The right foundation of quietness, obedience, and concord discovered in two seasonable discourses ... / by Clem. Elis ...
Ellis, Clement, 1630-1700.
1684
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The right foundation of quietness, obedience, and concord discovered in two seasonable discourses ... / by Clem. Elis ...
Ellis, Clement, 1630-1700.
[4], 114, [2] p.
Printed for John Baker ...,
London :
1684.
Advertisements ([2] p.) at end.
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Christian life -- Early works to 1800.
Obedience.
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THE
RIGHT
FOUNDATION
OF
Quietness
,
Obedience
,
and
Concord
Discovered
in
Two
Seasonable
Discourses
,
SHEWING
,
1.
The
folly
of
Man's
Devices
.
2.
The
stability
of
God's
Counsel
.
3.
The
mischief
of
Strife
and
Vain-glory
4.
The
practice
of
true
Humility
.
By
Clem.
Elis
,
A.
M.
Rector
of
Kirkby
in
Nottinghamshire
,
Author
of
the
Gentile
Sinner
.
LONDON
,
Printed
for
Iohn
Baker
,
at
the
Three
Pidgeons
in
St.
Paul's
Church-yard
,
MDCLXXXIV
.
To
his
Grace
HENRY
L
d
Duke
of
Newcastle
,
Lord
Lieutenant
of
Nottinghamshire
,
and
Privy-Counsellor
to
His
most
Sacred
Majesty
.
May
it
Please
your
Grace
,
WIthout
any
Apology
,
either
for
my
weakness
,
too
apparent
in
this
Performance
,
or
for
my
boldness
in
the
Dedication
;
I
here
in
all
humility
beseech
your
Grace
to
accept
of
this
very
slender
Present
;
tho'
it
can
signifie
no
more
,
but
only
this
,
that
I
acknowledge
a
duty
incumbent
upon
me
,
and
(
tho'
I
shall
never
be
able
to
make
full
payment
)
I
am
very
desirous
to
do
all
that
I
can
towards
the
discharging
of
it
.
In
these
little
things
which
I
have
the
confidence
to
call
Two
seasonable
Discourses
,
I
have
endeavour'd
to
do
some
part
of
that
great
Duty
,
which
I
owe
both
to
God
and
the
King
,
both
to
Church
and
State
,
and
particularly
,
to
that
Congregation
wherein
,
under
your
Grace's
noble
Patronage
,
I
am
set
to
exercise
the
Ministry
committed
to
me
.
It
cannot
therefore
,
I
hope
,
look
like
a
Presumption
,
to
give
your
Grace
this
account
,
how
your
Tenants
are
instructed
by
me
in
their
great
Duties
of
Religion
and
Loyalty
.
And
if
in
that
which
is
here
humbly
offered
to
your
Grace's
eye
,
any
Satisfaction
be
given
in
that
particular
,
I
must
account
it
reason
enough
why
I
thus
expose
my
Infirmities
to
the
view
and
Censure
of
the
World
;
and
also
why
I
despair
not
of
a
Pardon
,
if
it
make
so
bold
with
your
Grace
,
as
to
tell
the
World
,
wherever
it
comes
,
that
it
is
but
the
smallest
part
of
that
great
Debt
and
Duty
which
is
owing
by
My
Lord
,
Your
Grace's
most
Humble
and
Obedient
Servant
.
Cl.
Elis.
The
FOLLY
OF
MAN'S
DEVICES
,
AND
STABILITY
OF
GOD'S
COUNSEL
.
A
Seasonable
Discourse
ON
Prov.
XIX
,
21.
There
are
many
devices
in
a
Man's
heart
;
nevertheless
the
Counsel
of
the
Lord
,
that
shall
stand
.
MUch
of
the
Wisdom
of
the
ancient
Heathens
hath
been
conveyed
to
after
Ages
in
Proverbs
.
