly
unworthy
,
that
is
,
not
wholly
unmeet
to
inherit
it
;
for
these
all
have
confest
,
and
forsaken
their
evil
ways
,
fled
with
penitent
believing
hearts
,
to
that
propitiation
which
God
had
set
forth
in
his
only
Son
through
faith
in
his
blood
:
By
doing
so
they
have
received
that
holy
Spirit
,
by
whose
direction
and
assistance
,
they
have
mortified
the
flesh
,
with
its
lusts
and
affections
,
conquered
the
World
with
its
temptatations
,
resisted
the
Devil
,
and
quenched
the
fiery
darts
of
the
wicked
,
fought
the
good
fight
of
faith
,
till
they
finished
their
course
;
and
though
the
remainders
of
sin
and
the
flesh
,
abide
lusting
and
strugling
against
the
Spirit
,
yet
no
sin
hath
reigned
over
them
,
and
the
very
remainders
of
sin
,
they
have
bewailed
,
watcht
over
,
and
resisted
,
betaking
themselves
to
Christs
intercession
for
their
pardon
;
therefore
they
are
heirs
of
the
Kingdom
through
the
merits
of
Christ
imparted
to
them
,
whereby
they
are
entituled
to
it
,
as
the
meritorious
cause
on
his
part
,
whereby
they
have
an
actual
plea
,
title
and
interest
in
Christs
merit
,
as
the
condition
and
qualification
on
their
part
.
And
thus
the
Kingdom
and
eternal
Rest
is
theirs
,
though
not
by
right
of
justice
or
merit
,
but
by
right
of
gracious
promise
.
And
may
not
all
this
be
thought
sufficient
to
justifie
the
truth
of
the
for
,
or
causal
particle
,
unless
it
be
granted
that
it
signifie
meritoriously
in
strict
justice
on
their
part
,
as
strictly
and
fully
as
in
the
other
,
Depart
ye
cursed
;
for
ye
did
no
good
works
,
but
many
ill
ones
,
without
repentance
and
reformation
,
without
faith
and
love
to
me
?
The
goodness
,
and
justice
of
Gods
Majesty
will
not
suffer
him
to
sentence
any
Man
to
any
punishment
,
much
less
to
eternal
intolerable
sorrow
and
pain
,
unless
it
hath
been
strictly
and
fully
deserved
,
or
demerited
.
But
the
goodness
and
bounty
and
mercy
of
God
,
may
without
wrong
to
any
perfection
,
or
attribute
of
his
,
accept
and
reward
any
Man
,
that
is
not
utterly
incapable
of
it
,
but
in
some
sincere
degree
qualified
for
it
,
with
such
an
abundant
measure
of
happiness
as
he
thinks
fit
,
although
no
ways
merited
by
him
.
The
Lord
Jesus
hath
satisfied
his
Fathers
justice
and
honour
,
in
his
Government
,
and
holy
Laws
,
and
made
it
a
righteous
thing
with
him
,
to
save
the
penitent
sinner
,
upon
condition
of
reformation
and
holy
obedience
:
They
that
are
saved
have
performed
these
conditions
;
and
therefore
they
are
admitted
with
a
for
.
Come
ye
blessed
,
&c.
For
I
was
hungry
.
If
a
gracious
Prince
,
of
his
own
free
goodness
,
proclaim
a
general
merciful
pardon
,
to
all
Rebels
,
Traytors
,
and
Theeves
,
provided
they
will
by
such
a
day
acknowledge
their
fault
,
and
profess
and
resolve
to
do
so
no
more
,
and
make
their
peace
with
their
Neighbours
,
whom
they
have
wronged
:
Suppose
,
all
accept
the
pardon
in
outward
shew
,
but
some
of
them
secretly
practice
the
same
wickedness
against
their
Sovereign
,
and
their
Neighbours
,
when
as
the
others
perform
faithfully
the
conditions
of
their
pardon
:
If
at
the
General
Assizes
,
the
Judge
upon
notice
of
their
demeanours
,
should
say
to
the
one
,
I
restore
you
to
your
former
condition
,
state
and
dignity
;
for
(
or
because
)
since
your
pardon
proclaimed
,
ye
have
so
demeaned
your selves
,
as
penitent
,
loyal
,
faithful
Subjects
:
And
to
the
other
,
You
I
condemn
to
death
and
torments
;
for
(
or
because
)
ye
have
abused
your
Sovereigns
clemency
:
No
Man
of
sober
reason
,
or
common
sence
(
I
think
)
can
deny
,
that
either
the
condemnation
of
the
one
,
were
entirely
to
be
ascribed
to
their
own
willful
choise
,
and
vile
misdemeanours
,
as
due
in
justice
to
their
demerits
;
or
that
the
restoring
or
saving
the
other
,
were
to
be
attributed
,
not
to
the
merit
of
their
demeanour
,
but
to
the
Kings
gracious
mercy
,
and
bountiful
favour
.
Their
good
demeanour
,
could
be
at
most
but
the
necessary
condition
or
qualification
of
their
pardon
or
restoration
,
without
which
,
it
could
not
consist
with
the
wisdom
or
honour
of
the
Prince
,
his
Laws
,
or
Government
,
so
to
use
them
;
with
which
,
it
might
well
consist
with
his
wisdom
and
honour
so
to
do
,
and
that
with
advantage
to
the
glory
of
his
mercy
,
without
disparagement
to
his
Justice
,
especially
in
case
his
Justice
and
honour
,
had
been
satisfied
for
their
former
misdemeanours
,
by
the
merits
and
intercession
of
the
Prince
,
his
Royal
Son
:
Now
just
so
it
is
in
this
case
of
which
we
now
speak
.
They
whom
our
Lord
calls
here
to
eternal
life
,
and
that
with
a
for
:
For
ye
have
fed
,
clothed
,
lodged
me
;
are
so
far
from
this
proud
conceit
of
Romish
merit
by
their
works
,
that
they
are
ready
to
disclaim
them
,
as
nothing
worthy
of
such
acceptance
,
ready
to
blame
their
sluggish
backwardness
.
Lord
,
say
they
,
when
saw
we
thee
hungry
,
thirsty
,
naked
,
or
a
stranger
,
or
prisoner
,
and
relieved
thee
?
Nor
is
it
amiss
what
is
observed
and
acknowledg'd
by
Jansenius
,
(
though
a
Romanist
,
and
too
far
engaged
in
this
error
)
what
Saint
Chrisostom
had
long
since
observed
before
him
;
that
our
Saviour
saith
to
those
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
but
to
those
on
his
left
hand
,
he
saith
only
,
depart
ye
cursed
,
but
adds
not
,
Of
my
Father
;
implying
that
God
the
Father
is
the
Author
and
gracious
donor
of
life
everlasting
,
but
every
Man
that
doth
wickedly
,
and
dies
in
his
wickedness
without
repentance
,
is
the
only
Author
and
cause
of
his
own
accursed
estate
:
The
one
are
blessed
freely
,
and
mercifully
by
God
the
Father
,
for
his
Son
Christs
sake
,
in
whom
alone
he
is
well
pleased
with
all
that
come
by
him
,
with
such
a
faith
as
works
by
love
:
But
the
other
are
accursed
most
justly
,
because
they
sought
not
,
or
refused
when
it
was
offer'd
them
,
that
grace
and
mercy
which
would
have
blessed
them
,
first
with
grace
to
do
good
works
,
then
with
glory
,
a
superabundant
weight
of
glory
for
doing
them
:
And
this
is
consonant
to
that
of
St.
Paul
,
Rom.
6.
v.
the
last
:
For
the
wages
of
sin
is
death
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
gift
of
God
,
is
eternal
life
.
Again
the
same
Janfenius
also
observes
,
That
our
Saviour
in
the
sentence
of
condemnation
,
doth
not
say
,
depart
ye
cursed
into
everlasting
fire
prepared
for
you
,
but
for
the
Devil
and
his
Angels
:
Whereas
in
the
sentence
of
the
righteous
,
it
runs
thus
:
Come
ye
blessed
inherit
the
Kingdom
prepared
for
you
.
By
this
,
saith
he
,
it
is
implied
,
That
the
Salvation
of
the
righteous
,
must
be
ascribed
to
the
mercy
of
God
,
who
hath
prepared
the
Kingdom
,
and
the
damnation
of
the
unrighteous
,
not
to
God
,
but
to
their
own
iniquity
.
How
this
will
consist
with
his
,
and
his
Mother
Romes
proud
Tenent
of
meriting
Heaven
,
I
cannot
see
;
nor
is
it
much
material
to
see
,
save
only
that
this
may
be
seen
thereby
,
That
Wisdom
and
Truth
is
often
justified
,
not
only
by
her
Children
,
but
by
her
enemies
;
forced
by
that
light
sometimes
to
own
,
what
by
their
prejudices
they
study
and
labour
to
deny
.
Such
was
also
that
final
extorted
confession
of
Bellarmine
himself
,
after
all
his
disputes
against
the
truth
.
Tutissimum
est
in
solâ
,
Dei
misericordiâ
totam
fiduciam
reponere
,
but
that
more
common
,
and
owned
saying
of
all
their
Schools
and
Divines
,
Fundamentum
meriti
non
cadit
sub
merito
,
The
Foundation
of
merits
,
(
or
the
first
grace
by
which
Man
is
first
justified
)
cannot
be
merited
;
and
although
granting
this
,
yet
they
earnestly
contend
,
that
by
the
good
use
of
this
first
grace
,
life
eternal
is
properly
merited
;
but
they
say
it
,
without
,
and
against
Scripture
and
reason
.
For
reason
tells
us
,
whatsoever
any
Man
hath
interest
in
,
by
mercy
and
grace
,
and
gracious
promise
,
it
must
be
expected
,
sued
for
,
and
humbly
accepted
,
on
the
same
terms
that
it
is
granted
,
or
else
it
is
forfeited
.
But
not
only
the
first
grace
,
but
all
increase
of
grace
whatsoever
,
must
be
grace
,
and
freely
bestowed
not
merited
.
The
preparations
of
this
heavenly
Kingdom
for
us
,
and
us
for
it
,
are
the
fruits
of
mercy
.
No
Man
can
do
well
,
unless
he
be
first
enabled
by
God
to
do
so
,
and
the
more
he
is
enabled
by
Gods
gifts
and
graces
bestowed
upon
him
,
the
more
obliged
he
is
to
God.
The
least
increase
of
grace
,
given
after
the
first
use
of
grace
,
exceeds
the
measure
of
our
service
and
thankfulness
,
and
that
which
creates
new
title
of
debt
unto
God
,
cannot
possibly
be
any
ground
or
title
of
merit
from
God
,
to
be
adopted
in
Christ
Jesus
,
or
made
the
Sons
of
God
by
grace
,
who
were
by
nature
the
Children
of
wrath
,
strangers
and
enemies
,
is
a
blessing
,
for
which
we
become
so
deeply
indebted
,
Servants
to
God
our
Creator
,
Redeemer
,
and
Sanctifier
;
that
should
we
do
abundantly
more
,
and
better
than
we
do
,
we
could
not
make
the
least
recompence
,
for
that
he
hath
done
for
us
;
and
yet
we
cannot
continue
,
to
will
or
do
well
,
but
by
the
free
undeserved
continuance
,
and
increase
of
that
grace
,
and
holy
Spirit
which
first
prevented
us
:
Yet
who
is
there
,
that
doth
all
that
good
so
well
and
constantly
,
as
that
Spirit
did
or
would
have
enabled
him
?
The
manner
of
the
Apostles
question
Rom.
11.35
.
Who
hath
first
given
to
him
?
includes
an
universal
denial
;
no
Man
hath
,
no
Man
can
give
any
thing
to
him
,
and
therefore
none
can
receive
any
thing
from
him
;
none
to
be
sure
,
that
are
not
only
his
meer
creatures
,
but
sinful
creatures
,
can
receive
any
thing
from
him
,
by
way
of
merit
,
but
of
free
mercy
and
bounty
.
If
we
view
and
scan
the
Tenor
of
all
Gods
promises
made
in
Scripture
,
from
the
first
grace
,
to
the
increase
and
perseverance
,
and
final
accomplishment
of
them
in
glory
,
we
shall
find
that
he
promiseth
only
this
,
to
be
merciful
and
bountiful
unto
us
,
and
if
mercy
and
bounty
be
the
compleat
object
of
all
his
promises
,
then
may
we
not
expect
their
accomplishment
,
as
the
merit
of
our
service
,
but
as
the
fruit
of
his
mercy
and
loving
kindness
.
If
a
loving
earthly
Father
,
should
give
his
Son
a
liberal
pension
,
before
he
could
modesty
ask
,
or
discretion
expect
it
,
and
promise
him
also
,
that
if
he
employed
this
present
years
allowance
well
,
he
would
allow
him
more
liberally
the
next
year
;
in
this
case
,
how
well
soever
the
Son
used
his
present
pension
,
yet
seeing
the
profit
is
wholly
his
own
,
not
his
Fathers
,
the
more
bountifully
his
Father
useth
him
the
next
year
,
the
more
still
he
is
obliged
and
bound
unto
him
:
Although
this
good
use
of
his
Fathers
bountiful
allowance
,
were
the
condition
and
some
kind
of
motive
or
reason
,
why
,
and
on
which
,
he
was
treated
:
A
gracious
and
ingenious
Son
,
would
not
challenge
the
second
or
third
years
pension
,
as
due
to
him
,
by
right
of
merit
,
more
than
the
first
,
although
he
had
his
Fathers
promise
,
for
these
two
years
,
which
he
had
not
for
the
first
:
For
his
Fathers
promise
was
only
to
be
good
and
bountiful
unto
him
,
so
he
would
be
dutifully
thankful
for
his
bounty
:
Now
to
expect
and
challenge
that
by
right
of
merit
,
which
was
promised
out
of
favour
and
loving
kindness
;
although
a
condition
of
dutiful
demeanour
,
and
faithful
diligence
,
especially
if
that
demeanour
,
or
diligence
came
after
former
misdemeanours
,
and
be
not
such
in
all
respects
,
as
it
should
be
neither
,
is
an
high
degree
of
unthankful
,
undutiful
pride
,
especially
from
a
Son
to
a
Father
,
a
Son
that
was
once
a
rebel
and
enemy
.
On
our
Heavenly
Fathers
part
,
no
debt
of
doing
us
good
can
be
laid
;
It
was
his
meer
free
goodness
,
to
give
our
first
Parents
such
being
as
once
they
had
;
having
lost
that
goodness
wherein
we
were
made
,
't
was
more
than
meer
goodness
,
't
was
abundance
of
mercy
,
to
make
us
any
promise
at
all
of
restauration
,
to
our
lost
inheritance
,
the
eternal
life
of
his
favour
;
and
after
this
promise
made
,
it
is
the
continuance
and
increase
of
the
same
mercy
,
to
adopt
us
,
and
to
increase
his
grace
upon
us
daily
,
and
lastly
to
Crown
all
this
with
an
exceeding
great
reward
,
which
is
himself
,
the
endless
vision
of
him
,
from
whom
we
have
all
we
enjoy
here
,
or
hereafter
.
Non
fuisti
&
factus
es
,
Malus
fuisti
,
&
liberatus
es
,
quid
Deo
dedisti
?
We
may
deserve
the
diminution
or
withdrawing
of
Gods
mercy
,
favours
,
and
blessings
,
but
we
cannot
merit
,
or
deserve
their
increase
.
Merit
supposeth
such
an
inducement
as
may
not
only
prevail
,
but
such
as
must
oblige
,
and
tie
in
strict
Justice
;
whereas
no
such
tie
,
or
obligation
,
can
be
laid
upon
the
fontal
,
original
goodness
,
much
less
upon
free
mercy
;
which
yet
multiplies
it self
to
all
that
provoke
not
its
withdrawing
or
abatement
.
Methinks
Men
should
be
afraid
,
of
this
proud
opinion
of
their
own
merit
;
because
't
is
so
like
that
of
the
Pharisee's
,
when
even
that
Publican
,
whom
he
condemned
,
will
rise
up
in
judgment
against
them
,
for
he
went
away
justified
,
rather
than
the
other
.
Luke
18.4
.
The
Pharisee
absteined
from
many
gross
sins
,
and
wanted
not
many
good
works
,
to
alledge
for
himself
.
He
gave
Tythes
of
all
he
had
,
fasted
and
prayed
,
and
seemed
also
more
humble
than
the
Romanist
,
for
ought
appears
,
for
though
he
thought
himself
better
than
the
Publican
,
yet
he
acknowledged
both
his
abstinence
from
sinful
works
,
and
his
perseverance
in
good
ones
,
to
be
from
God.
God
I
thank
thee
,
for
this
,
and
for
that
;
he
saith
not
as
they
,
God
I
thank
thee
,
thou
hast
given
me
the
first
grace
,
only
to
restrain
me
from
such
sins
,
as
the
Publican
walks
in
,
whereas
my
proficiency
,
in
doing
of
good
?
is
from
my
own
meritorious
choice
,
but
I
thank
thee
for
one
and
the
other
.
Yet
because
he
so
glories
in
Gods
graces
,
as
if
they
had
not
been
received
from
free
mercy
,
because
he
is
not
truly
humbled
by
that
grace
,
which
in
words
he
confesseth
to
have
received
from
God
alone
,
therefore
is
he
less
justified
than
the
Publican
,
for
the
use
of
all
the
graces
,
which
God
bestows
in
this
life
,
is
to
teach
us
true
humility
,
not
to
glory
in
our selves
,
but
in
him
,
to
whom
all
grace
and
glory
belongs
:
And
if
we
make
not
this
use
of
it
,
if
we
say
not
with
Jacob
,
Lord
,
I
am
less
than
the
least
of
thy
mercies
towards
me
:
If
when
we
have
done
justice
,
and
loved
mercy
,
we
walk
not
humbly
with
our
God
,
and
say
not
as
our
Lord
hath
taught
us
,
forgive
us
our
trespasses
,
we
have
been
but
unprofitable
servants
in
respect
of
what
we
might
,
and
should
have
been
;
we
turn
his
grace
into
pride
,
and
vain
glory
,
and
are
worthy
to
lose
the
acceptance
and
reward
,
which
was
promised
for
Christs
merits
,
not
ours
,
though
not
without
sincere
performance
of
those
conditions
,
to
which
his
mercy
,
and
grace
enableth
us
.
Our
good
works
are
acceptable
to
God
,
a
sweet
Sacrifice
,
but
still
it
is
through
Jesus
Christ
.
Better
is
it
for
us
,
to
hear
one
Saint
from
Heaven
,
one
of
those
Spirits
made
perfect
,
than
thousands
of
daring
,
sinful
Disputants
here
below
.
For
what
are
all
the
Chairs
,
and
Schools
of
Men
on
Earth
,
to
the
suffrage
of
Heaven
,
where
not
only
one
,
but
all
the
Saints
,
and
perfected
Spirits
,
cast
down
their
Crowns
before
him
,
that
sits
on
the
Throne
at
the
feet
of
the
Lamb.
Rev.
7.5
.
Saying
aloud
,
To
him
that
hath
loved
us
,
and
washt
us
from
our
sins
in
his
blood
,
and
made
us
Kings
,
and
Priests
to
God
,
and
his
Father
,
be
glory
,
and
power
,
for
evermore
?
Thus
have
we
seen
,
that
't
is
not
merit
that
will
bring
us
to
this
promised
eternal
Rest
,
and
yet
they
that
will
attain
to
it
,
must
imploy
their
Talent
well
,
they
must
come
unto
Christ
,
as
Christ
came
unto
us
,
by
charity
and
by
humility
.
To
obtain
this
Rest
,
will
cost
some
care
and
pains
,
and
therefore
we
must
expect
it
,
but
this
care
and
pains
will
be
highly
rewarded
,
and
therefore
't
will
be
our
wisdom
to
undergo
it
:
The
Men
of
this
world
are
apt
to
think
Christianity
,
and
coming
to
Christ
a
joyless
thing
,
because
it
speaks
so
much
of
holy
living
,
of
presenting
our
bodies
a
living
Sacrifice
,
of
mortifying
and
Sacrificing
its
lusts
and
affections
,
as
if
they
were
no
longer
to
enjoy
themselves
,
who
voluntarily
deny
themselves
in
all
these
;
but
they
are
but
false
hearted
Spies
,
that
would
bring
this
bad
report
upon
a
good
land
,
for
the
mortifying
the
lusts
of
the
flesh
,
the
presenting
our
bodies
a
living
Sacrifice
,
is
not
the
destruction
of
our
joys
,
but
the
increase
of
them
,
and
gives
assurances
of
this
eternal
Rest
:
For
let
the
body
be
never
so
backward
to
be
presented
unto
God
,
and
offer'd
up
in
Sacrifice
to
him
,
though
it
shrinke
at
the
sight
of
the
Altar
,
and
tremble
to
see
the
Sacrificing
Knife
,
yet
are
we
not
to
hearken
to
its
foolish
tenderness
;
no
cruelty
like
such
indulgence
;
the
life
and
safety
,
and
Rest
of
the
Soul
,
depends
upon
this
disciplining
,
this
mortifying
the
body
:
For
he
that
mortifies
and
kills
,
and
slayes
his
lusts
,
doth
but
Sacrifice
that
which
would
hurt
,
destroy
,
and
ruine
himself
,
't
is
but
a
carnal
,
worldly
Man
that
is
killed
at
most
,
nay
't
is
but
a
beast
,
't
is
but
the
unreasonable
appetite
that
is
slain
;
reasonable
Man
is
saved
alive
,
and
made
more
reasonable
by
so
doing
,
and
exalted
thereby
to
a
Spiritual
life
.
