Megaleia theou, Gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the Honourable House of Commons, at their solemn fast, before their first sitting, April 30, 1660 / by John Gauden ...
Gauden, John, 1605-1662.
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Megaleia theou, Gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the Honourable House of Commons, at their solemn fast, before their first sitting, April 30, 1660 / by John Gauden ...
Gauden, John, 1605-1662.
[10], 66 [i.e. 64] p.
Printed by J. Best for Andrew Crook ...,
London :
1660.
First two words of title transliterated from Greek.
Reproduction of original in Huntington Library.
Marginal notes.
eng
God -- Attributes -- Sermons.
Sermons, English.
A42490 R16267 (Wing G364). civilwar no Megaleia theou Gods great demonstrations and demands of iustice, mercy, and humility, set forth in a sermon preached before the Honourable H Gauden, John 1660 24460 25 305 0 0 0 0 135 F The rate of 135 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
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ΜΕΓΑΛΕΙΑ
ΘΕΟΥ
Gods
great
DEMONSTRATIONS
AND
DEMANDS
OF
Iustice
,
Mercy
and
Humility
,
Set
forth
in
a
SERMON
PREACHED
Before
the
Honourable
House
of
Commons
,
at
their
Solemn
Fast
,
before
their
first
sitting
,
April
30.
1660.
By
JOHN
GAVDEN
,
D.
D.
Prov.
21.3
.
To
do
Justice
and
Judgement
is
more
acceptable
to
the
Lord
than
sacrifice
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Clem.
Alex.
Apud
nos
quo
religiosior
quisque
eo
justior
.
Minuts
,
Fel.
de
Christ
.
LONDON
,
Printed
by
J.
Best
,
for
Andrew
Crook
,
at
the
Green-Dragon
in
St.
Pauls
Church-yard
.
1660.
TO
THE
Honorable
the
Speaker
,
and
other
Members
of
the
House
of
COMMONS
,
NO
sooner
had
I
done
my
duty
to
Gods
commands
and
yours
(
Honorable
and
worthy
)
but
(
blessed
be
God
)
you
presently
applied
to
do
your
duty
to
God
,
the
King
and
your
Country
with
such
Justice
,
Mercy
and
Humility
,
that
you
have
by
an
astonishing
joy
revived
the
sunk
spirits
of
all
just
,
merciful
,
and
humble
men
in
these
three
Kingdoms
,
who
had
for
many
years
been
sorely
depressed
and
almost
despaired
under
the
importune
injuries
of
some
insolent
and
proud
Masters
;
who
with
Cesar
or
Pompey
were
impatient
of
any
superior
or
equal
;
yea
with
Lucifer
and
Antichrist
they
exalted
themselves
above
all
that
were
called
God
in
the
British
Honour
and
Authority
;
advancing
their
unjust
and
merciless
ambition
so
high
,
that
at
last
it
fell
,
not
by
force
so
much
,
as
its
own
weight
,
and
that
just
confusion
which
God
brought
upon
those
Babel-builders
;
whose
foolish
building
had
indeed
many
pinacles
of
fanatick
opinions
and
projects
daily
starting
up
,
yet
but
one
great
Tower
or
Mole
,
whose
moorish
or
sandy
foundation
was
tumult
and
violence
;
its
line
and
measure
,
fancy
and
providence
;
its
materials
,
the
lives
and
estates
of
its
Countrymen
;
its
cement
,
the
blood
both
of
Kings
,
Priests
,
and
People
.
§
.
The
gracious
and
glorious
God
,
who
alone
doth
wonders
,
hath
by
the
Justice
,
Mercy
and
Humility
of
the
two
Houses
of
Parliament
(
added
to
the
most
renowned
Generals
humble
valour
,
and
loyal
courage
)
soon
made
Nehustan
of
those
brazen
Serpents
and
Idols
which
were
made
up
of
subtilty
and
hypocrisie
,
violence
and
impudence
.
7.
In
a
few
days
(
even
before
I
could
print
what
I
had
preached
)
we
have
lived
to
see
that
holy
Motto
under
the
Kings
Arms
made
good
;
Exurgat
Deus
,
dissipentur
inimici
:
Let
God
arise
and
his
enemies
shall
be
scattered
,
Psal.
68.1
.
The
royal
(
Dieu
&
mon
Droit
)
God
and
my
right
,
hath
like
Moses
his
Serpent
devoured
the
Serpents
and
rods
of
those
Magicians
,
who
usurped
all
things
,
yet
nothing
more
falsly
and
unjustly
than
that
Inscription
Deus
nobiscum
,
God
with
us
;
when
indeed
they
had
neither
his
Word
,
nor
the
Laws
of
the
land
with
them
:
with
the
like
vain
and
arrogant
ostentation
did
Dionysius
boast
of
the
gods
good
will
and
approbation
,
when
after
his
sacrilegious
pillaging
one
of
their
Temples
,
he
had
a
very
fair
gale
of
wind
to
carry
him
and
his
booty
home
by
sea
.
§
.
Certainly
,
nothing
is
more
remote
from
Gods
gracious
presence
,
and
the
power
of
godliness
than
that
brutal
power
,
and
inordinate
might
,
which
is
carried
on
with
penal
prosperities
and
successes
,
but
without
any
right
,
as
to
Law
and
Justice
,
which
are
the
only
rules
and
boundaries
of
good
conscience
,
also
the
soul
and
life
of
all
righteous
Government
;
void
of
which
the
other
is
but
(
cadaverosa
potentia
)
a
putid
carkass
of
prevalent
usurpation
,
which
stinks
in
the
Nostrils
of
God
and
all
good
men
.
§
.
But
You
even
You
are
those
True
Worthies
who
by
your
just
,
loyal
and
humble
agnition
of
,
and
submission
to
the
Kings
lawful
Authority
,
have
made
Mercy
and
truth
meet
together
,
yea
righteousness
and
peace
kiss
each
other
:
You
have
fulfilled
in
the
affirmative
that
old
and
ambiguous
verse
(
which
I
remember
to
have
heard
many
years
before
our
sad
troubles
)
which
ends
with
Nullus
;
In
which
Negative
the
time-serving
Astrologasters
and
others
strongly
fancied
,
they
found
a
fatal
period
of
the
British
Monarchy
,
at
least
of
the
Stuartian
royal
family
,
O
how
must
it
make
those
Diviners
mad
,
to
see
(
what
I
long
ago
hoped
would
be
the
meaning
of
it
)
that
King
who
was
made
and
esteemed
as
Nullus
,
(
a
persecuted
,
expulsed
,
and
as
much
as
lay
in
humane
malice
,
a
nullified
King
)
to
see
him
reign
as
surely
and
gloriously
as
any
of
those
royal
Predecessors
did
,
who
under
the
emblems
of
other
words
made
up
that
strange
verse
.
§
.
To
which
so
benign
an
interpretation
and
event
,
there
wanted
not
some
providential
omens
and
signatures
;
as
first
that
star
which
appeared
a
little
after
noon
on
the
day
of
the
Kings
birth
,
of
which
there
were
many
eye
witnesses
in
London
and
Westminster
,
Next
were
those
meddals
of
silver
which
were
then
coyned
,
with
this
Inscription
,
Hactenus
Anglorum
nulli
,
to
denote
that
Prince
to
be
the
Nonsuch
,
who
alone
had
the
glory
to
be
born
Heir
apparent
to
these
three
British
Kingdoms
;
Nor
was
his
signal
preservation
after
Worster-fight
a
small
pledge
of
Gods
special
protection
,
whose
usual
methods
are
to
build
up
to
an
unwonted
height
and
conspicuity
of
glory
,
there
where
he
lays
the
deepest
foundation
of
earthly
affliction
.
§
.
I
confess
I
cannot
sufficiently
(
with
you
and
all
good
men
)
admire
the
wonderful
revolutions
and
intricate
ridles
of
Gods
providence
;
punishing
us
justly
for
our
sins
,
yet
relieving
us
mercifully
from
our
sufferings
:
We
are
yet
in
extacies
of
joy
and
wonder
,
as
those
that
dream
;
hardly
believing
the
strange
undeserved
and
unexpected
dispensations
of
God
toward
us
;
in
which
he
hath
made
that
precious
stone
which
some
builders
refused
,
to
become
the
corner
,
the
capital
,
and
crown-stone
of
the
building
;
the
only
center
and
stability
of
that
Arch
,
in
which
the
loyalty
and
love
,
the
joy
and
hopes
of
all
good
Subjects
,
and
true
English-Protestants
do
meet
and
six
.
May
you
go
on
prosperously
and
unanimously
under
the
Banner
of
the
most
high
God
to
compleat
your
religious
,
loyal
,
just
and
valiant
Counsels
;
not
only
to
establish
his
Majesties
Throne
,
and
our
civil
rights
in
Truth
,
Mercy
,
and
Peace
;
but
also
to
cleanse
and
repair
the
Temple
,
the
Church
and
house
of
the
living
God
,
whose
miserable
dilapidations
,
and
sordid
ruines
in
doctrine
,
devotion
,
discipline
,
order
and
government
are
such
,
that
you
cannot
but
pity
to
see
all
things
sacred
covered
with
dust
;
and
the
Ministery
of
the
Church
both
Bishops
and
Presbyters
almost
buried
with
the
rubbish
of
factions
,
confusions
,
dissentions
and
despiciencies
.
I
confess
this
Church-work
ought
(
as
the
Kingdom
of
God
,
)
to
be
first
in
every
good
Christians
intention
,
(
as
no
doubt
it
was
and
is
in
yours
)
But
you
are
not
to
be
blamed
,
by
any
unseasonable
severitie
,
if
,
as
to
point
of
execution
,
you
first
applied
your selves
,
in
the
present
distress
of
our
times
and
affaires
,
to
settle
and
secure
as
to
the
main
,
those
things
which
belonged
to
your
civil
rights
,
and
National
peace
.
The
exigents
or
extreamities
of
which
,
not
bearing
any
delayes
,
do
sufficiently
justifie
your
indeavors
,
to
preserve
the
ship
of
the
State
,
in
which
the
Church
is
imbarqued
,
which
being
almost
Ship-wrackt
and
sincking
,
it
had
been
a
very
preposterous
zeal
,
to
have
left
the
vessel
to
have
contended
with
the
Rocks
and
Sands
,
by
a
superdevout
diligence
to
save
the
lading
,
or
goods
in
it
;
Alas
we
had
been
much
to
seek
for
a
reformed
Church
,
in
a
ruined
State
.
Your
discreet
and
orderly
diligence
took
the
right
method
,
in
making
way
for
religion
,
by
civil
justice
;
nor
need
you
fear
the
dictates
,
frownes
and
censures
of
any
Anastarchusses
,
whose
piety
like
Jacobs
might
hope
to
have
supplanted
this
just
necessary
and
honest
policy
,
of
restoring
our
civil
laws
,
and
royal
authority
,
by
which
our
Religion
,
as
Cristian
and
reformed
,
was
best
established
.
§
.
The
setling
or
reforming
of
religion
;
in
all
its
duties
and
devotions
,
discipline
and
decencies
,
together
with
its
order
,
and
Government
,
is
a
work
which
requires
not
only
time
,
but
that
leisure
which
is
attended
with
a
calme
and
steddy
posture
of
civil
affaires
:
Men
cannot
build
Gods
Temple
till
they
have
first
washed
their
hands
and
purged
the
land
of
innocent
blood
.
No
prudent
piety
can
think
such
a
storme
as
we
were
in
,
was
a
meet
season
for
Church
reformation
;
It
would
only
fit
those
who
might
hope
to
fish
best
for
their
parties
&
opinions
,
in
troubled
waters
,
knowing
their
projects
and
models
to
be
less
consistent
with
the
true
interests
and
pristine
welfare
of
this
Church
and
State
;
doubtless
they
must
have
made
strange
work
of
Church
and
reformation
,
before
ever
they
had
owned
,
and
restored
the
Master-builder
,
the
King
,
who
is
supream
Governour
of
it
under
Christ
,
as
to
all
extern
order
and
Authority
.
We
hope
and
pray
,
that
God
will
shortly
give
both
his
Majesty
,
his
Parliaments
and
his
loyall
people
,
such
rest
on
every
side
,
as
may
be
most
apt
for
those
sacred
and
serious
concernments
of
the
Church
and
true
Religion
,
which
require
first
Justice
,
as
to
the
rights
of
Christ
and
his
Church
,
both
Bishops
,
Presbyters
and
People
;
Secondly
they
require
mercy
,
as
to
that
remission
,
moderation
and
condescention
,
in
things
not
necessary
,
to
the
being
and
well
being
of
religion
,
which
either
tender
consciences
,
or
weak
,
but
humble
and
harmless
Christians
do
require
,
yea
and
expect
,
agreeable
to
Christs
care
of
his
little
ones
,
and
the
Apostles
regard
to
weak
brethren
,
yea
and
the
Kings
gracious
expressions
touching
his
regard
to
such
,
that
they
may
not
be
needlesly
offended
,
superciliously
despised
,
or
rigorously
oppressed
,
in
matters
that
are
neither
of
faith
nor
morality
.
§
.
Lastly
,
Religious
composures
require
an
unfeined
humility
,
and
self
denying
,
as
the
proper
rule
and
measure
,
and
of
all
Church-work
,
that
nothing
may
swell
out
,
beyond
the
plumline
of
verity
and
charity
,
order
and
decency
,
use
and
edification
,
either
in
the
substances
,
or
circumstances
of
Religion
,
nor
yet
in
the
controversies
of
it
.
§
.
In
all
which
blessed
counsels
and
endeavours
,
there
will
be
need
and
use
of
the
assistance
of
the
best
heads
,
the
honestest
hearts
;
and
the
softest
hands
which
the
Church
of
England
affords
;
not
only
in
the
Nobility
and
Gentry
,
the
Lords
and
Commons
,
but
also
among
the
Clergy
,
who
are
no
doubt
the
Angels
or
Intelligences
most
proper
,
for
those
motions
and
that
spheare
of
Religion
.
But
we
hope
by
the
good
hand
of
our
good
God
,
upon
his
Majesty
and
your
loyal
counsels
,
for
the
best
of
blessings
,
a
wise
constitution
,
and
well
ordered
administration
of
religion
,
both
as
Christian
and
reformed
,
which
will
be
the
greatest
glory
and
stability
of
all
estates
.
As
you
have
given
to
Cesar
the
things
that
are
Cesars
,
so
no
doubt
you
will
be
ready
to
give
to
God
the
things
that
are
Gods
:
In
which
just
and
humble
retributions
,
you
will
both
shew
mercy
to
many
thousands
of
souls
,
and
obtain
mercies
for
your
own
;
for
which
ends
as
you
have
the
prayers
and
thanks
of
all
worthy
persons
,
so
you
shall
never
want
mine
,
whose
freedome
in
speaking
and
writing
I
presume
your
sound
minds
can
bear
,
as
abhoring
to
keep
your
Ministers
like
Parots
in
a
cage
,
as
at
no
great
charge
,
so
only
for
the
pleasure
to
hear
them
speak
;
Your
honor
is
,
that
you
hear
and
know
,
and
do
the
will
of
God
;
in
which
that
you
may
enjoy
his
eternal
rewards
,
is
the
Prayer
of
Your
humble
servant
in
Christ
,
I.
GAVDEN
.
May
12.
1660.
Books
written
by
Dr.
Gauden
,
and
sold
by
Andrew
Crook
,
at
the
green
Dragon
in
St.
Pauls
Church-yard
.
1.
HIeraspistes
,
A
Defence
for
the
Ministry
and
Ministers
of
the
Church
of
England
.
2.
Three
Sermons
preached
on
publick
occasions
.
3.
Funerals
made
Cordials
,
in
a
Sermon
preached
at
the
Interment
of
the
Corps
of
Robert
Rich
,
Heir
apparent
to
the
Earldom
of
Warwick
.
4.
A
sermon
preached
at
the
Funeral
of
Dr.
Ralph
Brounrig
Bishop
of
Excester
(
Decemb.
17.
1659.
)
with
an
account
of
his
Life
and
Death
,
5.
A
Petitionary
Remonstrace
in
the
behalf
of
many
thousand
Ministers
and
Scholars
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
sive
Medicastri
.
Slight
healers
of
publique
hurts
,
set
forth
in
a
Sermon
Preached
in
St.
Pauls
Church
,
London
,
before
the
right
honorable
Lord
Mayor
,
Lord
General
,
Aldermen
,
Common-Council
,
&
Companies
of
the
honorable
City
of
London
,
Febr.
28.
1659.
being
a
day
of
Solemn
thanksgiving
unto
God
,
for
restoring
the
Secluded
Members
of
Parliament
to
the
house
of
Commons
,
(
And
for
preserving
the
City
)
as
a
Door
of
Hope
thereby
opened
to
the
fulness
and
freedom
of
future
Parliaments
:
The
most
probable
means
under
God
for
healing
the
Hurts
,
and
recovering
the
health
of
these
three
Brittish
Kingdoms
.
Magna
Dei
postulata
.
Gods
great
Demonstrations
and
Demands
.
Set
forth
in
A
Sermon
preached
at
a
Solemn
Fast
April
30.
1660.
before
the
Honorable
House
of
Commons
,
Upon
MICAH
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
Iustice
,
to
love
Mercy
,
and
to
walk
humbly
with
thy
God
?
I
Am
not
so
ignorant
of
my
infirmities
,
(
Right
Honorable
and
Beloved
)
as
to
have
adventured
on
so
great
a
province
,
before
so
noble
an
Assembly
,
in
such
an
important
time
,
and
on
so
short
warning
;
if
my
obedience
to
Gods
call
in
your
commands
had
not
swayed
more
with
me
than
any
confidence
of
my
own
sufficiency
,
whose
greatest
ambition
is
to
walk
humbly
with
my
God
in
the
amplest
services
I
were
able
to
do
for
his
glory
,
his
Churches
peace
,
and
my
Countries
welfare
.
§
.
I
well
understand
the
great
importance
of
this
Parliamentary
Convention
as
to
the
peace
and
setling
of
this
Church
and
State
;
all
things
sacred
and
civil
are
imbarqued
in
your
counsels
,
and
adventured
on
your
Justice
and
Mercy
,
your
piety
and
Humility
,
your
Equanimity
and
Moderation
.
You
,
under
God
,
are
the
Ark
in
which
the
weather-beaten
and
scattered
remains
of
our
Religion
,
Laws
,
Estates
,
Liberties
,
Peace
,
Honors
and
Lives
are
deposited
;
so
much
of
them
as
hath
escaped
the
tedious
tempest
and
the
terrible
deluge
of
our
sad
troubles
and
confusions
these
last
score
of
years
;
in
which
the
windows
of
heaven
(
the
just
wrath
of
God
)
and
the
fountains
of
the
great
deep
(
the
lusts
and
passions
of
mens
evil
hearts
)
have
met
together
to
punish
our
sins
.
§
.
You
are
looked
upon
as
Noah
and
his
family
,
(
semen
novi
orbis
)
a
seed
and
nursery
of
true
Christian
Protestants
,
of
right
English
Gentlemen
,
in
which
there
may
yet
be
a
blessing
;
you
(
with
the
other
Right
Honorable
House
of
Peers
)
are
the
hoped
Repairers
of
the
vaste
breaches
made
upon
our
Laws
,
and
the
Restorers
of
our
Reformed
Religion
,
so
miserably
deformed
,
defamed
and
almost
quite
desolated
,
as
to
any
beauty
,
order
,
and
anity
.