And
these
were
in
so
high
esteem
with
the
learned'st
of
them
,
that
even
their
gravest
Philosophers
thought
them
some
strength
to
their
Arguments
,
and
their
most
Eloquent
Orators
no
little
ornament
to
their
popular
harangues
:
yea
,
in
so
great
Veneration
were
they
had
with
the
generality
of
Mankind
,
that
they
thought
fit
to
father
them
on
their
Gods
themselves
,
and
to
signifie
this
,
caused
them
to
be
written
over
the
doors
of
their
Idol-Temples
,
to
the
end
that
they
might
be
the
more
universally
learnt
,
and
religiously
reguarded
by
men
.
What
a
price
then
may
we
justly
set
on
these
Proverbs
of
Solomon
,
whose
rare
Wisdom
for
its
singular
eminency
is
its
self
become
Proverbial
?
If
their
Antiquity
may
serve
to
enhance
their
value
,
they
are
above
four
hundred
years
older
than
those
which
derive
from
the
so
much
famed
Wise
Men
of
Greece
.
If
their
Form
be
regardable
,
they
are
short
,
close
and
pithy
Sentences
,
comprizing
a
great
deal
of
most
sacred
truth
and
necessary
instruction
in
the
fewest
words
,
apt
by
the
acuteness
and
smartness
of
the
expression
to
imprint
the
sense
more
deeply
in
the
Mind
,
and
both
by
that
and
also
their
conciseness
and
brevity
,
mightily
befriending
the
Memory
.
Like
the
most
precious
Iewel
's
,
they
are
neither
great
nor
burdensome
,
easily
portable
and
of
inestimable
worth
.
Or
like
Chymical
Spirits
,
the
least
drop
whereof
is
of
a
very
diffusive
Vertue
and
strong
Operation
,
such
is
their
Universal
use
,
that
we
cannot
miss
amongst
them
the
most
excellent
Rules
of
Duty
both
to
God
and
Man
,
suited
to
all
Relations
in
Family
or
Kingdom
,
to
all
conditions
of
high
and
low
,
rich
and
poor
,
to
both
Sexes
and
all
Ages
.
Lastly
,
they
are
truely
such
,
as
deserve
,
not
only
to
be
written
in
Golden
Letters
on
the
Walls
of
our
Churches
,
but
to
be
indelibly
ingraved
on
the
Tables
of
our
Hearts
,
as
the
Sacred
Oracles
of
the
Living
God
,
teaching
us
that
only
true
Wisdom
that
is
from
above
,
which
as
St.
Iames
telleth
us
,
is
first
pure
,
then
peaceable
,
Jam.
3
,
17.
Even
that
Wisdom
whereby
we
are
taught
(
as
here
in
the
Text
)
to
attend
to
God's
Counsel
and
to
lay
aside
our
own
devices
;
the
best
way
of
honouring
our
Father
which
is
in
Heaven
,
and
maintaining
Peace
among
our selves
who
are
Brethren
upon
Earth
.
This
Proverb
is
made
up
of
two
Propositions
,
joyned
(
or
severed
rather
)
with
this
adversative
Particle
,
nevertheless
,
signifying
unto
us
thus
much
,
that
tho
the
former
of
these
two
Propositions
contain
a
certain
truth
which
well
deserveth
our
serious
consideration
,
yet
the
consideration
hereof
will
do
us
no
good
,
but
only
increase
our
trouble
,
by
discovering
unto
us
our
weakness
and
folly
,
if
we
do
not
firmly
believe
,
and
finally
acquiesce
in
that
much
more
weighty
truth
which
is
taught
us
in
the
latter
.
This
we
shall
the
better
understand
by
observing
,
First
,
The
two
Subjects
of
these
two
Propositions
;
and
,
Secondly
,
What
things
are
affirmed
of
these
two
Subjects
.
1.
The
two
Subjects
are
,
in
the
former
Proposition
Man
,
in
the
latter
,
the
Lord.
1.