He
that
leaves
this
beast
alive
,
and
is
led
by
his
unruly
passions
,
is
hurried
even
in
this
life
,
to
more
sorrows
,
cares
,
and
vexations
,
than
any
Saint
or
Martyr
endures
in
his
passage
to
Heaven
,
when
he
offers
himself
up
unto
God
,
by
an
holy
life
,
and
patient
death
:
Therefore
who
so
desires
in
good
earnest
,
not
to
fail
of
this
promised
eternal
Rest
,
must
crucify
the
whole
body
of
sin
,
must
subdue
and
bring
into
subjecton
every
vnruly
member
thereof
.
The
lustful
,
covetous
,
disdainful
evil
Eye
which
hath
made
thee
blind
,
or
ill
sighted
to
all
that
is
good
,
must
be
closed
up
and
put
out
,
and
the
charitable
,
peaceable
,
contented
good
Eye
set
open
;
and
then
God
will
one
day
ravish
that
Eye
,
with
Objects
of
eternal
joy
and
Rest
and
delight
in
Heaven
.
Our
Ears
must
be
closed
up
and
deaf
to
all
ungodly
prophane
discourses
,
and
unsavoury
communication
,
but
open
to
all
that
is
harmless
and
good
,
sober
and
wise
,
rational
or
Christian
:
If
the
ungodly
wanton
cruel
Ear
,
that
itches
after
falseshood
and
wrong
be
cut
off
,
and
the
religious
believing
chast
merciful
Ear
remain
;
then
thou
hast
made
thine
Ears
,
the
gates
of
Heaven
and
Life
and
Rest
,
for
the
Spirit
of
truth
to
enter
in
;
being
thus
opened
thou
shalt
hear
the
joys
of
Heaven
sounding
in
thy
Ears
,
such
joys
as
God
hath
prepared
for
them
that
love
him
.
The
Lips
also
must
be
closed
,
and
the
Tongue
tied
up
from
Oaths
and
Curses
,
prophane
allusions
to
holy
Scripture
,
bitter
revilings
,
strife
and
clamour
,
open
slanders
and
secret
detractions
,
but
they
must
be
opened
,
and
the
Tongue
loosed
to
all
holy
duties
,
of
Prayers
and
Prayses
towards
God
,
wholsom
counsel
,
admonition
and
instruction
,
towards
Men.
If
the
prophane
seducing
,
contentious
,
provoking
,
bitter
Tongue
be
tied
up
and
silenced
,
and
the
wise
,
pure
,
and
peaceable
and
faithful
Tongue
,
be
loosened
and
set
on
work
,
thou
art
no
loser
by
this
change
,
because
thou
hast
exchanged
folly
for
wisdom
,
shame
for
honour
,
strife
for
peace
,
the
discord
of
infernal
Spirits
,
for
the
musick
of
Angels
;
thou
hast
exchanged
the
Tongue
of
an
Atheist
,
for
the
Tongue
of
a
Prophet
,
or
a
Saint
.
Next
,
the
hand
must
be
withheld
from
violence
and
oppression
,
from
theft
and
sacriledge
,
fraud
and
deceit
,
but
open
to
all
the
works
of
Piety
and
Charity
.
If
the
injurious
griping
,
bloody
hand
be
cut
off
,
and
the
innocent
holy
pure
hand
be
lifted
up
to
God
in
Prayer
,
and
stretcht
out
to
Man
in
Charity
;
what
hast
thou
lost
,
but
the
hand
of
a
Murtherer
,
a
Thief
,
an
Usurer
,
or
Adulterer
,
and
hast
for
it
,
the
holy
hand
of
a
Priest
,
the
Royal
hand
of
a
Benefactor
:
Holy
and
acceptable
unto
God
,
pleasing
and
beneficial
unto
Men
?
The
feet
also
must
be
restrained
from
wandering
into
the
ways
of
wickedness
,
where
we
meet
with
temptations
and
vanity
,
snares
and
dangers
;
they
are
to
carry
us
from
the
seducing
assemblies
of
Schismaticks
,
the
bloody
Conspiraces
of
Rebels
,
the
riotous
assemblies
of
gluttons
and
drunkards
;
they
must
be
ready
and
forward
,
to
go
to
the
place
,
where
Gods
honour
dwelleth
,
where
his
word
and
Sacraments
are
dispensed
,
to
the
house
where
the
Widow
and
Fatherless
inhabit
.
If
the
wicked
perverse
sinful
foot
be
cut
off
,
and
the
holy
charitable
foot
be
left
thee
,
to
carry
thee
to
thy
duty
towards
God
and
Man
,
what
hast
thou
lost
,
but
the
disconsolate
walk
of
a
wilderness
,
amongst
briers
and
thorns
,
and
serpents
the
path
of
dismal
darkness
,
and
death
and
error
,
where
no
Rest
is
to
be
found
:
For
that
of
truth
,
light
,
and
life
,
and
eternal
happiness
?
Last
of
all
,
we
must
be
sure
to
keep
the
heart
for
God
;
that
of
all
the
rest
he
chiefly
expects
,
without
which
,
the
putting
out
of
the
Eye
,
the
cutting
off
the
hand
,
and
setting
a
watch
over
our
Tongue
,
and
offering
up
our
dearest
and
only
Isaac
,
in
obedience
to
Christs
Command
,
will
be
thought
but
an
Hypocritical
mockery
of
God
,
who
knows
the
heart
and
cannot
be
mocked
.
My
Son
give
me
thy
heart
,
Prov.
20.26
.
That
he
asks
,
and
that
he
will
have
,
and
surely
no
Son
will
withhold
that
from
his
Father
.
The
heart
is
the
Throne
of
the
great
King
,
where
he
sits
and
rules
the
whole
Man
;
this
is
the
most
holy
place
of
the
Temple
,
where
the
Spirit
of
truth
and
holiness
inhabits
,
and
therefore
he
that
gives
him
not
this
,
gives
him
nothing
that
he
will
accept
,
or
that
will
make
for
our
everlasting
Rest
.
If
the
heart
be
first
presented
,
the
rest
will
and
must
follow
,
a
wise
and
holy
Tongue
,
a
diligent
and
liberal
hand
,
a
watchful
and
attentive
Ear
,
a
wary
foot
,
obedient
sober
chast
flesh
,
will
not
stay
behind
,
but
will
all
conduce
to
the
carrying
us
on
in
peace
to
this
desired
Rest
.
Every
part
and
member
of
the
body
looks
to
be
at
Rest
and
in
perfect
happiness
in
Heaven
,
and
therefore
every
part
must
look
to
praise
and
glorify
him
on
Earth
;
't
is
not
enough
that
the
Tongue
be
holy
and
chast
,
if
the
hand
be
covetous
,
nor
that
the
Ear
be
diligent
and
attentive
at
holy
duties
,
if
the
Tongue
speak
not
,
and
the
hand
act
not
according
to
what
the
Ear
heard
.
Every
member
must
do
its
office
,
the
head
was
made
to
know
God
,
the
heart
to
love
him
,
the
Tongue
to
praise
him
,
the
feet
to
follow
him
,
wherefore
withhold
no
part
from
him
;
remember
he
made
the
whole
Man
,
and
redeemed
the
whole
,
if
any
thing
be
withheld
,
no
Rest
,
no
happiness
to
be
expected
;
't
is
in
our
choice
whilst
we
are
here
,
what
we
will
do
,
and
which
we
will
chuse
;
whether
to
take
part
with
Satan
,
whose
work
it
is
to
destroy
us
,
or
come
when
Christ
calls
us
to
him
,
who
will
assuredly
save
us
;
one
of
these
we
must
do
,
there
's
no
neutrality
between
both
;
either
we
must
be
the
Members
of
Christ
the
Children
of
God
,
and
Heirs
of
Heaven
,
or
else
we
must
be
the
Children
of
Satan
,
and
Heirs
of
intolerable
endless
condemnation
.
Remember
the
dreadful
misery
of
their
choice
,
who
take
hell
for
their
portion
,
and
remember
that
a
short
delight
here
unrepented
,
will
cost
a
lasting
sorrow
hereafter
.
Shall
the
Son
of
God
,
become
the
Son
of
Man
,
to
present
us
unto
God
his
Father
,
to
give
us
eternal
Rest
,
and
shall
we
refuse
,
and
flee
from
our
own
happiness
,
and
become
profoundly
miserable
in
despight
of
all
his
mercy
,
and
tender
care
over
us
?
If
Christ
say
,
Come
unto
me
,
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
give
you
Rest
:
Shall
we
stop
our
Ears
at
this
gracious
call
of
Christ
,
and
continue
in
wilful
sins
?
What
do
we
else
then
,
but
knowingly
prefer
the
whispers
of
Satan
,
before
the
loud
cries
,
and
calls
of
Christ
?
We
chuse
hell
and
death
,
and
the
company
of
infernal
Spirits
,
before
Heaven
and
life
,
and
the
Society
of
Saints
and
Angels
.
If
we
refuse
to
come
now
when
Christ
calls
us
,
at
the
last
day
he
will
refuse
to
receive
us
.
If
we
appear
with
hearts
filled
with
iniquity
,
and
hands
full
of
blood
,
with
feet
that
walked
in
the
counsel
of
the
ungodly
,
and
stood
in
the
way
of
sinners
,
he
will
not
know
us
for
his
Children
,
having
lost
his
Image
,
in
which
we
were
made
,
he
will
say
unto
us
,
Depart
from
me
ye
cursed
,
I
know
ye
not
.
But
if
we
carry
with
us
the
resemblance
of
our
Maker
,
that
Image
and
likeness
of
him
which
he
once
stamped
upon
us
;
if
we
can
present
him
with
a
wise
and
pure
heart
,
if
we
can
lift
up
unto
him
holy
hands
,
if
we
can
see
him
with
chaste
Eyes
,
and
if
our
feet
have
walked
in
his
Commandements
and
trod
his
Courts
,
if
our
feet
have
stood
in
thy
Gates
O
Jerusalem
,
then
shall
the
Gates
of
Heaven
open
unto
us
,
then
our
Heavenly
Father
will
take
us
for
his
obedient
Sons
;
such
as
heard
his
voice
,
and
such
as
shall
hear
it
again
,
when
he
will
say
,
Come
ye
blessed
of
my
Father
inherit
the
Kingdom
prepared
for
you
from
the
begining
of
the
World
,
for
I
was
hungry
and
ye
fed
me
,
in
Prison
and
ye
visited
me
,
&c.
All
the
Sons
of
God
from
the
first
born
,
to
the
last
,
are
all
heirs
to
a
Kingdom
,
all
his
invitations
are
to
a
Crown
,
his
Sons
are
inheritors
of
those
joys
which
fade
not
away
and
of
that
Rest
which
never
shall
have
end
.
Whereas
the
sinful
Person
's
immoderate
desires
of
the
things
of
this
World
,
are
but
his
torment
,
till
he
be
satisfied
,
and
then
his
satisfaction
is
his
torment
,
because
there
's
no
Rest
,
nor
quiet
in
it
,
and
proves
so
much
less
than
his
expectation
.
Thus
is
the
restless
sinner
always
sick
,
one
while
of
too
much
,
another
while
of
too
little
,
now
of
loving
,
then
of
loathing
,
now
of
want
,
then
of
satiety
,
for
he
never
ceaseth
to
want
,
till
he
cease
to
desire
;
and
Man
is
always
desiring
either
the
presence
of
somthing
he
cannot
have
,
or
the
absence
of
somthing
he
cannot
remove
,
or
else
the
continuance
of
somthing
he
cannot
keep
.
Hence
the
sinner
appears
to
be
as
the
Prophet
Esaiah
speaks
,
Isa
.
57.20
.
Like
the
troubled
Sea
when
it
cannot
Rest
,
whose
waters
cast
up
mire
and
durt
,
The
Winds
within
him
,
and
the
Waves
and
Tide
without
him
,
give
him
no
Rest
,
and
when
his
delights
are
at
the
highest
floud
,
they
do
bring
him
the
sad
news
of
an
approaching
ebb
.
Ask
but
the
unclean
Adulterer
,
and
let
him
tell
you
,
what
Rest
and
Peace
he
finds
in
his
vice
;
compare
but
his
short
pleasure
,
with
the
tormenting
fire
of
his
lusts
,
joyn'd
with
the
worm
of
his
guilty
conscience
:
Have
but
patience
to
look
upon
him
in
his
nasty
diseases
and
rotten
bones
,
his
wasted
flesh
,
as
well
as
estate
;
(
for
that
is
often
the
event
,
always
the
hazard
)
and
he
will
have
little
to
boast
of
,
but
will
find
himself
really
to
endure
more
misery
in
the
way
to
eternal
death
,
than
many
a
holy
chast
Christian
finds
to
eternal
life
.
Ask
the
Glutton
or
the
Drunkard
,
whose
highest
thoughts
are
for
the
cloying
,
not
satisfying
their
disordered
appetites
;
Ask
if
they
find
not
themselves
uneasy
,
when
they
consider
how
short
and
low
their
pleasure
is
,
compared
with
the
irksom
diseased
shamefulness
of
their
sin
.
See
how
heavily
the
Ambitious
proud
person
walks
,
between
his
eager
desires
and
doubtful
expectations
,
under
his
false
hopes
,
and
true
fears
,
and
then
judge
whether
his
wearisom
days
,
and
restless
nights
,
can
bring
him
any
true
content
.
Should
I
instance
in
the
idle
Gallant
,
whose
time
like
a
burthen
lies
upon
his
hands
,
or
in
the
contentious
wrangler
,
or
unpeaceable
brawler
,
the
secret
whisperer
,
or
the
open
detractor
,
I
should
tire
your
patience
sooner
than
want
a
proof
,
that
sin
is
a
wearisom
uneasy
heavy
restless
burthen
,
and
that
it
is
necessary
by
the
way
of
virtue
to
come
unto
Christ
for
ease
and
Rest
.
The
Angel
in
Tobit
,
bids
Tobias
take
out
the
gall
of
the
fish
,
to
cure
his
blindness
;
if
we
rip
the
bowels
of
worldly
,
sinful
lusts
,
and
pleasures
,
and
take
out
the
gall
of
them
,
that
is
to
say
,
seriously
look
upon
the
bitterness
they
bring
with
them
,
and
the
gall
and
wormwood
they
leave
behind
them
,
it
may
prove
a
remedy
of
our
Spiritual
blindness
;
yet
such
is
our
short-sightedness
,
that
we
think
we
are
at
ease
under
our
load
,
and
at
Rest
in
our
sore
Travel
.
Sin
turns
all
things
up
side
down
,
it
sets
Earth
above
,
and
Heaven
below
:
Reason
at
the
footstool
,
and
brutish
appetite
on
the
Throne
,
and
having
thus
lookt
downward
for
our
Rest
and
happiness
,
we
are
ashamed
to
look
Heaven
in
the
face
,
and
having
lost
Heaven
for
Earth
by
sin
,
we
look
downward
still
,
as
fearing
that
Hell
,
which
we
have
so
well
deserved
;
and
this
is
it
which
makes
Men
suffer
all
sorts
of
diseases
,
the
Gout
,
the
Stone
,
Tooth-aches
,
and
all
kind
of
Tortures
,
rather
than
die
,
because
ill
led
lives
leave
Men
under
anxious
fears
and
sad
doubtings
,
what
shall
be
their
future
state
.
When
Tamberlin
commanded
all
Leprous
persons
to
be
put
to
death
,
lest
they
should
lead
a
miserable
life
,
the
poor
Lepers
thought
his
mercy
cruel
,
and
would
have
endured
more
willingly
two
Leprosies
than
one
death
;
not
because
of
any
great
comfort
they
took
in
their
lives
,
but
because
they
knew
not
what
might
follow
after
death
.
To
lose
this
life
without
assurance
or
hopeful
probability
of
a
better
,
is
doleful
and
bitter
,
but
to
lose
it
with
assurance
from
Gods
own
Mouth
of
a
far
worse
,
of
incurring
an
eternal
death
,
anguish
and
pain
without
mitigation
,
this
makes
death
deadly
indeed
,
when
the
sinner
must
die
again
,
for
the
sin
he
dies
in
,
when
the
first
death
leads
to
a
second
;
and
when
all
the
terrors
,
and
sorrows
,
and
pains
,
of
the
first
death
,
are
but
the
evidences
of
more
,
or
worse
to
follow
;
when
the
fire
that
's
now
begun
to
be
kindled
,
will
burn
down
to
the
lowest
hell
,
Deut.
32.22
.
If
we
believe
this
in
good
earnest
,
why
do
we
not
hate
sin
,
worse
than
death
?
Because
sin
is
the
cause
of
all
this
;
the
cause
of
death
and
all
that
is
deadly
:
It
makes
us
liable
to
a
dreadful
account
at
the
day
of
Judgment
,
and
makes
our
whole
life
restless
and
uneasy
.
This
being
so
,
how
dare
we
trifle
away
one
day
or
hour
more
of
that
term
,
or
time
of
Trial
,
upon
which
,
though
so
short
,
and
so
uncertain
,
depends
such
a
life
and
such
a
death
,
such
joys
and
such
sorrows
,
such
rest
and
such
disquiet
,
to
all
eternity
?
Methinks
if
Heaven
cannot
allure
us
,
with
all
the
joys
and
blessed
eternal
Rest
there
to
be
had
;
Hell
might
affright
us
,
with
its
dreadful
sufferings
,
into
our
duty
,
and
compel
us
to
make
God
at
least
,
our
last
refuge
,
if
not
our
first
choice
.
No
loss
so
great
as
the
loss
of
God
,
and
the
Kingdom
of
Heaven
,
and
that
Rest
we
are
there
invited
to
.
No
Prison
so
loathsom
,
as
the
bottomless
pit
of
horror
and
darkness
:
No
sight
so
ghastly
as
that
of
frightful
fiends
:
No
shriekings
so
terrible
as
those
of
damned
Ghosts
:
No
stench
so
noisom
as
that
of
the
lake
of
fire
and
brimston
:
No
fire
so
hot
as
of
the
wrath
of
God
,
which
puts
the
sinner
into
chains
never
to
be
loosed
,
into
darkness
never
to
be
enlightened
,
and
gives
him
gnashing
of
teeth
never
to
be
remedied
,
gnawing
vipers
never
to
be
pulled
off
;
and
this
makes
up
such
a
mass
of
woes
,
such
a
deadly
death
,
as
exceeds
all
humane
eloquence
to
express
,
much
more
all
patience
to
endure
.
Now
to
avoid
all
this
St.
Paul
tells
us
,
Heb.
12.1
.
what
we
must
do
,
we
must
lay
aside
every
weight
,
and
the
sin
that
doth
so
easily
beset
us
,
and
run
with
patience
the
race
that
is
set
before
us
;
running
the
way
of
Gods
Commandements
,
which
St.
Paul
calls
here
a
race
,
is
the
way
to
this
everlasting
Rest
;
therefore
let
us
so
run
that
we
may
obtain
it
,
and
then
our
recompence
is
,
a
Crown
of
life
;
if
we
slothfully
neglect
it
,
our
punishment
is
,
Tribulation
and
anguish
,
endless
and
intolerable
,
the
worm
of
conscience
that
never
dies
,
the
fire
of
hell
that
never
goes
out
.
Were
we
left
to
the
glimmering
suspicious
light
of
natural
reason
,
as
most
Nations
were
of
old
,
and
many
are
still
,
to
guess
at
the
way
that
leads
to
this
everlasting
Rest
,
or
to
find
it
out
by
a
painful
enquiry
,
through
many
difficulties
,
and
impediments
of
a
contrary
erroneous
Education
,
we
were
by
far
the
more
excusable
,
but
when
by
the
mercy
of
God
,
we
have
the
Gospel
sounding
in
our
Ears
,
and
the
way
to
this
Rest
chalkt
out
before
our
Eyes
in
holy
Scripture
,
and
lively
Oracles
,
with
all
the
powerful
perswasive
motives
of
hope
and
love
,
inviting
us
to
it
on
the
one
hand
,
and
all
the
cogent
constraining
motives
of
threats
and
fear
,
to
drive
us
to
it
;
hearten'd
on
with
promises
,
assistances
,
and
instructions
on
the
other
hand
;
what
pretence
of
excuse
can
we
have
,
that
we
should
fall
short
of
this
Rest
?
But
some
are
often
enquiring
,
what
is
the
lowest
degree
of
holiness
,
faith
,
and
obedience
,
that
is
consistent
with
the
escaping
of
hell
,
or
hope
of
Heaven
?
They
would
know
,
what
is
the
lowest
rate
that
Heaven
and
eternal
Rest
will
come
at
?
The
greatest
part
of
those
that
would
be
resolved
in
this
enquiry
,
are
of
a
most
disingenuous
unworthy
disposition
;
for
when
God
hath
obliged
us
,
by
so
many
mercies
,
assistances
,
encouragements
,
and
rewards
,
thus
to
beat
down
as
low
as
they
can
,
the
price
of
all
his
kindness
and
bounty
;
't
is
a
dangerous
sign
that
he
that
seeks
heaven
and
happiness
so
faintly
,
will
not
seek
it
long
;
for
we
Sail
against
Tide
,
in
our
Voyage
to
Heaven
,
and
earnest
diligence
is
required
in
the
passage
thither
,
but
if
we
begin
to
lay
aside
our
Sails
and
Oares
,
we
shall
by
the
very
stream
of
our
nature
,
(
the
world
and
the
flesh
)
be
carried
backward
to
perdition
.
The
way
to
Heaven
is
upward
,
but
the
ground
is
falling
that
we
tread
on
,
and
the
heaviness
of
our
nature
,
doth
perpetually
expose
us
to
relapses
.
'T
is
very
probable
,
that
he
that
is
so
jealous
and
wary
,
of
doing
ought
more
than
is
necessary
to
this
eternal
Rest
,
will
never
attain
to
do
so
much
:
He
is
likely
to
shoot
short
of
his
Mark
,
who
is
so
affraid
of
over-shooting
it
.