§
.
You
are
the
center
in
which
all
our
secular
Votes
and
hopes
do
meet
;
or
rather
you
are
the
circumference
,
orbe
and
circle
,
in
which
they
are
all
contained
,
that
you
may
draw
them
all
to
their
right
point
,
and
proper
center
,
of
fixed
duty
to
God
and
Man
:
You
are
the
answer
of
many
prayers
and
tears
;
God
forbid
you
should
miscarry
:
yea
,
as
St.
Ambrose
said
to
Monica
of
her
Son
St.
Austin
(
while
he
was
yet
debauched
in
both
morals
and
intellectuals
,
in
opinion
and
practice
)
I
am
not
a
little
confident
you
will
not
miscarry
;
nay
I
am
sure
you
cannot
miscarry
if
you
steer
your
counsels
and
actions
by
the
compass
of
this
Text
,
Doing
Justice
,
loving
Mercy
,
and
walking
humbly
with
your
God
.
Pride
,
cruelty
and
Injustice
have
been
and
will
be
our
undoing
.
§
.
It
will
be
your
wisdom
to
look
to
this
cynosure
or
benign
constellation
;
in
which
Law
and
Gospel
,
Justice
and
Mercy
are
joyned
with
humility
;
in
these
,
your
inward
peace
of
conscience
no
less
than
your
outward
comforts
,
together
with
your
honor
and
all
our
safeties
are
conjoyned
.
Beware
you
mistake
not
blazing
meteors
of
partial
and
fanatick
interests
,
for
the
fixed
stars
of
our
firmament
,
our
fundamental
laws
,
and
publique
welfare
,
lest
the
hand
of
God
break
out
against
you
,
as
it
hath
done
against
others
,
and
cut
you
off
by
a
further
abscission
,
as
parts
of
desperate
and
incurable
distempers
,
which
are
to
be
smitten
no
more
by
the
fruitless
stroaks
and
superfluous
severities
of
a
chastising
Father
,
or
an
healing
and
searching
Chyrurgeon
,
but
with
the
wounds
of
such
enemies
,
and
cruel
ones
,
as
seek
to
cut
us
off
from
being
a
Reformed
Church
,
and
a
Renowned
Nation
under
heaven
.
I
lately
in
a
great
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
and
publick
Assembly
set
forth
the
hurts
and
slight
healings
of
the
Daughter
of
my
people
,
by
a
faithful
scrutiny
,
and
just
severity
,
with
which
all
honest
hearts
were
affected
:
I
now
bring
a
vial
of
Balm
from
Gilead
very
precious
and
soveraign
,
wherewith
to
present
you
,
who
are
by
a
miraculous
Providence
,
and
the
wise
conduct
of
a
modern
Heroe
,
called
by
God
,
and
chosen
by
men
to
be
our
Physitians
:
Not
that
I
am
to
teach
Senators
wisdom
;
but
I
know
you
will
not
disdain
to
learn
of
God
;
for
from
the
tree
of
life
,
his
holy
Word
,
together
with
the
tree
of
knowledge
of
good
and
evill
,
(
your
own
experience
)
this
divine
balsom
is
distilled
;
1.
There
is
a
Justice
of
expiation
,
to
break
off
our
sins
by
repentance
,
which
is
Debitum
Deo
&
animae
,
a
debt
to
God
and
our
souls
.
2.
A
Justice
of
compensation
,
by
meet
repairing
our
publique
injuries
;
which
is
Debitum
bonis
,
a
debt
due
to
all
good
men
.
3.
A
Justice
of
Vindication
,
to
confirm
our
laws
by
inflicting
such
just
penalties
and
restraints
as
some
mens
insolencies
have
deserved
,
which
is
debitum
impiis
,
a
debt
you
owe
to
wicked
men
,
yea
to
all
men
,
that
they
may
hear
and
fear
,
and
do
no
more
presumptuously
.
Secondly
,
Yet
lest
we
should
be
terrified
with
the
name
of
Justice
only
(
which
no
men
have
more
cause
to
dread
,
than
those
who
once
cried
loudest
Justice
,
Justice
)
there
is
the
allay
of
Mercy
,
as
to
all
such
moderation
,
compassion
and
tenderness
,
by
way
of
pardon
,
indempnity
and
oblivion
,
in
order
to
close
and
compose
our
breaches
(
for
praestat
motos
componere
fluctus
)
as
may
not
only
best
suit
with
your
pitty
and
compassion
to
the
publique
,
but
most
become
the
humanity
of
Countrimen
,
and
the
charity
of
Christians
to
each
other
,
without
any
reproach
to
the
justice
,
piety
and
honor
of
the
Nation
.
Thirdly
,
There
is
added
the
root
and
crown
of
all
vertues
and
graces
,
Humility
;
which
makes
you
surest
of
Gods
acceptation
and
benediction
;
as
to
all
your
counsels
and
actions
,
your
fastings
and
prayers
,
your
sacred
and
civil
endeavors
:
For
Humility
is
the
salt
which
must
be
mingled
with
every
Sacrifice
,
a
sweet
perfume
that
must
attend
every
Oblation
;
being
the
glory
of
all
humane
and
divine
perfections
,
the
security
of
Justice
,
and
sanctuary
of
Mercy
;
for
from
pride
,
and
inordinate
valuing
of
mens
selves
,
come
all
those
ambitious
discontents
and
contentions
,
for
getting
more
than
men
have
,
or
indeed
deserve
,
of
estate
and
power
;
hence
they
are
betrayed
to
all
those
cruelties
and
confusions
,
which
we
have
not
only
read
and
heard
,
but
to
our
cost
both
seen
and
felt
in
humane
affairs
,
and
never
more
than
in
those
of
our
own
Country
.
§
.
If
you
intend
to
walk
with
God
,
and
hope
that
God
should
go
along
with
you
;
you
must
not
only
(
vos
totos
subigere
,
sed
&
in
nihilum
redigere
,
as
Calvin
on
the
place
)
deny
,
but
so
far
utterly
renounce
and
annihilate
your selves
,
as
not
to
trust
in
or
to
seek
your selves
,
but
the
living
God
;
the
less
you
lean
to
your
own
understandings
,
and
the
more
you
attend
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
the
divine
dictates
of
Justice
,
Mercy
,
and
Humility
(
without
Pharisaick
boastings
,
popular
complyings
,
and
Popish
presumptions
)
the
more
blessed
you
will
be
of
God
,
and
the
greater
blessing
to
your
Country
.
The
Lord
will
be
with
you
while
you
follow
him
in
these
holy
ways
of
Justice
,
Mercy
and
humility
;
but
if
you
pursue
lying
vanities
,
you
will
forsake
and
forfeit
your
own
and
all
our
mercies
;
if
you
attend
passionate
and
partial
interests
,
unjust
and
cruel
counsels
;
if
your
hearts
(
as
Pharoahs
)
be
lifted
up
against
God
,
and
above
your
brethren
,
you
also
will
be
intangled
in
the
wilderness
of
sin
,
your
chariot
wheels
will
be
taken
off
;
you
will
drive
heavily
,
and
at
last
engage
your selves
and
all
of
us
in
a
deeper
sea
of
blood
(
if
deeper
can
be
)
to
the
utter
ruine
of
our
Reformed
Religion
,
and
our
justly
endeared
,
but
afflicted
Country
,
which
is
the
nest
of
our
posterity
.
§
.
Give
me
leave
therefore
(
O
ye
Heads
of
our
Tribes
and
chief
of
our
Families
)
to
bespeak
your
attention
(
as
Jotham
did
the
men
of
Sechem
)
Hearken
to
me
,
that
God
may
hearken
to
you
;
they
are
divine
Revelations
,
not
humane
inventions
that
I
offer
to
you
;
if
you
turn
away
from
hearing
and
doing
these
few
,
clear
,
and
necessary
commands
of
God
,
your
prayers
and
fasts
will
be
abominable
,
your
consultations
confusions
,
and
your
actions
will
be
as
well
unsuccessful
as
injurious
to
God
,
your selves
,
and
others
.
§
.
We
have
been
many
years
as
the
Lepers
in
their
desperate
dilemma
,
between
famine
and
sword
,
oppression
and
confusion
,
sin
and
suffering
,
death
and
despair
;
if
we
returned
to
the
City
,
or
but
looked
to
our
former
Jerusalem
,
to
our
excellent
laws
and
constitutions
in
Church
and
State
,
it
was
confiscation
,
plunder
,
sequestration
,
destruction
;
if
we
still
advanced
in
the
perplexed
ways
of
some
mens
new
inventions
,
and
endless
novelties
,
it
was
not
only
sinful
confusion
but
sore
oppression
,
and
continual
exhausting
of
our
estates
and
honors
,
beside
our
peace
and
liberty
,
together
with
the
baffling
of
the
very
orderly
profession
,
no
less
than
the
power
of
Religion
.
§
.
Indeed
we
could
neither
have
leave
to
live
freely
,
as
honest
men
,
nor
as
good
Christians
;
all
our
sacred
,
and
civil
,
our
temporal
and
eternal
interests
were
and
still
are
at
stake
.
Terrent
etiam
nunc
nubila
mentem
,
our
bodies
and
souls
,
our
persons
and
posterities
are
still
engaged
;
yea
,
and
the
Ark
of
God
too
,
our
Religion
,
as
reformed
and
Christian
.
§
.
In
all
these
respects
,
our
eyes
and
hearts
are
next
God
passionately
toward
you
;
we
have
many
years
been
solicitous
,
with
that
Catholick
Question
,
Who
will
shew
us
any
good
?
we
have
long
looked
for
the
promised
good
things
,
of
a
glorious
Church
,
of
a
flourishing
and
settled
State
but
our
iniquities
have
withheld
them
from
us
:
Here
the
Lord
hath
shewed
you
in
a
few
words
what
is
good
;
Bonum
Ecclesiae
,
patriae
,
conscientiae
,
animae
;
good
for
souls
and
bodies
,
for
Church
and
State
;
for
Soveraign
and
Subjects
,
for
rich
and
poor
,
for
great
and
small
,
for
their selves
and
their
posterity
,
for
civil
and
religious
interests
,
for
temporal
and
eternal
concernments
;
namely
,
To
do
justice
,
to
love
mercy
,
and
to
walk
humbly
with
your
God
:
All
our
evils
arise
from
either
our
want
of
justice
or
mercy
,
or
humility
,
from
our
injuriousness
,
uncharitableness
,
and
arrogancy
,
which
knows
not
how
to
be
either
thankful
and
content
before
God
,
or
merciful
and
just
toward
men
.
§
.
The
Text
,
as
a
full
and
liberal
fountain
,
hath
many
emanations
like
the
Rivers
that
watered
the
garden
of
God
.
1.
We
have
the
main
head
or
source
,
the
Lord
.
2.
The
great
cistern
or
receptacle
,
Thee
O
man
.
3.
The
(
tria
fluenta
)
three
grand
Derivations
or
streams
.
First
,
Of
doing
Justice
.
Secondly
,
Of
loving
Mercy
.
Thirdly
,
Of
walking
humbly
with
God
.
All
are
clear
,
copious
and
comprehensive
subjects
of
our
meditation
,
discourse
and
practice
.
For
1.
In
una
justitia
omnes
virtutes
.
2.
In
una
misericordia
omnes
beatitudines
.
3.
In
una
humilitate
omnes
gratiae
;
all
graces
are
in
humility
,
all
blessednesses
in
shewing
Mercy
,
and
all
moral
vertues
in
Justice
;
for
every
vice
and
sin
is
an
injury
to
God
,
our selves
or
others
.
Nor
have
we
God
herein
our
Instructer
only
,
but
also
our
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
great
example
;
for
we
Christians
serve
not
only
(
justum
Dominum
,
&
benignum
Patrem
,
sed
&
humilem
Deum
)
a
just
Lord
and
a
merciful
Father
,
but
even
an
humble
God
,
He
abaseth
himself
(
saith
the
Psalmist
)
to
behold
the
things
done
upon
earth
,
to
dwell
with
the
Sons
of
men
,
especially
with
the
humble
and
contrite
spirit
;
yea
,
the
Lord
of
glory
,
in
order
to
save
us
from
the
sad
effects
of
our
pride
,
hath
humbled
himself
even
to
the
death
of
the
cross
;
and
is
it
time
for
us
sinful
worms
to
be
proud
,
unjust
,
and
unmerciful
!
§
.
There
are
four
parts
to
be
set
forth
.
1.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
The
Demonstrator
or
Shewer
;
The
Lord
.
2.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
things
Demonstrated
,
Justice
,
Mercy
and
Humility
;
indeed
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
whole
duty
of
man
.
3.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
;
To
whom
this
Demonstration
is
made
,
Thee
O
man
.
4.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
The
manner
of
demonstration
,
how
God
sheweth
to
,
and
requireth
of
man
these
things
.
§
.
It
is
not
my
design
to
handle
each
of
them
after
that
ampleness
which
these
subjects
may
bear
or
deserve
,
nor
will
the
time
and
after
duties
permit
:
but
only
to
make
such
short
remarques
and
touches
of
them
,
as
may
not
so
much
teach
you
(
who
are
knowing
in
all
the
will
of
God
,
as
to
Justice
and
Mercy
,
Law
and
Gospel
)
but
only
stir
up
your
pure
and
holy
minds
to
be
not
knowers
,
or
hearers
only
,
but
doers
also
of
the
will
of
God
,
that
you
may
be
blessed
of
God
and
man
;
and
Saviours
indeed
,
not
Deceivers
and
Destroyers
of
your selves
and
your
Country
.
§
.
I
begin
with
the
first
,
The
Demonstrator
,
who
,
The
Lord
.
Here
two
things
are
to
be
considered
,
First
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
rise
or
occasion
of
this
demonstration
.
2.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
or
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
credit
and
authority
of
the
Demonstrator
.
§
.
First
,
The
Occasion
,
putting
the
Lord
upon
this
way
of
remonstrating
,
to
inculcate
these
(
requisita
&
dictata
)
old
lessons
;
this
you
will
see
in
the
foregoing
words
,
vers.
6
,
7.
where
we
may
observe
the
vaunting
questions
,
and
presumptuous
postulations
of
a
company
of
formal
Hypocrites
,
who
demand
(
in
Dei
dedecus
&
legis
contumeliam
)
to
the
reproach
of
God
and
his
Laws
,
what
he
would
have
to
please
him
?
Burnt
offerings
or
Rivers
of
oyl
,
or
if
need
be
,
their
very
first-born
;
they
will
be
at
any
cost
to
appease
him
,
part
with
any
thing
,
spare
nothing
but
their
sins
.
§
.
Thus
they
quarrel
with
God
,
and
justifie
themselves
with
Saul
,
that
they
had
fulfilled
the
Law
of
God
;
as
those
devout
Bulrushes
in
Isaiah
,
who
are
not
ashamed
to
ask
,
Why
have
we
fasted
and
afflicted
our
souls
?
when
they
had
not
parted
with
any
sin
,
nor
loosed
any
bands
of
oppression
.
§
.
We
may
observe
as
in
Scripture
,
so
in
all
our
late
experiences
,
that
no
men
are
more
supercilious
self-justifiers
,
and
imperious
retorters
upon
God
and
man
,
than
those
who
are
most
defective
in
their
duties
to
both
;
they
are
angry
that
God
is
angry
,
and
unsatisfied
that
he
is
not
satisfied
with
their
Hypocritical
chaff
and
formality
;
they
plead
ignorance
when
wilfully
blind
;
and
ask
for
light
when
they
shut
their
eyes
;
they
would
know
what
to
do
,
when
they
do
not
what
they
know
.
Such
proud
and
insolent
vaporers
(
like
Jehu
and
the
Pharisee
)
are
audacious
and
frontless
Hypocrites
,
as
if
their
ways
were
equal
,
and
Gods
unequal
;
as
if
God
were
blameable
,
and
themselves
blameless
:
O
what
cost
and
pains
will
they
be
at
to
reform
Religion
,
Laws
,
Liberties
,
Church
and
State
when
,
they
aim
to
be
the
most
irreligious
Depravers
,
and
licentious
oppressors
of
all
?
O
the
Temple
,
the
Temple
of
the
Lord
!
O
his
service
,
worship
and
Ministers
;
when
they
rob
God
,
destroy
his
Church
,
and
debace
his
Ministers
;
these
do
not
so
much
err
as
lye
and
dissemble
in
their
hearts
:
They
brag
of
precious
liberties
,
when
they
bring
in
both
slavery
and
licentiousness
:
They
boast
of
great
Reformations
,
when
they
are
most
deformed
Reformers
;
they
finde
fault
with
God
,
and
all
men
but
themselves
;
all
their
aberrations
are
gracious
,
and
their
very
sins
must
be
glorious
essays
or
successes
;
while
they
follow
Providences
,
they
flye
from
plain
Scriptures
,
and
known
Laws
;
these
prescribe
to
such
new
Saints
(
angustam
minus
justitiam
)
too
narrow
a
loom
for
their
wild
justice
;
these
talk
high
of
successes
,
which
are
their
racks
,
when
they
look
not
to
their
consciences
which
are
as
empty
mangers
:
they
talk
of
Religion
,
and
neglect
civil
Justice
;
they
are
large-hearted
to
God
,
and
strict-handed
towards
men
;
he
shall
have
enough
of
praying
,
preaching
,
and
fasting
,
provided
they
may
proudly
usurp
,
and
cruelly
oppress
their
Brethren
and
betters
.
§
.
Yet
will
they
pretend
,
What
will
God
have
more
?
why
doth
he
yet
complain
?
when
they
have
both
wearied
themselves
and
him
too
with
the
heapes
of
their
formal
services
and
vain
oblations
.
God
here
(
as
elsewhere
)
sharply
retorts
upon
them
;
ye
need
not
go
far
,
O
you
hard-hearted
,
and
cruel-handed
Hypocrites
,
to
learn
that
God
will
have
mercy
and
not
sacrifice
;
that
obedience
moral
,
is
better
than
burnt
offerings
ceremonial
;
that
(
comparatively
)
God
hath
not
required
these
things
at
your
hands
,
not
solely
,
not
chiefly
;
that
he
is
sick
and
surfeited
,
and
overladen
with
these
sordid
and
sinful
oblations
,
nothing
is
cordial
to
him
,
but
humble
hearts
,
charitable
hands
,
and
just
actions
.
§
.
He
requireth
not
so
much
the
outward
cost
,
pomp
and
ceremony
of
Religion
,
as
that
equal
piety
and
pious
equity
,
which
is
just
to
God
and
man
;
Thus
in
vain
do
some
Papists
highly
urge
and
prodigally
insist
of
the
excessive
cost
they
bestow
on
their
Religion
,
when
they
applaud
,
yea
almost
adore
the
Papal
pride
and
usurpation
,
persisting
in
that
the
Sacriledge
and
injury
they
do
to
God
and
man
,
by
denying
the
plenary
doctrines
,
and
donations
of
Christ
in
the
Sacraments
to
all
communicants
,
and
in
their
communicating
something
of
worship
and
merit
to
the
creature
,
beyond
what
the
divine
glory
and
jealousie
set
forth
in
the
word
of
God
doth
permit
.
§
.