The
Subject
of
the
former
is
Man
,
a
poor
,
weak
,
mortal
creature
,
groaning
out
a
few
troublesome
dayes
on
Earth
,
under
the
afflicting
sense
of
infirmities
and
wants
;
hastening
every
moment
towards
Death
and
Corruption
.
Who
cannot
well
tell
himself
what
he
is
,
or
whence
he
came
,
or
whither
he
must
go
:
and
who
knows
himself
by
nothing
so
well
,
as
by
a
feeling
of
his
own
manifold
imperfections
.
He
is
the
work
of
another
,
in
the
hands
and
at
the
sole
disposal
of
another
,
on
whom
he
totally
depends
for
his
life
,
motion
and
being
.
The
History
of
his
Life
and
Death
Iob
hath
left
us
in
a
few
words
,
Iob.
14.
1
,
2.
Man
that
is
born
of
a
Woman
is
of
few
dayes
,
and
full
of
trouble
.
He
cometh
up
like
a
flower
,
and
is
cut
down
;
he
fleeth
also
as
a
shadow
and
continueth
not
.
Would
we
know
the
very
best
of
him
that
is
to
be
known
?
This
is
it
,
Verily
,
every
man
at
his
best
state
is
altogether
vanity
.
Psal.
39.
5.
How
vain
must
be
the
devices
of
his
heart
,
who
is
himself
at
best
but
vanity
?
2.
The
Subject
of
the
second
Proposition
is
the
Lord
;
the
most
Great
and
Incomprehensible
Glorious
God
,
the
Eternal
and
Inexhaustible
Spring
of
Being
and
Blessedness
;
the
Independent
,
Self-sufficient
,
infinitely
great
,
wise
,
and
good
Creator
,
Preserver
,
and
Governor
of
us
and
all
the
World
:
without
whom
nothing
ever
was
,
is
or
can
be
;
In
whom
we
live
and
move
and
have
our
being
,
Act.
17
,
28.
Who
giveth
to
all
,
Life
and
Breath
and
all
things
,
V.
25.
The
unexpressible
,
unconceiveable
,
I
AM
that
I
AM
,
Exod.
3
,
14.
The
Alpha
and
Omega
,
the
beginning
and
the
end
,
Rev.
21
,
6.
All
in
All
,
1
Cor.
15.
28.
Above
all
,
through
all
,
and
in
all
,
Eph.
4.
6.
Of
whom
,
and
through
whom
,
and
to
whom
are
all
things
:
to
whom
be
glory
for
ever
.
Amen
.
Rom.
11.
36.
2.
Seeing
now
these
two
are
of
such
widely
distant
natures
,
we
must
needs
expect
that
very
different
things
should
be
affirmed
of
them
,
as
here
indeed
we
find
.
1.
Of
Man
it
is
said
,
that
there
are
devices
in
his
heart
.
He
is
always
full
of
Thoughts
and
Imaginations
,
Considerations
and
Consultations
,
Projects
,
Plottings
,
and
Contrivances
;
thinking
what
may
be
,
designing
what
he
would
have
to
be
,
studying
how
to
effect
it
:
as
one
that
is
yet
at
a
loss
and
unresolved
,
and
knows
not
well
what
to
do
with
himself
,
or
for
himself
.
He
is
not
what
he
would
be
,
nor
where
he
would
be
,
nor
as
he
would
be
;
and
thinks
much
with
himself
,
how
to
mend
himself
;
but
knows
not
which
way
is
best
to
go
about
it
.
His
thoughts
are
very
often
nothing
else
but
the
wild
and
extravagant
roavings
of
a
rambling
Phantasie
,
and
at
best
but
the
uncertain
and
unsatisfactory
reasonings
of
a
very
dim-sighted
and
fallible
Iudgment
.
But
on
the
other
hand
,
vastly
opposite
to
these
devices
,
here
is
attributed
to
the
Lords
Counsel
,
the
certain
result
and
determination
of
an
infinite
and
infallible
Wisdom
.