He
that
said
:
So
run
that
you
may
obtain
,
meant
,
so
diligently
,
so
earnestly
,
as
if
you
were
never
sure
enough
of
obtaining
it
,
but
by
running
as
fast
as
your
Spirits
can
hold
out
,
till
you
come
to
the
Gaol
,
the
high
price
of
your
calling
in
Christ
.
The
slothful
Servant
that
said
his
Master
was
an
Austere
Man
,
did
but
slander
his
Master
,
to
hide
his
own
negligence
,
thinking
all
too
much
that
he
did
,
and
that
eternal
Salvation
,
which
cost
no
less
than
the
death
of
the
Lord
of
life
,
the
Son
of
God
,
was
set
at
too
high
a
price
.
Such
as
are
thus
niggardly
of
their
pains
,
will
find
at
last
,
that
by
not
improving
their
Talent
,
they
will
lose
at
once
both
Heaven
and
it
.
Take
from
him
the
Talent
,
saith
Christ
in
the
Parable
,
Matt.
25.28
.
and
cast
the
unprofitable
Servant
into
outer
darkness
.
That
this
may
not
happen
unto
any
one
of
us
,
let
us
follow
the
advice
of
the
Apostle
,
Heb.
12.14
.
which
saith
,
follow
peace
with
all
men
,
and
holiness
,
without
which
no
Man
shall
see
the
God
of
peace
.
God
is
not
disquieted
or
troubled
,
or
angry
,
though
for
our
sakes
he
seems
to
be
so
,
when
his
wronged
justice
must
punish
us
,
unless
we
repent
:
'T
is
our
sin
not
his
wrath
,
which
whets
the
Sword
of
the
destroying
Angel
,
and
shall
not
we
desire
to
be
like
the
Angels
,
yea
like
our
Heavenly
Father
,
in
being
at
Rest
and
quiet
,
and
keeping
the
peace
of
our
Spirits
,
in
the
midst
of
a
froward
generation
?
To
be
sedate
and
quiet
in
the
midst
of
as
many
humours
as
Men
?
To
be
the
same
when
others
run
several
ways
to
break
our
Rest
?
To
be
humble
when
one
scorns
us
?
Meek
when
another
provokes
and
rages
?
Silent
when
this
Man
reviles
?
Charitable
when
the
other
hates
and
persecutes
us
?
Not
to
be
transported
with
passion
at
others
violence
?
To
stay
at
home
,
and
keep
our selves
in
calmness
,
and
peaceable
Rest
,
when
the
World
is
gone
out
of
order
,
not
to
pull
it
more
in
pieces
,
by
seeking
to
settle
it
as
we
please
?
Not
to
enrage
the
fire
that
threatens
us
,
by
blowing
up
with
violent
words
,
but
to
quench
it
with
soft
answers
,
and
to
overcome
evil
with
good
,
following
peace
with
all
Men
,
and
fighting
only
against
our
lusts
and
passions
,
which
War
against
the
Soul
,
and
disturb
and
hinder
its
rest
and
peace
?
From
whence
come
Wars
,
and
fightings
amongst
you
,
are
they
not
from
restless
lusts
and
desires
of
all
sizes
,
that
War
and
rage
with
in
you
?
These
lusts
are
the
spawn
of
the
two
great
sensual
principles
,
Desire
and
Anger
.
Sometimes
pride
,
sometimes
coveting
that
which
God
hath
not
made
ones
lot
,
and
then
disturbing
and
confounding
properties
,
in
hope
of
attaining
it
:
All
the
unpeaceableness
in
the
World
,
is
forged
,
and
managed
by
these
lusts
:
And
the
graces
which
Christ
prescribes
,
Matt.
5.
as
Humility
,
Meekness
,
Contentedness
,
are
sent
to
root
them
out
,
and
to
dwell
with
that
impatience
,
and
insatiable
restless
ravening
,
which
troubles
the
World
:
But
too
many
there
are
amongst
us
,
who
have
not
thus
learnt
Christ
.
The
wrathful
Malecontent
,
who
disturbs
both
Church
and
State
,
sails
through
a
stormy
tempestuous
Sea
and
Rocks
and
Sands
ready
to
ruine
him
,
that
by
the
ruine
of
many
others
,
in
soul
and
body
,
estate
and
good
name
,
he
may
arrive
at
his
wisht-for
haven
of
riches
and
power
:
But
what
doth
he
find
at
the
end
thereof
,
but
a
miserable
Shipwrack
of
himself
,
as
well
as
others
,
horror
of
conscience
,
hatred
from
Men
of
all
parties
,
perpetual
jealousies
of
his
being
bereaved
of
his
dearly
bought
,
unjust
acquisitions
,
and
at
last
,
't
is
likely
,
Hamans
Gallows
,
Absalons
Tree
,
or
Joabs
Sword
?
However
an
infamous
name
and
memory
,
after
an
anxious
perplext
life
,
and
that
which
is
incomparably
worse
,
eternal
intolerable
sorrow
and
pain
both
of
Soul
and
Body
.
The
like
may
be
said
of
the
Heretick
or
Schismatick
,
who
,
when
he
hath
prided
himself
a
while
,
by
leading
a
numerous
party
or
sect
,
of
unstable
Souls
,
from
the
faith
that
was
once
for
all
delivered
to
the
Saints
,
from
the
unity
of
peace
,
and
order
of
obedience
to
lawful
Governours
,
into
destructive
Error
and
Schisme
,
finds
himself
wilder'd
,
and
those
that
followed
him
crumbled
into
subdivisions
,
'till
one
and
the
other
end
in
shame
and
self
confusion
,
bringing
them
either
to
repentance
,
or
intolerable
endless
misery
.
But
on
the
other
side
,
the
peaceable
,
meek
,
obedient
follower
of
Christ
enjoys
his
Rest
,
and
the
benefit
of
good
Government
,
with
cheerful
thankfulness
to
God
and
Man
;
bears
the
troublesom
oppressions
,
and
disorders
,
of
an
evil
one
patiently
;
and
if
the
violence
of
seduced
Governours
,
call
him
to
the
fire
and
fagot
,
imprisonment
,
banishment
,
sequestration
and
what
not
,
he
chuseth
rather
,
poverty
and
death
,
with
torments
for
an
hour
or
two
,
than
the
farr
worse
rack
of
an
evil
conscience
,
the
Worm
that
dieth
not
,
and
the
fire
that
is
not
quenched
.
They
that
go
about
to
build
a
Tower
up
to
Heaven
,
if
they
be
once
confounded
and
divided
in
their
Language
,
't
will
prove
but
a
Babel
,
or
shameful
Chaos
at
best
:
When
one
builds
and
another
pulls
down
,
what
profit
have
they
then
but
labour
?
Eccl.
34.23
.
A
house
divided
against
it self
,
be
it
a
Family
,
a
Kingdom
,
or
Church
,
it
cannot
stand
to
Gods
glory
;
And
it
were
to
be
wisht
,
that
they
who
have
the
glory
of
God
in
their
Mouths
,
when
they
separate
from
the
Church
(
which
Baptized
,
and
taught
them
their
Christianity
)
for
matters
of
an
indifferent
nature
,
no
where
forbidden
,
would
take
heed
of
dishonouring
God
,
and
his
glory
,
by
pretending
to
make
them
the
end
of
their
groundless
quarrels
and
jealousies
.
The
common
enemies
to
true
Religion
are
Atheism
,
and
Supersttion
.
Whereto
then
serves
all
this
ado
,
about
gestures
,
and
vestures
,
and
other
external
rites
and
formalities
?
That
for
such
things
as
these
(
never
imposed
but
for
decency
and
order
)
Men
should
clamour
against
the
times
,
desert
their
ministerial
office
,
fly
from
their
Country
as
out
of
Babylon
,
stand
at
open
defiance
against
lawful
authority
,
in
Church
and
State
,
draw
their
Pens
and
Swords
against
them
;
whereto
serves
all
this
,
but
to
give
scandal
to
Atheist
and
Romanist
?
The
Atheist
,
to
think
there
is
no
certainty
in
Religion
,
and
scoff
at
all
;
the
Romanist
,
to
think
that
theirs
is
the
true
,
when
their
adversaries
have
so
little
unity
and
peace
with
each
other
?
Unity
and
Peace
,
are
the
order
and
harmony
,
the
beauty
and
strength
,
and
comfort
of
our
own
Spirits
,
as
also
of
Families
and
Neighbourhoods
,
Cities
and
Kingdoms
,
Church
and
State.
Peace
gives
a
seasonable
opportunity
of
gathering
wealth
,
and
of
employing
and
enjoying
it
,
with
thankfulness
to
God
,
and
charity
to
Man
;
it
gives
an
advantageous
leisure
for
learning
,
and
knowledge
of
all
sorts
;
especially
that
which
most
concerns
us
,
the
Knowledge
of
God
and
Christ
Jesus
.
But
division
and
strife
,
are
the
ruine
and
misery
of
single
Persons
,
the
bane
of
private
Families
,
publick
Societies
,
Church
and
State
,
and
all
that
is
profitable
,
or
comfortable
to
Man.
When
the
World
is
out
of
frame
,
peace
establisheth
the
pillars
of
it
,
brings
every
part
to
its
own
place
,
the
sensual
under
the
rational
,
the
flesh
under
the
beck
of
the
Spirit
.
It
draws
the
Servant
under
the
Master
,
the
Subject
under
the
Magistrate
.
The
peace
of
Families
and
Kingdoms
,
makes
every
part
to
dwell
together
in
unity
,
it
keeps
every
Man
in
his
right
place
,
the
Master
on
Horseback
,
the
Servant
on
the
ground
;
the
King
on
the
Throne
,
the
Subject
in
his
private
station
;
the
pastors
in
their
place
of
teaching
,
and
the
people
in
theirs
of
attention
and
devotion
:
Like
an
intelligence
,
it
moves
the
lesser
Sphere
of
a
Family
,
and
the
greater
Orb
of
a
Commonwealth
or
Kingdom
,
composedly
and
orderly
in
its
happiness
.
Peace
is
so
necessary
in
all
conditions
to
rest
and
happiness
,
that
without
it
,
ones
Family
is
a
prison
,
or
sad
confinement
to
trouble
and
molestation
:
Neighbourhood
,
gives
but
the
opportunity
of
vexing
and
injuring
one
another
:
Towns
and
Cities
,
are
but
so
many
wildernesses
of
wild
beasts
:
The
Church
no
Church
,
more
like
Babel
,
than
Jerusalem
:
A
Kingdom
or
State
,
a
disorderly
Chaos
;
yea
an
Aceldama
,
or
field
of
blood
.
By
peace
at
home
,
good
Laws
and
Orders
are
made
and
kept
;
Magistrates
respected
,
Subjects
relieved
according
to
their
necessities
:
By
peace
and
agreement
in
the
Church
,
Gods
ordinances
are
duly
observed
,
good
discipline
executed
;
Pastors
and
Teachers
maintained
and
encouraged
,
the
People
edified
,
Gods
houses
preserved
and
beautified
:
Who
is
there
then
that
would
not
seek
his
eternal
Rest
hereafter
,
by
seeking
peace
and
ensuing
it
here
?
Christian
Religion
,
that
leads
and
conducts
us
to
this
eternal
Rest
,
is
also
the
wisest
and
most
powerful
preserver
of
peace
in
order
to
it
;
It
commands
us
to
study
and
pray
for
it
,
to
follow
it
,
with
all
diligence
till
we
overtake
it
;
we
are
commanded
to
lose
our
right
for
the
sake
of
peace
,
to
part
with
Coat
,
or
Cloak
,
or
any
thing
tolerable
,
rather
than
it
.
Peace
levels
the
hills
,
and
raises
the
vallies
,
and
casts
an
healthful
peaceable
influence
,
on
all
conditions
and
qualities
of
Men
:
That
as
it
was
prophesied
,
Isa
.
11.6
.
The
Wolf
may
dwell
with
the
Lamb
,
and
the
Leopard
lie
down
with
the
Kid.
And
if
it
be
not
so
with
Christians
,
it
is
because
they
are
so
in
word
,
but
not
in
heart
;
have
received
the
Gospel
of
peace
in
their
Ears
,
and
heads
perhaps
,
but
not
in
the
love
thereof
:
For
were
they
indeed
the
Sons
of
peace
,
in
whose
hearts
the
peace
of
God
takes
place
,
were
they
Members
of
that
body
of
which
Christ
is
the
head
,
then
every
Member
of
such
a
Kingdom
or
Church
,
would
keep
its
place
,
with
subordinate
dependance
;
the
rich
by
supplying
the
poor
,
the
poor
by
blessing
the
rich
,
the
wise
by
teaching
the
ignorant
,
the
ignorant
by
hearkening
to
the
wise
;
every
Man
being
as
an
Angel
,
or
ministring
Spirit
,
to
another
.
But
the
restless
,
unpeaceable
person
,
counts
it
his
honour
,
to
speak
and
do
what
he
list
:
To
pursue
his
enemies
till
he
take
them
,
and
beat
them
as
small
as
the
dust
before
the
wind
;
to
stand
in
the
vally
,
and
touch
the
Mountains
till
they
smoak
;
reach
at
that
which
is
above
,
and
pull
it
down
;
divide
that
which
is
united
;
shake
that
which
is
establisht
,
violate
that
which
should
not
be
toucht
;
and
are
ever
moving
and
heaving
upward
,
to
gain
a
name
,
though
it
be
by
firing
a
Temple
,
or
setting
a
Kingdom
or
Church
in
combustion
.
Thus
are
honours
valued
and
sought
among
Men
,
the
Sons
of
Belial
,
that
would
be
yokeless
.
Honourable
Schismaticks
descend
from
Jeroboam
,
who
made
Israel
to
sin
;
from
Corah
,
Dathan
and
Abiram
,
who
rose
up
against
Moses
and
Aaron
,
till
they
perished
in
their
contradiction
:
Honourable
Hypocrites
,
Pharisees
,
and
the
Sons
of
Pharisees
,
whose
name
,
and
profession
was
,
to
separate
as
more
holy
;
though
the
Baptist
and
Christ
himself
,
condemned
them
as
more
wicked
.
Honourable
Murtherers
,
of
their
Father
the
Devil
,
who
was
so
from
the
beginning
of
sins
entrance
into
the
World
;
ambitious
,
covetous
,
discontented
,
revengful
,
humorous
,
unpeaceable
persons
,
and
these
would
be
accounted
the
Honourable
grandees
of
the
World
;
but
in
the
Court
,
and
Heraldry
of
Heaven
,
we
find
no
such
Titles
of
Honour
.
An
Honour
it
is
to
be
at
peace
and
rest
;
cease
from
strife
,
Prov.
20.3
.
The
peaceable
Man
,
he
is
the
Honourable
Man
in
Scripture
,
and
in
Gods
account
:
By
peaceableness
,
and
following
peace
,
Men
procure
to
themselves
a
sure
Title
to
everlasting
peace
and
rest
;
knowing
that
the
merciful
shall
obtain
mercy
,
the
peaceable
,
peace
,
and
Rest
at
the
last
.
But
there
are
amongst
us
,
unquiet
restless
persons
who
pretend
to
inspirations
,
and
boast
themselves
of
the
Spirit
;
but
we
are
exhorted
by
St.
John
,
1
Ephes
.
4.1
.
Not
to
believe
every
Spirit
,
but
to
try
the
Spirits
,
whether
they
are
of
God
or
no
,
because
many
false
Prophets
are
gone
out
into
the
World
:
And
our
Saviour's
direction
for
the
discovery
of
them
we
have
,
Matt.
7.16
.
Ye
shall
know
them
by
their
fruits
.
Our
Saviours
meaning
could
not
be
only
,
nor
chiefly
,
the
fruits
of
their
lives
in
their
outward
conversation
,
for
falsehood
is
often
set
off
by
Hypocrisy
;
and
a
shew
of
sanctity
,
goes
for
great
purity
;
and
pretences
of
Religion
and
Reformation
,
serve
to
delude
,
and
mislead
unstable
Souls
.
This
is
the
Wool
which
the
Wolf
wraps
about
him
,
when
he
means
to
do
most
mischief
,
with
least
suspition
.
The
old
Serpent
is
not
so
silly
as
to
think
,
that
his
Ministers
(
whilst
they
are
working
the
works
of
darkness
)
should
be
able
to
draw
a
considerable
party
into
their
communion
,
should
they
appear
in
their
dismal
colours
;
therefore
he
puts
them
into
a
new
dress
,
before
he
send
them
abroad
in
the
World
;
transforming
them
,
as
if
they
were
the
Ministers
of
light
;
therefore
our
Saviour
could
not
mean
the
fruits
of
their
lives
so
much
,
as
the
fruits
of
their
Doctrine
,
that
is
to
say
,
the
necessary
consequences
of
their
Doctrines
.
If
what
is
spoken
and
Taught
by
them
,
upon
examination
do
plainly
appear
inconsistent
with
any
one
branch
or
duty
of
a
Christian
life
,
the
words
we
may
be
sure
are
not
wholsom
words
.
It
can
be
no
Heavenly
Doctrine
,
that
teacheth
Men
to
be
earthly
,
sensual
,
and
devilish
,
that
tends
to
make
Men
unjust
in
their
dealings
,
uncharitable
in
their
censures
,
undutiful
to
their
superiours
.
It
was
not
the
purpose
of
God
,
in
publishing
the
Gospel
,
and
thereby
freeing
us
from
the
rigor
and
curse
of
the
Law
,
so
to
turn
us
loose
and
lawless
,
to
do
(
as
when
there
was
no
King
in
Israel
)
what
seemed
good
in
our
own
Eyes
;
follow
our
own
crooked
will
,
gratify
any
corrupt
lust
;
but
to
oblige
us
the
faster
,
by
these
new
benefits
,
and
heavenly
promises
,
and
to
bind
us
to
our
good
behaviour
the
more
strictly
,
allowing
no
liberty
to
the
flesh
,
to
fulfil
the
lusts
thereof
,
but
to
exact
of
us
sincere
sanctity
and
purity
,
both
of
inward
affection
,
and
outward
conversation
;
otherwise
no
true
Rest
to
be
expected
.
But
our
pretenders
to
the
Spirit
,
who
call
the
Scriptures
a
dead
letter
,
boast
of
new
inspirations
,
and
endanger
greatly
the
bringing
in
confusion
amongst
Men
,
and
disturbances
into
States
and
Kingdoms
;
the
Governours
whereof
,
having
no
other
authority
,
than
what
is
either
founded
or
agreeable
to
the
word
,
or
will
of
God
,
it
will
still
be
in
the
power
of
each
pretender
,
to
deliver
Oracles
out
of
his
own
breast
,
as
the
immediate
dictates
of
Gods
Spirit
,
quite
contrary
to
the
safety
,
and
interest
of
that
Government
,
which
any
where
is
,
or
may
be
established
:
And
so
the
peace
of
Kingdoms
,
must
be
as
uncertain
and
changeable
,
as
the
phansies
of
Men
,
and
the
Laws
as
alterable
as
Testaments
are
while
the
Testator
lives
;
every
illuminate
breast
pretending
to
come
like
Moses
from
God
in
Sinai
,
with
new
Tables
of
divine
Commandements
,
which
must
abolish
and
exclude
the
old
;
but
it
is
our
great
comfort
,
blessed
be
God
,
that
the
publick
Doctrine
established
in
the
Church
of
England
,
is
at
this
day
such
,
that
it
is
not
chargeable
,
with
any
one
thing
,
contrary
to
any
part
of
that
duty
,
which
a
Christian
owes
,
either
to
God
or
Man.
Let
these
pretenders
consider
what
the
Apostle
saith
,
1
Cor.
12.7
.
The
manifestation
of
the
Spirit
is
given
to
every
Man
to
profit
withal
:
As
if
he
should
have
said
,
let
no
Man
pretend
to
the
Spirit
,
for
any
other
end
or
purpose
,
save
for
what
it
was
given
,
and
that
was
not
to
procure
himself
glory
,
not
to
separate
from
his
Brethren
,
not
to
pride
and
puff
up
himself
by
despising
and
scorning
others
,
but
to
advance
the
glory
of
God
,
and
promote
his
own
and
others
salvation
.
If
what
thou
hast
or
pretends
to
have
,
be
given
,
the
honour
is
the
givers
,
and
the
receiver
must
give
an
account
how
he
hath
used
,
what
he
hath
received
.
Now
in
order
to
the
procuring
this
eternal
Rest
,
there
are
indeed
in
the
Church
several
gifts
,
in
several
men
;
different
Offices
,
and
divers
operations
,
which
look
at
first
as
if
they
proceeded
from
several
principles
,
and
tended
to
division
;
but
as
all
this
variety
tends
to
unity
,
so
all
indeed
proceeds
from
unity
,
Unity
in
Trinity
,
one
and
the
same
God
truly
distinguisht
into
three
Persons
,
but
always
united
into
the
same
God-head
.
But
what
Rest
may
those
Men
expect
,
who
dig
at
the
foundation
of
our
Religion
,
and
stick
not
to
deny
that
blessed
Trinity
,
into
whose
worship
,
and
in
whose
name
we
are
Baptized
:
The
name
of
the
Father
,
the
Son
and
Holy
Ghost
?
To
which
three
Sacred
Persons
we
so
often
say
,
Glory
be
to
the
Father
,
and
to
the
Son
,
and
to
the
Holy
Ghost
.
These
are
the
Three
which
said
to
each
other
,
when
they
made
Man
,
Gen.
1.
Let
us
make
Man
after
our
Image
,
in
our
likeness
.
These
are
they
which
manifested
themselves
at
our
Lords
Baptisme
;
joyning
again
to
renue
that
Image
,
in
which
we
were
made
.
The
Father
in
the
voice
,
the
Son
owned
by
that
voice
,
the
Spirit
in
the
Dove
abiding
on
him
:
These
are
that
Holy
,
Holy
,
Holy
,
to
whom
the
Seraphims
in
Isaiah
,
under
the
old
Testament
,
gave
all
glory
.