Not
that
God
loves
a
lazy
or
a
penurious
,
a
hide-bound
and
illiberal
Religion
,
which
seeks
to
serve
God
of
that
which
costs
us
nothing
;
much-less
doth
he
approve
those
sacrilegious
robberies
,
which
are
pretended
for
his
glory
,
and
the
advantages
of
his
service
:
No
,
he
is
neither
a
covetous
nor
a
cruel
God
;
he
gives
all
things
,
and
is
content
every
one
in
Church
and
State
should
enjoy
their
own
,
what
ever
by
right
(
that
is
by
Law
)
belongs
to
them
.
§
.
From
the
occasion
of
this
hypocritical
insolency
(
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
or
inquisitiveness
,
which
they
fallaciously
use
,
as
if
solicitous
to
content
him
,
the
Lord
himself
by
the
Prophet
inculcates
not
the
Deuteronomy
,
but
the
Hecatontonomy
,
that
law
of
justice
,
mercy
and
humility
,
which
he
had
an
hundred
times
repeated
by
Moses
and
the
Prophets
to
the
Jews
,
as
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
principal
pleasure
of
the
Lord
,
beyond
all
Holocausts
and
Hecatombs
,
all
rivers
of
oyl
,
and
sacrifices
of
the
first
born
;
God
who
is
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
Dionysius
calls
him
)
all
essence
wholly
substance
,
or
self-subsistence
,
without
any
shadow
or
accident
,
cannot
delight
so
much
in
any
such
shadows
and
leaves
of
ceremonious
service
with
which
the
most
barren
Formalists
may
abound
;
as
in
those
real
fruits
and
solid
effects
of
Equity
,
Charity
and
Sanctity
,
with
which
as
none
but
the
truly
godly
do
abound
,
so
whoever
brings
these
to
God
from
a
pure
and
devoted
humble
heart
,
is
more
welcome
with
two
mites
or
a
little
meal
,
then
others
are
with
all
their
luxurious
costliness
;
of
all
which
the
very
Heathens
had
pregnant
conceptions
to
offer
to
the
gods
.
—
Jus
,
fasque
animi
,
sanctosque
recessus
Mentis
,
&
incoctum
generoso
pectus
honesto
,
Haec
cedo
ut
admoveam
Templis
&
farre
litabo
.
§
.
2.
We
are
to
consider
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
credit
and
authority
of
this
Demonstrator
,
which
makes
his
words
both
for
the
truth
and
goodness
of
them
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
most
worthy
to
be
believed
,
received
,
and
obeyed
,
since
he
is
the
most
wise
God
,
in
and
from
whom
are
all
treasures
of
wisdom
,
intellectual
,
moral
and
political
.
He
is
the
great
eternal
and
inexhausted
fountain
of
all
power
and
order
,
natural
,
civil
and
spiritual
;
the
Father
of
lights
,
the
infallible
Teacher
,
the
Soveraign
Dictator
,
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
the
great
Law-giver
,
whose
will
is
the
highest
Reason
,
and
his
Word
the
most
unalterable
truth
;
we
have
these
lively
Oracles
of
Justice
,
Mercy
and
Humility
,
not
from
Jupiter
as
Minos
pretended
;
or
from
Egeria
,
as
Numa
;
or
Minerva
,
as
Solon
;
or
Apollo
,
as
Lycurgus
;
or
from
fictitious
artifices
,
as
Mahomet
;
or
from
fantastick
Enthusiasms
,
as
Fanaticks
;
but
from
that
King
immortal
,
the
only
wise
God
;
who
hath
the
authority
of
both
Lord
and
Father
,
the
sufficiency
of
infinity
,
and
the
exemplary
Ideas
in
him
of
all
perfections
;
that
being
in
him
to
the
highest
glory
of
goodness
,
which
he
sheweth
to
us
,
and
requireth
of
us
in
his
Law
;
This
is
he
that
teacheth
man
wisdom
.
§
.
2.
He
is
not
more
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
than
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
able
by
his
wisdom
,
than
willing
by
his
indulgence
and
love
to
instruct
mankind
in
the
way
that
is
best
for
him
,
and
in
those
Laws
which
are
most
just
and
equal
,
most
easie
and
useful
,
most
comely
and
honorable
,
for
all
conditions
,
single
and
social
,
publique
and
private
,
Soveraign
and
Subject
,
for
Magistrate
and
Minister
,
for
Church
and
State
:
This
is
he
who
teacheth
man
by
way
of
eminency
,
that
one
great
and
fundamental
lesson
,
That
the
fear
of
God
is
the
beginning
of
wisdom
,
and
to
depart
from
evil
is
understanding
.
He
gave
to
the
Jews
the
knowledge
of
his
laws
,
not
only
ceremonial
but
political
and
moral
;
those
are
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
magna
moralia
,
in
comparison
of
which
the
ceremonies
were
but
transient
shadows
,
and
begga●ly
elements
,
as
the
Apostle
speaks
;
Statutes
that
were
not
good
,
that
is
,
not
absolutely
and
in
themselves
or
materially
,
but
relatively
;
as
referring
to
the
Imposers
authority
,
and
those
better
things
of
which
they
were
emblems
or
types
;
they
were
as
heavy
burthens
,
so
but
temporary
dispensations
,
during
the
poedagogy
or
minority
of
Religion
,
till
the
better
ages
(
or
worlds
)
should
come
,
in
which
Evangelical
Justice
,
Mercy
and
Humility
,
should
most
fully
be
not
onely
demonstrated
from
the
moral
law
,
but
also
from
the
glorious
example
of
the
justice
of
God
satisfied
and
his
mercy
procured
,
by
the
humiliation
of
Messias
,
the
condescention
and
crucifixion
of
the
Son
of
God
.
§
.
3.
The
Lord
hath
shewed
thee
,
these
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
most
infallible
and
immutable
rules
of
Justice
,
Mercy
,
and
Humility
,
who
is
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
the
justest
exacter
,
and
the
exactest
observer
of
our
obedience
,
and
conformity
to
these
laws
;
in
other
matters
of
ceremony
and
service
,
he
is
not
so
severe
and
rigid
,
but
gratiously
dispenseth
,
upon
many
occasions
,
as
of
necessity
and
infirmity
,
of
prepotent
custom
,
disuse
and
prejudice
;
but
in
the
grand
points
of
Iustice
,
Mercy
,
and
Humility
,
there
is
no
dispensation
or
remission
;
no
man
can
,
as
to
these
,
be
at
any
time
unable
,
if
he
be
not
unwilling
;
here
impotency
is
impiety
;
God
strictly
observes
all
wilfull
and
presumptuous
transgressions
,
and
will
be
the
avenger
of
them
;
not
is
he
to
be
deceived
or
satisfied
with
any
formal
excuses
and
pretentions
used
by
wily
hypocrites
,
who
offer
chaff
instead
of
good
weat
,
no
more
than
he
can
be
escaped
or
reresisted
by
any
tyrannique
power
and
insolencies
,
when
he
maketh
inquisition
for
these
notorious
omissions
of
Iustice
,
Mercy
,
and
Humility
,
which
are
the
summaries
of
all
good
Laws
,
and
the
seminaries
of
all
piety
,
grace
and
vertue
;
nor
shall
these
words
of
God
,
which
drop
like
the
rain
and
gentle
dew
from
heaven
return
in
vain
,
but
will
be
swift
witnesses
against
any
soul
,
whose
barrenness
presages
it
is
nigh
to
our
sing
and
burning
:
for
these
laws
and
lessons
(
as
from
Mount
Sinai
)
are
with
thunder
and
lightning
;
Gods
demonstrations
are
not
only
true
but
terrible
,
armed
with
omnipotency
,
never
to
be
bafled
,
pregnantly
shewed
by
their
own
perspicuity
,
and
powerfully
exacted
by
the
divine
severity
,
who
will
carry
himself
frowardly
or
contrarily
,
and
as
I
may
say
,
with
an
uncondescending
height
,
and
divine
stiffness
against
those
that
are
not
humble
in
his
sight
,
resisting
the
proud
,
and
withdrawing
mercy
from
the
merciless
;
yea
requiring
the
justice
of
punishment
on
us
,
because
the
justice
of
obedience
is
not
done
by
us
.
Ideo
enim
patimur
justitiam
quia
non
agimus
,
as
St.
Bernard
speaks
;
for
this
is
by
the
eternal
vengeance
still
inculcated
in
hell
(
as
Virgil
expresseth
)
Discite
justitiam
moniti
,
&
ne
temnite
divos
.
while
the
Furies
with
their
flaming
iron
whips
(
flagellis
ferreis
&
flagrantibus
)
do
compel
wicked
and
unjust
men
to
suffer
that
justice
which
they
refused
to
do
to
God
,
to
Man
,
to
themselves
and
others
.
But
I
have
done
with
the
first
general
;
in
which
I
observed
the
occasion
and
authority
of
this
Demonstration
.
§
.
Secondly
,
I
now
come
to
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
thing
demonstrated
;
the
grand
lesson
which
God
teacheth
so
clearly
and
constantly
to
all
men
at
all
times
,
these
are
denoted
under
these
three
grand
heads
;
Iustice
,
Mercy
and
Humility
,
These
are
considerable
.
1.
Conjunctim
,
joyntly
.
2.
Divisim
,
severally
,
in
their
united
and
distinct
aspects
.
1.
Consider
them
together
,
and
they
afford
us
six
things
considerable
.
First
,
The
paucity
of
these
(
magna
mandata
,
or
summè
requisita
)
grand
demands
:
The
Lord
lays
but
a
few
things
upon
us
;
Tria
sunt
omnia
,
a
sacred
Trinity
of
Precepts
from
the
sacred
Trinity
of
Iustice
,
Mercy
and
Humility
,
from
the
divine
Wisdom
,
Power
and
Majesty
.
These
make
up
that
(
monile
sacrum
)
holy
pendent
or
jewel
,
which
is
the
greatest
ornament
of
humane
nature
,
and
blessing
of
all
Societies
,
consisting
but
of
three
gems
;
but
they
are
paragons
of
great
price
;
for
what
is
brighter
than
the
invincible
Diamond
of
Justice
,
which
is
scintilla
Dei
,
a
spark
of
God
,
as
pearls
are
drops
,
and
Diamonds
sparks
of
the
Sun
?
what
more
beautiful
than
the
gentle
Saphire
of
Mercy
?
what
more
amiable
than
the
modest
Emrald
of
Humility
?
§
.
The
paternal
indulgence
of
God
is
pleased
to
give
us
,
in
his
teaching
us
short
lessons
,
compendious
Counsels
,
and
holy
Epitomes
of
his
will
and
our
duty
.
§
.
At
first
he
propounded
but
(
decem
verba
)
ten
commands
in
the
Decalogue
,
which
is
a
summary
of
all
Theological
and
Moral
Institutions
:
After
he
reduceth
these
to
a
narrower
compass
,
of
loving
the
Lord
thy
God
,
and
thy
neighbor
as
thy self
:
So
Solomon
,
To
fear
God
and
keep
his
Commandments
;
Christ
makes
up
all
in
one
grand
sentence
,
of
doing
as
we
would
be
done
unto
;
whence
the
Emperor
Severus
took
his
famous
Motto
;
the
Apostle
St.
Paul
brings
all
points
and
lines
of
the
Laws
and
Gospels
circumference
to
this
one
center
,
Love
,
as
the
fulfilling
of
all
in
one
word
.
Nor
doth
he
permit
Timothy
to
vary
from
that
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
wholesome
form
of
words
,
the
faith
once
delivered
to
the
Saints
,
which
he
had
taught
him
,
as
a
short
creed
or
summary
(
no
doubt
)
of
Christian
doctrine
,
which
otherwhere
is
expressed
in
beleiving
with
the
heart
,
and
confessing
the
Lord
Iesus
with
the
mouth
;
so
in
the
end
of
the
commandment
,
which
is
Charity
,
out
of
a
pure
heart
,
and
a
good
conscience
,
and
faith
unfained
;
So
inexcusable
are
they
who
refuse
to
learn
of
God
;
whose
commandments
are
neither
grievous
nor
numerous
,
but
condescending
to
the
weakest
capacities
,
and
frailest
memories
;
to
which
,
what
ever
is
necessary
in
religion
,
is
easie
to
be
learned
and
retained
.
§
.
For
secondly
,
as
the
particular
heads
are
few
in
number
,
so
very
short
in
the
discourse
:
some
points
may
by
long
Orations
be
(
like
gold
)
malleated
and
extended
to
such
great
latitudes
of
diffused
expressions
,
as
make
them
very
combersom
;
as
the
volumes
of
our
times
,
both
in
Dogmatick
,
Polemick
,
and
Practick
Divinity
do
witness
;
while
the
superfluity
of
mans
wit
and
eloquence
glories
to
find
out
many
inventions
,
definitions
and
distinctions
,
even
in
plain
things
;
wire-drawing
religion
into
fine
threads
,
and
driving
the
solid
mass
of
Divinity
,
as
to
Faith
and
Repentance
,
love
of
God
and
our
neighbours
to
leaf
gold
,
chopping
,
and
hewing
,
and
paring
the
pillars
of
wisdom
into
small
chips
and
thin
shavings
.
Doubtless
(
as
Erasmus
writes
to
Archep
.
Warrham
)
the
Church
of
Christ
was
never
in
a
more
happy
estate
,
than
when
it
was
(
uno
&
brevissimo
symbolo
contenta
)
both
contented
with
and
kept
in
the
compass
of
that
one
short
Creed
,
which
we
call
the
Apostles
,
and
which
was
yet
once
shorter
than
now
it
is
.
Thirdly
,
But
,
commonly
brevity
is
attended
with
obscurity
;
Brevis
esse
laboro
,
obscurus
fio
;
short
and
concise
expressions
many
times
wrap
things
up
,
as
it
were
,
in
clouds
;
whereas
Laws
ought
to
be
meridiana
lumina
,
tanquam
solis
radiis
scriptae
,
so
clear
,
as
none
need
complain
;
so
legible
that
he
that
runs
may
read
them
;
and
so
indeed
are
these
divine
demonstrations
in
the
Text
,
where
the
wisdom
of
God
reconcileth
brevity
and
perspicuity
together
(
as
Pliny
speaks
of
Trajans
uniting
Soveraignty
and
Liberty
,
by
an
happy
temper
of
Government
or
Empire
,
which
neither
diminished
his
own
just
Prerogative
,
as
a
Prince
,
nor
oppressed
the
peoples
legal
immunities
as
his
Subjects
)
so
the
Lord
,
designing
these
Laws
for
all
sorts
of
people
,
fits
them
for
all
capacities
in
such
a
way
,
that
the
very
babes
and
simple
ones
may
learn
,
and
understand
,
and
do
them
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Laws
(
saith
Plato
)
ought
to
be
as
common
and
catholick
in
their
expressions
,
as
they
are
in
their
injunction
or
obligation
,
that
none
may
plead
ignorance
,
either
by
the
prolixity
or
obscurity
,
by
the
ennormious
number
,
or
by
the
tedious
length
of
them
.
Fourthly
,
We
may
observe
the
order
and
situation
of
the
particulars
;
First
,
Justice
.
Secondly
,
Mercy
.
Thirdly
,
Humility
;
there
is
(
as
Calvin
and
others
observe
)
an
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
inverting
of
the
Primacy
and
order
due
to
that
dignity
which
humility
(
as
the
summary
of
all
Religion
,
or
piety
to
God
)
justly
requires
before
that
of
justice
toward
man
;
yet
this
is
placed
first
,
as
most
obvious
for
mans
advantages
and
discerning
,
though
not
as
most
eminent
in
nature
;
as
if
the
Lord
more
minded
the
welfare
of
mankind
than
his
own
service
;
importuning
first
for
Justice
and
Mercy
,
and
last
for
humble
walking
with
himself
;
not
but
that
religion
toward
God
is
and
ought
to
be
the
chief
intention
;
but
Justice
and
Mercy
may
go
before
in
the
execution
,
especially
in
case
of
eminent
danger
and
distress
private
and
publick
;
here
(
necessitas
pellit
Sabbatum
)
the
Sacrifice
,
Shew-bread
and
Sabboth
yeild
to
necessity
,
not
immoral
;
God
will
have
Justice
and
Mercy
rather
then
burnt-offerings
;
yea
in
cases
of
fire
,
shipwrack
,
or
sickness
,
and
like
exigencies
of
life
and
safety
;
it
is
venial
to
break
off
fastings
,
prayings
,
preachings
,
and
communicating
at
the
Lords
Table
,
in
order
to
save
others
or
our selves
.
§
.
As
in
private
so
in
publick
cases
,
when
things
are
upon
a
precipice
or
extremity
,
the
first
care
may
be
of
the
man
,
next
of
the
Christian
;
to
cure
the
Commonweals
urgent
paroxisms
,
and
then
the
Churches
chronick
distempers
;
which
was
Davids
method
,
who
first
composed
the
civil
disorders
,
which
war
had
occasioned
,
before
he
applied
to
bring
the
Ark
to
its
rest
,
and
establish
the
solemnities
of
religious
services
.
It
is
certain
(
as
Optatus
observes
)
that
the
Church
is
imbarqued
in
the
Commonweal
;
and
though
the
lading
be
better
worth
and
more
to
be
valued
then
the
ship
,
yet
there
will
be
an
ill
account
of
the
first
,
if
the
latter
be
not
secured
from
great
leaks
,
and
desperate
rocks
of
war
and
sedition
,
which
to
prevent
is
not
only
a
mercy
justly
due
to
mankind
,
but
an
acceptable
service
to
God
;
He
were
a
very
preposterous
Zealot
and
ridiculous
Divine
,
who
in
the
exigents
of
pleuritick
pains
,
and
present
faintings
of
spirits
,
would
impose
upon
heart-sick
Patients
his
long
prayers
,
or
tediously
obtrude
godly
discourses
,
and
other
ghostly
counsels
,
rather
than
give
way
to
the
Physitians
or
Chyrurgeons
skill
and
applications
,
for
blood-letting
or
cordials
;
this
were
to
act
the
part
not
of
a
pious
and
prudent
Confessor
,
but
of
a
devout
and
imprudent
Executioner
.
§
.
It
is
certain
(
as
Minutius
Faelix
observes
,
Apud
nos
Christianos
,
quo
quisque
religiosior
,
eo
justior
)
among
good
Christians
,
the
best
are
most
ready
to
mercy
,
and
exactest
in
justice
.
Yea
reverend
Calvin
observes
on
the
place
,
Injustitia
erga
homines
est
certissimum
impietatis
argumentum
;
although
men
may
do
many
just
things
,
and
yet
have
no
true
Religion
;
yet
injustice
toward
men
is
(
as
Leprosie
on
the
forehead
)
a
certain
token
of
Irreligion
toward
God
.
§
.
They
are
found
lyars
to
God
and
man
,
and
will
be
deceivers
,
yea
damners
of
their
own
souls
,
who
pretend
to
build
Religion
and
Reformation
on
the
ruines
of
Iustice
and
Civil
Laws
,
by
sacriledge
,
and
violence
,
by
robbery
and
rapine
;
they
trust
in
lying
words
which
cannot
profit
;
who
steal
,
and
murder
,
and
lye
,
and
swear
falsely
,
and
yet
come
,
and
stand
before
God
in
his
house
,
and
say
We
are
delivered
to
do
all
these
abominations
;
these
are
the
projects
of
Iohn
of
Leyden
and
his
complices
,
full
of
Enthusiastick
folly
and
fury
;
men
cannot
be
holy
men
with
Iohn
Baptist
,
nor
devout
with
Cornelius
,
unless
they
be
just
with
both
;
and
also
how
can
they
be
just
to
God
whom
they
have
not
seen
,
if
they
be
unjust
to
man
whom
they
have
seen
!
as
St.