2.
Of
Man
is
again
said
,
That
the
devices
of
his
heart
are
many
,
signifying
not
only
their
number
or
multitude
,
but
also
their
great
variety
and
confusion
.
They
are
numerous
and
multiform
,
and
disorderly
;
seldom
the
same
an
hour
together
,
rarely
well
digested
or
methodized
,
hardly
ever
unblended
,
but
a
very
Miscellany
of
he
knows
not
what
.
Many
things
a
man
thinks
upon
,
many
thoughts
he
hath
of
every
one
of
those
many
things
,
and
all
these
often
very
tumultuously
clashing
against
and
justling
out
one
another
.
He
thinks
,
and
is
vexed
at
his
own
thoughts
and
with
them
;
he
deviseth
,
and
unravelleth
presently
his
own
devices
;
he
deliberates
and
disputes
,
as
he
now
thinks
very
wisely
with
himself
;
and
in
a
moment
is
grown
too
wise
for
himself
,
calls
himself
fool
,
answereth
and
confuteth
all
his
own
Arguments
,
yet
can
draw
to
no
Conclusion
.
He
concludes
,
resolves
,
chooses
,
and
applauds
his
own
choice
;
saith
to
himself
,
well
and
wisely
done
;
yet
immediately
undoeth
all
again
,
and
he
counteth
it
his
wisdom
to
break
his
resolution
.
But
in
opposition
to
all
this
in
man
,
of
the
Lord
it
is
here
implyed
,
that
his
Will
and
Counsel
is
but
one
and
certain
,
like
himself
,
the
same
yesterday
,
and
to
day
,
and
for
ever
,
stable
,
fixed
and
immutable
.
3.
Of
Man
(
tho
it
be
not
expresly
said
in
words
)
it
is
to
make
good
the
Antithesis
,
necessarily
implyed
,
that
all
his
devices
are
ineffectual
,
or
very
rarely
effect
and
bring
to
pass
the
thing
that
he
would
have
;
at
least
of
themselves
they
cannot
do
it
,
but
are
vain
.
In
this
sense
it
will
be
truely
said
,
Man
walketh
in
a
vain
shew
,
surely
they
are
disquieted
in
vain
,
Psal.
39
,
6.
After
much
and
busie
contriving
,
after
great
,
solicitous
and
tedious
studying
,
nothing
is
got
,
the
Mountain
is
delivered
of
a
Mouse
,
disappointment
and
vexation
is
the
issue
of
his
Travels
.
As
his
playsom
Phantasy
in
a
Dream
is
always
wantonly
frisking
and
skipping
from
one
thing
to
another
,
and
in
imagination
hath
every
thing
to
the
full
that
it
would
have
,
feasts
it self
with
its
own
sportings
,
and
is
pleased
:
yet
anon
the
man
awakes
and
is
empty
,
finds
that
all
was
nothing
but
a
foolish
dream
,
and
either
he
is
vexed
at
his
imaginary
loss
,
or
laughs
at
his
own
folly
:
so
the
devices
of
mans
heart
,
seem
they
never
so
wise
and
sure
,
are
usually
all
frustrated
in
a
moment
;
and
it
is
well
,
if
they
leave
so
much
good
behind
to
pay
for
all
,
as
a
true
and
humbling
sense
of
the
devisers
folly
.
But
now
of
the
Lord
,
it
is
expresly
said
that
his
Counsel
shall
stand
,
it
is
always
to
the
purpose
,
and
never
misseth
of
effecting
what
was
design'd
,
but
shall
be
fully
accomplished
.
The
remnant
of
Judah
shall
know
whose
word
shall
stand
(
or
be
fulfilled
)
mine
or
theirs
.
Jer.
4
,
4.
28.
My
word
shall
surely
stand
against
you
for
evil
,
v.
29.
12.
The
evil
that
I
have
determined
and
foretold
you
of
,
shall
surely
come
upon
you
.