These
are
they
to
whom
the
Angels
and
Saints
in
Heaven
,
sing
that
Anthem
of
praise
in
the
Revelations
.
This
is
the
sum
of
Christian
Religion
,
and
that
which
brings
Rest
and
peace
eternal
to
all
that
well
understand
and
receive
it
.
And
therefore
the
Council
of
Nice
ordained
that
the
Literae
formatae
,
or
Commendatory
Letters
,
which
were
the
solemn
warrants
of
entertainment
,
and
hospitality
,
between
Christians
,
should
be
subscrib'd
by
these
Letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
denoting
the
Trinity
,
and
their
faith
who
carried
those
Letters
.
There
are
three
(
saith
St.
John
)
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Spirit
,
and
these
three
are
one
and
the
same
God
blessed
for
ever
:
One
Essence
,
according
to
what
our
Lord
hath
said
,
I
and
the
Father
are
one
.
Thus
to
believe
,
highly
concerns
us
all
,
because
of
all
errors
,
none
so
pernicious
,
none
so
intolerable
,
as
those
which
concern
the
first
fountain
,
whence
all
things
flow
;
and
the
last
end
to
which
all
things
tend
.
Derive
all
from
the
blessed
Trinity
,
ascribe
and
refer
the
glory
of
all
to
the
blessed
Trinity
,
and
then
we
shall
come
to
enjoy
him
in
blessed
rest
and
happiness
,
whom
we
thus
believe
,
adore
and
honour
.
St.
Paul
tells
us
,
1
Cor.
12.8
.
That
there
are
diversities
of
gifts
,
but
the
same
Spirit
;
differencies
of
administrations
,
but
the
same
Lord
;
diversities
of
operations
,
but
it
is
the
same
God
,
that
worketh
all
in
all
.
This
should
stand
as
a
great
argument
of
Unity
,
and
Charity
amongst
our selves
,
Humility
and
Thankfulness
to
God
,
who
hath
made
us
partakers
in
several
measures
,
and
degrees
of
these
gifts
,
these
administrations
,
these
operations
;
that
though
our
gifts
,
and
places
,
and
works
are
very
different
and
unequal
,
yet
they
come
all
from
the
same
Spirit
,
Lord
,
and
God
;
who
wisely
governs
and
orders
all
things
by
his
Council
here
below
:
The
Apostle
tells
us
,
v.
8.
To
one
is
given
the
word
of
wisdom
,
[
a
special
ability
of
understanding
]
To
another
the
word
of
knowledge
,
[
to
interpret
the
mystical
senses
and
veiled
meanings
of
holy
Scripture
]
To
another
Faith
,
[
or
a
firm
belief
to
work
all
miracles
]
To
another
the
gift
of
healing
,
[
a
peculiar
power
to
cure
diseases
without
the
help
of
Physick
]
To
another
the
working
of
Miracles
,
[
such
as
was
the
delivering
Hymineus
and
Philetus
,
to
be
afflicted
by
Satan
;
the
striking
Elymas
blind
,
and
Ananias
and
Saphira
dead
]
To
another
diverse
kinds
of
Tongues
,
[
the
gift
of
speaking
several
and
strange
Languages
,
which
he
was
never
taught
;
]
And
all
this
worketh
that
one
and
the
same
Spirit
,
who
divides
his
several
gifts
,
to
several
Men
,
according
to
his
good
pleasure
.
Other
Scriptures
tell
us
the
same
,
as
that
of
St.
Matt.
25.15
.
The
Master
of
the
house
gave
to
one
Servant
five
Talents
,
to
another
two
,
to
another
one
,
to
every
one
according
to
his
several
ability
:
He
gives
such
,
and
so
much
as
he
sees
every
Man
is
fit
to
make
use
of
,
to
Gods
glory
and
the
Common
good
.
Thus
God
will
shew
himself
both
a
free
donor
,
and
a
wise
disposer
of
all
things
.
For
if
one
Man
should
have
all
abilities
,
and
others
few
or
none
of
any
worth
,
the
World
might
seem
to
be
guided
,
either
by
blind
fortune
,
or
fatal
necessity
;
but
now
that
Men
have
their
several
Offices
,
and
their
several
abilities
,
by
which
they
are
each
fitted
for
anothers
service
,
and
all
for
the
beauty
and
benefit
of
the
whole
frame
;
the
hand
of
divine
providence
,
appears
in
the
disposing
of
them
.
God
would
have
Men
take
notice
of
their
gifts
,
and
of
their
defects
,
that
by
the
one
they
may
learn
humility
,
and
by
the
other
thankfulness
.
For
if
any
one
had
all
parts
,
he
would
be
too
proud
of
his
perfections
,
and
begin
to
think
he
needed
not
the
supply
of
Gods
farther
favours
,
who
had
so
much
of
his
own
already
.
Again
,
if
any
Man
were
destitute
of
all
Gods
gifts
,
and
mercies
,
he
would
want
matter
to
bless
God
for
.
But
now
that
God
hath
given
to
Men
a
measure
of
good
things
,
and
hath
temper'd
their
gifts
,
with
many
defects
,
they
may
easily
see
,
they
are
both
indebted
to
God
for
all
they
have
,
and
depending
on
God
for
all
they
want
.
And
so
this
dividing
Gods
gifts
,
should
teach
us
to
think
humbly
of
our Selves
,
and
thankfully
of
God
,
and
to
set
up
our
Rest
in
those
gifts
and
graces
,
which
his
bounty
hath
so
freely
conferred
upon
us
.
Not
inwardly
to
repine
and
envy
,
nor
outwardly
to
disturb
and
pervert
,
that
order
which
God
hath
made
,
but
to
let
God
alone
with
his
wise
and
gracious
dealing
with
us
,
and
to
rest
satisfied
with
our
own
portion
,
and
to
prize
and
esteem
the
gifts
of
others
,
acknowledging
their
due
worth
and
value
where
ever
we
find
them
;
for
if
the
holy
Spirit
of
God
,
divide
his
gifts
as
he
will
,
and
his
will
is
always
gracious
and
wise
,
then
either
to
deny
,
or
envy
,
or
debase
them
,
is
no
better
than
to
thwart
God
,
in
one
especial
work
of
his
wisdom
and
goodness
.
Some
Men
indeed
would
have
greater
gifts
,
and
most
Men
would
have
greater
callings
and
places
in
the
Church
and
State
;
all
secretly
grudging
against
God
,
and
envying
one
another
;
and
if
it
were
not
the
mercy
of
God
,
to
over
rule
such
secret
swellings
,
they
would
burst
out
to
the
overthrow
of
peace
and
order
,
and
would
prove
no
less
destructive
,
to
our
temporal
quiet
and
Rest
here
,
than
to
our
eternal
Rest
hereafter
.
'T
was
good
Counsel
which
Joseph
gave
to
his
Brethren
,
when
they
were
returning
with
their
Sacks
of
Corn
to
their
Father
in
Canaan
,
See
ye
fall
not
out
by
the
way
.
We
are
all
Travellers
returning
to
our
Fathers
house
,
the
Heavenly
Canaan
,
in
which
are
many
mansions
,
enough
certainly
for
all
the
Sons
of
Adam
,
and
God
hath
given
to
every
Man
,
such
gifts
and
graces
,
such
guides
and
assistances
,
for
their
conduct
,
that
were
they
not
wanting
to
themselves
,
they
need
not
doubt
their
safe
arrival
.
But
such
are
our
fallings
out
by
the
way
,
such
our
jarrings
and
dissentions
,
our
lingrings
,
delays
and
backslidings
,
that
we
may
have
cause
to
fear
,
the
greater
part
of
these
Travellers
will
fall
short
of
these
mansions
,
and
never
take
up
their
Rest
in
their
Fathers
house
.
It
is
an
ancient
and
true
saying
,
Unum
quodque
est
propter
operationem
suam
.
God
hath
made
all
that
he
made
;
ordered
all
things
that
he
ordained
(
and
there
is
nothing
but
what
he
made
and
set
in
order
)
for
that
work
and
operation
,
to
which
its
nature
,
place
and
faculties
,
are
fitted
.
The
work
and
operation
therefore
,
is
the
first
in
order
of
intention
or
design
,
though
the
last
in
order
of
execution
and
accomplishment
.
But
nothing
can
operate
or
work
aright
,
except
it
be
gifted
,
or
endued
with
some
faculty
,
or
hability
to
that
work
.
And
that
this
faculty
or
hability
may
produce
its
work
in
due
order
,
it
must
have
its
due
place
and
office
,
appointed
by
him
who
orders
all
things
.
Now
as
this
is
true
and
certain
in
the
universal
body
of
the
World
,
and
in
the
particular
natural
body
of
all
Men
;
so
it
is
chiefly
to
be
observed
,
in
the
Spiritual
body
of
Christ's
Church
.
First
there
are
gifts
to
enable
Men
to
perform
the
work
for
which
God
hath
appointed
them
.
Then
there
are
Offices
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
administrations
,
to
authorize
them
,
and
give
them
Commission
,
in
their
several
places
to
exercise
those
gifts
,
with
which
they
are
endued
,
and
perform
those
works
,
for
which
they
are
gifted
and
authorized
.
Then
there
are
works
,
which
must
be
performed
by
Men
endued
with
those
gifts
and
those
Commissions
.
This
is
the
wise
method
and
order
which
he
that
hath
made
all
things
in
number
,
measure
and
weight
,
hath
prescribed
,
and
observed
himself
in
all
his
works
,
and
prescribed
us
in
his
word
to
observe
.
Gifts
are
first
mentioned
,
because
they
are
first
necessary
,
for
the
qualifying
of
the
Person
both
for
his
office
and
his
work
.
What
ever
we
have
,
what
ever
we
are
,
by
nature
or
grace
,
in
our
worldly
condition
,
or
in
our
spiritual
,
is
a
gift
:
For
what
are
,
or
what
have
we
,
in
any
respect
,
if
good
it
be
;
that
we
have
not
received
,
from
that
God
,
who
is
the
only
self-subsisting
,
all-sufficient
fountain
,
and
fulness
of
all
being
and
life
?
For
in
him
we
live
,
and
move
,
and
have
our
being
:
From
him
,
and
through
him
,
and
to
him
are
all
things
.
He
spake
the
word
,
Let
it
be
thus
,
and
thus
,
(
by
that
eternal
word
his
only
Son
)
and
it
was
so
.
His
Spirit
moved
upon
the
Waters
,
and
all
things
that
he
pleased
to
have
done
,
through
this
word
,
by
this
Spirit
were
produced
;
for
by
the
word
of
the
Lord
were
the
Heavens
made
,
and
all
the
host
of
them
by
this
Spirit
,
or
word
of
his
mouth
.
All
then
is
his
gift
:
Ab
unissimo
Deo
manant
multiformia
,
ab
aeterno
temporalia
;
All
diversity
comes
from
Unity
,
all
times
and
temporal
things
,
from
the
eternity
,
of
this
Trinity
.
It
is
God
alone
that
hath
made
and
order'd
the
dull
Earth
and
the
active
Sun
,
distinguished
the
World
into
such
diversity
of
Creatures
,
in
order
to
serve
one
another
,
the
Elements
for
the
mixt
bodies
,
herbs
and
grass
for
the
living
unreasonable
Creatures
;
those
for
Man
,
and
Man
for
his
own
service
and
glory
.
If
God
had
made
but
one
Creature
,
that
one
had
proved
him
an
infinite
God
,
as
to
his
power
,
for
nothing
but
an
Almighty
power
,
can
bring
forth
any
thing
,
though
but
an
Atom
,
or
dust
or
sand
out
of
nothing
.
But
now
that
he
hath
made
and
appointed
so
many
Creatures
,
in
such
a
just
and
excellent
order
,
this
makes
the
riches
of
his
wisdom
and
bounty
,
clearly
appear
to
the
Eye
of
reason
,
and
then
he
demands
of
Man
,
who
hath
this
reason
,
in
all
humility
and
thankfulness
that
he
adore
and
revere
that
God
,
who
hath
made
so
many
divers
Creatures
to
serve
him
,
that
he
may
learn
thereby
to
serve
and
love
his
Creator
,
and
gracious
benefactor
;
and
so
at
last
come
to
enjoy
him
,
whom
he
hath
thus
served
and
loved
,
in
eternal
joy
and
rest
.
If
any
one
should
ask
,
why
was
I
made
a
liveless
Element
,
a
senseless
Plant
,
an
unreasonable
though
a
living
Creature
,
but
a
reasonable
Man
,
above
all
these
,
able
to
see
,
and
consider
what
I
see
and
know
;
to
the
honour
of
God
?
There
can
no
account
or
reason
be
given
,
but
the
free
bounty
of
his
gift
,
who
thus
distinguisht
and
ordered
all
things
.
And
so
also
amongst
Men
;
why
one
is
noble
,
another
obscure
;
one
rich
,
another
poor
;
one
beautiful
,
witty
,
and
strong
,
another
weak
,
dull
,
or
less
comely
,
what
account
can
any
one
give
,
but
that
there
are
diversities
of
gifts
,
but
the
same
Spirit
,
Lord
,
God
,
who
thus
orders
them
?
And
this
must
teach
us
contentedness
,
without
envying
Superiors
;
and
Charity
,
without
despising
or
neglecting
inferiors
.
But
besides
these
gifts
,
these
Offices
and
administrations
,
which
God
hath
placed
in
the
World
,
for
its
Temporal
Government
;
there
are
gifts
supernatural
and
spiritual
,
which
God
hath
ordain'd
and
placed
in
the
Church
,
for
the
spiritual
Government
of
Mens
Souls
,
in
order
to
Gods
service
here
,
and
Mans
eternal
Rest
and
Salvation
hereafter
.
And
these
gifts
,
Saint
Paul
in
the
first
to
the
Corinthians
,
12.28
.
reckons
up
to
be
eight
in
number
.
First
Apostles
,
Secondarily
Prophets
,
Thirdly
Teachers
.
After
Miracles
,
then
gifts
of
healing
,
helps
,
Governments
,
diversities
of
Tongues
:
Whereof
five
were
needful
only
at
first
,
and
so
to
continue
but
for
a
time
:
But
those
that
were
to
abide
for
ever
,
are
reduced
to
Three
,
Teachers
,
Helps
,
Governments
.
Priests
or
Presbyters
to
teach
,
Deacons
to
help
,
Bishops
both
to
teach
,
help
,
and
govern
.
These
all
,
the
Church
had
from
the
beginning
,
and
our
Church
blessed
be
God
,
still
hath
them
.
These
the
Synod
of
Carthage
calls
the
Three
degrees
of
the
Clergy
;
and
we
find
frequent
mention
of
them
,
in
all
the
Monuments
and
Records
of
the
Church
,
whether
Provincial
Synods
,
or
general
Councels
,
Publick
Liturgies
,
or
private
Writers
,
Historians
or
Fathers
;
Canons
made
for
their
several
Offices
and
Administrations
,
bounding
and
limiting
each
from
other
,
in
their
proper
works
and
operations
.
That
of
Presbyters
and
Deacons
,
hath
been
less
questioned
;
but
that
of
Bishops
more
disputed
in
late
times
:
yet
who
can
question
,
or
doubt
of
their
being
placed
in
the
Church
,
by
the
Apostles
themselves
,
that
hath
with
any
impartial
Eye
,
read
and
considered
,
either
the
Scripture
,
or
the
ancient
expositers
of
Scripture
.
Timothy
at
Ephesus
,
and
Titus
at
Creet
,
have
their
Episcopal
Office
and
duty
plainly
described
,
and
order'd
in
Scripture
by
St.
Paul.
The
Seven
Stars
in
Christs
hand
,
Rev.
1.20
.
are
the
Seven
Angels
of
the
Seven
Churches
,
saith
Christ
himself
.
And
he
that
considers
what
these
Churches
were
,
of
how
numerous
Christians
,
of
what
large
circuit
,
containing
several
Cities
and
Countries
,
can
hardly
doubt
of
what
the
Ancients
have
said
:
That
the
Angels
of
these
Churches
were
not
only
Bishops
,
but
Metropolitan
Arch-Bishops
.
Sure
we
are
,
that
Church
Writers
and
Historians
,
set
down
the
very
particular
names
of
these
Seven
Angels
or
Bishops
,
and
not
only
so
,
but
their
Successors
for
several
Ages
.
The
first
general
Counsel
of
Nice
,
from
which
the
Nicene
Creed
hath
its
name
,
consisted
of
Three
Hundred
and
Eighteen
Bishops
,
as
many
as
Abraham
had
in
his
Army
against
the
Kings
,
in
the
story
of
Genesis
,
as
St.
Ambrose
wittily
alludes
.
And
the
first
general
Synod
,
calls
the
Government
by
Bishops
,
Arch-Bishops
or
Metropolitans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
antient
guise
:
So
ancient
it
was
,
that
the
ancient
writers
we
have
(
and
some
we
have
of
the
next
Age
after
the
Apostles
)
mention
it
as
universally
spread
over
the
Church
,
and
from
no
other
at
first
derived
,
than
from
the
Apostles
.
Nor
could
it
indeed
have
been
so
early
,
or
so
generally
diffused
,
from
any
less
authority
than
theirs
.
These
are
they
whom
St.
Paul
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
giving
them
power
of
ordination
and
of
Government
,
Rulers
and
Presidents
.
Ignatius
every
where
distinguisheth
them
from
Presbyters
,
and
Deacons
,
as
being
above
them
,
and
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Governours
.
So
doth
St.
Cyprian
,
Origen
,
Eusebius
,
Epiphanius
,
and
who
not
?
attributing
to
them
not
only
the
chief
place
,
but
the
highest
authority
and
power
of
Government
.
Hierom
himself
,
though
but
a
Presbyter
,
and
a
zealous
defender
of
Presbyters
dignity
,
derives
the
difference
of
degrees
no
lower
,
than
from
the
times
of
the
Apostles
,
for
so
are
his
words
;
When
they
began
to
say
,
I
am
of
Paul
,
I
of
Appollo
,
I
of
Cephas
,
then
were
Bishops
every
where
placed
to
prevent
Schism
.
And
that
we
may
know
,
that
these
Apostolical
traditions
are
taken
from
the
Old
Testament
;
what
Aaron
and
his
Sons
,
and
the
Levites
,
were
in
the
Jewish
Temple
,
that
Bishops
,
Presbyters
and
Deacons
,
were
in
the
Christian
Church
.
And
therefore
if
we
will
not
make
so
learned
,
and
so
religious
a
Person
,
plainly
contrary
to
himself
,
he
must
be
so
understood
in
his
other
sayings
,
as
not
to
deny
what
he
plainly
affirms
,
That
Episcopal
Government
came
from
the
Apostles
.
But
this
hath
been
so
fully
discussed
of
late
years
in
this
Nation
,
and
particularly
by
a
Person
of
great
worth
and
learning
,
at
a
Visitation
in
Cambridge
,
(
to
which
I
refer
you
)
that
I
shall
no
longer
insist
upon
it
,
only
remind
you
,
that
differences
there
are
of
Administrations
,
that
is
,
of
Offices
in
the
Church
,
as
well
as
diversities
of
gifts
;
and
all
these
different
Administrations
,
high
and
low
,
as
well
Bishops
,
as
Priests
and
Deacons
,
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
proper
term
of
the
lowest
of
the
three
,
the
Deacons
;
which
we
translate
Administrations
,
but
might
as
well
be
rendred
Ministeries
,
or
Services
:
But
why
are
they
so
called
?
Surely
to
teach
the
highest
of
them
,
both
diligence
and
humility
in
their
Office.
Every
honour
,
hath
its
burthen
answerable
to
it
;
and
the
higher
the
Office
of
Government
,
if
it
be
truly
and
conscienciously
discharged
,
the
pain-fuller
is
its
work
and
service
.
'T
is
an
old
saying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Master
in
a
great
house
,
is
the
greatest
Servant
;
while
all
they
serve
him
,
in
their
several
places
,
he
is
fain
to
serve
them
all
,
study
and
watch
to
provide
for
all
,
to
govern
all
.
In
no
house
is
this
so
true
,
as
that
of
the
Church
:
For
whose
cares
,
studies
,
dangers
,
watchfulness
are
so
great
,
so
various
,
so
perpetual
,
as
theirs
,
if
they
do
their
duty
?
And
whose
Condemnation
is
so
great
,
if
they
do
it
not
?
Bishops
are
Generals
in
this
Spiritual
Army
,
and
yet
faith
St.
Paul
,
fellow
Souldiers
;
accountable
to
our
Common
Lord
Christ
Jesus
,
not
only
for
their
own
Souls
,
but
for
others
too
;
nor
is
the
meanest
Common
Souldier
,
by
the
hundreth
part
,
obliged
to
so
many
cares
and
pains
,
exposed
to
so
many
dangers
and
troubles
,
as
these
Generals
.
Rulers
they
are
in
Gods
House
,
but
their
ruling
is
for
Gods
service
,
and
Mans
Salvation
:
And
what
a
load
of
cares
and
pains
,
doth
this
ruling
lay
upon
them
?
Fathers
they
are
in
place
and
dignity
,
but
Brethren
in
love
and
humility
they
must
be
.
Stars
and
Angels
they
are
called
,
but
how
do
the
Stars
run
their
course
,
day
and
night
for
the
service
of
this
inferior
World
?
How
do
the
Angels
condescend
to
be
ministring
Spirits
to
the
poorest
of
Gods
Family
?
Read
but
what
our
Saviour
saith
,
Matt.
20.27
.
Whosoever
will
be
chief
amongst
you
,
must
be
your
Servant
,
even
as
the
Son
of
Man
came
to
Minister
,
and
to
give
his
life
a
ransom
for
many
.
Read
what
Saint
Paul
saith
,
2
Cor.