Iohn
speaks
of
loving
God!
hence
the
blessed
God
puts
the
rendring
to
Caesar
the
things
that
are
Caesars
,
before
the
rendring
to
God
the
things
tha●
are
Gods
;
not
as
to
the
dignity
or
duty
of
our
obedience
,
but
as
to
the
evidence
and
outward
testimony
of
our
inward
subjection
to
God
,
by
that
which
is
outward
to
our
lawful
Superiors
,
who
are
in
Gods
stead
,
having
both
power
and
commission
from
God
,
and
in
serving
of
whom
,
in
things
lawful
,
we
serve
the
Lord
.
§
.
After
the
like
method
is
that
of
the
Apostle
,
which
tells
us
,
that
the
grace
of
God
that
bringeth
salvation
,
teacheth
us
first
to
live
righteously
,
next
soberly
,
and
then
godlily
in
this
present
world
;
the
first
and
pregnantest
instances
of
pure
Religion
and
undefiled
are
first
to
man
and
then
to
God
;
not
but
that
the
root
of
piety
,
and
our
Closet-religion
to
God
is
before
the
fruits
of
Iustice
and
Mercy
,
but
those
are
more
hidden
,
and
these
most
manifested
,
so
as
men
may
see
our
good
works
,
and
glorifie
our
heavenly
Father
.
Fifthly
,
Nor
is
the
juncture
of
these
three
inobservable
,
because
indeed
they
are
inseparable
where
they
are
sincere
;
This
is
(
sancta
&
individua
trias
)
an
holy
and
undivided
Trinity
;
where
one
is
,
all
will
be
;
the
root
of
Humility
,
the
leaf
of
Mercy
,
and
the
fruit
of
Iustice
;
if
men
be
proud
they
will
be
cruel
and
covetous
,
void
of
Mercy
and
Justice
too
.
So
if
they
be
unjust
and
uncharitable
,
you
may
conclude
them
to
be
without
humility
;
for
these
three
are
as
one
,
which
united
bear
witness
to
God
,
our
own
Conscience
and
others
:
Proud
men
are
prone
to
envy
others
,
to
over-value
themselves
,
and
to
use
such
unjust
means
as
may
gratifie
their
inordinate
appetites
,
suitable
to
their
high
opinions
of
themselves
;
proud
,
and
so
unjust
thoughts
betray
men
to
unjust
actions
.
Sixthly
and
lastly
,
We
may
observe
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
common
epithite
or
predicate
to
all
of
them
;
The
Lord
hath
shewed
what
is
good
;
joyntly
and
severally
,
absolutely
and
respectively
,
to
all
men
at
all
times
,
in
all
occasions
and
conditions
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
in
private
and
publick
stations
,
for
Church
and
State
,
in
war
and
peace
,
in
revenge
and
restitution
,
for
souls
,
bodies
,
and
estates
,
for
selves
and
others
;
good
to
begin
,
continue
and
increase
all
blessings
,
that
mankind
can
desire
to
enjoy
in
this
life
;
for
liberty
,
honor
,
peace
and
plenty
,
joyned
with
piety
;
these
are
(
divinissima
&
amaenissima
bona
)
profitable
and
pleasant
as
well
as
most
necessary
.
1.
Without
Iustice
there
can
be
no
good
in
the
greatest
plenty
,
which
either
exposeth
to
injury
,
or
prospers
by
rapine
and
violence
.
2.
Without
Mercy
there
is
no
relief
or
succor
in
the
many
miseries
to
which
humane
infirmities
,
and
our
mortal
state
is
subject
.
3.
Without
Humility
neither
Equity
nor
Charity
will
profit
us
,
or
please
God
;
when
they
are
as
the
vertues
of
Heathens
,
more
from
Pharisaick
pomp
and
love
of
applause
,
than
any
sence
of
duty
to
men
,
or
devotion
to
God
;
these
may
have
their
reward
from
men
,
but
neither
good
nor
great
,
because
proportionable
to
what
they
sow
,
either
formal
or
hypocritical
,
or
incompleat
and
partial
;
while
their
lusts
and
passions
either
transport
them
beyond
,
or
keep
them
short
of
that
true
and
pure
fountain
of
living
waters
,
which
while
they
forsake
,
to
follow
broken
cisterns
,
and
unfaithful
pits
,
they
cannot
fail
to
suffer
evil
at
last
,
because
they
do
not
follow
that
good
which
God
hath
set
so
free
and
full
before
them
;
Et
ideo
miseri
quia
mali
;
they
are
not
miserable
for
Gods
defects
,
as
if
he
had
decreed
them
to
be
so
,
or
denied
them
,
the
way
of
being
,
doing
and
enjoying
good
;
but
because
they
do
or
easily
may
know
the
way
,
and
works
,
and
rewards
that
are
good
,
but
will
not
;
Maxima
pars
humanae
impotentiae
fluit
exvoluntate
;
the
most
if
not
all
of
our
immoral
and
sinful
infirmities
,
flow
from
our
want
of
will
rather
than
of
skill
.
God
is
not
wanting
to
teach
us
the
good
we
should
chuse
and
do
;
but
we
are
wanting
to
chuse
and
do
the
good
he
evidently
teacheth
us
;
we
cannot
complain
of
Gods
not
convincing
us
,
but
God
complains
justly
of
our
not
complying
with
,
and
converting
to
his
conviction
.
§
.
Thus
I
have
considered
these
three
things
joyntly
;
now
we
may
look
on
them
distinct
or
severally
.
First
,
In
the
subject
or
substance
,
spirit
and
quintessence
of
each
of
them
,
Justice
,
Mercy
and
Humility
.
Secondly
,
In
the
predication
or
addition
to
each
;
to
do
Justice
,
to
love
Mercy
,
to
walk
humbly
with
thy
God
.
§
.
First
,
Le
ts
take
a
summary
view
of
the
subject
or
substance
of
each
;
not
by
the
way
of
common
place
,
wherein
the
three
Preachers
of
this
day
might
have
found
matter
enough
to
have
entertained
both
their
meditation
and
your
attention
;
but
in
such
a
short
summary
,
as
may
only
take
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
topmost
and
fairest
fruit
of
each
,
and
leave
the
other
large
harvest
or
vintage
to
your
own
gathering
.
§
.
The
first
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
judicium
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
such
justice
as
directs
in
judicature
,
not
speculative
,
or
habitual
and
dispositive
justice
,
but
transitive
,
decisive
justice
;
forensis
justitia
,
which
from
an
inward
principle
brings
forth
the
fruits
of
Justice
or
Righteousness
to
all
.
Here
we
are
to
enquire
as
Pilat
did
of
truth
,
What
is
Iustice
?
§
.
1.
Some
measure
it
by
their
power
,
by
the
length
of
their
sword
,
and
strength
of
their
arm
;
when
indeed
(
Id
tantum
possumus
quod
jure
possumus
)
&
in
maxima
potentia
minima
debet
esse
licentia
.
The
best
and
valiantest
men
neither
can
nor
will
do
ought
but
what
they
lawfully
may
;
they
count
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
unjust
things
impossible
.
§
.
2.
Others
measure
justice
by
their
wills
,
passions
,
lusts
,
interests
,
&c.
quicquid
libet
licet
(
meram
voluntatem
imperii
limites
ponunt
)
what
serves
their
ambition
,
and
covetousness
,
or
their
revenge
and
envy
,
or
their
faction
or
partiality
,
this
is
just
with
them
though
never
so
unlawful
.
§
.
There
are
that
measure
justice
by
their
fancies
and
imaginations
,
by
their
dreams
and
Enthusiasms
,
by
their
presumed
gifts
and
graces
,
as
if
they
had
a
right
and
merit
to
all
they
can
get
;
that
they
are
the
only
Israelites
,
who
have
Gods
commission
to
spoil
the
Egyptians
;
that
all
things
are
theirs
,
because
they
challenge
Christ
to
be
theirs
;
that
civil
dominion
is
founded
in
grace
,
and
justice
is
to
be
measured
only
by
faith
and
assurance
of
salvation
,
of
which
themselves
will
be
the
onely
Judges
;
these
are
the
paultry
pretentions
of
some
Hucsters
of
Religion
,
and
devout
Beggars
,
who
with
the
Pharisees
,
Euchites
and
Circumcellians
,
find
it
easier
to
devour
others
by
long
prayers
and
preachings
,
or
(
if
these
will
not
do
)
by
fighting
,
than
to
get
their
own
living
by
honest
industry
.
§
.
4.
There
are
that
measure
Justice
by
necessity
;
as
if
necessity
justified
all
its
commands
,
and
gave
checkmate
to
all
laws
:
T
is
true
in
some
publick
exigencies
,
private
rights
must
yield
to
publick
necessities
;
yet
so
as
to
make
just
compensation
,
after
the
tide
of
necessity
is
retired
:
but
there
is
no
immoral
necessity
to
be
allowed
.
Nullum
peccatum
necessarium
;
no
sin
is
necessary
unless
there
be
a
necessity
to
be
damned
.
§
.
The
first
fallacy
of
measuring
Justice
by
forcible
power
and
possession
,
is
a
giant
or
monster
arising
from
the
earth
;
The
second
which
measures
gain
by
godliness
,
and
godliness
by
gain
,
or
propounds
a
necessity
of
doing
evil
that
good
may
come
thereby
,
are
Meteors
which
rise
from
an
higher
region
indeed
,
but
they
are
both
alike
prodigious
to
any
Church
or
State
where
they
appear
,
and
prove
very
pestilential
to
mankind
in
both
respects
civil
and
sacred
.
§
.
My
answer
(
then
)
to
the
Question
,
What
Justice
is
?
must
be
no
other
than
that
,
which
of
old
all
wise
men
and
the
Apostle
gives
,
that
is
,
To
render
or
preserve
to
every
one
their
due
;
Justitia
est
quae
suum
cuique
tribuit
.
Id
suum
cuique
quod
debitum
;
Id
debitum
quod
à
Deo
&
natura
datum
,
aut
lege
designatum
;
that
is
a
mans
own
and
due
to
him
which
is
either
by
God
or
Nature
given
,
or
is
by
Law
assigned
to
him
.
§
.
The
Platonists
answer
well
to
this
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
what
is
just
?
That
which
is
according
to
law
;
What
is
lawful
?
That
which
is
rational
;
What
is
rational
?
that
which
is
diuine
;
what
is
Divine
?
that
which
is
best
and
eternal
;
most
worthy
of
God
and
most
useful
for
mankind
.
§
.
Justice
is
to
be
considered
in
three
main
things
;
first
in
its
fountain
and
original
,
the
wisdom
and
will
of
God
,
which
is
the
exactest
measure
,
and
infallible
rule
of
Justice
in
it self
;
sufficit
quod
Deus
voluit
,
as
Salvian
speaks
;
voluntas
Dei
summa
ratio
&
lex
suprema
;
not
only
in
the
divine
nature
,
as
the
Arch-type
of
all
perfections
,
but
in
those
revelations
of
it
to
Angels
&
mankind
;
either
by
those
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
common
principles
of
reason
,
to
which
all
men
(
in
their
wits
)
must
and
will
consent
,
which
are
(
lex
nata
)
the
law
written
in
our
hearts
;
as
it
were
the
common
law
of
all
mankind
(
jus
gentium
)
or
by
those
further
express
mandates
which
God
gives
to
any
either
by
immediate
revelation
,
or
by
such
credible
derivations
of
it
to
others
,
for
the
tradition
of
his
word
,
by
speech
or
writing
,
as
his
wisdom
thinks
fit
to
use
.
§
Hence
are
all
good
laws
of
Church
and
State
,
of
civil
and
religious
concerns
derived
:
By
these
all
are
tried
and
confirmed
as
good
and
just
,
and
accordingly
ought
to
be
established
as
valid
by
civil
sanction
or
consent
;
by
these
all
matters
of
commutative
or
distributive
justice
are
dispensed
,
which
either
exchange
for
such
compensations
as
are
mutually
agreed
upon
,
according
as
one
wants
,
and
another
abounds
in
any
thing
;
or
else
such
distributions
are
adjudged
to
any
as
are
grounded
on
the
law
;
Or
lastly
;
such
recompences
are
made
to
every
man
by
reward
or
punishment
as
his
actions
do
merit
,
either
good
or
bad
,
in
reference
to
the
publick
welfare
,
for
the
encouraging
of
well
doing
,
or
suppressing
of
evil
.
§
.
Here
the
moral
law
of
God
binds
all
men
always
;
the
Political
laws
of
God
bind
no
further
than
that
proportion
of
moral
justice
,
piety
,
and
prudence
which
appears
in
them
,
according
as
the
parallel
state
of
times
,
and
persons
,
and
actions
may
be
;
in
which
the
consent
and
submission
of
the
major
part
of
men
,
or
long
custom
,
and
settled
constitutions
in
any
Polity
have
the
force
of
a
law
,
and
are
a
rule
of
Politick
Justice
;
provided
they
bind
to
nothing
immoral
or
irreligious
.
Secondly
,
Justice
is
considerable
in
the
grand
cistern
and
conservatory
(
as
the
brazen
Sea
in
the
Sanctuary
,
which
served
the
Temple
with
water
)
which
is
the
Soveraign
and
Legislative
power
in
every
Society
and
Polity
,
as
it
is
circumscribed
and
contained
in
its
proper
bounds
,
and
peculiar
limits
;
this
is
the
center
of
Order
,
Vnity
,
Justice
and
Peace
politick
;
this
dividing
and
dashing
against
it self
by
Caesar
and
Pompey
,
by
Senate
and
People
,
by
King
and
Parliament
,
by
Emperors
and
Electors
,
all
Justice
,
Order
and
Peace
are
destroyed
;
the
leak
in
this
sinks
all
;
there
must
be
a
fixed
Soveraignty
under
God
,
to
whose
Justice
and
Power
paramount
,
all
must
submit
according
to
law
;
contestations
in
this
run
all
things
to
confusions
,
as
our
sad
experience
hath
taught
us
:
Here
either
Prince
,
or
State
,
or
Peers
or
People
,
may
severally
have
the
Soveraignty
of
Justice
,
under
several
polities
or
forms
of
government
;
or
there
may
be
such
a
temperament
,
both
as
to
legislation
,
jurisdiction
,
and
execution
of
Laws
by
legal
power
,
as
may
best
relieve
people
in
their
grievances
by
Parliamentary
representatives
;
and
best
judge
of
differences
by
sworn
Judges
,
and
best
execute
all
legal
sentences
and
decrees
by
an
eminent
power
in
a
Soveraign
Prince
,
King
or
Emperor
,
which
is
best
for
all
estates
;
and
such
is
that
admirable
constitution
of
Soveraign
Majesty
in
England
,
from
which
all
Laws
are
enacted
,
by
which
they
are
declared
,
and
with
which
they
are
justly
and
effectually
executed
,
inclusive
of
and
adapted
to
all
just
interests
of
King
,
Lords
and
Commons
.
§
.
3.
Justice
is
considerable
in
the
pipes
and
conduits
of
a●l
subordinate
Magistrates
,
through
which
,
(
as
blood
in
the
veins
)
it
flows
from
the
chief
Justiciaries
to
the
very
petty
Constables
,
for
the
relief
of
all
sorts
of
people
,
which
are
as
parts
and
members
(
noble
or
less
honorable
)
of
that
Body
Politick
,
according
as
the
Law
doth
adjudge
to
every
one
their
due
;
the
measure
of
all
is
either
(
recta
ratio
)
right
Reason
,
or
sacra
Scriptura
,
the
holy
Scripture
,
or
(
lex
terrae
)
the
law
of
the
Land
,
to
which
all
are
subjected
by
their
consent
;
He
is
just
who
looks
to
these
;
who
willingly
submits
to
them
,
and
exactly
observes
them
.
§
.
1.
There
is
a
Justice
due
to
God
above
all
,
on
which
his
commands
in
the
first
table
are
founded
;
To
own
him
,
love
,
fear
,
reverence
,
adore
,
admire
,
obey
,
trust
in
,
depend
on
,
joy
in
and
enjoy
him
as
the
supreme
good
:
If
I
be
a
Father
or
Master
,
where
is
my
fear
?
§
.
2.
There
is
a
Justice
due
to
our selves
,
in
chastity
,
sanctity
,
and
sobriety
,
to
keep
up
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
Imperial
power
of
Reason
and
Religion
,
above
that
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
Democracy
and
Anarchy
of
lusts
and
passions
which
fight
and
rebell
against
God
and
the
soul
;
here
every
vertue
is
a
branch
or
fruit
of
Justice
,
as
every
vice
is
an
act
or
habit
of
Injustice
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
Clem.
Alex.
out
of
the
Platonists
observes
)
every
sinful
and
inordinate
passion
or
action
,
either
comes
short
,
or
shoots
beyond
,
or
wide
of
Justice
,
which
consists
in
the
medium
,
as
in
a
line
or
point
indivisible
.
§
.
3.
There
is
also
a
Justice
to
others
,
void
of
all
fraud
or
force
;
of
which
as
the
Word
of
God
in
general
,
and
the
Laws
of
every
Polity
in
special
,
so
the
dictates
of
every
mans
own
reason
,
his
duly
reformed
,
and
well
composed
conscience
,
are
domestick
Dictators
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
Synesius
observes
)
God
has
made
every
mans
rational
Will
the
Monitor
of
justice
;
hence
men
are
a
law
in
many
things
to
themselves
,
and
their
own
thoughts
do
accuse
or
excuse
their
actions
;
hence
unjust
men
,
who
act
by
fraud
or
force
,
though
never
so
successful
,
yet
are
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
self-condemned
,
and
without
any
Apologie
;
Prima
est
haec
ultio
,
quod
se
Judice
nemo
nocens
absolvitur
;
And
Exemplo
quodcunque
malo
committitur
ipsi
Displicet
autori
;
every
unjust
doer
,
as
he
is
his
own
greatest
tempter
and
Traytor
;
so
he
will
be
his
own
summoner
,
accuser
,
witness
,
tormenter
and
Executioner
;
(
sibi
poena
omnis
inordinatus
animus
)
as
St.
Austin
:
So
Josephs
brethren
accuse
themselves
first
as
guilty
of
their
brothers
blood
;
they
must
needs
be
sooner
or
later
(
Magor-missabib
)
terrors
to
themselves
,
who
are
by
their
unjust
dealings
injurious
to
others
,
and
a
terror
to
the
land
of
the
living
by
their
oppressions
.
But
I
have
done
with
the
Theory
of
Justice
,
in
its
Source
,
Derivations
and
Practiques
.
I
come
now
to
the
second
main
Postulate
or
demand
of
God
;
mercy
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
misericordia
,
or
benignitas
as
it
is
variously
rendred
;
This
is
divinissimum
in
divinitate
,
&
humanissimum
in
humanitate
opus
.
Mercy
is
the
most
orient
gem
in
the
Crown
of
Gods
attributes
,
and
the
greatest
ornament
as
well
as
relief
of
humane
nature
;
It
is
the
glory
of
God
to
pass
by
offences
,
to
pardon
sins
,
to
temper
the
rigor
of
his
Justice
:
to
supply
defects
,
to
help
infirmities
,
and
to
save
those
sinners
in
his
exceeding
great
mercy
,
whom
he
might
have
condemned
in
the
extremitie
of
his
Justice
.