This
is
it
,
for
God's
Counsel
to
stand
.
Be
the
devices
of
mans
heart
never
so
many
,
and
ordered
with
all
the
wisdom
,
policy
and
strength
,
that
humane
nature
is
capable
of
,
whatsoever
confidence
the
Authors
of
such
devices
may
have
in
their
own
wit
and
prudence
,
nevertheless
the
Counsel
of
the
Lord
shall
still
take
place
of
all
,
and
shall
stand
in
spite
of
all
,
when
they
have
done
both
their
best
and
worst
.
And
though
what
men
design
may
come
to
pass
;
even
then
,
when
they
are
become
Masters
of
their
wishes
,
and
are
apt
on
that
account
to
glory
in
their
wisdom
,
yet
doth
it
not
alwayes
follow
their
devices
,
as
the
effect
doth
the
proper
cause
of
it
,
but
by
the
disposal
of
the
Divine
Counsel
,
for
that
,
and
that
alone
standeth
and
shall
stand
,
and
can
never
be
defeated
.
The
plain
sense
and
meaning
of
this
Proverb
being
thus
laid
open
before
us
,
we
may
very
easily
discern
the
scope
and
drift
of
it
to
be
this
,
viz.
To
make
us
sensible
of
the
folly
and
vanity
of
mens
arrogance
,
in
setting
up
for
themselves
in
the
world
,
without
a
due
regard
to
the
all-disposing
providence
of
the
Almighty
God
;
in
going
about
to
make
their
own
Fortunes
by
their
own
skill
and
industry
,
without
a
due
respect
to
the
Will
and
directions
of
the
universal
Governor
of
the
World.
That
being
convinced
hereof
,
we
may
not
trust
to
,
or
depend
upon
the
wisdom
of
men
,
whether
of
our selves
or
other
men
,
how
much
soever
they
pretend
,
or
are
thought
to
be
the
great
Masters
of
State-policy
;
but
submitting
our selves
intirely
to
the
Will
and
Counsel
of
the
Lord
,
we
may
be
solely
directed
by
it
,
totally
relye
upon
it
,
and
heartily
acquiesce
in
it
:
verily
believing
and
confessing
,
that
all
the
world
is
governed
by
it
;
and
that
therefore
all
the
Affairs
thereof
are
by
it
most
wisely
ordered
,
so
as
shall
in
the
end
appear
to
have
been
most
for
his
own
honour
,
and
the
eternal
good
of
those
that
faithfully
serve
him
.
This
is
a
Lesson
which
Nature
it self
teacheth
us
,
and
all
men
are
forced
to
acknowledg
the
truth
of
it
,
when
they
are
at
leisure
to
attend
to
reason
.
Man
purposeth
,
but
God
disposeth
,
hath
been
long
a
common
Proverb
in
the
world
.
The
Lot
,
(
saith
Solomon
)
is
cast
into
the
lap
,
but
the
whole
disposing
thereof
is
of
the
Lord.
Prov.
16
,
33.
He
doth
not
only
foresee
,
but
wisely
order
the
things
and
events
which
to
us
seem
most
casual
.
Yea
,
so
effectually
doth
he
order
them
,
that
it
would
be
labour
lost
,
for
all
the
men
in
the
world
,
to
undertake
the
ordering
of
them
otherwise
.
There
is
no
Wisdom
,
nor
Understanding
,
nor
Counsel
against
the
Lord.
The
Horse
is
prepared
against
the
day
of
battle
,
but
safety
is
of
the
Lord
,
Prov.
21.
30
,
31.
This
is
a
very
seasonable
Lesson
for
all
men
to
learn
in
this
Projecting
,
Plotting
,
and
Designing
Age
,
and
part
of
the
world
wherein
we
live
.