11.23
.
to
the
30.
and
you
will
surely
confess
,
that
the
highest
Offices
in
Gods
Church
,
are
the
most
painful
dangerous
services
:
Ministeries
truly
so
called
,
so
truly
,
that
the
Ancient
Bishops
entering
that
Office
,
might
truly
say
,
nolo
Episcopari
.
But
the
more
painful
their
service
is
,
the
greater
ought
to
be
their
honour
,
both
of
inward
respect
,
and
outward
maintenance
.
All
that
are
under
these
Ministeries
,
or
Administrations
,
ought
to
take
heed
of
despising
them
for
this
reason
,
because
they
are
Ministeries
;
but
rather
honour
them
because
they
are
over
you
in
the
Lord.
The
higher
powers
,
Kings
themselves
,
are
twice
called
by
this
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ministers
of
God
,
Rom.
13.
The
Angels
are
called
Ministring
Spirits
,
yet
are
still
Principalities
and
Powers
,
Thrones
and
Dominions
.
Nay
,
our
Lord
himself
,
whilst
he
was
yet
on
Earth
in
the
form
of
a
Servant
,
is
called
by
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Minister
of
the
Circumcision
for
the
truth
of
God.
This
must
teach
those
in
this
high
place
,
humility
and
diligence
,
but
others
it
must
teach
obedience
and
thankfulness
,
to
esteem
them
highly
,
for
their
works
sake
;
to
obey
them
that
have
the
rule
over
you
,
and
submit
your selves
,
because
they
watch
for
your
Souls
,
as
they
that
must
give
an
account
.
He
that
desires
the
Office
of
a
Bishop
,
desires
a
good
work
,
saith
St.
Paul
:
Good
indeed
,
and
a
work
indeed
.
To
govern
and
guide
so
many
flocks
and
their
Pastors
,
with
zeal
to
God
,
and
Charity
to
Man
;
with
unwearied
patience
and
humility
;
without
corruption
or
partiality
,
through
favour
or
fear
,
of
high
or
low
,
small
or
great
,
poor
or
rich
;
to
govern
and
teach
wisely
and
diligently
;
to
look
so
carefully
to
ordination
,
that
all
the
truth
,
and
none
but
the
truth
,
be
constantly
preached
,
and
the
service
of
God
be
constantly
performed
,
with
all
reverence
,
free
from
prophaness
,
with
all
purity
,
free
from
superstition
.
That
the
Sacraments
and
discipline
of
the
Church
,
be
administred
in
their
power
and
beauty
;
all
this
is
a
work
indeed
,
as
full
of
labour
and
care
,
as
of
honour
:
Even
the
lower
Administrations
,
those
of
Presbyters
and
Deacons
,
have
not
they
their
work
too
?
They
have
sure
in
their
several
places
enough
to
spend
their
time
,
and
Spirits
wholly
in
,
if
they
do
their
duty
.
The
Presbyter
hath
a
great
share
of
all
.
The
Bishops
work
is
in
a
great
part
committed
to
him
,
and
would
the
People
make
that
use
of
Gods
Ministers
,
which
their
Eternal
Rest
and
Salvation
requires
,
it
would
quickly
be
found
,
that
preaching
were
not
half
of
the
Ministers
work
and
care
:
And
yet
Preaching
is
no
small
work
.
To
instruct
clearly
in
all
the
Mysteries
of
Faith
,
to
exhort
earnestly
,
and
affectionately
,
to
all
the
duties
of
life
and
practice
;
to
convince
so
many
numerous
errors
,
as
daily
arise
;
to
rebuke
and
reprove
so
many
sins
,
and
sinful
Persons
;
without
fear
of
the
great
,
or
the
many
;
to
comfort
the
feeble
minded
;
to
humble
the
haughty
;
to
stir
up
the
slothful
,
and
temper
the
furious
;
to
uphold
the
falling
,
and
relieve
the
wavering
,
and
reduce
the
wandering
;
to
stop
the
mouths
of
so
many
,
and
subtil
gainsayers
,
from
the
Atheist
to
the
Schismatick
;
from
the
Prophane
to
the
Superstitious
;
to
clear
those
Obscurities
,
to
answer
those
difficulties
,
remove
those
scandals
,
which
so
many
Men
in
weakness
,
or
wilfulness
are
subject
to
,
and
to
second
all
this
with
a
life
unblameable
;
this
certainly
,
is
a
work
of
great
variety
,
study
,
and
pains
:
and
yet
a
work
so
necessary
it
is
,
that
better
for
us
,
we
had
no
gifts
nor
Ministry
at
all
,
than
not
to
perform
it
:
and
the
more
it
behoves
the
rest
of
the
World
,
not
to
hinder
,
not
to
discourage
,
not
sacrilegiously
to
rob
,
not
to
perplex
us
in
this
our
work
;
but
to
strive
to
make
it
as
comfortable
to
us
,
and
as
fruitful
to
your selves
as
you
can
,
seeing
the
end
of
these
Ministeries
,
these
services
,
these
works
,
the
end
of
all
our
labour
,
is
to
bring
you
to
endless
Rest
.
All
our
abilities
,
all
our
gifts
are
from
the
same
Spirit
,
all
our
works
are
wrought
by
the
same
Lord
,
who
worketh
all
in
all
,
that
is
well
wrought
;
both
in
him
that
writes
,
and
him
that
reads
,
both
in
him
that
speaks
,
and
him
that
hears
,
in
him
that
is
governed
,
and
in
him
that
governs
.
if
this
be
so
,
let
us
banish
all
pride
,
If
our
gifts
,
and
places
,
and
works
be
never
so
high
,
never
so
many
;
Envy
,
if
our
gifts
and
places
seem
never
so
few
and
low
;
for
what
are
the
highest
amongst
us
,
but
the
instruments
and
servants
,
of
this
supreme
donor
,
and
mover
;
receiving
all
from
him
,
accountable
for
all
to
him
?
And
how
can
the
lowest
and
meanest
murmur
,
or
object
any
thing
against
it
,
since
they
that
have
the
lowest
and
meanest
,
have
it
a
gift
,
and
could
not
challenge
it
as
due
,
but
have
it
by
the
wise
disposal
of
that
Lord
,
whose
wisdom
knoweth
what
is
fittest
for
each
;
and
whose
goodness
bestows
that
which
is
most
fit
,
and
the
meaner
,
or
less
gifts
and
places
any
one
hath
,
the
more
easily
is
both
his
work
,
and
his
account
?
Away
then
with
haughty
Pride
,
or
mutinous
Envy
.
Let
not
one
say
with
repining
regret
,
I
am
slow
in
apprehension
,
weak
in
memory
,
shallow
in
judgment
,
whilst
others
are
quick
,
tenacious
and
solid
:
I
have
neither
wealth
to
buy
voluminous
Authors
;
nor
arts
,
nor
parts
,
as
others
have
,
to
dive
into
those
difficulties
,
and
obscurities
,
and
gain
a
clear
solution
of
them
,
as
others
have
.
Nor
let
others
say
in
haughty
contempt
of
their
inferiors
,
or
meaner
Brethren
;
how
mean
are
such
and
such
compared
with
me
,
in
graces
,
and
places
?
I
can
lead
my
amazed
Auditors
,
whither
I
will
,
with
my
eloquent
Tongue
;
whilst
others
freez
in
their
Pulpits
,
and
tire
their
Auditors
into
wearisomness
and
drowsiness
.
But
let
the
one
and
the
other
say
,
These
are
gifts
freely
bestowed
,
where
it
pleaseth
the
giver
,
and
who
shall
say
unto
him
,
what
doest
thou
with
thy
own
?
He
owes
nothing
to
any
,
who
can
demand
any
thing
of
him
as
his
due
?
He
is
the
supreme
Wisdom
,
who
shall
direct
him
in
his
Counsel
;
where
and
how
to
dispose
and
bestow
his
gifts
?
The
supreme
Lord
,
who
shall
command
him
,
where
and
how
to
dispose
and
order
his
Administrations
?
He
is
the
only
Almighty
God
,
who
shall
accuse
his
work
of
weakness
or
defect
?
Let
the
lowest
and
meanest
remember
to
say
,
Though
God
hath
denied
me
this
or
that
which
others
have
,
yet
hath
he
given
me
something
which
others
want
.
He
hath
not
given
me
an
high
place
,
but
he
hath
given
me
that
retirement
and
safety
,
of
which
those
that
are
in
high
places
,
are
bereaved
.
He
hath
denied
me
promotion
,
but
given
me
that
health
,
which
they
that
are
preferred
before
me
,
would
willingly
purchase
.
On
the
other
side
,
let
those
that
have
highest
gifts
and
places
,
say
to
themselves
,
Why
should
we
boast
of
our
Lords
bounty
,
and
not
rather
tremble
to
think
,
of
ascribing
that
to
our selves
,
which
is
his
free
gift
and
dispensation
;
least
he
take
it
away
,
when
he
sees
it
abused
;
or
if
he
continue
it
,
condemn
us
the
heavier
for
being
unthankful
?
Since
it
is
thus
ordered
,
by
the
wise
disposer
of
all
things
,
let
one
,
and
the
other
remember
,
that
all
are
the
Spirits
Almsmen
in
their
gifts
.
The
Lord's
Ministers
in
their
Offices
,
Gods
Workmen
in
their
works
,
and
thus
when
every
one
shall
be
contented
with
his
Talent
,
each
one
shall
find
peace
and
quiet
,
and
Rest
within
him
here
,
and
be
qualified
for
eternal
Rest
hereafter
.
The
World
hath
many
pretenders
to
this
Rest
,
and
those
so
contrary
one
to
another
,
that
their
very
pretences
to
it
,
shew
this
eternal
Rest
to
be
very
desirable
;
but
the
contrariety
shews
,
that
this
Rest
hath
so
much
of
difficulty
in
it
,
that
all
that
lay
claim
to
it
,
cannot
justifie
their
claim
:
And
though
they
cry
with
the
Mathematician
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
found
,
and
I
have
found
it
;
yet
they
are
so
much
to
seek
,
that
their
confidence
,
without
evidence
,
hath
brought
many
to
put
it
to
the
question
,
Whether
there
be
any
such
Rest
to
be
found
?
We
must
not
be
so
foolish
,
or
so
slothful
,
as
those
Scepticks
,
who
question
,
or
deride
the
possibility
of
searching
,
and
finding
out
this
eternal
Rest
;
but
with
humility
and
diligence
,
humbly
apply
our selves
to
those
Rules
,
which
are
given
us
for
its
discovery
.
Some
there
are
that
lay
claim
to
no
other
,
nor
higher
felicity
,
than
that
which
either
natural
Philosophy
,
or
civil
Policy
can
help
them
to
:
And
these
,
though
they
have
gone
far
,
discovered
and
publisht
many
truths
,
pleasant
and
profitable
for
the
World
;
yet
their
aims
are
too
low
,
to
give
the
soul
of
Man
satisfaction
,
or
acquiescense
here
:
The
light
and
rules
they
walk
by
,
too
weak
,
and
too
uncertain
,
to
reach
those
very
aims
,
which
themselves
own
;
much
more
must
they
needs
fall
short
of
Mans
great
eternal
end
,
this
endless
Rest
:
The
pursuit
whereof
,
is
our
wisdom
here
;
the
attaining
whereof
,
is
our
happiness
hereafter
.
There
are
in
the
World
Men
(
and
those
not
a
few
)
who
seek
after
wealth
and
honour
,
and
great
power
;
and
weary
themselves
day
and
night
,
to
attain
their
ambitious
desires
,
and
think
themselves
still
in
the
way
towards
this
eternal
Rest
:
But
our
Saviour's
appearing
in
the
World
,
as
he
did
,
in
much
humility
,
demonstrates
unto
us
the
contrary
.
The
innocency
,
righteousness
,
charity
and
holiness
of
his
life
,
were
so
conspicuous
,
that
the
Scribes
and
Pharisees
,
nay
,
the
Devil
himself
,
could
not
find
any
true
accusation
against
him
;
and
he
that
betrayed
him
,
went
and
hanged
himself
,
because
he
had
betrayed
so
innocent
,
so
good
,
and
holy
a
Person
:
Because
he
came
not
to
gratifie
,
the
wordly
and
carnal
expectations
of
the
Jews
,
with
any
outward
pomp
or
splendor
,
suitable
to
their
desires
,
they
vilify
his
Person
,
revile
his
doctrine
,
persecute
his
followers
,
contrive
his
ruine
:
Yet
what
was
a
temporal
advancement
,
or
deliverance
to
an
eternal
redemption
,
from
sin
,
death
,
and
hell
;
to
an
eternal
advancement
,
above
all
enemies
,
to
those
honours
and
joys
at
Gods
right
hand
?
And
how
contrary
had
it
been
to
the
design
of
his
incarnation
,
which
was
to
satisfie
for
Mankind's
former
Pride
and
Ambition
,
intemperate
voluptuousness
,
insatiable
covetousness
?
To
exemplify
,
as
well
as
teach
them
,
the
grace
of
piety
,
and
contentedness
,
with
the
meanest
condition
here
below
,
by
setting
their
hearts
on
things
above
?
How
contrary
had
it
been
to
such
a
purpose
,
for
our
Lord
to
have
appeared
in
the
plenty
of
wealth
,
or
the
splendor
or
pomp
of
worldly
honour
,
in
the
power
of
Armies
,
to
conquer
Nations
,
by
Sword
or
Force
,
all
which
would
have
but
enraged
the
sinful
distempers
of
Mans
Soul
,
which
he
came
to
cure
?
He
had
given
the
Jews
abundant
evidence
,
both
at
his
birth
,
and
throughout
his
life
;
yea
,
at
his
very
death
,
that
't
was
not
weakness
,
or
any
necessity
that
made
him
appear
in
such
mean
condition
;
but
his
voluntary
choice
,
and
love
to
Mankind
;
to
draw
them
off
from
the
love
of
this
World
,
to
that
of
God
and
a
better
life
:
For
surely
he
that
could
command
a
Star
,
to
attend
him
at
his
birth
,
and
an
Heavenly
Host
to
sing
an
Anthem
of
Glory
to
God
,
at
his
Nativity
;
might
more
easily
,
had
it
pleased
him
,
been
born
in
another
place
than
a
Stable
,
with
other
manner
of
attendants
,
than
a
poor
Virgin
,
and
a
Carpenter
.
He
that
could
feed
five
Thousand
,
with
a
few
Loaves
and
Fishes
,
might
have
maintained
as
numerous
an
Army
,
as
he
pleased
:
He
that
could
cure
the
Blind
,
and
Lame
,
and
Deaf
at
a
word
;
heal
all
manner
of
Diseases
,
command
the
Waters
,
and
the
Wind
,
raise
the
Dead
,
cast
out
Devils
,
might
quickly
have
had
an
invincible
force
,
of
Men
and
Angels
,
to
quell
the
Romans
and
other
Nations
.
He
that
could
strike
his
apprehender
to
the
ground
,
at
the
beck
of
his
will
;
make
the
Sun
withdraw
his
light
,
at
Noon
day
,
and
full
Moon
;
the
Earth
tremble
,
the
Rocks
rend
,
the
Graves
open
at
his
death
;
could
easily
have
saved
himself
from
death
;
but
then
he
should
have
by
his
Example
,
renowned
that
love
of
worldly
riches
,
pleasures
and
honours
,
which
by
his
Doctrine
of
humility
,
self
denial
,
and
contempt
of
the
World
,
he
sought
to
mortify
and
disgrace
.
High
and
lofty
thoughts
,
do
much
hinder
our
progress
towards
our
eternal
Rest
,
and
hide
from
us
the
true
knowledge
of
our selves
;
whose
first
Element
is
but
dust
;
Dust
thou
art
,
and
to
dust
shalt
thou
return
:
Dust
is
our
native
soyl
,
and
last
home
;
to
which
we
must
by
a
firm
decree
,
repair
ere
long
.
By
soring
aloft
after
worldly
honours
,
we
do
but
make
our
wearisom
way
,
the
longer
,
and
more
crooked
;
our
fall
more
grievous
(
especially
if
suddain
)
and
our
final
account
after
death
more
heavy
.
Aspiring
ambition
overthrew
the
Tempter
,
Lucifer
himself
.
What
Spirit
is
it
then
think
we
,
which
moves
such
young
and
tender
Plants
,
as
scarce
thrive
under
the
walls
of
Gods
house
;
such
Vines
as
hardly
bear
fruits
,
in
the
warm
and
well
fenced
vale
;
(
I
mean
the
retirements
and
vacations
of
a
low
and
private
condition
;
)
to
affect
the
cold
and
open
Mountains
,
exposed
to
blasts
of
noysom
winds
?
Is
it
their
glory
to
be
above
others
of
their
own
rank
,
and
education
?
This
might
be
purchased
,
with
less
danger
to
themselves
,
and
more
good
to
Church
and
State
;
if
they
sought
to
overtop
them
,
more
by
their
own
proper
height
,
or
true
growth
,
in
all
graces
and
good
works
,
than
by
meer
advantage
of
ground
:
For
when
every
Valley
shall
be
exalted
,
and
every
Mountain
made
low
;
that
is
,
when
all
worldly
differences
of
States
,
shall
be
laid
aside
,
(
as
at
the
last
day
they
will
be
)
the
fruit
which
hath
grown
in
the
vale
of
humility
and
contentedness
,
will
appear
both
higher
,
and
better
far
,
than
the
ordinary
off-spring
of
the
Mountains
or
highest
places
of
preferment
.
Were
Men
so
wise
in
heart
as
to
consider
,
that
the
lower
their
place
or
condition
is
(
so
it
be
not
exposed
to
flouds
of
violence
)
the
apter
it
is
to
suck
in
the
dew
of
Heaven
,
and
bring
forth
fruit
in
its
season
.
There
are
in
the
way
to
this
eternal
Rest
,
great
variety
of
Travellers
,
furnisht
with
various
and
different
abilities
;
whose
faces
differ
not
more
than
their
minds
and
manners
,
and
these
though
they
run
contrary
ways
,
yet
all
pretend
they
are
in
pursuit
of
the
same
end
,
and
are
upon
their
march
to
this
eternal
Rest
,
even
then
,
when
their
backs
are
turned
upon
it
.
The
bloudy
restless
Traytor
would
be
thought
to
be
in
search
after
this
eternal
Rest
,
and
Life
,
though
he
seek
for
it
in
the
paths
of
death
,
and
works
like
the
Mole
under
ground
,
and
thinks
that
no
Man
shall
see
him
,
'till
his
abominable
wickedness
be
found
out
,
and
'till
,
in
the
same
Net
that
he
laid
for
others
,
is
his
foot
taken
,
and
'till
his
own
demerits
,
and
the
justice
of
the
laws
,
halter
him
into
a
shamefull
death
,
and
swing
him
into
another
World
,
there
to
have
his
portion
,
with
(
the
first
and
greatest
of
rebels
)
the
Devil
,
and
his
Angels
,
and
(
unless
prevented
by
a
timely
repentance
)
to
remain
in
flames
that
burn
to
all
eternity
.
Another
sort
of
Rebels
there
are
more
noble
,
though
not
less
bloudy
than
the
former
,
of
an
higher
and
more
honourable
extraction
;
yet
such
as
move
in
the
same
Sphere
,
who
hide
their
heads
aloft
in
the
Clouds
,
who
also
think
that
none
shall
see
them
;
but
he
that
is
higher
than
the
highest
,
laughs
them
to
scorn
,
and
lets
them
drop
into
the
same
pit
,
which
they
made
for
others
;
'till
the
Sanction
of
the
Laws
,
strikes
the
Coronet
from
off
their
Heads
,
their
Heads
from
their
Bodies
,
and
lays
the
Ax
to
the
root
of
that
Tree
,
which
brought
not
forth
good
fruit
,
and
is
therefore
hewn
down
,
rieven
out
,
as
it
were
,
and
cleaved
for
the
fire
.
Were
Religion
as
much
in
these
Mens
hearts
,
as
it
hath
been
in
their
pretences
;
that
Religion
I
mean
,
which
is
,
first
pure
,
then
peaceable
,
they
might
have
been
gathered
to
their
Fathers
in
peace
,
and
not
have
pulled
upon
themselves
,
a
speedier
,
and
a
sadder
mortality
,
than
that
which
God
and
Nature
had
first
appointed
for
them
.
Next
,
The
Zealous
Schismatick
thinks
he
is
making
sure
of
this
eternal
Rest
,
for
himself
and
also
for
his
followers
,
who
runs
,
before
he
is
called
,
and
intrudes
himself
into
that
holy
function
,
of
which
we
read
,
Heb.
5.4
.
No
Man
taketh
that
honour
unto
himself
but
he
that
is
called
of
God
,
as
was
Aaron
.
That
is
,
no
good
,
or
holy
Man
,
must
or
ought
,
or
doth
take
this
honour
upon
himself
,
but
he
that
is
truly
called
of
God.
Such
as
Corah
,
have
too
often
,
and
too
presumptuously
taken
it
upon
them
,
without
being
called
,
appointed
,
or
ordained
,
by
lawful
authority
;
But
how
hainous
a
sin
it
is
so
to
do
,
may
appear
by
the
dreadful
punishment
thereof
;
the
Earth
opened
and
swallowed
him
,
and
his
,
up
in
a
moment
,
Uzza
may
not
touch
the
Ark
,
the
Bethshemites
may
not
so
much
as
gaze
into
it
.
And
though
now
,
no
such
punishment
be
inflicted
any
more
;
nor
such
a
death
as
St.
Peter
inflicted
on
Ananias
,
befall
Sacrilege
,
(
for
Miracles
are
ceased
)
and
such
Examples
at
the
first
were
inflicted
on
purpose
,
to
signify
the
guilt
of
that
sin
,
and
so
to
terrify
from
it
for
ever
;
yet
God
and
his
law
is
the
same
for
ever
,
and
they
who
prophane
his
holy
orders
,
and
institutions
,
by
bold
obtruding
themselves
upon
them
,
will
find
a
punishment
meet
for
their
sin
,
here
or
hereafter
.