§
.
By
mercy
God
is
sui
victor
,
&
seipso
major
,
as
it
were
greater
than
himself
,
and
a
conqueror
of
himself
,
A
denyer
of
himself
,
and
a
sider
with
our
interests
;
All
our
hopes
and
happiness
are
founded
upon
,
and
bound
up
in
the
mercy
of
God
,
which
is
above
all
his
works
and
ours
:
In
this
fatherly
benignity
all
our
blessings
are
contained
;
nor
are
we
capable
as
St.
Bernard
speaks
;
of
any
other
merit
,
than
that
is
made
up
of
Gods
mercy
;
which
is
perventive
and
plenary
,
beyond
desert
and
desire
,
so
ample
,
that
none
is
denyed
it
,
upon
the
tearmes
offered
;
Nor
can
it
be
ever
exhausted
for
it
indures
for
ever
;
yea
and
it
is
peculiar
to
mankind
above
the
Angels
.
§
.
From
this
great
pattern
of
Gods
mercy
to
such
worthless
wretches
as
we
are
,
springs
this
demand
,
and
demonstration
,
by
which
God
requires
us
to
be
merciful
as
he
our
heavenly
father
is
merciful
;
to
imitate
God
in
this
,
which
is
not
more
necessary
so
others
,
than
our selves
,
since
no
man
can
shew
so
much
mercy
to
others
,
as
he
either
wants
,
or
hath
received
himself
.
§
.
Mercy
in
God
is
a
perfection
of
goodness
,
by
which
he
moderates
the
severity
of
his
Justice
,
toward
sinful
mankind
,
yet
without
any
diminution
or
blemish
of
his
Justice
,
since
it
is
by
the
suffering
of
Messias
so
satisfied
,
that
while
mercy
rejoyceth
,
Justice
hath
no
cause
to
complain
.
§
.
Mercy
in
man
,
is
an
affection
,
by
which
he
lays
to
heart
the
misery
of
another
,
and
is
disposed
to
relieve
them
.
Private
mercies
flow
from
a
tender
,
soft
,
&
compassionate
heart
,
sensible
of
Gods
mercies
to
it self
,
which
command
it
to
recede
in
many
things
from
the
rigor
of
Justice
,
and
what
of
right
it
might
either
exact
of
,
or
inflict
on
another
;
No
habit
brings
us
neerer
to
God
,
or
makes
the
face
of
man
shine
with
a
diviner
beam
of
Glory
,
being
the
establisher
of
Princes
Thrones
,
which
are
supported
by
Justice
and
Mercy
.
§
,
In
publique
transactions
,
(
whose
weight
most-what
lyes
upon
,
the
cariage
of
Justice
,
)
mercy
doth
not
overthrow
Justice
,
or
divert
it
out
of
the
way
of
rectitude
(
which
is
Gods
High-way
)
but
onely
smooths
the
paths
,
and
oyls
the
wheels
,
and
supplies
the
joynts
,
that
Justice
goes
on
with
less
cry
and
complaint
,
Mercy
doth
not
take
away
the
edge
or
point
the
of
sword
of
Justice
,
but
only
that
rust
and
cancker
which
makes
it
wounds
fester
too
deep
.
§
.
Mercy
is
an
inseparable
attendant
to
humane
Justice
;
yea
and
to
the
Divine
,
in
this
world
where
God
punisheth
less
and
later
than
we
deserve
;
and
whatever
is
short
of
hell
is
mercy
;
It
is
because
his
compassions
,
fail
not
that
we
are
not
consumed
.
Saith
Jeremiah
in
his
bitterest
lamenting
.
§
.
Where
Justice
falls
heaviest
on
mens
lives
and
estates
,
for
the
enormity
of
their
sins
,
yet
there
is
a
beam
of
mercy
to
be
shown
them
,
as
to
their
souls
,
by
our
prayers
for
their
repentance
and
pardon
of
God
;
the
thief
on
the
cross
,
justly
suffering
(
as
he
confessed
)
for
his
misdeeds
,
yet
tasted
of
the
Divine
mercy
mixed
with
that
bitter
cup
.
§
.
This
mercy
,
benignity
,
moderation
and
compassion
,
(
of
which
you
have
had
a
large
and
good
account
in
the
former
exercise
)
is
a
debt
,
or
Justice
,
we
owe
to
others
,
as
much
as
we
desire
it
our selves
;
and
it
is
there
seasonable
,
where
common
errors
and
infirmities
,
or
vulgar
simplicity
and
credulity
,
or
easiness
and
sequaciousness
do
imitigate
the
malice
,
by
mistake
of
doing
Justice
,
or
of
reforming
the
Publique
state
(
as
in
the
silly
peoples
case
,
who
followed
Absolom
in
his
popular
rebellion
)
having
so
great
a
friend
and
wise
a
Counsellor
as
Achitophel
to
delude
them
Errabant
sed
bone
animo
,
they
ment
well
,
though
they
did
ill
;
Here
Justice
ought
to
look
more
at
the
malice
of
the
heart
,
than
the
iniquity
of
the
fact
;
As
that
is
true
(
comittunt
eadem
diverso
crimina
fato
;
so
diverso
affectu
)
men
do
the
same
things
from
different
designes
and
principles
;
some
out
of
zeal
to
Justice
,
reformation
and
religion
,
others
out
of
faction
,
Ambition
,
Courteousnes
,
Envy
and
Rebellion
.
§
.
As
common
infirmities
,
epidemick
errors
,
and
popular
delusions
,
do
make
way
for
mercy
,
so
also
multitudes
of
offenders
.
Christ
had
compassion
on
the
multitudes
more
then
once
;
not
only
quia
miseri
,
but
quia
multi
;
to
make
promiscuous
massacres
and
havocks
of
them
,
when
it
is
in
the
power
of
Justices
to
punish
or
spare
them
,
is
barbarous
and
inhumane
:
It
was
a
word
of
Clemency
worthy
of
Cesars
great
mind
,
at
the
Pharsalian
battel
,
Parcite
civibus
:
Spare
our
Countrimen
and
fellow
Citisens
.
§
.
Multitudes
of
Offenders
are
best
punished
in
their
Ring-leaders
,
setters
,
and
agitators
:
whose
sufferings
due
to
their
malice
,
are
not
more
just
and
necessary
for
the
publique
,
then
remissions
are
to
the
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
many
,
who
do
as
it
were
so
crowd
up
Justice
,
that
they
pinion
its
armes
;
it
cannot
well
exert
its
power
upon
them
.
Too
much
blood-letting
is
as
dangerous
,
as
some
may
be
necessary
for
health
.
§
.
So
also
penitents
are
objects
of
mercy
;
who
so
confess
and
deplore
their
former
errors
,
and
offences
,
that
they
give
great
hopes
of
future
compensations
,
by
the
revenge
they
take
of
themselves
.
Pene
innocens
●uem
peccasse
poenitet
Greg.
M.
when
more
ashamed
for
their
sin
,
then
affraid
of
their
punishment
,
these
are
objects
of
mercy
and
moderation
;
especially
if
there
be
any
thing
to
plead
for
their
excuse
,
as
free
from
the
great
offences
and
presumptious
sinnings
,
as
in
point
of
wilful
murther
and
destinate
villany
,
of
which
God
hath
said
thine
eye
shall
not
pitty
,
nor
thy
hand
spare
;
least
the
Land
be
defiled
with
blood
,
or
idolatry
.
§
.
Here
it
is
crudelis
misericordia
,
&
stulta
clementia
,
to
spare
such
,
whose
impunity
would
not
not
onely
seem
to
lessen
the
enormity
of
their
sins
,
but
expose
the
publique
to
infinite
hazards
:
in
giving
encouragement
by
such
cruel
pitty
and
foolish
clemency
;
In
some
cases
,
severe
Justice
is
the
greatest
mercy
to
the
publique
,
that
men
may
hear
and
fear
and
do
no
more
so
presumptuously
;
ne
crudeli
&
intempestiva
miserecordia
plectatur
respublica
;
Thousands
of
innocents
are
oft
punished
,
when
some
few
facinorous
nocents
are
spared
;
Their
impunity
becomes
many
times
the
publique
sin
and
punishment
,
and
the
Nation
is
make
God-father
,
or
dry
nurse
by
not
punishing
those
sins
,
of
which
it
justly
abhors
to
have
been
the
Father
or
doer
.
§
.
Yet
are
there
but
few
cases
,
wherein
summum
jus
is
required
;
although
that
saying
be
true
in
grand
and
publiques
concerns
,
which
are
the
polar
points
and
hinges
of
civil
peace
,
fiat
justitia
ruat
caelum
;
let
Justice
be
done
what
evercome
of
it
;
Yet
it
is
as
true
in
most
cases
,
which
are
capable
of
any
remission
and
moderation
,
Fiat
justitia
,
ruet
caelum
;
if
thou
(
Lord
)
shouldst
be
extream
to
mark
what
is
done
amiss
,
who
can
abide
it
;
without
Gods
mercy
to
us
,
and
ours
to
our
brethren
the
offenders
,
our
heaven
is
lost
;
judgment
without
mercy
shall
be
to
those
,
that
shew
no
mercy
.
§
.
Delayes
also
,
as
to
execution
of
Justice
,
(
as
David
used
to
Joab
and
others
,
)
are
publique
mercies
many
times
,
when
the
factious
influence
of
criminous
men
is
so
great
and
popular
that
they
cannot
at
present
be
punished
without
endangering
the
publique
peace
.
§
.
But
I
have
done
with
this
second
particular
,
which
God
requires
,
as
to
mercy
;
which
who
so
shews
to
others
,
shews
it
to
himself
;
for
of
all
things
we
do
well
,
the
works
of
mercy
shall
not
go
unrewarded
.
Thirdly
,
Humility
is
required
;
which
is
a
most
most
Christian
grace
,
no
less
than
a
most
manly
vertue
,
becoming
all
men
.
1.
In
the
sense
of
their
common
infirmities
,
and
mortal
condition
.
2.
In
the
conscience
of
their
many
sins
,
and
deserved
miseries
.
3.
In
the
reflexion
upon
their
best
actions
,
full
of
failing
and
defects
;
besides
their
unproficiency
as
to
God
when
they
have
done
all
.
Here
nothing
becomes
man
more
,
or
more
sets
off
what
he
doth
,
than
the
deepest
shadow
of
humility
;
both
toward
all
mankind
,
who
are
of
the
same
mettal
,
mould
and
make
with
him
;
and
toward
God
,
to
whom
he
ows
all
he
is
,
or
hath
,
or
can
do
;
for
what
hath
he
in
nature
or
providence
,
in
soul
,
body
or
estate
,
which
he
hath
not
received
?
§
.
Pride
destroys
and
sowres
all
the
good
even
of
Justice
and
Mercy
that
any
man
doth
:
It
hath
its
first
patern
from
the
Devil
,
who
by
pride
fell
from
the
Heaven
of
blessed
Angels
,
to
the
Hell
of
damned
spirits
:
Humility
hath
God
for
the
great
example
,
no
less
than
Justice
and
Mercy
have
;
by
this
we
draw
nearest
to
God
,
and
are
fittest
to
accord
with
him
;
by
this
we
are
partakers
of
the
divine
nature
,
of
Christs
Spirit
,
graces
,
and
rewards
.
§
.
Pride
,
(
which
is
its
own
Idol
and
Idolater
)
its
own
Carver
and
Comforter
,
hath
its
reward
onely
from
it self
,
or
the
vain
world
;
for
God
resisteth
the
proud
;
and
they
must
be
sure
to
be
destroyed
who
dash
against
God
.
§
.
Hell
is
the
pit
and
prison
of
proud
Angels
and
men
;
the
first
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
they
kept
not
their
station
or
rank
;
but
lifted
up
themselves
to
be
like
to
the
most
high
,
beyond
what
was
due
to
them
:
The
second
,
because
as
Pharoah
and
Nebuchadnezzar
,
they
rob
God
of
his
glory
,
both
as
to
the
justice
which
forbears
to
destroy
them
as
they
deserved
,
and
as
to
that
Mercy
which
was
conferred
upon
them
beyond
any
merit
in
them
.
Secondly
,
As
I
have
thus
briefly
considered
these
Three
Subjects
,
Justice
,
Mercy
and
Humility
in
themselves
;
so
I
am
with
like
brevity
to
consider
the
predicates
or
actions
applied
to
each
of
them
.
1.
To
do
justice
.
First
,
Materially
,
as
to
the
merit
of
the
cause
and
person
.
Secondly
,
Regularly
,
as
to
the
Law
prescribed
by
God
or
man
,
not
by
private
opinion
,
presumption
or
passion
.
Thirdly
,
Authoritatively
,
by
due
order
and
commission
derived
to
thee
,
from
the
lawful
supreme
power
;
for
however
all
men
must
have
the
inward
principles
and
desires
for
justice
;
yet
the
doing
or
executing
of
it
is
not
given
to
all
,
but
only
those
to
whom
the
sword
of
justice
is
committed
by
the
Law
of
God
and
man
;
Christs
question
must
be
asked
before
a
man
does
justice
,
Who
hath
made
me
a
judge
or
Ruler
?
A
man
may
be
very
unjust
in
punishing
the
greatest
and
most
notorious
offenders
,
without
due
authority
derived
to
him
.
Fourthly
,
Do
justice
,
formalizer
;
as
to
the
inward
form
,
principle
,
or
conscience
,
for
justice
sake
,
not
for
ambition
as
Absolom
,
or
reward
,
or
revenge
,
or
glory
,
&c.
A
Judge
may
give
a
just
sentence
before
man
,
and
yet
be
an
unjust
Judge
before
God
,
when
he
doth
what
is
just
materially
,
but
not
mentally
,
as
to
his
end
and
design
;
in
doing
Justice
men
must
be
sincere
(
&
hoc
agere
)
make
it
their
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
business
for
Gods
sake
;
or
from
a
good
conscience
;
for
judgement
is
the
Lords
,
as
Moses
tells
the
Elders
.
5.
Do
Justice
,
practice
,
effectually
;
not
only
think
and
meditate
,
consult
,
vote
,
decree
,
enact
and
declare
,
or
talk
and
plead
,
and
dispute
,
and
cavil
or
contend
,
but
bring
forth
the
fruits
of
righteousness
,
that
all
may
see
them
,
and
enjoy
the
benefit
of
them
;
just
Laws
made
and
never
executed
are
as
good
seed
sown
upon
barren
ground
,
which
never
comes
up
beyond
straw
and
wilde
oats
.
6.
Do
Justice
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Impartially
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
in
all
things
,
to
all
persons
,
poor
and
rich
,
not
oppressing
the
rich
because
his
fleece
is
large
,
nor
the
poor
because
his
strength
is
small
,
and
friends
few
:
Aequum
dicitur
,
quia
aequat
leges
omnibus
,
as
Varro
observes
:
Justice
must
be
streight
or
right
,
without
warping
,
as
equal
and
indifferent
to
all
,
blind
as
to
the
persons
,
though
Eagle-eyed
as
to
the
cause
and
rule
.
7.
Do
it
speedily
,
especially
in
such
cases
,
when
the
effects
of
justice
are
not
penal
but
beneficial
;
Delays
of
Justice
are
so
far
denials
,
and
so
long
unjust
,
when
it
is
in
the
power
of
a
Judge
,
or
Prince
,
or
Magistrate
to
do
it
;
no
usury
is
so
unjust
,
as
that
which
makes
advantages
by
dilatory
justice
:
In
penal
effects
of
Justice
,
there
dilatory
executions
may
be
more
venial
,
and
tolerable
,
because
they
are
mixtures
of
mercy
,
and
reprieves
in
order
to
repentance
;
for
which
God
gives
us
the
great
pattern
,
in
his
giving
us
space
to
repent
,
and
being
so
slow
to
excute
vengeance
on
us
,
though
daily
provoked
by
us
.
8.
Do
it
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
not
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
in
rigor
,
but
)
in
measure
,
judgement
and
proportion
,
as
they
said
of
old
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
God
is
an
axact
Geometritian
,
duly
measuring
and
weighing
,
or
pondering
the
actions
of
all
men
,
and
proportioning
his
judgements
to
them
;
so
ought
men
to
demean
themselves
in
doing
justice
calmely
,
as
in
the
cool
of
the
day
,
without
passion
,
or
transport
.
Perit
judicium
quum
res
transit
inaffectum
;
the
eyes
of
judgement
are
blinded
,
when
the
mists
of
any
passions
arise
;
either
prejudicating
the
person
for
the
cause
,
or
the
cause
for
the
person
.
9.
Do
justice
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
with
humanity
,
pitty
and
compassion
to
the
person
,
in
the
greatest
severities
against
,
and
justest
detestations
of
their
sins
;
Justice
among
men
,
much
more
among
Christians
,
must
have
not
only
vulnera
,
but
also
viscera
,
bowels
as
well
as
blows
;
Ingenuous
Justice
(
dolet
quoties
cogitur
esse
ferox
)
is
afflicted
when
compelled
to
inflict
punishment
;
and
feels
the
strokes
it
gives
,
condemning
the
Judge
to
commiseration
,
when
he
condemns
others
to
misery
;
this
tenderness
or
temperament
it
learns
from
God
,
who
deplores
when
he
executeth
,
or
denounceth
his
judgements
;
his
bowels
are
turned
within
him
,
when
he
is
forced
to
give
over
his
people
to
the
destroyers
;
hence
are
his
many
forewarnings
,
importunings
and
beseechings
of
men
to
flye
from
the
wrath
to
come
;
as
why
will
ye
die
?
&c.
and
How
shall
I
give
you
over
to
be
as
Admah
and
Zeboim
?
how
shall
I
make
thee
as
Sodom
and
Gomorah
?
Secondly
,
To
love
Mercy
;
here
first
the
order
is
observable
,
That
Justice
must
first
be
done
before
Mercy
;
else
it
is
as
very
preposterous
to
exclude
Justice
to
make
way
for
Mercy
,
as
it
is
presumptuous
to
do
unjustly
under
pretence
of
shewing
Mercy
.
§
.
Like
the
design
of
some
mens
cruel
charity
to
get
an
estate
by
all
imjurious
ways
,
in
order
to
do
works
of
charity
,
or
to
build
an
Alms-house
,
like
the
giving
alms
or
legacies
before
we
pay
our
debts
.
§
.
Such
Sacrifices
are
abominable
to
God
;
we
must
not
rob
the
Exchequer
of
Justice
,
to
put
into
the
Corban
or
poor
mans
box
of
the
sanctuary
.
§
.
2.
We
may
observe
the
emphasis
of
the
word
put
to
Mercy
,
beyond
that
is
to
Justice
;
this
must
be
done
as
a
work
and
task
,
which
is
enjoyned
us
;
but
the
other
Mercy
,
must
be
loved
and
delighted
in
:
Justice
is
opus
necessarium
&
alienum
,
a
necessary
,
but
strange
and
unwelcome
work
,
compared
to
Mercy
;
in
this
also
we
have
the
precedent
of
the
divine
goodness
;
whose
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
pleasure
and
delight
is
in
shewing
mercy
,
where
there
is
any
capacity
;
but
his
executions
of
Justice
,
are
as
it
were
a
pressure
and
distress
upon
him
;
not
that
he
is
not
infinitely
just
to
all
the
extents
of
Justice
,
but
he
is
superinfinitely
merciful
,
so
as
to
set
even
bounds
to
the
infinity
of
his
justice
,
which
as
a
consuming
fire
would
in
a
moment
have
destroyed
the
whole
creation
of
lapsed
sinful
natures
,
if
Mercy
had
not
interceded
.