Now
that
men
seem
grown
up
to
that
prodigious
insolence
and
pride
,
as
to
quarrel
with
even
God
himself
about
his
Government
,
to
find
faults
in
his
works
;
every
one
would
fain
seem
wise
enough
to
be
the
modeller
of
a
better
form
of
Government
both
in
Church
and
State
,
then
the
wisdom
of
former
Ages
hath
been
acquainted
with
;
and
nothing
will
satisfie
men
but
a
world
of
their
own
making
,
and
the
reputation
of
some
new
invention
,
tho
it
be
a
Babel
of
confusion
.
Indeed
men
that
would
seem
wise
above
their
neighbours
,
go
alwayes
big
with
some
new
nothing
,
and
are
very
ambitiously
bent
upon
undoing
what
hath
been
done
;
their
chief
faculty
lyeth
in
destroying
and
demolishing
all
the
Monuments
of
ancient
wisdom
,
that
nothing
may
remain
in
the
eye
of
Posterity
,
but
mere
rubbish
.
And
who
then
will
not
be
proud
of
any
thing
,
when
they
know
of
nothing
better
?
It
hath
been
for
many
years
too
visible
that
our
new
devisers
seem
agreed
in
nothing
more
than
in
contriving
mischief
and
ruine
,
and
like
Samson's
Foxes
,
tho
their
faces
look
to
contrary
quarters
of
the
World
,
yet
they
joyn
together
by
the
tails
,
and
therein
carry
Firebrands
to
burn
down
the
standing
Corn
and
Vineyard
of
God.
And
such
will
be
the
mischievous
devices
of
mans
heart
,
whilst
it
is
not
wholly
subjected
to
the
Counsel
of
the
Lord.
Before
we
come
to
the
particular
doctrines
of
the
Text
,
we
must
inquire
a
little
into
the
extent
of
this
word
Man
,
as
it
is
here
used
.
And
we
need
not
restrain
it
to
any
particular
sort
,
sect
or
party
of
men
;
it
may
very
well
be
allow'd
to
signifie
the
whole
race
of
Mankind
:
tho
more
especially
,
the
wicked
or
unregenerate
part
,
who
are
not
yet
either
so
throughly
illuminated
by
the
light
of
the
Gospel
as
to
see
,
or
so
throughly
sanctified
by
the
grace
of
Christ
,
as
to
choose
the
Lord
for
their
God
:
that
is
,
who
account
him
not
the
only
Good
,
which
they
ought
to
propound
unto
themselves
in
all
their
designs
,
and
who
make
not
his
Will
the
only
rule
of
all
their
desires
and
practices
,
the
only
foundation
of
all
their
hope
and
comfort
.
It
is
too
true
indeed
,
that
there
is
no
man
living
,
but
hath
too
many
devices
of
his
own
corrupt
heart
in
this
state
of
imperfection
.
For
,
tho
God
made
man
upright
,
Eccl.
7
,
29.
And
the
very
fabrick
of
his
body
so
contrary
to
that
of
other
Animals
,
which
either
crawl
upon
the
earth
,
or
go
always
looking
down
towards
it
,
should
be
his
constant
remembrancer
,
that
he
was
made
to
contemplate
something
higher
,
than
what
they
are
concerned
to
know
;
that
his
soul
should
be
always
aspiring
towards
Heaven
,
and
his
eye
should
be
ever
fixed
upon
his
God
,
and
all
his
motions
should
be
govern'd
by
his
Will
and
Counsel
,
that
sitteth
in
the
Heavens
and
shall
laugh
,
(
Psal.
2
,
4.
)
and
have
all
the
Heathen
in
derision
,
Psal.
59.
8.
Yet
alas
,
sin
hath
strangely
bowed
man
downward
,
and
made
him
too
like
in
many
things
to
the
Beasts
that
perish
.