What
more
prophanes
holy
things
,
than
that
which
makes
them
common
to
all
,
who
have
but
the
forehead
to
claim
and
take
them
?
But
since
the
acceptance
of
the
office
,
and
its
work
on
Gods
part
is
all
in
all
,
as
that
which
can
bring
a
blessing
on
Priest
or
People
;
it
highly
concerns
us
,
both
in
wisdom
to
our selves
,
and
in
duty
to
God
,
and
in
Charity
to
others
,
neither
to
take
that
honourable
office
to
our selves
,
nor
give
admittance
,
or
countenance
to
those
that
do
so
,
since
it
is
indeed
no
honour
,
nor
office
,
unless
as
it
is
derived
from
him
,
and
is
more
likely
,
if
not
more
certain
,
to
bring
a
curse
and
not
a
blessing
,
on
such
invaders
of
the
Priesthood
,
and
their
followers
.
If
God
will
be
Sanctified
by
them
that
draw
near
unto
him
,
then
surely
most
,
by
them
that
draw
nearest
;
by
having
the
office
of
being
his
mouth
unto
the
People
,
and
theirs
unto
him
.
And
sure
it
were
a
great
dishonour
unto
Religion
,
that
all
great
and
publick
things
,
nay
every
profitable
Science
and
Art
,
should
in
all
societies
be
distinguisht
,
by
their
proper
professors
,
Ministers
or
Artists
,
and
only
Religion
should
be
in
common
,
exposed
to
be
bruised
by
the
hard
hands
of
any
Mechanicks
,
and
sullied
by
the
rude
touch
of
undiscerning
,
undistinguisht
,
unconsecrated
Persons
.
In
reason
the
means
should
hold
some
proportion
with
their
end
;
and
therefore
the
end
of
this
holy
office
,
being
divine
and
supernatural
,
't
is
reasonable
Persons
which
enter
into
it
,
should
be
able
to
shew
their
vocation
,
mission
and
ordination
;
for
that
the
very
design
of
Religion
,
forces
us
to
a
distinction
of
Persons
,
and
solemn
call
and
ordination
,
in
order
to
the
office
and
work
.
And
because
every
one
is
not
fit
to
approach
to
God
in
the
publick
addresses
of
his
Church
;
there
must
in
reason
be
a
solemn
separation
,
and
ordination
,
made
of
those
Persons
,
whose
calling
peculiarly
is
holy
,
and
they
thereby
taught
,
and
obliged
to
be
so
.
That
such
Persons
being
made
higher
than
the
People
,
by
their
calling
(
though
our
Brethren
in
nature
)
may
be
the
instruments
of
conveying
the
Peoples
Prayers
unto
God
,
and
Gods
blessings
unto
the
People
.
Thus
it
was
throughout
the
World
,
Jew
and
Gentile
,
before
Christ's
time
,
either
pretendedly
or
really
,
and
if
Christian
Religion
allow
otherwise
,
we
must
in
effect
confess
,
that
we
have
the
worst
Religion
(
which
is
blasphemous
dishonour
to
Christianity
)
and
as
false
as
its
greatest
infernal
enemy
:
Or
that
we
are
the
worst
of
Men
,
which
is
intolerable
shame
to
our selves
,
and
therefore
to
be
disowned
and
detested
,
in
heart
and
deed
.
Let
any
favourer
of
these
intruders
,
name
if
they
can
,
but
one
true
and
sound
Doctrine
,
which
any
one
party
,
dissenting
from
the
Church
of
England
,
hath
recommended
to
the
World
,
which
was
not
before
,
sufficiently
and
solidly
,
taught
and
proved
,
by
lawful
Pastors
:
But
who
can
number
the
dangerous
errors
,
which
have
been
multiplied
and
spread
abroad
by
these
dissenters
?
Heresies
and
Schismes
,
abroad
and
at
home
,
have
invaded
the
vnity
,
peace
and
prosperity
,
of
almost
all
the
reformed
Churches
,
to
the
extream
hazard
of
the
Christian
Faith
,
to
the
introducing
Sedition
in
State
,
Schisme
in
Church
,
darkness
and
confusion
in
both
.
While
many
pretend
to
strive
for
the
Truth
,
how
do
they
darken
their
own
understandings
,
as
well
as
others
,
with
tumult
and
clamor
,
wrath
and
bitterness
,
amongst
which
truth
is
lost
on
both
sides
,
as
well
as
Charity
?
They
write
,
and
fight
,
as
they
say
,
for
the
Truth
;
but
Truth
and
Love
are
slain
in
the
quarrel
,
and
prest
to
death
,
is
it
were
in
a
throng
,
whilst
they
that
stand
by
as
neuters
,
laugh
at
both
.
What
good
Christian
can
remember
without
sorrow
and
detestation
,
the
horrid
confusions
,
and
dismal
effects
,
in
Church
and
Kingdom
,
which
they
have
introduced
and
maintained
?
The
like
whereof
,
if
not
greater
,
threatens
us
daily
;
if
God
in
his
mercy
,
overcome
not
our
evil
with
his
goodness
.
As
to
their
several
pretences
to
piety
and
holiness
;
what
hinder'd
,
or
yet
hinders
them
,
from
living
as
godlily
,
and
as
holily
,
with
thankfulness
and
honour
,
within
the
Church
,
to
its
preservation
;
as
without
it
,
and
against
it
,
they
pretend
to
do
,
to
its
disturbance
,
and
destruction
?
A
Surplice
and
Hood
,
a
signing
the
Child
with
the
Cross
at
Baptisme
,
a
bowing
to
our
Lord
Jesus
,
when
he
is
named
,
we
have
been
often
told
,
is
what
they
bring
,
as
their
greatest
proof
,
of
superstition
and
will-worship
;
whereas
the
last
,
is
manifestly
no
more
,
than
to
glorify
with
the
body
,
or
knee
at
sometime
,
that
which
is
lawful
to
do
at
any
time
;
to
whom
God
hath
commanded
us
to
bow
our
souls
and
bodies
,
and
that
to
the
glory
of
the
Father
.
And
to
think
that
a
Surplice
is
more
superstitious
,
than
a
Gown
or
other
garment
,
which
God
hath
neither
Commanded
,
nor
forbidden
,
is
it self
a
great
superstition
:
Nor
can
that
,
or
the
signing
with
the
Cross
,
be
with
any
colour
of
truth
or
reason
,
called
will-worship
;
which
the
Church
professeth
,
she
useth
not
,
as
any
part
of
Gods
Worship
,
but
as
an
indifferent
,
yet
decent
ceremony
;
to
signify
and
teach
Man
with
,
not
to
Worship
God
with
;
and
what
is
not
owned
as
any
Worship
,
cannot
surely
be
called
Will-worship
.
But
when
all
is
done
,
is
this
all
,
that
must
keep
us
at
everlasting
difference
and
separation
?
Can
they
strein
at
such
Gnats
,
or
rather
startle
at
such
shadows
of
Dreams
in
their
own
phansies
,
yet
swallow
such
Camels
,
as
disobedience
to
lawful
superiors
in
Church
and
State
?
The
hanious
breach
of
Unity
and
Charity
,
peace
and
order
in
one
and
the
other
,
exposing
both
to
the
common
enemy
,
first
to
deride
,
reproach
and
despise
us
,
then
to
undermine
and
ruine
us
?
How
many
Papists
,
how
many
Hereticks
of
several
sorts
,
yea
how
many
Atheists
,
and
scornful
deriders
of
all
Religion
,
have
these
our
causeless
,
obstinate
divisions
,
bred
amongst
us
?
And
shall
not
these
dreadful
effects
of
Schism
at
length
affright
us
into
Unity
?
Wo
be
to
them
by
whom
these
offences
come
;
and
wo
be
to
them
by
whose
default
they
still
continue
.
Wo
to
them
that
have
so
torn
the
Church
in
pieces
,
that
now
the
great
things
of
the
Gospel
of
Christ
,
which
God
hath
written
,
with
the
Pen
of
a
Diamond
,
or
Sun
beam
,
are
either
neglected
,
or
called
in
question
,
while
they
contend
without
bowels
of
pity
,
mercy
or
piety
;
write
in
gall
,
and
fight
in
blood
,
for
such
things
as
are
at
the
best
,
but
Hay
and
Stubble
;
compared
with
the
precious
foundation
of
our
Religion
.
God
grant
both
us
and
them
,
while
it
is
time
(
if
yet
it
be
so
)
wisdom
and
grace
,
to
know
and
follow
the
things
belonging
to
our
peace
,
here
and
hereafter
;
and
to
take
Christ's
Yoak
upon
us
,
and
learn
of
him
,
who
was
meek
and
lowly
in
heart
,
that
so
we
may
find
Rest
unto
our
Souls
.
And
let
us
do
this
the
rather
because
what
health
is
to
the
body
,
or
calmness
to
the
Sea
;
such
is
peace
and
concord
to
a
Church
and
State.
But
should
it
be
asked
of
us
,
as
Joram
did
of
Jehu
,
is
it
peace
Jehu
;
we
must
answer
now
,
as
he
did
then
;
what
peace
so
long
as
our
rents
and
divisions
,
our
separatists
and
dissenters
,
are
so
many
?
Our
Saviour
foresaw
and
prophesied
of
these
very
days
in
which
we
live
,
inimici
domestici
,
ones
foes
shall
be
they
of
ones
own
houshold
:
perditio
tua
ex
te
,
Jerusalems
sorrows
are
from
her
own
Sons
.
What
contentions
so
sharpe
and
lasting
,
as
those
which
arise
amongst
Brethren
?
The
nearer
the
Relation
,
the
greater
the
feude
;
and
the
farther
off
usually
from
reconciliation
:
Witness
the
sad
breaches
,
which
too
often
happen
,
between
persons
solemnly
conjoyned
by
the
strictest
ties
,
and
bonds
of
amity
,
above
,
and
before
any
other
.
I
mean
the
Married
Couple
,
who
might
come
in
,
and
claim
their
portion
of
this
eternal
Rest
;
who
are
presumed
to
assist
each
other
,
in
all
the
great
affairs
of
life
;
whose
joys
are
or
might
be
doubled
,
and
their
sorrows
abated
,
by
a
mutual
bearing
of
each
others
good
,
or
adverse
fortune
;
insomuch
that
when
their
scene
of
life
is
come
to
an
end
,
and
the
Curtain
drawn
,
they
may
lay
them
down
in
peace
,
and
change
the
labour
of
a
weary
life
,
for
the
joys
of
a
blessed
eternal
Rest
:
But
how
much
otherwise
falls
it
often
out
,
even
between
these
dearest
friends
?
What
bitter
complainings
are
frequently
heard
in
our
streets
,
from
Persons
joyned
in
holy
Wedlock
,
when
but
once
disaffected
to
one
another
?
The
unruly
torrent
of
dissentions
,
oft
times
runs
so
high
,
that
the
Man
hates
his
own
flesh
,
and
the
Woman
man
makes
head
against
her
Husband
,
and
these
though
sacredly
conjoyn'd
and
made
one
,
become
two
again
,
so
bitterly
divided
,
that
no
wholsom
words
,
nor
sage
counsel
,
can
ever
sweeten
,
or
reconcile
them
.
For
prevention
of
this
great
unkind
mischief
,
which
so
often
happens
amongst
us
,
and
so
much
hinders
that
Rest
and
quiet
here
,
that
much
conduceth
to
a
blessed
,
endless
Rest
hereafter
;
Men
should
do
well
wisely
to
consider
,
that
whoso
enters
the
State
of
Marriage
,
casts
a
Dye
of
the
greatest
contingency
,
and
yet
of
the
greatest
concern
in
the
World
(
next
to
that
of
Eternity
it self
.
)
Deliberandum
diu
,
quod
statuendum
semel
.
Men
had
need
consider
well
of
that
,
which
must
be
resolved
on
once
for
all
,
and
must
either
bring
a
great
and
lasting
content
and
happiness
,
or
trouble
and
misery
,
as
lasting
as
life
it self
.
A
Woman
indeed
ventures
most
;
for
she
hath
no
Sanctuary
to
retire
to
,
from
the
sad
misfortune
of
an
ill
choice
;
she
must
dwell
upon
her
sorrow
,
and
hath
no
appeal
from
his
unkindness
,
but
that
of
Subjects
from
Tyrant
Princes
,
Prayers
and
Tears
,
and
though
the
Man
hath
more
diversions
,
(
yet
when
it
comes
to
his
turn
,
to
lie
under
this
unremediable
sadness
)
he
must
return
to
it
again
,
and
whilst
he
is
sitting
amongst
his
Neighbours
,
he
remembers
the
objection
in
his
bosom
,
and
sighs
deeply
.
It
hath
been
the
unhappy
chance
of
many
,
who
enter
the
honourable
state
of
Marriage
,
upon
some
dishonourable
aims
or
other
,
to
be
bound
to
sorrow
and
vexation
for
many
years
,
by
the
Cords
of
their
Consorts
peevish
disorder
;
and
the
worst
of
the
evil
is
,
they
are
to
thank
their
own
follies
,
for
making
no
better
choice
:
For
God
and
goodness
were
less
in
their
thoughts
,
and
had
less
interest
in
their
choice
,
than
mony
,
to
gratify
their
worldly
covetousness
;
or
beauty
,
their
inordinate
lust
.
Men
and
Women
change
their
liberty
of
single
life
,
for
a
rich
fortune
,
prefer
Gold
before
virtue
,
and
shew
themselves
to
be
less
than
money
,
by
valuing
it
more
than
the
wise
content
,
and
lasting
felicity
of
their
lives
:
and
when
they
have
counted
their
money
and
sorrows
well
over
,
how
willingly
would
they
buy
with
the
loss
of
all
that
money
,
modesty
,
sweetness
of
conversation
,
temperance
and
faithfulness
in
their
Consort
.
But
they
are
chained
with
the
fetters
they
chose
,
and
they
are
no
whit
the
less
chains
,
nor
the
easier
,
for
being
made
of
Gold
or
Silver
,
but
sometimes
the
worse
.
Nor
doth
he
honour
Marriage
aright
,
who
chooseth
it
only
,
or
principally
for
beauty
;
Cui
sunt
eruditi
oculi
,
sed
stulta
mens
,
Whose
Eyes
are
judicious
,
but
his
soul
and
thoughts
sensually
foolish
.
A
little
thread
of
red
and
white
,
is
an
ill
band
of
Conjugal
affections
,
to
tie
hearts
together
,
in
all
conditions
till
death
,
since
their
love
is
,
nor
can
it
be
any
better
,
or
more
durable
,
than
its
cause
:
and
they
are
fond
of
each
other
,
as
long
as
phansie
and
health
lasts
:
But
sickness
,
child-bearing
,
care
,
time
,
and
any
thing
almost
that
destroys
a
flower
,
may
destroy
that
love
,
which
at
the
best
is
but
earthly
and
sensual
.
He
that
will
find
Rest
and
quiet
in
his
Conjugal
State
here
,
must
begin
it
with
God
and
goodness
,
with
wise
and
virtuous
designs
.
Then
is
Marriage
honourable
indeed
,
when
good
and
fair
intentions
conduct
and
manage
it
.
The
preservation
of
a
Family
,
the
production
of
Children
,
the
avoyding
of
fornication
,
the
refreshment
of
a
wise
and
virtuous
society
,
all
these
are
honourable
ends
.
Society
was
the
first
designed
,
it
is
not
good
for
Man
to
be
alone
.
Children
the
next
,
increase
and
multiply
.
The
avoiding
Fornication
the
last
;
and
that
will
be
hardly
avoide
by
Marriage
,
unless
you
chuse
such
a
Consort
,
whom
you
can
love
in
all
conditions
,
and
outward
changes
.
The
first
,
makes
Marriage
delightful
;
the
second
,
necessary
to
the
publick
;
the
third
,
to
this
or
that
particular
Person
.
The
first
makes
the
Mans
heart
glad
;
the
second
is
a
friend
to
Families
,
Cities
and
Kingdoms
;
Churches
and
Heaven
;
the
third
is
an
enemy
to
Hell
,
and
an
Antidote
to
the
chiefest
inlet
to
damnation
.
To
have
a
lasting
quiet
,
and
sure
content
in
the
Conjugal
life
,
it
is
prudent
and
useful
,
that
all
offences
of
each
other
be
warily
avoided
,
at
the
first
beginnings
especially
of
their
conversation
:
An
infant
blossom
is
quickly
blasted
,
and
the
love
of
lately
Married
Persons
is
busie
and
tender
,
inquisitive
and
jealous
,
and
apt
to
take
a
fright
,
or
alarm
,
at
every
unkind
word
,
or
carriage
:
But
after
the
hearts
of
Man
and
Wife
are
endeared
to
each
other
,
by
natural
confidence
,
and
experience
,
trifling
accidents
cannot
disturb
their
united
affections
,
but
will
vanish
at
the
sight
,
and
remembrance
of
weightier
obligements
;
and
so
after
their
having
lived
in
peace
,
and
love
,
and
joy
,
for
a
while
on
Earth
,
they
may
meet
and
rejoyce
together
in
Heaven
to
all
eternity
.
That
the
Married
life
may
prove
happy
,
Let
every
one
love
his
Wife
as
himself
,
saith
St.
Paul.
The
Husbands
power
over
his
Wife
,
is
Fatherly
and
Friendly
,
not
Magisterial
:
She
that
is
bound
to
leave
Father
and
Mother
,
and
Brother
,
for
thee
,
is
miserably
abused
,
if
she
find
it
otherwise
.
A
Mans
dominion
over
his
Wife
,
is
like
that
of
his
Soul
over
his
body
,
for
which
it
takes
a
wise
care
,
and
useth
it
tenderly
;
and
it
is
often
led
by
its
tolerable
inclinations
and
desires
,
save
when
they
are
evil
,
or
dangerously
tending
to
that
which
is
so
.
The
Government
is
,
and
ought
to
be
divided
,
since
the
Woman
also
hath
Gods
Image
stampt
upon
her
,
and
may
sometimes
assist
,
and
supply
her
Husbands
wisdom
.
And
as
to
the
Family
,
si
tu
Cajus
,
ego
Caja
,
was
publickly
proclaimed
upon
the
threshold
of
the
Husband
,
when
his
Bride
first
enter'd
under
his
roof
;
and
although
there
is
a
just
measure
of
obedience
,
due
from
the
Wife
,
yet
that
's
scarcely
at
all
expressed
,
in
the
Husbands
directions
in
holy
Scripture
;
but
all
his
duty
is
signified
by
love
,
by
nourishing
and
cherishing
,
by
honouring
her
as
the
weaker
Vessel
,
by
not
being
bitter
to
her
,
by
dwelling
with
her
according
to
knowledge
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
not
bitter
against
her
,
that
's
the
first
and
lowest
signification
of
love
.
A
civil
Person
is
never
bitter
against
a
stranger
,
much
less
a
friend
that
enters
his
roof
,
and
is
secured
there
by
the
laws
of
Hospitality
;
and
he
surely
is
strangely
rude
,
who
useth
her
rudely
,
that
quits
all
her
interest
for
him
:
and
is
besides
,
as
much
the
same
Person
,
as
another
can
be
the
same
,
having
the
same
Religion
,
Children
,
and
Family
,
and
is
fled
for
protection
,
as
to
a
Sanctuary
,
not
only
to
his
house
,
but
to
his
bosom
and
heart
.
Marcus
Aurelius
said
well
,
that
a
wise
Man
will
often
admonish
his
Wife
,
reprove
her
seldom
,
but
never
lay
his
hands
upon
her
.
St.
Chrisostom
tells
us
,
that
an
Husband
reviling
or
striking
his
Wife
is
,
as
if
a
King
should
use
his
Viceroy
so
,
from
whom
most
of
that
reverence
and
Majesty
must
needs
depart
,
which
at
first
he
put
upon
him
,
and
the
Subjects
will
pay
him
the
less
duty
,
by
how
much
the
rudelier
the
Prince
hath
treated
him
;
the
loss
redounds
to
the
King
himself
,
and
the
Government
will
be
thereby
disordered
and
ruin'd
.
He
that
loves
not
his
Wife
and
Children
,
feeds
a
Lyoness
,
and
breeds
nothing
but
fears
and
sorrows
to
himself
,
nor
can
blessing
it self
make
him
happy
:
All
the
Commandements
of
God
,
injoyning
a
Man
to
love
his
Wife
,
are
but
so
many
invitations
to
him
to
be
happy
himself
,
and
make
her
,
and
his
Children
so
.
If
mutual
love
be
once
secured
,
there
can
be
no
great
danger
from
any
thing
else
,
because
such
love
as
makes
the
Man
chast
,
keeps
the
Woman
also
within
the
sober
bounds
of
modest
chastity
.
Obedience
is
the
Womans
duty
,
which
though
no
where
expresly
enjoyned
the
Man
to
exact
,
yet
is
often
commanded
the
Woman
to
pay
,
and
the
less
it
is
exacted
,
the
better
and
more
kindly
is
it
,
when
duly
paid
,
both
in
the
sight
of
God
and
Man
:
And
this
proclaims
her
humility
,
and
reverend
esteem
of
his
Wisdom
,
and
is
an
acknowledgment
of
the
injunction
imposed
by
God
;
and
though
in
sorrow
she
bring
forth
Children
,
yet
with
love
and
joy
she
may
bring
them
up
.
The
Womans
obedience
though
largely
extended
by
St.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ephe.
5.24
.
In
every
thing
,
yet
't
is
limited
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
fit
in
the
Lord
,
Collos
.
3.18
.