§
.
This
Affection
of
Love
is
conjoned
to
Mercy
:
First
,
As
(
res
in
se
amabilis
)
a
thing
in
it self
most
lovely
and
desirable
,
one
of
the
brightest
beams
of
the
divine
beauty
.
Secondly
,
As
that
which
is
most
beautiful
and
comely
for
mankind
,
especially
the
Church
of
God
,
and
children
of
their
heavenly
Father
,
who
are
commanded
to
put
on
,
as
the
elect
of
God
,
bowels
of
mercy
:
Bowels
,
as
to
the
inward
principle
or
love
of
it
,
and
putting
them
on
,
as
to
outward
manifestation
in
good
works
,
which
are
the
royalest
robes
and
richest
ornaments
of
Christians
.
3.
Love
mercy
,
as
that
which
is
most
beneficial
to
our selves
and
others
too
;
He
that
shews
mercy
to
others
,
shews
it
to
his
own
soul
;
by
way
of
rebound
it
returns
into
his
own
bosom
;
Mercy
is
that
which
all
need
,
all
desire
in
their
distress
,
all
have
tasted
of
,
and
received
from
God
.
4.
Love
it
in
obedience
to
Gods
commands
,
and
in
imitation
of
his
divine
perfections
;
among
which
not
any
is
so
commended
to
us
as
this
;
Not
be
ye
wise
and
strong
,
and
infinite
and
great
,
as
your
heavenly
Father
,
but
merciful
.
What
Mat.
5.48
.
is
put
Be
ye
merciful
,
is
Luk.
6.26
.
Be
ye
perfect
,
&c.
as
if
(
in
una
misericordia
omnes
perfectiones
)
this
one
prefection
of
mercy
included
all
.
5.
Love
mercy
(
in
augmentum
gratiae
)
for
the
advance
of
all
graces
,
for
this
is
the
compass
or
manure
,
which
makes
the
richest
soyl
of
a
Christian
soul
;
as
a
man
sows
mercy
liberally
,
so
he
shall
reap
graces
.
6.
Love
mercy
in
ornamentum
religionis
Christianae
,
the
best
trial
of
the
best
religion
is
,
that
which
abounds
most
with
mercy
,
as
the
true
God
,
who
is
optimus
maximus
,
is
greatest
by
his
goodness
,
and
best
in
his
mercifulness
.
The
Kings
of
Israel
are
esteemed
merciful
Kings
;
as
mercy
is
the
most
humane
,
so
the
most
Princely
quality
,
because
the
divinest
endowment
.
Cruelty
is
one
of
the
highest
scandals
of
Christianity
,
which
makes
Lambs
of
Lyons
,
and
tames
the
feircest
tempers
.
7.
Love
mercy
(
memor
propriae
.
indigentiae
&
miseriae
)
remembring
that
sin
which
exposeth
thee
to
misery
,
and
that
necessity
thou
hast
of
Gods
mercy
,
yea
and
the
want
thou
mayst
have
of
mans
;
for
no
state
of
mortality
,
is
so
fixedly
happy
,
but
it
may
be
(
as
Job
was
)
the
object
of
pitty
,
which
the
Tragedies
of
our
times
have
evidenced
in
the
highest
nature
;
voluit
deus
,
ut
sibi
quisque
sit
mensura
misericordiae
,
as
St.
Jerom
tels
us
;
they
that
flow
most
with
mercy
,
shall
be
filled
most
with
it
.
8.
Love
mercy
(
in
spem
&
Augmentum
gloriae
)
in
order
to
confirme
thy
hope
,
and
increase
thy
reward
of
Glory
,
there
is
no
better
evidence
of
a
gracious
heart
and
an
excellent
spirit
,
than
this
merciful
propensity
,
even
natural
men
,
who
have
most
humanity
,
are
least
distant
from
the
Kingdome
of
heaven
;
there
wants
but
faith
in
Christ
,
(
who
is
the
highest
instance
,
and
grand
exemplar
of
divine
mercy
,
to
raise
up
the
grosser
allayes
of
natural
softness
,
compassion
and
gentleness
,
to
the
pure
Elixir
of
that
grace
of
merciful-mindedness
,
which
God
requires
,
and
which
denotes
a
Divine
and
heavenly
disposition
;
doubtless
the
mites
of
mercy
,
which
we
shew
here
to
others
for
Christs
sake
,
will
be
repayed
with
Talents
in
heaven
,
nor
shall
a
cup
of
cold
water
be
unrewarded
.
3.
To
walk
humbly
,
the
LXX
.
render
it
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
to
be
ready
and
prepared
to
go
with
God
,
and
the
Latin
vulg.
.
humiliare
se
ambulando
;
the
words
imply
.
1.
A
freedome
and
familiarity
of
conversation
,
which
cannot
be
had
unless
two
are
agreed
;
nor
can
there
be
any
agreement
with
God
,
except
where
the
heart
is
humble
.
God
resists
the
proud
,
(
quia
congreditur
cum
deo
tanquam
hostis
ex
parte
adversa
)
who
doth
not
walk
with
God
,
but
against
him
,
as
one
that
justles
,
assaults
,
encounters
,
and
fights
against
him
2.
Walking
as
it
is
a
social
and
friendly
motion
,
so
it
is
progressive
and
parellel
,
in
a
way
of
conformity
,
not
contrariety
,
when
we
keep
pace
with
God
,
neither
out-running
his
word
by
a
precipitant
wantonness
,
and
over-righteousness
of
our
own
imaginations
,
nor
yet
so
lagging
behinde
as
we
lose
God
,
nor
yet
straying
to
the
right
or
left
hand
diverticles
,
of
prophanness
or
superstition
,
of
despare
or
presumption
,
but
keeping
close
with
God
,
who
looks
on
the
proud
afar
off
,
because
they
are
still
at
distance
from
him
,
one
way
or
other
.
3.
As
an
humble
man
is
onely
fit
for
Gods
presence
,
and
company
,
so
the
more
a
man
walks
with
God
,
the
more
he
will
grow
humble
,
when
he
sees
what
an
inconsiderable
nothing
himself
is
,
Nihilo
nihilius
,
less
then
nothing
;
at
his
very
best
estate
altogether
vanity
;
at
his
worst
onely
sin
,
hell
and
misery
,
fit
company
for
none
but
Divels
,
and
that
fatal
sentence
,
Go
ye
cursed
;
nothing
in
merits
,
nothing
in
graces
,
nothing
in
guifts
,
nothing
in
duties
,
Toti
sumus
indigentia
,
we
are
altogether
defect
and
emptiness
,
till
grace
fills
us
,
and
Christ
supplies
us
;
we
shall
easily
vanish
and
disappear
as
to
all
self
conceit
,
and
pride
of
heart
,
when
once
we
assiociate
with
God
;
then
Abraham
and
Job
abhor
themselves
in
dust
and
ashes
,
(
both
eminent
persons
,
the
one
the
great
Father
of
the
faithful
,
the
other
the
great
pattern
of
patience
)
so
Jacob
,
less
then
the
least
of
Gods
mercies
;
and
St.
Paul
who
was
not
inferiour
to
the
chief
Apostles
,
and
laboured
more
abundantly
then
any
one
of
them
,
yet
sums
up
his
all
in
this
,
though
I
am
nothing
,
esteeming
Christ
to
be
all
in
all
to
him
.
4.
Walk
humbly
(
cum
Deo
quia
Deus
,
&
quia
tuus
)
because
with
God
,
and
with
thy
God
;
a
Son
and
Subject
will
know
himself
best
when
with
a
King
and
Father
,
who
is
their
own
;
however
they
may
carry
themselves
high
to
others
their
betters
,
yet
not
to
those
,
whose
neer
relation
and
high
merit
command
observance
.
If
the
thought
of
Gods
excellency
doth
not
abase
us
in
our
own
eyes
,
yet
the
consideration
of
his
condescending
to
us
,
to
be
ours
in
so
many
undeserved
mercies
,
and
favours
,
to
a
transcendency
of
desert
,
and
unrequitable
obligations
,
this
will
deplume
us
,
and
pull
down
all
high
immaginations
in
us
,
It
is
ignorance
of
God
,
and
distance
from
him
,
which
make
us
so
conceited
of
our selves
,
a
spark
or
star
cannot
glory
in
the
light
of
the
sun
.
5.
Especially
when
we
remember
(
humilem
deum
&
humiliatum
Christum
pro
nobis
)
an
humble
God
,
in
our
humbled
Saviour
for
us
;
the
sight
and
sense
of
Christ
on
the
Cross
,
for
our
sakes
,
will
make
us
ashamed
of
one
proud
thought
or
high
look
,
which
is
not
tolerable
in
any
estate
,
in
the
greatest
guifts
and
graces
,
the
best
endowments
,
and
highest
successes
,
wherein
we
are
but
instruments
,
and
seconds
,
not
principals
;
And
in
the
greatest
afflictions
,
when
we
are
(
humiliati
)
most
humbled
and
debased
by
Gods
providence
,
it
is
very
insutable
then
to
boyl
and
swell
with
thoughts
of
repining
and
murmuring
against
God
,
as
if
he
injured
us
,
or
treated
us
unworthy
of
us
.
No
,
here
to
be
humble
,
is
to
be
silent
,
and
submisse
to
pray
,
to
prostrate
at
Gods
feet
,
to
accept
of
the
punishment
,
and
own
it
as
from
a
Father
,
who
chastiseth
us
,
that
we
may
not
be
condemned
,
with
the
world
;
humility
disarms
God
,
and
is
a
salve
,
shield
and
cordial
,
in
the
worst
estate
,
which
is
then
best
for
us
when
we
grow
more
humble
,
as
pride
is
a
moth
or
curse
,
that
blasts
all
,
even
the
best
we
are
,
injoy
or
do
,
Alienating
God
from
us
,
and
driving
away
his
good
Spirit
,
when
it
finds
us
our
own
Gods
and
worshippers
.
It
is
but
just
to
leave
us
to
the
heaven
of
our
own
fancies
,
and
to
be
satisfied
with
our
own
delusions
.
Third
General
,
Cui
,
to
whom
God
shews
,
and
of
whom
he
requires
these
great
lessons
and
duties
;
Thee
O
man
.
1.
To
all
mankind
in
general
,
as
creatures
capable
to
know
good
and
evil
,
just
and
unjust
,
and
accordingly
to
chuse
and
do
as
they
are
directed
from
the
inward
dictates
of
right
reason
,
and
those
self-convincing
principles
which
are
within
their
own
consciences
.
2.
To
thee
O
man
more
especially
,
who
enjoyest
the
light
of
Gods
Word
in
the
pale
and
bosom
of
the
Church
,
where
the
righteous
precepts
and
merciful
commands
of
God
are
more
evidently
set
forth
,
by
laws
repeated
,
by
examples
multiplied
,
by
judgements
and
rewards
proportioned
to
mens
works
;
none
here
can
plead
ignorance
of
duty
both
to
God
and
man
.
3.
Thee
O
man
,
in
thy
particular
station
,
as
occasion
and
power
are
put
into
thy
hand
,
whether
Jew
or
Gentile
,
great
or
small
,
rich
or
poor
,
Prince
or
Peasant
,
Lords
or
Commons
,
Priest
or
people
;
no
man
is
unconcerned
in
these
Demonstrations
;
to
every
one
God
says
as
Nathan
did
to
David
,
Thou
art
the
man
.
§
.
God
requires
Justice
,
Mercy
and
Humility
of
thee
O
King
,
who
sittest
on
the
throne
of
Majesty
,
who
art
in
Gods
stead
,
as
his
Vicegerent
,
a
kind
of
mortal
Deity
;
honored
with
the
name
,
and
vested
with
the
power
of
God
,
and
much
more
with
the
imitations
of
the
divine
excellencies
of
Justice
and
Mercy
toward
man
,
as
of
Humility
toward
God
;
Shalt
thou
reign
because
thou
closest
thy self
in
cedar
,
and
art
compassed
about
with
strong
guards
?
Did
not
thy
Father
do
justice
and
mercy
,
and
then
it
was
well
with
him
:
He
judged
the
cause
of
the
poor
and
needy
,
was
not
this
to
know
me
,
saith
the
Lord
?
Thou
,
even
thou
,
O
King
art
to
fear
him
who
is
King
of
Kings
and
Lord
of
Lords
,
higher
than
the
highest
;
the
terror
of
Tytants
,
who
pulleth
Princes
from
their
seat
,
and
poureth
contempt
upon
all
their
glory
;
thy
surest
policy
is
true
piety
,
and
the
best
reason
of
State
is
this
pure
Religion
and
undefiled
,
even
to
do
Justice
,
to
love
Mercy
,
and
walk
humbly
with
that
God
by
whom
Kings
raign
,
Whose
thrones
are
not
to
be
established
without
Justice
,
Mercy
and
Humility
;
Nor
can
they
be
injured
so
much
by
any
as
by
themselves
;
their
Pride
before
God
,
like
Nebuchadnezzars
and
Belshazzars
,
will
abase
them
;
and
their
oppression
of
their
people
,
will
most
oppress
themselves
at
last
.
Secondly
,
Of
Thee
O
wise
man
,
and
mighty
Counsellor
,
who
art
esteemed
by
others
and
thy self
as
a
great
State
Intelligence
;
digging
deep
for
counsels
,
and
wrapping
up
thy self
in
the
darkness
of
thy
cloudy
projects
and
designs
;
thou
who
gloriest
in
thy
Oracular
Policies
as
Achitophel
;
and
disdainest
to
be
nonplust
in
thy
wisdom
,
or
defeated
in
thy
designs
:
Of
thee
the
Lord
requires
to
give
no
counsel
but
such
as
is
just
,
nor
to
decree
other
than
righteous
decrees
:
To
agitate
nothing
in
Councils
of
State
and
Parliaments
by
partiality
,
faction
,
and
oppression
,
to
sinister
ends
and
unjust
interests
either
of
Prince
of
people
;
because
the
Lord
sitteth
among
Senators
,
and
will
cause
a
just
decree
without
mercy
to
be
executed
upon
those
who
either
execute
or
decree
unrighteous
and
cruel
things
.
Thirdly
,
Of
Thee
O
subordinate
Iudge
and
Magistrate
:
O
great
Lawyer
and
eloquent
Pleader
,
the
Lord
repuires
not
to
turn
Justice
into
gall
,
and
Judgement
to
wormwood
;
not
to
judge
for
reward
,
or
pervert
the
cause
of
any
,
either
for
fear
or
favour
,
or
for
respect
of
persons
;
not
to
make
pleadings
of
Law
to
be
as
gins
and
snares
to
innocent
simplicity
,
by
a
fallacious
sophistry
,
and
dilatory
felony
,
which
robs
the
Clients
purse
,
as
the
bushes
and
brambles
do
the
sheep
of
his
fleece
,
when
he
seeks
and
hopes
for
shelter
from
them
.
§
,
No
temporal
advantage
can
counterpoise
the
detriment
and
danger
which
unjust
and
merciless
actions
bring
upon
those
who
willingly
offend
against
the
laws
of
the
just
and
merciful
God
,
and
thereby
incur
eternal
damnation
,
deserving
to
be
beaten
with
many
stripes
,
because
they
know
the
will
of
God
,
and
do
it
not
.
St.
Bernards
Motto
to
all
judges
is
,
omnia
judicata
rejudicabuntur
,
what
comes
short
in
mans
measure
,
or
weight
of
Justice
,
shall
be
made
up
by
Gods
eternal
recompences
.
4.
Of
thee
O
Soldier
;
O
valiant
and
mighty
man
,
who
hast
power
in
thy
hand
to
save
or
destroy
,
to
kill
poor
men
,
and
lay
wast
fenced
Cities
,
of
thee
God
requires
justice
and
mercy
,
which
must
be
the
measures
of
War
,
as
well
as
of
Peace
;
there
are
(
jura
belli
)
laws
of
righteousness
and
moderation
,
which
God
exacts
in
wars
,
even
defensive
,
which
seem
the
onely
wars
that
can
be
just
:
For
sure
to
make
war
without
some
precedent
or
threatned
injury
,
must
needs
be
very
injurious
.
Not
might
but
right
must
be
looked
at
,
where
the
lives
of
men
are
concerned
;
justice
is
not
to
be
measured
by
the
length
of
thy
sword
,
or
the
strength
of
thy
Arme
,
or
the
number
of
thy
Soldiers
,
but
by
the
Laws
of
God
,
of
Nations
and
of
every
polity
:
The
Justest
war
,
must
not
by
passionate
transports
be
carryed
on
to
unjust
,
exorbitant
,
and
cruel
oppressions
,
either
to
harmless
and
unarmed
people
,
or
to
immoderate
demands
,
in
point
of
reveng
and
compensation
,
much
less
to
build
ambitious
Babels
,
and
covetous
confiscations
,
upon
others
ruines
;
The
Soldiers
had
their
lesson
of
John
Baptist
,
what
to
do
,
when
they
had
so
much
grace
as
to
ask
the
question
,
they
are
not
commanded
to
lay
down
their
Armes
,
but
to
do
violence
to
no
man
,
&c.
5.
Of
thee
O
man
,
(
God
requires
Justice
,
mercy
and
humility
)
whose
prosperity
either
in
violent
or
injurious
ways
,
have
made
thee
rich
and
great
,
or
who
increasest
thy
estate
by
that
,
which
is
not
thine
in
equity
and
conscience
,
who
makest
no
scruple
of
Extortion
,
rapine
,
racking
rents
,
sacriledge
,
oppression
,
and
rigorous
extortions
;
who
hast
built
thy
nest
on
high
,
and
feathered
it
with
the
spoils
,
either
of
thy
Neighbours
and
Tennants
,
or
of
Church
and
State
,
of
the
Crown
and
Crosier
,
where
cheap
purchases
,
witness
to
your
faces
,
and
upbraid
both
byars
and
sellers
of
the
injustice
of
the
bargain
;
thou
,
even
thou
,
must
so
repent
by
making
restitution
of
unjust
acquisitions
,
as
may
make
thee
capable
of
Gods
pardon
,
who
will
not
be
mocked
by
lame
and
crackt
titles
;
nor
may
be
robbed
,
without
making
the
curse
threatned
to
light
on
such
injurious
&
presumptuous
sinners
,
who
neither
fear
God
nor
reverence
man
;
though
great
,
and
rich
,
and
many
,
though
Courts
and
Councils
,
and
Armies
,
and
whole
Nations
conspire
to
do
injustly
,
yet
will
God
be
a
swift
witness
against
them
,
and
bring
his
Justice
upon
them
.
6.
Of
thee
O
godly
gull
,
and
holy-cheat
,
who
pleadest
an
hypocritical
nonplus
,
and
a
state
necessity
of
doing
somthings
,
both
injust
and
cruel
,
in
order
to
do
good
,
to
advance
Justice
,
to
glorifie
God
,
to
reform
Church
and
State
,
as
if
the
reasons
and
interests
of
both
Religion
and
Justice
did
sometimes
want
unjust
proceedings
,
(
as
pills
to
keep
them
in
health
)
which
Aristides
pleaded
by
way
of
Irony
,
to
those
who
impatient
of
exact
Justice
,
forced
him
somtimes
to
deviate
from
it
,
by
their
popular
peevishness
;
he
told
them
he
did
it
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
in
order
to
the
publick
good
:
God
will
discover
these
impudent
fallacies
,
and
so
punish
the
presumption
of
doing
evil
,
that
good
may
come
thereby
,
that
all
men
shall
shall
hear
and
fear
,
and
confess
there
is
a
God
that
judgeth
the
earth
,
when
they
shall
see
vengeance
to
overtake
these
men
,
and
the
iniquity
of
their
heels
to
compass
them
about
.