And
although
it
be
the
work
of
grace
to
raise
him
up
again
,
and
restore
his
Primitive
posture
of
soul
;
yet
will
not
this
great
work
be
done
completely
,
so
long
as
he
is
but
growing
here
on
earth
;
he
will
be
always
sucking
into
himself
too
much
of
what
is
earthy
,
and
death
must
first
transplant
him
into
a
better
soil
,
before
he
can
be
altogether
heavenly
.
But
now
the
unregenerate
man
abiding
in
the
same
posture
whereunto
by
his
fall
from
God
he
was
brought
;
and
in
a
state
of
separation
from
his
Maker
;
not
being
yet
born
again
of
the
holy
spirit
of
life
and
the
incorruptible
seed
,
nor
ingrassed
into
the
true
Vine
,
the
second
man
from
heaven
heavenly
,
and
thereby
reunited
unto
God
the
true
principle
of
Unity
,
is
evermore
at
variance
with
himself
,
divided
in
his
thoughts
within
him
,
distracted
into
a
confused
Multitude
of
designs
,
by
the
great
variety
of
contrary
Objects
pulling
and
hailing
him
contrary
wayes
unto
themselves
;
so
that
he
can
never
stand
fixed
in
one
point
,
or
any
long
time
together
go
the
same
way
.
His
heart
and
mind
within
him
is
become
the
very
seat
of
tumult
and
confusion
;
there
is
nothing
but
mere
Ataxy
and
Anarchy
;
right
reason
being
dethroned
,
and
spoiled
of
all
authority
,
and
his
thoughts
within
him
,
like
a
Seditious
Rabble
without
any
Head
or
Commander
to
order
and
overaw
them
,
in
a
continual
noise
and
hurry
;
and
,
as
was
said
of
that
Riotous
Multitude
,
(
Act.
19.
32.
)
The
more
part
know
not
wherefore
they
are
come
together
.
Something
they
would
have
of
those
many
things
whereof
they
find
a
want
;
but
what
it
is
,
they
cannot
tell
;
and
yet
by
any
means
they
must
and
will
have
it
,
or
else
they
will
not
be
quieted
;
but
they
know
neither
where
,
nor
how
,
nor
of
whom
to
seek
it
.
Now
how
is
it
possible
for
peace
and
due
subjection
to
Government
to
be
preserved
in
Kingdoms
and
States
,
so
long
as
men
are
not
able
to
make
peace
at
home
in
their
own
hearts
,
nor
know
how
to
command
or
quiet
their
own
thoughts
and
disorderly
affections
,
but
are
continually
by
their
own
devices
raising
and
fomenting
an
endless
Civil
War
in
their
own
Breasts
;
downright
Rebels
to
themselves
,
and
Enemies
to
the
Monarchy
that
God
himself
hath
founded
in
man
?
Having
thus
seen
what
we
are
to
understand
by
man
,
these
four
things
we
may
now
learn
from
the
Text.
1.
The
heart
of
man
,
till
it
be
rightly
fixed
on
God
,
is
a
very
unconstant
thing
,
unsettled
in
its
thoughts
,
full
of
various
devices
and
Counsels
.
2.
The
Devices
and
Counsels
of
mans
heart
,
till
they
concentre
in
the
Will
and
Counsel
of
God
,
are
very
vain
,
and
cannot
stand
.
3.
The
Will
and
Counsel
of
God
is
alwayes
one
and
the
same
,
and
never
changeth
.
4.
Whatever
the
devices
and
projects
of
man
may
be
,
they
can
never
alter
or
frustrate
the
Will
and
Counsel
of
the
Lord.
Let
us
but
have
our
faith
well
confirmed
in
these
four
things
,
and
we
shall
soon
see
and
feel
the
excellent
usefulness
of
them
,
not
only
for
the
quieting
of
our
souls
in
a
contented
and
joyful
acquiescence
in
God's
wise
Government
of
the
world
;
but
also
for
the
establishing
of
a
blessed
and
lasting
Peace
in
Church
and
State
,
in
a
due
subjection
unto
,
and
well
pleasedness
with
the
present
Government
,
under
which
by
the
good
providence
of
God
it
is
our
lot
to
live
.