The
Womans
duty
obliges
her
to
put
on
the
Ornament
of
a
meek
and
quiet
Spirit
,
which
is
in
the
sight
of
God
of
great
price
:
Sweetness
of
manners
,
humble
comportment
,
fair
interpretation
of
all
things
,
that
are
capable
of
it
,
an
industrious
hand
,
a
silent
tongue
,
a
faithful
heart
,
to
his
Person
and
Bed
,
his
Purse
and
Estate
.
And
that
this
may
be
done
with
chearfulness
,
it
is
one
excellent
height
of
Christian
Religion
,
above
not
only
the
Heathens
and
Mahometans
,
but
the
Mosaical
allowances
;
that
it
hath
provided
for
Union
between
Man
and
Wife
,
by
forbidding
strictly
Poligamy
,
or
the
having
many
Wifes
;
and
also
hath
forbidden
divorce
,
except
in
case
of
Adultery
.
By
forbidding
Poligamy
,
our
Religion
hath
prevented
all
those
Domestick
emulations
,
which
would
necessarily
almost
arise
,
between
a
Leah
and
a
Rachel
,
though
in
Jacobs
Family
;
a
Sarah
and
a
Hagar
,
though
in
Abrahams
house
:
The
Mans
love
runs
in
a
fuller
stream
,
because
not
divided
into
many
rivolets
;
and
the
Womans
love
and
faithfulness
is
demanded
more
justly
,
because
it
hath
an
equal
proportionable
answer
,
without
the
provocation
of
any
Corrival
.
And
then
by
forbidding
divorce
upon
any
pretence
,
but
that
of
Adultery
,
it
makes
peace
more
necessary
,
and
contention
more
terrible
,
seeing
if
they
will
not
become
a
mutual
comfort
,
they
must
always
endure
that
mutual
torment
,
from
which
they
are
allowed
no
refuge
.
If
all
this
be
not
enough
to
settle
Domestick
peace
,
turn
but
your
Eyes
upon
the
wildest
Creatures
,
let
the
Beasts
of
the
field
,
and
the
Fowls
of
the
Air
,
shame
us
into
it
:
For
even
the
most
unsociable
hurtful
Creatures
,
keep
peace
at
home
,
in
their
own
nests
and
dens
.
What
bloudy
Tygar
is
there
,
that
doth
not
softly
and
tenderly
demean
himself
over
his
Female
Mate
,
and
young
Issue
?
What
ravenous
Kite
,
doth
not
joyn
with
his
she
partner
,
in
Building
his
nest
,
sitting
upon
the
Eggs
,
feeding
his
young
ones
?
The
Lyon
doth
not
roar
at
home
,
nor
tear
his
Lioness
,
nor
devour
his
Whelps
,
but
maintains
peace
at
home
,
by
his
very
enmity
abroad
:
The
prey
of
his
foreign
cruelty
,
is
the
common
food
of
his
private
den
.
Thus
God
from
Heaven
,
Men
on
Earth
,
the
Beasts
of
the
field
,
and
Fowls
of
the
Air
,
do
all
teach
and
instruct
Man
and
Woman
how
to
be
happy
,
and
to
go
by
Couples
to
the
Ark
of
their
eternal
Rest
.
Now
this
eternal
Rest
,
must
not
be
sought
,
(
because
it
cannot
be
found
)
by
a
partial
obedience
,
by
leaving
one
sin
,
and
cleaving
to
another
;
every
Man
is
not
alike
inclined
to
every
sin
,
nor
can
the
pursuit
of
some
pollutions
,
consist
with
the
prosecution
of
others
;
for
sins
are
contrary
one
to
the
other
,
as
well
as
to
grace
:
Nor
is
there
any
thing
more
usual
,
than
for
the
violent
unruly
nature
of
rash
Man
,
to
run
out
of
hatred
to
one
extream
,
into
another
opposite
to
it
.
Superstition
dotes
,
prophaness
is
mad
:
And
how
many
hating
Superstition
,
turn
prophane
?
Whilst
others
hating
to
be
prophane
,
turn
Superstitious
?
Covetousness
gathers
all
,
prodigality
scatters
all
;
Men
usually
fall
into
one
extream
,
whilst
they
run
from
another
;
either
they
despise
prophesying
,
or
think
it
all
in
all
.
To
abhor
Idols
,
and
yet
to
commit
Sacrilege
;
to
worship
the
walls
,
or
else
to
beat
them
down
;
is
to
drive
out
one
Devil
with
another
.
The
necessity
of
cleansing
our selves
from
these
enormities
,
is
plainly
seen
,
by
those
very
reproofs
,
which
one
sinner
gives
another
contrary
to
him
.
How
doth
the
lukewarm
or
prophane
detest
the
Schismatick
and
Superstitious
?
Or
how
doth
the
furious
Superstitious
,
or
blind
Zealot
,
detest
the
lukewarm
or
prophane
?
How
doth
the
squanderer
hate
the
niggard
?
And
how
doth
the
niggard
hate
the
prodigal
?
Let
me
take
my
fill
of
lust
,
saith
the
wanton
,
and
I
will
trample
upon
wealth
:
Let
me
hug
my
Mammon
,
saith
the
Miser
,
and
I
will
bid
defiance
to
lust
:
Let
me
wash
my
hands
in
the
blood
of
mine
enemy
,
saith
the
revengeful
,
and
I
will
be
content
to
give
freely
to
them
that
have
not
provoked
,
or
injured
me
:
Thus
as
the
Nations
in
times
of
darkness
,
had
each
of
them
their
several
Idols
,
which
they
Worshipped
,
and
neglected
others
,
but
all
agreed
in
dishonouring
the
only
true
God
;
so
every
partial
false
hearted
reformer
,
hath
his
bosom
darling
pollution
,
which
if
he
may
cherish
,
he
can
be
content
to
leave
the
rest
;
yea
be
forward
and
zealous
against
them
,
that
he
may
either
hide
,
or
satisfie
,
or
get
an
indulgence
in
what
he
affects
.
But
all
the
virtue
in
the
World
,
cannot
satisfie
for
one
willful
,
habitual
pollution
,
indulgently
cherish'd
:
Yea
,
that
one
indulged
pollution
,
proves
all
the
other
seeming
cleansings
to
be
but
counterfeit
.
Saul
slew
many
Amalekites
,
but
sparing
some
,
when
God
had
commanded
all
to
the
Sword
,
he
forfeited
his
Kingdom
by
his
hypocrisy
;
and
one
of
that
Nation
whom
he
spared
,
became
afterwards
his
Executioner
:
Though
it
be
but
one
known
sin
you
live
in
,
the
sparing
of
that
,
shews
your
hatred
against
the
rest
to
be
falsehearted
and
hypocritical
:
For
though
it
be
but
one
,
it
is
contrary
to
that
sincere
holiness
,
which
God
indispensably
requires
as
his
due
;
though
it
be
but
one
,
it
is
a
reigning
one
;
defiling
the
purity
,
defacing
the
beauty
,
destroying
the
peace
of
an
upright
conscience
;
yea
though
it
be
but
one
in
actual
appearance
,
yet
in
seminal
virtue
it
includes
many
,
and
may
in
time
be
fruitful
of
many
:
thus
one
sin
weakens
grace
,
grieves
Gods
Spirit
,
prepares
matter
and
fuel
for
others
.
Covetousness
and
pride
beget
envy
and
strife
,
that
,
anger
;
that
,
murther
.
Ambition
led
Absalon
to
treasonable
conspiracy
against
his
Father
,
that
,
to
open
bloudy
rebellion
;
that
,
to
incest
;
any
one
pollution
indulged
unto
,
may
introduce
a
whole
Legion
:
And
though
it
be
but
one
,
it
is
a
vilifying
,
and
dishonouring
of
God
in
all
his
perfections
,
for
some
unsatisfactory
,
transitory
phansy
;
and
if
it
be
habitually
,
unrelentingly
continued
in
,
will
be
punished
eternally
with
separation
from
Gods
presence
,
to
endless
miseries
:
And
what
folly
is
it
,
to
lose
Gods
favour
,
and
incur
his
intolerable
,
eternal
displeasure
,
for
one
defiling
transitory
vanity
?
Thus
you
see
he
that
will
enjoy
eternal
Rest
,
must
cleanse
himself
from
all
pollution
,
without
deliberate
habitual
indulgence
to
any
one
.
And
that
we
might
not
miss
of
this
eternal
Rest
;
the
Apostles
,
the
Embassadors
of
Christ
,
they
woe
and
intreat
us
by
the
kindest
compellations
,
as
you
may
see
,
2
Cor.
7.1
.
Dearly
beloved
:
Having
these
promises
,
Dearly
beloved
,
let
us
cleanse
our selves
from
all
pollution
;
'T
is
a
Style
you
shall
hardly
find
in
the
Old
Testament
,
unless
in
the
Canticles
,
where
Christ
woes
his
Spouse
the
Church
,
with
all
the
endearments
of
kindness
and
love
,
although
there
are
somtimes
such
expressions
as
contain
the
same
in
real
effect
.
But
the
ordinary
stile
runs
there
,
with
more
severity
,
agreeable
to
that
administration
,
where
the
Spirit
of
bondage
,
was
more
ordinary
,
than
that
of
adoption
:
But
here
in
the
Gospel
,
though
threats
are
sometimes
intermixed
,
yet
kind
intreaties
,
and
condescending
invitations
,
are
oftner
found
;
for
God
most
justly
expects
now
,
when
his
Son
hath
appeared
,
and
given
his
life
for
us
,
to
redeem
us
from
all
inquity
,
to
purify
us
and
make
us
zealous
of
holiness
,
that
we
should
not
need
so
many
threats
to
drive
us
to
him
,
as
if
he
were
only
our
last
refuge
;
but
that
in
the
sense
of
his
admirable
mercies
,
we
should
be
drawn
with
the
Cords
of
a
Man
,
the
Bands
of
Love
,
and
make
him
our
first
most
acceptable
choice
.
Wherefore
we
see
his
first
Embassadours
that
he
sent
,
transcribed
the
pattern
of
that
humility
,
and
heavenly
charity
,
which
he
had
set
them
;
and
make
it
their
humblest
,
earnest
intreaty
,
that
we
would
be
reconciled
unto
God
;
that
he
would
be
blessed
,
in
suffering
them
,
to
turn
us
from
our
iniquity
;
that
we
would
be
holy
and
pure
first
,
and
then
happy
;
as
if
it
were
rather
their
happiness
,
and
his
that
sent
them
,
than
theirs
to
whom
they
spake
so
passionately
,
so
humbly
,
so
charitably
:
Dearly
beloved
,
because
so
dearly
beloved
of
God
,
that
he
sent
his
only
begotten
Son
,
to
buy
and
reclaim
us
to
purity
&
holiness
,
to
learn
of
him
,
to
learn
of
his
messengers
,
to
value
our selves
at
that
rate
,
which
he
hath
valued
us
at
,
who
thought
it
an
acceptable
bargain
to
him
,
to
lay
down
his
life
,
with
agonies
of
Soul
,
and
torments
of
body
,
rather
than
suffer
us
to
wallow
here
in
filthy
pollutions
,
which
lead
to
eternal
intolerable
misery
,
and
not
to
that
eternal
Rest
,
in
the
Kingdom
prepared
for
the
blessed
of
his
Father
.
Despise
not
then
the
goodness
of
God
,
who
made
you
at
first
,
after
his
own
Image
:
Despise
not
the
mercies
of
Christ
the
Son
of
God
,
who
came
to
take
your
nature
,
and
die
for
you
:
Despise
not
the
Spirit
of
God
,
who
waits
,
and
longs
,
for
your
Sanctification
:
Despise
not
those
precious
promises
,
which
yet
are
offer'd
to
all
that
cleanse
and
purify
themselves
;
nor
those
endless
intolerable
woes
,
and
miseries
,
which
are
threatned
to
all
despisers
.
He
that
seeks
not
this
Rest
,
but
walks
in
the
ways
of
his
own
heart
,
'till
he
can
walk
no
longer
,
and
thinks
to
delay
from
time
to
time
,
his
faithful
conversion
,
and
reformation
,
'till
he
must
take
Sanctuary
at
last
,
in
the
sighs
and
groans
,
sorrows
and
purposes
,
of
sickness
and
his
death-bed
;
he
that
'till
then
retained
his
sins
,
and
now
when
he
knows
,
or
fears
at
least
,
that
he
must
die
,
is
sorrowful
for
haveing
walked
contrary
to
God
,
and
a
good
conscience
,
he
is
in
all
probability
sorrowful
only
for
his
danger
,
which
may
possibly
consist
with
as
great
an
affection
to
sinful
ways
,
as
in
perfect
health
;
for
even
then
,
in
some
circumstances
,
he
would
have
withstood
the
greatest
temptation
;
the
boldest
lust
would
refuse
to
be
satisfied
in
the
Market
,
such
restraint
is
no
abatement
of
the
affection
:
He
that
grieved
not
,
'till
death
and
hell
pressed
him
hard
,
and
doom
was
ready
to
seize
upon
him
,
grieved
for
the
sad
consequences
of
sin
,
not
for
its
baseness
and
disorder
.
For
a
remedy
herein
,
all
such
Persons
,
had
need
to
cure
themselves
of
these
tormenting
fears
of
death
and
hell
,
by
a
timely
,
and
early
repentance
;
because
a
late
repentance
is
seldom
sound
,
and
never
save
:
And
this
repentance
,
which
necessarily
foregoes
remission
of
sins
,
can
no
ways
better
be
obtained
,
than
by
constant
and
fervent
prayer
:
Ask
and
ye
shall
have
,
said
our
Saviour
;
The
prayer
of
Faith
availeth
much
,
said
St.
James
.
God
is
nigh
unto
all
them
that
call
upon
him
faithfully
:
Seek
,
and
ask
,
and
beg
,
and
sue
for
what
you
will
,
by
fervent
and
faithful
prayer
,
by
prayer
that
goes
not
out
of
feigned
lips
,
and
it
shall
be
given
you
.
Prayer
is
the
very
breath
of
Gods
Spirit
,
whereby
our
Soul
draws
in
,
and
sends
forth
Gods
grace
;
and
it
s
own
gracious
desires
:
Prayer
,
it
is
our
very
scaling
Ladder
,
and
Engin
of
battery
,
whereby
heaven
is
beseiged
,
and
suffers
violence
:
'T
is
our
arrow
by
which
we
pierce
the
Clouds
,
and
having
gotten
audience
above
,
't
is
our
weapon
by
which
we
wound
our
enemies
below
:
'T
is
the
Rudder
,
and
Anchor
which
keeps
our
Souls
steddy
in
many
waters
,
when
many
winds
and
billows
beat
upon
us
:
'T
is
the
Compass
by
which
we
Sail
when
all
is
clouded
:
'T
is
our
Key
,
by
which
we
open
Heaven
,
and
wrestle
with
God
;
resolving
with
Jacob
,
not
to
part
without
a
blessing
.
But
't
is
not
every
lazy
Prayer
,
born
in
the
lips
,
or
at
most
in
the
phansy
,
uttered
only
for
fashion
sake
,
or
to
quiet
for
a
while
a
galled
conscience
:
No
,
it
is
the
Prayer
of
a
righteous
Man
(
though
a
Man
of
infirmities
with
others
)
when
fervent
,
that
availeth
much
;
so
much
,
that
it
hath
shut
,
and
opened
Heaven
,
made
the
Sun
stand
still
,
and
go
back
.
Though
the
Person
be
righteous
,
if
the
Prayer
be
not
fervent
,
God
hath
no
regard
to
it
;
no
reason
to
hear
and
consider
that
Prayer
,
which
he
himself
(
that
makes
it
)
scarce
hears
and
considers
.
Great
reason
then
have
all
to
watch
and
to
pray
,
to
make
our
calling
and
election
sure
,
and
wisely
in
time
to
provide
,
whilst
the
day
of
Salvation
lasts
,
that
our
labours
here
,
may
terminate
,
and
end
in
eternal
Rest
;
because
we
know
not
how
short
our
time
is
.
All
flesh
is
grass
,
said
the
Prophet
Isaiah
,
40.6
.
And
all
the
goodliness
thereof
is
as
the
flowers
of
the
field
:
The
grass
withereth
,
the
flowers
fadeth
away
,
because
the
Spirit
of
the
Lord
bloweth
upon
it
,
surely
the
people
is
as
grass
;
for
as
the
grass
,
how
green
and
flourishing
soever
it
seems
,
yet
it
sprang
from
the
Earth
,
and
shortly
after
beasts
devour
it
,
or
winds
blast
it
,
and
if
it
come
to
last
out
its
full
time
,
even
then
the
Sythe
comes
to
cut
it
down
:
So
is
Mans
life
,
with
all
its
fresh
seeming
contentments
,
at
the
mercy
even
of
every
Creature
;
Fire
and
Water
,
Air
and
Sickness
,
Famin
and
the
Sword
,
and
what
not
almost
?
And
though
he
escape
all
sad
accidents
,
and
casualties
,
to
the
utmost
length
of
Mans
Age
,
yet
there
is
a
natural
Syth
of
Gods
decree
,
and
Mans
inward
corruption
,
that
will
not
fail
to
cut
him
down
:
No
Age
,
no
condition
,
can
be
exempted
by
any
art
,
by
any
means
from
the
stroak
of
death
.
Every
Age
hath
proper
to
it self
some
posterns
,
some
out-lets
of
death
,
besides
those
numberless
open
gates
through
which
thousands
yearly
pass
.
The
bud
is
blasted
as
soon
as
the
blown
Rose
;
the
Lamb
comes
to
the
shambles
,
as
well
as
the
grown
Sheep
;
Death
looks
not
at
Mens
Estates
,
or
Degree
,
or
Age
;
it
comes
not
to
the
Church
book
to
summon
them
by
that
;
the
Womb
,
the
Cradle
,
protects
not
many
,
Infants
die
in
both
we
know
:
And
the
Jews
Proverb
is
daily
fulfilled
,
in
Golgotha
are
skulls
of
all
sizes
:
Childhood
is
so
tender
,
and
yet
so
unwary
of
running
into
harms-way
,
that
Parents
Eyes
,
and
Nurses
Arms
,
are
scarce
sufficient
to
keep
one
Child
,
from
strange
and
early
calamities
,
and
death
it self
;
unless
a
guardian
Angel
be
granted
it
,
to
watch
its
very
playings
and
sleepings
,
eatings
and
drinkings
.
The
more
uncertainty
,
and
instability
we
find
here
in
things
below
,
the
less
ought
we
to
rely
and
trust
in
any
Creature
,
and
so
much
the
more
ought
we
to
put
our
trust
in
God.
The
very
unfaithfulness
of
all
things
else
,
should
renue
and
confirm
our
faithfulness
and
to
God
,
who
makes
sickness
and
death
,
become
life
and
health
,
by
removing
the
vail
of
flesh
,
which
intercepts
the
light
,
and
sight
of
the
fountain
of
life
,
and
gives
an
immediate
access
to
him
;
in
whom
alone
this
eternal
Rest
is
to
be
found
.
It
is
the
honour
and
triumph
of
true
Religion
,
that
having
chosen
God
for
its
Rest
,
it
cannot
be
bereaved
,
or
defeated
of
its
choise
,
by
any
calamities
whatsoever
of
this
life
.
It
lifts
up
the
Soul
,
above
all
the
winds
and
storms
of
this
uncertain
,
transitory
world
;
and
fixes
the
heart
upon
that
eternal
fountain
of
joy
,
and
rest
and
happiness
,
where
there
is
no
variableness
,
nor
shadow
of
turning
.
Wish
,
and
desire
,
and
love
,
whatsoever
you
please
besides
God
:
Put
your
trust
in
any
thing
less
,
or
lower
than
him
;
and
you
are
not
only
sure
,
that
your
love
will
be
turned
into
hatred
,
your
liking
into
loathing
,
your
trust
into
despair
,
when
death
comes
;
but
even
while
life
,
and
health
lasts
,
you
are
at
uncertainties
,
tossed
perpetually
betwixt
the
ebbs
and
flows
of
chance
,
'twixt
hopes
and
fears
,
like
an
unstable
wave
of
the
Sea
,
or
hanging
like
a
doubtful
Meteor
in
the
Air
;
whilst
the
humble
,
patient
Christian
,
that
trusts
in
God
,
and
takes
him
for
his
Rest
,
and
exceeding
great
reward
,
waiting
on
him
,
as
his
all-sufficient
shield
(
with
resignation
)
for
life
or
death
;
Contented
to
live
,
but
willing
to
die
,
and
to
be
with
Christ
;
he
is
the
only
fixt
Star
in
this
lower
firmament
:
His
feet
stand
fast
,
be
the
pavement
never
so
slippery
.
In
the
term
of
Mans
life
,
there
is
a
vicissitude
of
good
and
evil
,
a
mixture
of
labour
and
rest
,
joy
and
sorrow
;
there
is
a
seed-time
,
and
an
harvest
;
a
sowing
in
tears
,
and
reaping
in
joy
;
He
that
now
goeth
on
his
way
weeping
,
and
beareth
forth
good
seed
,
shall
doubless
come
again
with
joy
,
and
bring
his
sheaves
with
him
:
But
we
may
not
expect
Summer
in
the
Winter
season
,
an
harbour
in
the
main
Ocean
;
our
portion
before
we
are
of
Age
,
a
reaping
in
joy
'till
we
have
sown
in
tears
:
The
Traveller
cannot
think
to
find
home
in
his
Inn
,
nor
Heaven
upon
Earth
.
The
Children
of
Israel
had
the
Wilderness
,
and
the
Red-Sea
to
pass
through
,
before
they
could
arrive
at
the
Land
of
Canaan
,
the
place
of
their
Rest
.
They
were
all
labourers
that
were
sent
into
the
Vineyard
,
and
could
not
expect
their
Peny
,
'till
the
day
,
and
their
work
was
done
;
let
us
therefore
pray
the
Lord
of
the
Harvest
,
that
our
Labour
and
Travel
,
may
happily
be
turned
at
last
into
ease
and
Rest
;
that
when
the
six
days
of
our
life
are
at
an
end
,
we
may
cease
from
our
works
,
as
God
did
from
his
;
and
enjoy
with
him
an
everlasting
Sabboth
of
eternal
Rest
.