§
.
Better
to
follow
Gods
counsel
by
doing
Justice
,
though
we
perish
with
Lazarus
on
a
dung-hill
,
and
suffer
the
last
strokes
of
humane
Justice
in
this
world
,
than
to
fall
under
Gods
eternal
and
inexerable
Justice
,
which
will
strip
thee
of
all
the
goods
thou
gettest
,
and
bring
upon
thee
infinitely
more
evil
than
that
,
which
by
unjust
and
wicked
means
thou
soughtest
to
escape
;
there
is
no
necessity
(
scelera
sceleribus
tueri
)
to
make
evil
deeds
good
by
doing
worser
;
it
is
the
Devils
hardning
Maxim
to
damn
souls
by
desperation
;
as
if
a
theif
should
plead
it
necessary
to
kill
that
man
whom
he
hath
robbed
,
lest
he
be
pursued
and
taken
by
him
.
7.
Of
thee
,
O
Minister
of
the
Church
and
Pastor
of
souls
,
God
requires
,
first
to
do
justice
to
thy
brother
of
the
same
tribe
and
calling
,
by
not
intruding
thy self
into
his
work
,
against
right
and
reason
and
law
,
that
thou
mayst
have
a
plea
or
pretence
to
the
profits
of
his
living
,
and
so
thou
mayst
feed
thy self
by
feeding
anothers
flock
against
his
will
;
when
Justice
requires
us
not
onely
to
eat
our
own
bread
,
but
to
do
our
own
business
,
and
not
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
to
Vsurp
on
anothers
either
emolument
or
employment
,
which
they
are
able
and
willing
to
performe
.
Of
thee
,
O
Church-man
,
great
&
small
God
requires
this
Justice
,
to
God
,
to
Christ
,
to
the
Church
,
to
peoples
souls
,
to
the
holy
word
and
worship
of
God
,
to
the
truth
of
Doctrine
,
to
the
solemnity
of
his
service
,
to
the
necessity
of
mens
souls
,
by
feeding
them
with
wholesome
food
,
by
giving
them
their
portion
in
due
season
,
by
not
denying
the
children
their
bread
,
for
fear
of
dogs
eating
it
,
by
administring
the
blessed
Sacraments
duly
and
reverently
,
according
as
the
Church
,
in
which
thou
servest
,
hath
appointed
thee
,
not
setting
up
and
urging
thy
own
fancies
and
whimseys
,
thy
novel
inventions
and
schismatical
partialities
,
thy
humane
traditions
,
and
unauthentick
because
uncatholick
observations
,
instead
of
Christs
institutions
,
not
so
shy
and
startling
at
the
shadow
of
some
decent
and
innocent
rites
or
circumstances
and
ceremonies
in
religion
,
as
to
fly
from
the
unity
,
order
,
harmony
and
authority
of
the
whole
Church
,
by
a
supercilious
,
unjust
and
merciless
severity
,
which
savors
too
much
of
pride
,
and
self
conceit
,
hereby
shaking
and
overthrowing
the
faith
of
many
poor
souls
,
who
are
ignorant
,
weak
and
instable
,
by
the
perturbatious
thy
pragmatique
and
popular
activity
gives
them
.
8.
Lastly
of
thee
,
O
whole
Palestina
,
O
Church
and
State
,
O
my
native
County
,
and
Nation
,
both
in
thy
latitude
and
diffusion
,
and
in
thy
Parliamentary
▪
Epitome
,
or
representation
;
of
thee
the
Lord
requires
not
only
to
do
justice
,
but
to
shew
mercy
there
,
where
is
the
cryingest
injustice
and
cruelty
in
the
world
;
There
is
a
voyce
from
abroad
and
at
home
,
which
crys
(
Oro
miserere
laborum
Tantorum
,
miserere
animi
non
digna
ferentis
)
O
do
not
approve
,
confirm
or
adopt
that
pride
,
injustice
and
cruelty
of
some
sons
of
Belial
,
who
lifted
up
themselves
above
all
that
is
called
God
;
all
Laws
of
God
and
man
,
all
duty
to
their
betters
and
Superiors
.
§
.
If
what
hath
been
done
in
this
sorely
afflicted
and
abused
nation
,
with
expence
of
so
much
blood
and
treasures
,
with
so
much
terror
and
extravagancy
,
be
well
and
worthily
done
;
it
will
be
an
act
of
your
Justice
to
assert
it
,
and
of
your
Mercy
,
to
absolve
other
of
us
poor
scrupulous
souls
of
those
scruples
of
conscience
which
we
have
;
of
those
fears
and
jealousies
,
lest
the
Nation
lying
under
so
great
sins
,
may
be
exposed
to
Gods
sorest
judgements
,
even
to
an
utter
vastation
.
§
.
But
if
it
appear
to
your
wisdom
,
piety
,
Justice
and
Mercy
,
to
have
been
a
violent
and
unparalleld
method
of
presumptuous
wickedness
,
of
unjust
cruelty
,
and
most
cruel
injustice
;
in
which
was
neither
matter
nor
form
essential
of
Justice
,
under
the
formality
of
high
justice
;
if
men
have
killed
and
cosened
,
and
taken
possession
,
even
the
spoil
and
price
of
blood
:
I
doubt
not
but
you
will
so
far
remember
Gods
Demonstrations
and
demands
,
as
to
do
Justice
to
God
,
to
your
Country
,
to
your
Laws
,
to
your
Superior
,
to
Soveraign
power
,
to
the
whole
Nation
,
and
to
all
mankind
,
as
to
testifie
a
just
abhorrence
and
perfect
detestation
of
those
things
,
to
which
as
you
would
not
have
been
Fathers
,
so
I
believe
you
will
not
be
Godfathers
.
It
is
an
usual
saying
among
Statists
to
excuse
their
excentricities
and
deviations
,
from
the
exact
rules
of
justice
(
Nullum
magnum
exemplum
justitiae
sive
aliqua
injustitia
;
I
am
sure
we
have
known
magnum
exemplum
injustitiae
sine
aliqua
justitia
;
a
transcendent
injustice
,
which
had
not
any
grains
of
justice
in
it
)
in
the
vindication
of
which
,
I
do
not
so
urge
the
rigor
of
justice
,
as
not
to
require
also
such
temperament
of
mercy
,
as
may
distinguish
between
the
flower
and
the
bran
,
the
vile
and
precious
,
the
pertinacious
and
penitent
;
such
as
sinned
with
malitious
wickedness
,
with
an
high
hand
,
and
those
that
were
only
carried
down
the
rapid
torrent
and
strong
delusions
of
times
.
§
.
There
is
yet
one
instance
of
doing
justice
and
shewing
Mercy
to
the
whole
Nation
,
which
I
cannot
but
recommend
to
my
Country
,
and
to
you
the
Fathers
of
our
families
,
and
heads
of
our
Tribes
;
which
is
in
reference
to
the
souls
of
many
poor
people
,
that
in
a
land
of
plenty
they
may
not
be
famished
,
for
want
of
able
and
industrious
Preachers
,
which
cannot
be
had
or
expected
(
whatever
verbal
severities
are
pretended
of
Reformation
,
of
Religion
,
and
propagation
of
the
Gospel
)
unless
there
be
some
way
found
,
by
the
wisdom
,
piety
,
honor
and
bounty
of
the
Nation
,
of
Prince
,
Parliament
and
People
,
for
the
competent
maintenance
of
such
Ministers
as
may
do
the
work
of
God
,
and
take
care
of
mens
souls
:
with
what
Justice
or
Mercy
can
you
exact
a
full
tale
of
bricks
from
poor
Ministers
when
they
have
no
straw
?
Alas
,
when
shall
the
scandal
of
livings
not
worth
fifty
,
or
thirty
,
or
twenty
pounds
a
year
be
taken
away
by
the
generosity
,
justice
,
liberality
and
mercy
of
England
?
How
many
years
tax
,
how
much
treasure
hath
been
spent
,
to
maintain
Soldiers
and
a
war
,
of
which
the
publick
hath
no
fruit
but
those
of
tears
,
oppression
and
repentance
;
me thinks
it
should
not
seem
much
to
allow
one
years
tax
to
be
gathered
in
some
convenient
time
,
by
which
to
begin
a
banck
or
treasury
(
an
aerarium
sacrum
)
for
the
making
some
augmentations
and
purohases
of
Impropriations
to
poor
livings
:
One
good
foundation
laid
for
so
great
and
good
a
work
,
many
other
superstructures
would
easily
be
added
by
the
piety
,
wisdom
,
and
charity
either
of
the
publick
or
of
the
private
,
and
well-disposed
persons
.
§
.
If
this
may
not
be
put
upon
the
account
of
Justice
to
be
done
to
the
Church
and
Clergy
of
England
in
compensation
of
the
many
diminutions
,
depredations
and
indignities
,
which
they
have
of
late
,
or
long
since
sustained
,
by
the
policies
,
powers
or
superstitions
of
later
times
;
yet
I
beseech
you
look
upon
it
as
a
signal
and
eminent
act
of
Mercy
,
for
which
thousands
of
poor
people
in
the
Countries
(
who
perish
for
want
of
knowledge
,
having
no
Prophet
nor
seer
among
them
)
will
bless
God
and
you
to
many
generations
.
§
.
And
since
God
hath
by
a
most
miraculous
return
of
mercy
,
brought
you
thus
far
to
the
morning
of
your
redemption
from
civil
slavery
and
oppression
,
where
we
were
under
Chams
curse
to
be
servants
of
servants
.
O
bethink
your selves
,
whether
it
be
not
worthy
of
your
munificent
piety
and
gratitude
to
offer
some
oblation
of
thankfulness
as
a
peace-offering
and
Eucharistical
monument
to
God
and
his
Church
;
but
I
may
not
so
far
distrust
your
nobleness
,
as
to
urge
you
too
far
in
this
thing
,
which
is
so
much
its
own
Orator
,
and
wherein
many
thousands
both
Ministers
and
people
are
silently
and
humbly
importune
for
your
favour
in
so
great
a
concern
of
Church
and
State
,
yea
of
mens
souls
eternal
welfare
.
The
Fourth
and
last
General
Head
is
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
the
manner
of
Gods
shewing
and
requiring
these
duties
of
all
sorts
of
men
,
in
all
occasions
,
times
,
in
all
dealings
and
administrations
,
in
the
whole
tenure
of
their
conversation
,
to
God
and
men
,
civil
and
religious
.
I
formerly
gave
an
account
of
this
,
which
will
excuse
me
if
I
here
briefly
insist
on
some
main
heads
only
.
1.
God
hath
shewed
it
to
mankind
(
in
principiis
internis
)
in
those
inward
principles
of
right
Reason
,
and
that
standard
of
Justice
which
is
set
up
in
each
mans
own
heart
,
besides
the
Chancery
of
Mercy
;
both
which
he
cannot
but
desire
in
his
own
case
;
yea
he
expects
and
exacts
humility
,
reverence
and
submiss
respect
from
those
that
are
his
descendents
and
inferiors
,
especially
if
many
ways
obliged
to
him
,
by
undeserved
favours
;
so
as
every
mans
case
is
toward
God
.
2.
Praeceptis
scripturae
,
by
the
Letters
pattents
of
the
holy
Scriptures
,
whereof
no
man
in
the
light
of
Religion
which
shines
in
the
Church
can
without
sin
be
ignorant
;
because
no
lessons
are
easier
to
be
learned
,
and
set
out
in
greater
characters
,
or
text
letters
,
both
of
the
ten
Commandments
and
the
Gospel
,
than
these
three
of
Justice
,
Mercy
and
Humility
.
Nor
is
any
man
meet
to
learn
or
observe
the
more
abstruse
mysteries
of
Christianity
,
who
doth
not
first
apply
to
these
plain
morals
of
humanity
,
and
native
Divinity
;
in
which
instructions
who
so
profited
most
among
the
Jews
or
Gentiles
,
and
lived
accordingly
,
were
most
capable
vessels
of
Gods
Mercies
,
although
they
had
not
such
an
explicite
faith
in
the
Messias
,
as
we
Christians
are
now
obliged
to
,
as
a
condition
of
the
Evangelical
Covenant
.
3.
God
hath
shewed
us
these
demonstrations
,
magnis
exemplaribus
,
&
exemplis
;
by
the
greatest
exemplars
of
holy
men
in
all
degrees
;
in
the
best
of
Kings
,
and
vvisest
of
Counsellors
,
yea
in
his
blessed
self
and
his
Son
our
Lord
Jesus
Christ
,
in
whom
Justice
was
satisfied
,
Mercy
Magnified
,
and
Humility
most
exalted
for
mans
imitation
;
To
these
are
added
the
great
examples
of
his
Judgements
on
those
whose
exorbitant
lusts
and
passions
,
forgetting
God
and
themselves
,
presumed
to
do
beyond
these
bounds
and
prescriptions
,
which
the
Divine
Iustice
and
Mercy
had
set
to
mankind
,
running
out
to
violence
and
cruelty
,
in
order
to
gratifie
their
pride
:
On
the
other
side
,
God
hath
by
many
blessings
on
Prince
and
People
;
manifested
his
approbation
of
their
ways
,
when
conform
to
those
grand
Precepts
,
which
suppress
first
all
private
extravagancies
by
humility
,
and
all
publick
oppressions
by
justice
,
mixed
with
mercy
;
no
man
that
is
humble
can
be
unhappy
,
nor
any
people
or
Prince
miserable
,
who
keep
to
Justice
and
mercy
,
except
in
martyrly
cases
for
trial
of
their
faith
,
patience
,
and
constancy
,
which
are
found
most
in
those
(
if
not
onely
)
who
are
most
endued
with
principles
,
and
wonted
,
as
to
Justice
,
so
to
the
practice
of
mercy
,
and
humility
.
§
.
Lastly
God
hath
shewed
and
required
these
things
(
cum
gravi
interminatione
poenae
)
not
lightly
and
arbitrarily
,
but
with
great
earnestness
,
and
frequent
obtestation
,
threatning
punishment
,
answerable
to
the
neglect
,
and
executing
vengeance
on
the
presumptous
,
nor
are
they
Laws
of
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
diurnal
justice
,
to
day
loyalty
,
to
morrow
Treason
,
this
week
lawful
and
just
,
next
week
illegal
and
unjust
,
like
a
Lesbian
rule
,
but
they
are
standards
,
fixed
in
Gods
immutable
Justice
,
mercy
,
and
excellent
Majesty
,
which
no
men
at
any
time
may
dispense
,
withall
,
nor
can
they
be
dispensed
with
,
as
to
Gods
judgments
,
if
they
break
them
.
§
.
But
it
is
now
time
for
me
to
releive
your
attention
with
the
variety
of
my
successors
paines
;
onely
I
crave
your
Christian
patience
so
far
,
as
to
give
me
leave
,
to
make
some
such
improvement
of
this
Text
,
as
the
grand
occasion
and
present
sollemnity
do
require
.
§
.
You
are
all
this
day
,
as
the
Representatives
of
the
Commons
of
this
Nation
met
before
the
Lord
,
to
fast
and
pray
,
to
humble
and
afflict
your
souls
,
to
confess
your
sins
,
and
the
sins
of
your
people
,
among
which
none
are
more
crying
to
heaven
for
vengeance
,
then
the
want
of
Justice
,
mercy
,
and
humility
;
for
pride
,
ambition
,
covetousness
,
cruelty
,
and
oppression
,
the
land
hath
mourned
these
many
years
,
and
the
more
deploredly
,
because
it
hath
suffered
by
all
these
pests
of
Church
and
State
,
under
the
name
and
pretensions
of
humility
,
sanctity
,
liberty
and
equity
.
It
was
a
small
matter
for
us
to
be
miserable
by
the
insolency
of
some
men
;
but
we
were
commanded
,
by
their
hypocritical
and
cruel
mocking
to
beleive
our selves
to
be
an
happy
,
and
free
people
;
in
a
glorious
and
reformed
way
of
Religion
,
laws
and
liberties
.
§
.
It
is
a
saying
of
that
great
Orator
,
as
acute
as
true
(
Totius
injustitiae
nulla
est
capitalior
,
quam
eorum
,
qui
quum
maximè
fallunt
,
ita
tamen
agunt
,
nt
viri
boni
videantur
.
)
No
men
are
more
criminally
injust
,
than
those
,
who
when
they
most
deceive
and
oppress
,
yet
then
boast
of
their
justice
and
piety
.
§
.
What
have
been
the
effects
of
some
mens
justice
,
mercy
and
humility
,
all
the
English
,
yea
British
world
hath
seen
,
and
your selves
have
felt
;
to
whom
have
some
mens
factious
and
Phanatick
humors
shewed
any
tokens
of
these
vertues
,
except
to
themselves
,
and
their
complices
?
to
others
who
are
persons
far
more
righteous
then
themselves
,
their
very
mercies
have
been
cruel
,
and
their
highest
justice
the
highest
injuries
to
the
publique
;
indeed
it
is
of
the
Lords
mercys
that
we
have
not
been
all
consumed
;
that
a
remnant
is
escaped
to
see
the
Salvation
of
the
Lord
;
in
the
land
of
the
living
.
O
with
what
pride
,
petulancy
,
haughtiness
and
disdain
,
have
,
mean
men
and
vile
persons
carried
themselves
against
the
honorable
,
far
their
betters
and
superiors
,
yea
against
the
whole
honor
and
Majesty
of
this
Nation
!
how
have
we
seen
servants
riding
on
horseback
,
and
Princes
going
on
foot
!
this
is
their
humility
;
they
have
flattered
both
Prince
and
People
in
their
sore
distresses
,
as
if
they
would
relieve
them
,
when
they
proved
at
last
Physitians
of
no
value
,
miserable
comforters
,
very
severe
exactors
,
and
tragical
destroyers
;
This
is
their
mercy
;
They
have
subverted
all
law
,
order
,
and
government
,
troubled
the
fountaines
,
cut
off
the
conduits
,
and
inverted
all
the
course
of
civil
Justice
,
and
ecclesiastical
authority
,
as
well
as
unity
;
this
is
their
Justice
.
§
.
Can
a
Nation
be
sick
of
its
health
,
and
weary
of
its
happiness
,
or
thus
dayly
and
bitterly
complain
,
if
it
injoyed
such
a
glorious
state
of
Justice
;
and
mercy
,
by
the
humility
and
sanctity
of
its
Governours
;
as
some
have
pretended
?
Why
doth
the
whole
land
cry
out
of
burthens
and
bloodshed
,
of
its
oppressors
and
exactors
,
of
its
endless
troubles
and
terrors
?
if
our
estate
were
so
setled
and
blessed
,
as
some
men
have
told
us
,
why
,
as
Dromedaries
,
do
they
every
month
so
traverse
their
ways
,
destroying
what
they
build
,
and
building
what
they
destroy
,
like
so
many
foolish
builders
!
it
is
strange
,
that
neither
these
Baalams
nor
their
asses
which
carry
them
;
in
the
ways
,
and
after
vvages
of
iniquity
,
can
yet
see
the
Angel
of
the
Lord
,
vvith
a
dravvn
svvord
,
stopping
their
vvay
;
all
lavvs
of
God
and
man
,
all
good
mens
votes
,
and
prayers
,
are
against
their
madness
,
pride
,
presumption
,
cruelty
,
hypocrity
and
injustice
,
by
vvhich
they
have
brought
shame
and
dishonour
,
a
blot
and
great
reproach
,
upon
the
nation
and
the
reformed
Religion
.