And
the
rather
is
this
Rest
hereafter
,
to
be
laboured
for
now
;
because
whilst
we
are
here
upon
Earth
,
we
have
nothing
pure
and
unmixt
;
our
very
joys
are
mingled
with
sorrow
;
and
Solomon
tells
us
,
even
in
laughter
,
the
heart
is
sad
:
Expences
here
wait
upon
honour
;
care
of
Education
goes
along
with
the
blessing
of
Children
;
and
our
most
comfortable
hopes
,
are
mixt
with
perplexing
fears
:
But
when
we
come
to
Rest
in
the
holy
City
,
that
City
which
is
above
;
we
shall
have
a
perpetual
day
without
night
,
light
without
the
Sun
:
Our
hunger
shall
be
satisfied
without
food
;
No
need
of
Clothing
there
to
cover
our
shame
(
for
shame
and
sin
shall
cease
together
)
then
all
sad
doubtings
,
what
shall
be
our
condition
and
state
hereafter
,
shall
vanish
away
,
and
we
shall
agree
together
with
one
heart
and
mind
,
to
sing
Halelujahs
,
and
perpetual
Prayers
to
God
in
the
highest
.
There
will
be
no
dissenters
there
,
no
seperatists
,
to
break
or
interrupt
that
harmonious
everlasting
concord
.
What
wise
Man
then
,
will
set
his
heart
upon
the
World
,
when
all
things
in
it
are
but
for
so
short
an
abode
,
so
unstable
and
so
unsatisfactory
,
and
not
rather
on
that
abiding
City
above
,
where
the
joys
and
pleasures
are
durable
and
eternal
?
Christians
of
all
others
ought
to
remember
what
St.
Paul
saith
,
Heb.
13.14
.
Here
we
have
no
abiding
City
,
but
we
seek
one
to
come
:
Our
very
profession
exposeth
us
to
all
affliction
,
and
obliges
us
to
live
as
strangers
and
pilgrims
upon
Earth
:
What
is
Canaan
or
Jerusalem
below
,
to
that
above
,
whereof
the
other
was
but
a
Type
?
Things
that
are
seen
and
perceptible
by
any
bodily
Eye
are
temporal
,
transitory
,
subject
to
changes
every
day
,
and
sure
to
be
abolisht
at
length
,
they
will
be
taken
from
us
,
or
we
from
them
,
when
death
comes
(
which
may
come
every
day
)
and
therefore
not
worthy
to
be
looked
upon
by
such
an
immortal
Soul
or
Spirit
,
as
constitutes
Man
;
which
being
made
for
eternity
,
cannot
be
satisfied
with
ought
that
is
temporal
,
how
long
soever
it
may
abide
,
much
less
when
't
is
sure
to
continue
no
longer
as
to
us
,
than
this
uncertain
short
life
;
and
therefore
in
respect
of
our
own
,
and
the
Worlds
end
,
we
may
be
truly
said
to
have
no
abiding
City
here
,
and
are
therefore
the
more
carefully
to
seek
and
expect
our
eternal
Rest
and
habitation
from
above
.
While
the
World
continues
,
and
we
in
it
,
we
have
no
continuing
City
here
,
because
neither
habitation
nor
goods
,
health
nor
wealth
,
honours
nor
pleasures
,
or
any
contentment
is
,
or
can
he
assured
us
for
our
lives
:
How
many
Villages
,
Towns
and
Cities
,
have
Fires
and
Earthquakes
and
Wars
destroyed
?
How
many
Kingdoms
and
Common-wealths
,
have
civil
disorders
,
and
foreign
invasions
overthrown
?
Or
rather
what
one
in
any
Nation
have
they
not
?
The
Histories
or
Records
of
all
Ages
,
all
places
(
besides
the
infallible
Oracles
of
God
which
we
have
in
our
hands
)
will
give
us
a
full
induction
and
proof
of
this
truth
.
This
Island
wherein
we
live
,
hath
given
us
not
only
many
Historical
,
but
experimental
sensible
proofs
,
that
from
the
King
to
the
meanest
Subject
,
we
have
no
continuing
City
here
,
nor
setled
Rest
and
true
happiness
.
But
besides
these
publick
revolutions
,
vicissitudes
and
changes
,
every
Family
,
every
private
Person
lies
continually
exposed
to
casualities
,
to
variety
of
sickness
invading
their
health
,
variety
of
molestations
from
those
above
them
,
from
those
below
them
,
from
those
about
them
,
and
also
from
their
own
follies
,
lusts
and
passions
,
from
within
them
;
in
so
much
that
whatsoever
Men
fix
their
hearts
upon
in
this
World
,
to
take
their
greatest
contentment
in
,
they
cannot
be
sure
on
reasonable
grounds
,
that
it
shall
continue
with
them
one
year
longer
.
The
felicity
and
satisfactory
happiness
of
this
City
above
,
in
which
this
eternal
Rest
is
to
be
found
,
ought
to
be
valued
so
much
the
more
,
because
St.
Paul
tells
us
,
1
Cor.
2.9
.
That
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
hath
entered
into
the
heart
of
Man
to
conceive
,
the
fulness
of
those
good
things
which
God
hath
prepared
for
those
that
love
him
.
A
grateful
and
pleasant
taste
of
these
good
things
,
God
affords
the
Souls
of
the
faithful
here
in
this
life
;
how
transcendently
then
,
unutterable
and
unconceivable
will
be
the
full
fruition
of
all
that
,
which
the
Gospel
reveals
to
us
but
as
in
a
glass
,
when
enjoy'd
to
the
height
in
the
highest
Heavens
,
through
all
eternity
,
when
we
shall
see
God
as
he
is
with
everlasting
,
overflowing
satisfaction
to
all
the
faculties
of
the
Soul
?
The
Eye
of
Mart
hath
seen
here
admirable
things
in
Art
and
Nature
;
the
Ear
hath
heard
,
and
the
Tongue
hath
tasted
delicious
things
;
and
Mans
heart
can
conceive
much
more
than
Art
or
Nature
could
ever
present
our
senses
with
.
The
very
pleasure
of
natural
knowledge
in
the
judgment
of
Persons
exercised
therein
,
exceeds
whatsoever
sensuality
,
vain
glory
or
covetousness
pursues
or
enjoys
;
and
yet
the
knowledge
and
love
of
God
in
Christ
,
incomparably
surpass
,
St.
Paul
tells
us
,
whatsoever
the
heart
of
the
natural
Man
(
advanced
to
the
height
)
can
conceive
as
pleasant
or
delightful
to
it
.
How
much
more
doth
this
City
to
come
,
and
its
endless
unconceivable
pleasures
,
where
this
everlasting
Rest
is
to
be
had
,
exceed
even
our
expressions
and
conceptions
when
they
are
at
the
highest
?
If
God
hath
provided
such
good
things
for
Mankind
here
below
,
in
this
World
,
which
was
not
made
for
the
place
of
our
happiness
,
but
only
to
give
us
a
transitory
glimpse
,
of
his
infinit
wisdom
,
power
and
goodness
,
and
to
draw
our
hearts
after
the
Author
of
what
we
see
;
if
he
hath
built
this
inferior
World
or
City
,
which
hath
no
foundations
in
comparison
of
those
to
come
,
with
so
much
wisdom
,
power
and
bounty
,
and
made
such
glorious
Heavens
as
shine
it
forth
to
our
admiration
,
and
enamel'd
it
with
such
variety
of
pleasures
,
as
even
the
best
find
it
a
matter
of
difficulty
to
part
therewith
;
and
yet
God
never
intended
when
he
built
it
,
that
it
should
continue
long
:
If
there
hath
been
so
much
cost
of
accurate
contrivance
,
and
mighty
bounty
,
laid
out
on
that
which
was
to
last
but
for
a
time
,
what
think
we
,
must
be
the
riches
,
beauty
and
glory
of
that
City
,
which
he
intended
should
endure
to
all
eternity
?
Surely
this
World
where
we
now
live
,
is
but
as
some
out-houses
,
to
that
Heavenly
Palace
,
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Paul
saith
,
a
work-house
,
a
place
for
Labour
and
Travel
,
before
we
come
to
our
resting
place
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
place
of
rewards
,
as
he
calls
Heaven
.
This
is
but
a
place
to
fit
our selves
in
for
the
City
above
;
a
place
it
is
wherein
the
greatest
part
of
its
inhabitants
,
have
dishonour'd
their
maker
,
and
him
that
made
the
World
,
by
preferring
its
transitory
pleasures
before
him
;
disorder'd
themselves
,
injured
their
brethren
,
and
thereby
fitted
themselves
for
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Hell
,
or
place
of
everlasting
punishment
.
And
if
the
most
wise
and
holy
God
,
who
made
this
World
,
and
knew
when
he
made
it
,
that
it
might
,
and
would
be
so
abused
,
yet
so
bespangled
its
roof
with
Stars
,
Sun
and
Planets
,
and
laid
its
flowery
foundation
so
pleasantly
,
fragrantly
,
fruitfully
and
usefully
;
certainly
that
City
which
he
hath
erected
for
none
but
his
beloved
Servants
to
live
in
to
all
eternity
,
must
vastly
surpass
this
in
glory
:
And
because
we
can
hardly
conceive
of
invisible
future
good
things
,
but
by
some
resemblance
to
present
and
visible
,
and
Men
are
of
several
tempers
,
apprehensions
and
desires
;
the
Scriptures
condescend
thereto
,
and
strive
to
express
the
next
lifes
happiness
,
in
all
the
variety
of
several
notions
which
either
sense
,
phansy
or
reason
can
desire
.
The
voluptuous
seek
for
pleasure
and
mirth
;
if
they
will
have
it
,
let
them
set
their
hearts
and
affections
on
him
that
made
them
and
redeemed
them
,
that
he
might
sanctify
them
and
bring
them
to
these
delights
they
seek
in
him
,
they
shall
find
when
enter'd
the
City
above
,
a
feast
of
new
refined
Wines
,
a
feast
of
Marrow
and
all
delicacies
,
the
joy
of
Harvest
,
and
of
those
that
divide
the
spoil
of
their
enemies
.
They
shall
find
a
celestial
Paradice
or
Eden
of
God
,
whereof
that
which
was
made
for
Adam
and
his
posterity
,
continuing
innocent
,
was
but
a
transitory
imperfect
Map.
There
is
the
hidden
Manna
,
hidden
here
but
revealed
there
;
a
new
Song
always
Sung
,
a
Garden
of
Lillies
and
Roses
which
never
die
,
and
whose
fragrant
scent
never
decays
.
The
ambitious
Mans
heart
is
set
on
honour
and
glory
,
but
if
he
will
set
his
heart
on
God
,
and
that
honour
which
comes
from
him
,
in
him
he
shall
not
fail
to
find
a
Kingdom
of
glory
and
immortality
,
a
Crown
of
righteousness
,
whose
weight
is
exceeding
and
eternal
,
for
his
having
preferred
the
God
that
made
him
,
before
the
empty
false
hearted
honours
,
which
come
to
tempt
him
from
his
duty
of
humility
,
goodness
and
holiness
.
The
covetous
Mans
heart
is
set
on
riches
;
but
if
he
will
set
his
heart
on
God
,
in
him
he
shall
find
everlasting
Treasure
;
Mansions
that
fail
not
,
able
to
satisfie
the
utmost
desires
of
him
that
possesses
them
,
either
for
duration
or
abundance
:
A
City
whose
Walls
and
Gates
are
full
of
all
manner
of
precious
stones
,
an
Inheritance
,
as
St.
Peter
describes
it
,
incorruptible
and
undefiled
,
that
fades
not
away
,
1
Pet.
1.4
.
What
ever
we
can
inherit
here
is
Subject
to
some
,
nay
all
of
these
;
Corruption
,
defilement
,
and
fading
away
,
both
we
and
it
.
The
substance
is
embased
and
soiled
,
by
some
bad
thing
coming
to
it
from
without
.
All
things
in
their
best
Estate
,
lose
their
luster
,
and
fade
away
:
One
Mans
inheritance
corrupts
,
by
another
Mans
unthriftiness
,
and
is
purchased
by
another
,
another's
escheated
or
confiscated
.
We
are
weary
here
and
then
we
Rest
,
and
are
quickly
as
weary
of
our
Rest
as
of
our
weariness
.
The
Creatures
fail
and
tire
,
and
disappoint
us
,
that
we
should
not
set
up
our
Rest
in
them
,
or
in
any
inheritance
here
below
,
but
be
chased
,
and
forced
to
seek
our
Rest
in
God
;
with
whom
there
is
an
inheritance
laid
up
for
us
,
in
danger
of
none
of
all
these
;
uncorrupt
,
that
shall
hold
its
being
,
and
none
can
disseize
us
of
it
;
undefiled
,
never
embased
by
any
mixture
,
and
we
our selves
become
undefiled
,
uncorrupt
and
unfading
too
,
and
what
can
the
covetous
in
his
largest
thoughts
desire
more
.
We
have
,
or
may
have
a
natural
certainty
,
by
light
of
reason
,
that
there
is
another
future
State
,
a
life
of
Rest
and
joy
,
after
labour
and
sorrow
here
.
The
Soul
of
Man
which
is
a
Spirit
,
whose
operations
are
not
only
far
above
,
what
any
body
or
matter
is
capable
of
,
but
can
overrule
and
contradict
,
what
ever
the
body
most
vehemently
inclines
to
,
embrace
poverty
,
reproach
,
and
death
,
with
peace
and
joy
.
Since
for
certain
,
by
light
of
reason
,
there
is
a
God
that
made
the
World
,
and
governs
the
World
,
and
hath
obliged
Mankind
by
notions
imprinted
in
his
Soul
,
to
piety
and
righteousness
,
charity
and
temperance
,
and
yet
hath
left
him
a
liberty
to
chuse
or
refuse
;
that
he
maybe
rewarded
for
chusing
good
,
and
punished
for
the
contrary
:
And
since
many
chuse
the
ways
of
sin
,
who
are
not
punished
in
this
World
;
and
many
chuse
the
ways
of
virtue
,
who
are
not
rewarded
in
this
life
;
it
follows
by
necessary
consequence
of
reason
,
from
the
justness
and
holiness
and
goodness
of
God
,
that
there
must
be
another
future
life
,
wherein
the
prosperous
wickedness
of
sinners
shall
be
punished
;
the
labours
and
sufferings
of
godly
,
righteous
,
temperate
,
charitable
persons
,
abundantly
rewarded
.
All
this
the
very
Heathens
many
of
them
,
have
expresly
owned
,
and
fairly
proved
,
by
their
general
acknowledgemt
,
that
't
were
better
to
suffer
the
loss
of
life
,
and
all
its
comforts
,
than
to
live
in
the
practice
of
hainous
vice
,
which
could
not
be
true
,
if
there
were
no
other
life
after
this
:
And
surely
the
notions
of
good
and
evil
,
being
so
deeply
interwoven
with
Mens
Souls
,
that
the
consciences
of
those
who
chuse
,
and
act
that
which
is
evil
,
though
never
so
secretly
,
and
so
succesfully
,
reproach
them
with
the
guilt
of
it
,
and
terrify
them
with
the
apprehensions
of
future
punishment
:
And
the
consciences
of
those
who
chuse
and
act
that
which
is
good
,
though
never
so
much
reproached
and
afflicted
for
so
doing
,
cheers
and
comforts
them
with
joyful
hopes
,
and
expectations
of
some
future
reward
.
The
Souls
and
Consciences
of
Men
being
so
deeply
stamped
with
this
,
by
him
that
made
them
,
that
no
evasions
,
or
arts
of
hypocrisy
,
or
subtile
wickedness
,
can
blot
it
out
;
it
necessarily
follows
,
as
necessarily
,
and
as
surely
,
as
that
the
reason
and
conscience
of
Man
was
not
made
in
vain
,
nor
given
him
to
make
him
the
most
abused
,
deluded
,
miserable
Creature
in
the
World
;
even
in
that
,
which
is
the
very
dignity
,
and
excellency
of
his
nature
;
that
there
must
be
a
life
,
wherein
these
notions
and
apprehensions
,
so
natural
and
so
general
,
must
be
verified
.
Thus
far
Reason
by
natural
light
may
enable
,
and
hath
in
effect
empowred
many
to
believe
,
that
there
is
a
resting
place
for
the
virtuous
,
not
to
be
found
here
but
hereafter
;
Commorandi
locum
natura
nobis
,
non
habitandi
domicillium
dedit
:
No
abiding
City
here
,
but
one
to
come
:
Heaven
is
the
proper
Country
for
Mans
Soul
,
which
came
from
thence
inspir'd
by
God
,
Divina
quaedam
particula
aurae
;
and
thither
tends
.
But
because
this
light
is
obscure
and
imperfect
,
compared
with
that
of
Revelation
;
therefore
the
main
irrefragable
evidence
,
both
that
there
is
another
state
to
come
,
and
of
its
transcendent
happiness
,
blessed
Rest
and
tranquility
,
as
to
Soul
and
body
,
is
to
be
fetcht
from
the
holy
Oracles
,
and
there
we
have
it
indeed
,
as
fully
and
as
cleerly
revealed
,
as
this
our
Mortality
is
capable
of
;
proved
by
all
the
demonstrations
of
the
Spirit
,
which
attentive
reason
can
desire
.
For
,
there
we
have
the
Son
of
God
descending
from
Heaven
,
to
take
our
Nature
,
and
in
that
nature
to
teach
and
exemplify
,
the
only
way
that
leads
thither
,
and
purchase
our
admission
to
it
,
(
to
this
Crown
of
life
,
to
this
resting
place
,
to
this
City
to
come
)
by
his
death
;
thereby
procuring
for
us
an
inheritance
incomparably
more
worthy
,
than
all
our
labours
and
sufferings
here
can
come
to
.
This
Rest
is
not
allotted
for
sluggards
,
drowsy
,
slothful
Persons
,
who
squander
away
their
precious
hours
in
earthly
trifles
,
and
think
not
this
glorious
eternal
City
,
and
Rest
there
,
which
Christ
hath
bought
with
his
own
blood
,
worth
their
seeking
,
untill
they
have
nothing
else
to
seek
:
Yea
,
when
this
eternal
Rest
is
offered
them
,
by
Gods
preventing
grace
,
have
no
heart
to
give
him
his
price
,
when
the
price
is
only
to
part
with
that
which
is
vain
and
temporal
,
for
that
which
is
satisfactory
and
eternal
.
The
way
to
this
Rest
,
saith
our
Lord
,
is
streight
and
narrow
,
through
temptations
without
,
and
corruptions
within
,
and
therefore
cannot
be
found
but
by
those
that
seek
it
,
with
attentive
heed
.
God
indeed
seeks
us
first
,
shews
us
this
City
where
this
happiness
and
Rest
is
to
be
found
,
and
the
way
to
it
,
invites
and
enables
us
to
obtain
it
,
by
walking
in
holiness
,
and
righteousness
,
which
qualify
us
for
it
.
Even
the
things
of
this
transitory
life
here
below
,
its
riches
and
honours
(
such
as
they
are
)
are
seldom
attained
but
by
diligent
seeking
;
and
can
we
think
this
heavenly
inheritance
,
with
all
its
joys
,
and
riches
,
and
honours
,
should
be
attained
without
a
constant
studious
diligence
?
And
the
more
we
labour
and
suffer
here
,
the
more
sweet
and
pleasant
will
be
our
Rest
when
it
comes
.
Grata
quies
fessis
,
Rest
we
know
is
welcome
to
the
weary
Traveller
:
And
now
,
Courteous
Reader
,
I
have
by
this
time
possibly
wearied
,
and
tired
thee
out
,
in
a
long
and
tedious
walk
;
but
it
was
,
only
the
better
to
fit
and
prepare
thee
for
an
happy
,
seasonable
and
lasting
Rest
,
that
I
have
thus
carried
thee
through
a
rough
unbeaten
path
(
the
path
of
Faith
,
Hope
,
and
Charity
,
Meekness
,
Patience
,
Temperance
,
Humility
,
Chastity
and
Obedience
;
)
all
which
come
,
but
as
so
many
faithful
guides
,
safely
to
conduct
thee
to
the
gates
of
Heaven
;
and
give
thee
even
in
this
life
,
by
anticipation
,
a
tast
of
the
joys
of
that
other
,
even
of
that
place
,
where
Saints
and
Angels
shall
be
thy
Companions
,
and
where
thou
shalt
see
God
Face
to
Face
,
who
is
Wisdom
,
Purity
,
Holiness
,
and
all
perfections
.
I
cannot
leave
thee
better
,
than
where
thou
hast
so
near
an
approach
to
this
glorious
prospect
of
eternal
Rest
:
Only
one
thing
I
have
,
at
parting
,
to
remind
thee
of
,
viz.
Go
ye
cursed
into
everlasting
fire
,
or
Come
ye
blessed
inherit
the
Kingdom
;
one
of
these
two
must
be
thy
doom
,
and
the
final
sentence
of
all
flesh
:
Let
it
therefore
be
thy
Wisdom
as
well
as
Duty
,
to
chuse
that
better
part
,
which
can
never
be
taken
from
thee
,
to
chuse
God
and
eternal
life
,
before
riches
and
honours
and
pleasures
,
and
all
that
this
World
can
give
:
And
to
prefer
an
eternal
boundless
good
,
before
uncertain
transitory
vanities
,
sure
to
end
in
eternal
sorrow
;
that
so
thy
toilsom
weary
Travel
here
,
may
have
its
accomplishment
in
eternal
Rest
hereafter
.
Amen
,
Amen
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A87158-e810
Dr.
Templer
,
1676.