§
.
You
have
enough
to
do
(
honorable
and
worthy
)
to
undo
vvhat
some
men
have
done
amiss
,
to
rectifie
their
crookedness
,
to
bring
to
the
standard
of
Justice
and
rule
of
mercy
,
vvhat
their
injurious
cruelty
and
vvanton
vvickedness
have
perverted
and
distracted
,
as
their
pride
,
ambition
,
and
various
lusts
have
driven
them
.
§
.
You
vvork
is
not
only
as
Josuah
,
to
fall
dovvn
before
the
Lord
,
as
ye
do
this
day
,
but
to
Arise
and
to
do
the
work
of
God
,
of
the
Church
,
and
of
the
State
,
vvith
justice
,
mercy
and
humility
;
For
if
you
still
fast
for
strife
and
oppression
,
to
smite
vvith
the
fist
of
wickedness
,
and
to
bind
heavy
burdens
on
us
,
you
vvill
be
found
mockers
of
God
as
others
have
been
,
your
prayers
vvill
be
turned
into
sin
,
and
your
counsels
vvill
turn
to
confusion
.
§
.
The
appeals
and
petitions
of
all
honest-minded
people
(
next
God
)
are
to
your
prudence
,
justice
and
charity
,
that
you
vvould
judge
betvveen
the
daughter
of
your
people
,
and
her
shameless
ravishers
,
her
cruel
vvounders
,
and
endless
oppressors
.
§
.
Three
antient
and
sometimes
flourishing
Kingdomes
,
and
the
adjacent
Dominions
call
to
you
for
mercy
,
and
you
cannot
shevv
them
greater
mercy
,
then
to
do
them
justice
,
in
restoring
them
to
their
former
happy
governments
,
and
excellent
constitutions
.
§
.
All
estates
of
Soveranity
,
Nobility
,
Gentry
,
Clergy
,
Commonalty
call
upon
you
for
justice
and
mercy
;
so
the
poor
and
rich
,
the
City
and
Country
,
so
God
himself
,
and
your
Saviour
,
so
true
Religion
and
its
novv
so
deformed
Reformation
,
so
your
ovvn
and
your
posterities
interests
,
do
dayly
importune
;
it
vvill
be
your
justice
and
mercy
to
them
all
and
us
,
not
to
bring
upon
all
our
heads
the
guilt
of
that
innocent
blood
,
which
the
cruelty
,
pride
and
injustice
of
some
men
have
shed
,
even
the
blood
of
War
in
a
time
of
peace
,
and
after
a
long
Treaty
,
When
God
makes
inquisition
for
this
blood
,
let
him
not
find
it
,
and
avenge
it
upon
you
and
your
Children
,
by
your
not
expiating
,
deprecating
and
detesting
of
that
sin
,
with
infinite
horror
and
abhorence
;
to
leave
it
unexamined
and
unpunished
is
every
day
to
contract
the
guilt
of
a
new
regicide
.
§
.
The
Soveraign
fountain
of
honor
,
civil
power
,
and
secular
authority
in
Church
and
State
,
calls
for
,
and
expects
your
Justice
,
where
it
hath
been
injured
;
your
Mercy
,
where
unrelieved
;
your
humble
subjection
,
where
duly
established
.
§
.
The
House
of
Peers
cannot
but
own
your
Justice
,
Modesty
and
Humility
,
in
removing
those
obstructions
which
some
mens
pride
and
injurious
insolency
had
for
many
years
put
in
the
way
of
that
House
,
which
was
ever
one
of
the
highest
points
of
this
Kingdoms
Wisdom
,
Honor
,
stability
and
happiness
.
§
.
The
House
of
Commons
also
,
and
whatever
becomes
the
dignity
and
freedom
of
a
Parliament
of
England
,
calls
to
your
Justice
and
Mercy
,
to
redeem
that
almost
sacred
Senate
(
than
which
in
its
full
constitution
,
the
world
had
not
any
thing
more
august
and
venerable
;
when
Lords
Spiritual
and
Temporal
,
when
the
Gentry
and
Commons
,
all
concurred
to
advance
next
the
glory
of
God
,
the
majesty
of
this
Empire
,
and
the
Throne
of
its
Soveraign
;
)
to
redeem
this
(
I
say
)
from
those
abominable
desolations
of
tumultuary
and
military
insolencies
which
for
many
years
have
made
that
house
a
Charnel
house
,
or
a
kind
of
Augean
stable
,
full
of
all
faction
,
fury
and
and
fanatick
filthiness
.
§
.
Our
Church
and
Religion
,
our
Bishops
and
Presbyters
,
our
Ministers
and
Ministry
,
all
call
to
your
Justice
and
Mercy
to
redeem
them
from
popular
dependencies
,
from
vulgar
impudence
and
usurpation
;
at
least
to
relieve
them
from
those
Harpyes
which
have
driven
them
to
,
and
defiled
them
with
so
many
shameful
disorders
;
divisions
and
distractions
unbecoming
men
,
much
more
Christians
and
Ministers
,
who
are
pretenders
to
Reformation
.
§
.
The
famous
Vniversities
,
and
all
Nurseries
of
good
literature
implore
your
Justice
and
Mercy
,
to
defend
these
eyes
of
the
Nation
,
from
those
birds
of
prey
,
foraign
and
domestick
vultures
,
which
hope
when
these
are
pulled
out
,
to
seize
upon
the
blind
and
deformed
Nation
,
with
greater
freedom
of
Romish
superstition
,
and
fanatick
Vsurpation
,
who
gape
to
devour
all
that
is
lest
of
the
civil
or
sacred
patrimony
,
of
Gods
,
or
the
Kings
,
the
Churches
or
the
Crowns
portion
.
§
.
We
have
once
again
(
by
Gods
wonderful
mercy
,
and
his
blessing
upon
one
great
heroick
and
steady
soul
)
got
the
wind
of
the
Jesuitick
,
Anabaptistick
and
fanatick
designs
,
who
have
abused
us
with
their
long
wiles
;
O
lose
not
the
advantages
which
God
hath
given
you
to
bring
your
Church
and
Country
into
a
fair
and
happy
haven
,
after
so
many
tempests
and
agitations
of
infinite
loss
and
hazzard
.
§
.
There
are
many
holy
Duties
,
and
Christian
Rites
which
call
for
your
Justice
and
Mercy
;
the
two
blessed
Sacraments
which
have
a
long
time
been
either
wholly
despised
,
or
prophanely
abused
,
or
very
partially
used
;
The
Lords
Prayer
also
,
the
Ten
Commandments
and
the
Creed
,
all
sacred
and
wholesom
forms
,
of
excellent
use
to
the
people
of
Christs
flock
,
but
despised
and
neglected
by
some
of
their
supercilious
Pastors
,
to
the
great
detriment
of
true
Religion
and
abatement
of
piety
;
these
expect
your
exemplary
Justice
,
to
restore
them
to
their
primitive
and
Catholick
honor
,
which
will
be
a
mercy
to
the
whole
Nation
,
which
by
extemporary
novelties
and
crude
varieties
in
Religion
,
hath
been
wholly
deprived
of
all
those
pristine
forms
of
liturgical
devotions
by
which
the
generality
of
Christians
were
best
informed
and
most
affected
,
as
to
the
grand
fundamentals
of
Religion
;
Sure
it
is
but
the
effect
of
crafty
or
crazy
brains
,
to
deny
us
all
use
of
Our
Father
in
English
,
because
we
gave
over
the
Pater
nosters
,
the
Ave
Maries
,
and
other
prayers
which
were
in
Latin
,
and
so
of
little
use
to
the
vulgar
.
It
was
once
thought
a
blessing
to
have
prayers
and
holy
duties
in
a
language
which
people
understood
;
Now
t
is
a
seraphick
stratagem
of
Satan
to
make
people
forget
those
things
which
they
could
easiest
remember
and
best
understand
.
§
.
Lastly
,
There
are
many
prevalent
and
epidemical
sins
of
Sacriledge
,
Prophaness
,
irreverence
,
Perjury
,
rash
swearing
,
Duelling
,
Vncleanness
and
all
manner
of
licentious
discoveries
of
Atheism
and
irreligion
which
call
for
your
Justice
to
suppress
them
,
for
they
are
the
cruellest
enemies
of
Church
and
State
.
If
you
will
(
indeed
)
do
Justice
,
love
Mercy
,
and
walk
humbly
with
your
God
;
if
you
will
shew
loving
kindness
and
sense
of
honor
to
your
Country
,
resolve
upon
all
those
dispensations
,
restitutions
,
and
exercitations
of
Justice
and
Mercy
,
which
are
before
you
:
Which
you
will
best
do
if
you
1.
Be
pleased
so
to
fix
our
Laws
,
yea
our
legislative
and
Soveraign
authority
,
so
that
we
may
be
no
more
tossed
too
and
fro
with
every
wind
of
mens
ambitious
fancies
;
qui
malunt
leges
quam
mores
mutare
,
who
had
rather
change
our
good
laws
,
than
mend
their
own
ill
manners
.
2.
To
remove
all
obstructions
which
are
inward
in
your
own
souls
,
and
outward
in
other
mens
passions
or
actions
,
by
which
either
Justice
or
Mercy
are
most
hindred
of
their
free
course
.
3.
If
you
listen
not
to
that
wicked
maxim
of
the
Devils
politicks
,
Fieri
non
debuit
,
factum
valet
,
as
if
evil
actions
did
call
for
perseverance
not
repentance
.
Nullum
tempus
occurit
Justitiae
,
no
time
or
fact
must
prescribe
against
justice
,
truth
,
God
and
the
Church
.
4.
When
you
have
undone
by
justice
what
hath
been
done
by
injustice
,
to
the
undoing
of
Church
and
State
,
Prince
and
People
;
Then
will
mercy
be
seasonable
,
by
acts
of
such
amnesty
,
pardon
,
and
oblivion
,
as
may
rather
compose
than
irritate
the
spirits
of
men
;
praestat
motos
componere
fluctus
.
5.
If
you
needed
(
which
I
hope
you
do
not
)
any
motives
to
these
great
indeavours
and
discoveries
of
justice
and
mercy
,
it
is
no
small
one
which
the
Platonists
observe
,
as
to
the
difference
between
just
and
unjust
,
the
good
and
evil
men
,
which
is
as
great
as
between
light
and
darkness
,
order
and
confusion
,
men
and
beasts
,
good
and
bad
Angels
,
as
between
a
King
and
a
Tyrant
,
God
and
the
Devil
.
God
is
the
first
fountain
and
grand
example
of
justice
and
mercy
,
as
the
Devil
is
of
injuriousness
and
cruelty
.
6.
If
you
inquire
Cui
bono
?
what
their
reward
shall
be
?
First
the
conscience
of
well
doing
,
and
this
to
your
Country
and
in
its
greatest
distresses
;
Next
,
you
shall
have
that
reward
of
lasting
honour
,
and
renown
,
by
which
your
names
,
as
repairers
of
our
breaches
,
shall
be
embalmed
in
the
love
of
their
Country
,
and
transmitted
with
a
sweet
resentment
to
all
posterity
;
where
as
the
names
of
proud
and
cruel
oppressors
,
shall
rot
and
perish
like
their
own
dung
;
the
blood
thirsty
and
deceitful
men
shall
not
live
out
half
their
dayes
;
not
only
,
as
to
those
dies
naturales
;
but
as
to
those
dies
civiles
,
which
preserve
the
living
fame
of
worthy
men
to
many
generations
as
blessed
;
he
is
but
short-lived
whose
infamy
only
survives
;
as
the
damned
in
hell
,
are
counted
dead
,
because
they
only
live
to
shame
and
torment
.
§
.
As
for
your
direction
what
and
how
to
do
excellent
things
,
you
need
not
search
Achitophels
braines
,
or
rake
the
skull
of
Matchiavel
;
you
need
not
call
up
the
Ghost
of
Richelieu
,
or
conjure
up
those
subtil
spirits
of
Government
,
which
may
tell
you
the
Adyta
imperii
,
&
arcana
principum
,
the
depths
,
mysteries
,
intrigoes
,
and
riddles
of
States
;
you
need
not
listen
any
longer
to
those
Seraphick
Syrens
,
and
Phanatick
Counsellors
,
who
under
the
title
of
Gods
cause
and
the
Saints
interest
,
which
I
know
not
what
blessed
projects
or
gainful
godliness
,
had
made
a
shift
to
undo
all
,
but
themselves
,
yea
and
themselves
too
,
as
to
all
sence
of
justice
,
or
mercy
,
or
honor
,
or
conscience
of
modesty
or
humility
;
You
need
not
advise
with
flesh
and
blood
,
with
humane
passions
and
lusts
(
facilis
&
parata
est
ad
virtutem
via
,
)
the
counsel
of
God
is
at
hand
,
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
you
cannot
easily
miscarry
by
following
his
wisdome
in
justice
,
mercy
and
humility
;
however
,
you
had
better
perish
in
Gods
way
,
as
to
temporal
effects
,
then
prosper
for
a
season
in
the
Devils
,
which
must
end
in
endlesse
infelicities
.
§
.
There
can
no
better
course
be
followed
in
civil
justice
,
than
that
which
was
given
by
the
Oracle
to
the
Sicilian
Pyrates
,
when
afflicted
by
the
plague
,
after
they
had
gotten
much
booty
,
they
enquired
What
they
should
do
to
be
releived
?
Answer
was
given
in
these
letters
;
R.
A.
S.
P.
P.
which
some
cunning
man
interpreted
,
to
import
by
the
Acrostick
letters
thus
much
,
Reddite
Aliena
,
S'ultis
Possidere
Propria
,
Restore
to
others
what
is
theirs
,
if
you
hope
to
preserve
to
your selves
your
own
;
else
your
common
weal
will
be
but
a
common
wo
.
§
.
There
is
neither
darkness
in
your
way
of
justice
and
mercy
,
nor
will
there
be
much
difficulty
.
God
hath
and
will
remove
mountains
of
malice
,
hypocrisie
and
injustice
before
you
,
yea
he
hath
prepared
the
vvay
for
you
by
levelling
the
levelers
,
and
confounding
the
confounders
of
all
things
civil
and
sacred
.
His
vvord
and
the
lavvs
of
the
Land
vvill
tell
you
vvhat
is
to
be
done
,
State
super
vias
autiquas
&
bonas
,
stand
and
enquire
for
the
good
old
ways
and
walk
therein
,
that
you
and
we
may
find
that
rest
,
vvhich
hath
been
a
long
time
and
ever
vvill
be
denyed
us
,
in
any
of
those
fantastick
and
novel
models
vvhich
make
religion
a
nurse
of
rebellion
,
pretend
that
the
Kingdome
of
Jesus
Christ
vvill
indure
no
temporal
Christian
Kingdome
except
such
as
they
may
rule
and
raign
in
.
§
.
But
you
have
not
so
learned
Christ
;
neither
his
law
,
nor
his
Gospel
suggest
any
such
unjust
and
cruel
counsels
,
nor
do
they
favour
any
violent
and
rebellious
designes
.
Do
(
as
I
believe
you
will
)
what
becomes
your
duty
to
God
and
man
,
your
love
to
your
Country
,
your
respect
to
true
Religion
,
and
your
care
of
your
posterity
,
and
no
doubt
God
will
be
with
you
,
both
to
strengthen
your
hands
,
and
to
make
your
faces
to
shine
with
that
glory
in
this
life
,
which
is
the
first
,
but
least
recompense
of
just
and
honorable
actions
,
and
also
with
that
eternal
glory
,
which
is
the
purchase
of
Christs
blood
,
and
the
honorary
recompense
of
God
,
to
all
that
in
the
way
of
well
doing
seek
for
honor
and
immortality
;
to
which
the
Lord
bring
you
and
all
his
Church
,
for
Jesus
Christ
his
sake
,
to
whom
with
the
Father
and
the
blessed
Spirit
be
all
glory
and
honour
now
and
ever
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A42490e-180
May
20.
Anno
630.
Notes for div A42490e-2740
Preface
.
The
great
and
publique
importance
of
this
Parliament
,
Prov.
23.
●
.
2
Chron.
15.2
.
The
way
of
our
happiness
.
Iudg.
9.7
.
Prov.
28.9
.
2
Kings
7.8
:
Ier.
5.25
.
Partition
Matth.
5.7
.
Psal.
13.
Phil.
2.8
.
The
demonstrator
.
1
The
occasion
1
Sam.
15.13
.
Isa.
58.3
.
Ezek.
18
15.
〈◊〉
.
7.4
.
Ioh.
1●
1●
.
Psal.
50.8
.
●sa
.
●6
.
3
.
Psal.
51.17
.
1
Sam.
1●
.
22
.
Hos.
6.6
.
2
The
credit
and
authority
of
the
Demonstrator
.
Psal.
94.10
.
Iob
28.
2
Gen.
the
thing
demonstrated
.
Matth.
22.40
.
Ie●
.
7.9
.
1
Ioh.
4.20
.
Luk.
10.25
.
Tit.
2.11
.
1
I●stice
.
Io●.
18.38
.
Quest
.
Ans.
What
Iustice
i●
.
Iustice
in
the
fountain
.
Rom.
2.
Iustice
in
the
c●stern
.
Iustice
in
the
conduits
.
Iustice
to
God
Mal.
5.6
.
Selves
▪
Others
.
Gen.
4●
.
●1
.
3
Demand
,
Mercy
.
Exod.
34.
●
.
Psal.
103.8
.
Psal.
1
6
Mercy
in
God
.
In
Man
Prov.
20.
●8
.
Lam.
3.22
.
Matth.
18.27
.
●
Sam.
15.11
.
Mat●h
.
9.36
.
and
14.14
.
Deut.
29.11
,
13
Psal.
130.3
.
Iames
2.13
.
3.
Humility
.
Luke
17.10
.
1
Cor.
4.7
.
1
Per.
1.4
.
These
three
considered
in
their
practicks
The
acts
or
exercises
of
three
Vertues
.
1.
To
do
Iustice
.
Rom.
13.4
.
Luk.
12.14
.
Deut.
1.17
.
Exod.
11.25
.
and
23.3
.
Psal.
106.
Hosea●
11.8
.
To
love
Mercy
Isa.
28.21
.
Mercy
must
be
loved
.
Col.
11.
2
Kings
20.31
3.
To
walk
humbly
with
thy
God
.
Psal.
19.4
,
5.
and
61.9
.
2
Cor.
11.12
.
Lev
16.41
.
so
whom
this
Demonstration
and
demand
is
made
.
Of
Kings
and
S●●●●aign
Magistrates
.
Ier.
22.15
,
16.
Of
Counsellors
,
&c.
Of
Magistrates
.
Of
Soldiers
and
men
of
might
.
Luk.
3
14.
Of
the
most
prosperous
.
O
Ministersf
of
the
Church
Of
the
glosing
Hypocrites
.
Of
the
whole
Nation
.
4.
The
manner
of
Gods
Demonstrating
.
Application
or
Vses
.
Iosh.
7.13
.
Conclusion
.