I.
The
heart
of
man
,
unfixed
on
God
the
only
complete
and
satisfactory
good
,
is
a
very
unconstant
thing
,
altogether
unsettled
in
its
own
thoughts
,
full
of
various
devices
and
changeable
Counsels
.
Man
is
a
thinking
creature
,
and
his
thoughts
are
alwayes
busie
within
him
,
whether
he
will
or
no.
And
till
he
can
come
to
the
knowledge
,
and
be
taken
with
the
beauty
of
that
one
most
perfect
and
delightsome
Object
,
the
innumerable
Excellencies
whereof
,
may
wholly
engage
all
his
more
noble
faculties
,
and
find
them
sufficient
imployment
,
is
thoughts
will
ever
be
ranging
about
the
World
,
and
wildly
wander
up
and
down
from
one
thing
to
another
,
hoping
to
meet
in
every
thing
with
something
that
he
wants
;
but
finding
it
in
nothing
,
they
cannot
rest
on
any
thing
.
Hence
they
are
as
vain
and
various
,
as
unconstant
and
changeable
,
as
the
things
about
which
they
busie
themselves
are
empty
and
transient
.
Whether
we
consider
the
end
men
aim
at
,
or
the
way
they
chuse
to
bring
them
to
it
,
this
is
very
evident
.
1.
Consider
we
first
the
end
that
all
men
aim
at
,
the
thing
which
they
ultimately
desire
,
in
the
common
name
and
general
notion
whereof
they
are
all
agreed
.
This
is
happiness
,
and
it
is
no
less
than
the
full
and
final
satisfaction
of
mans
soul
,
the
enjoyment
of
his
hearts
desire
.
This
is
certainly
the
thing
that
all
would
have
,
and
that
without
which
man
can
never
rest
,
and
which
all
men
,
until
they
have
the
Lord
for
their
God
,
do
feel
the
want
of
in
themselves
;
and
therefore
concerning
this
the
thoughts
and
devices
of
their
hearts
are
many
and
various
,
and
wonderfully
confounded
.
For
lack
of
heavenly
light
they
cannot
discover
where
it
lyeth
;
missing
it
in
what
they
already
have
,
they
flatter
themselves
with
foolish
hopes
,
that
it
may
be
found
in
any
thing
,
which
they
have
not
yet
tried
.
The
poor
man
finds
it
not
in
Poverty
,
and
is
apt
to
think
it
may
be
found
in
Wealth
;
and
therefore
are
his
thoughts
always
busie
at
work
in
devising
how
he
may
be
rich
.
The
rich
man
cannot
meet
with
it
amidst
all
his
abundance
,
and
sadly
finds
that
no
Treasure
can
be
enough
to
purchase
it
;
his
thoughts
are
therefore
hard
at
work
to
contrive
some
other
way
to
get
it
;
and
perhaps
is
made
to
hope
,
it
may
be
found
in
honour
and
greatness
.
Another
that
is
mounted
up
to
honour
,
begins
to
find
his
very
height
uneasie
,
and
his
greatness
heavy
,
his
station
very
slippery
,
and
a
fall
both
very
possible
and
often
mortal
;
and
his
thoughts
are
set
on
work
to
devise
a
way
to
retirement
,
ease
,
and
pleasure
.
The
voluptuous
Epicure
,
finds
some
sowr
sawce
with
all
his
sweet
morsels
,
something
there
alwayes
is
to
imbitter
his
delights
,
and
he
cannot
swill
and
glut
himself
so
long
and
so
undisturbedly
as
he
would
,
but
either
he
must
be
sick
,
or
his
fullness
is
uneasie
.
Thus
the
restless
roving
heart
of
man
wanders
in
the
dark
,
and
loseth
it self
in
its
own
wandrings
,
and
is
made
most
unhappy
by
its
own
devices
how
to
be
happy
.
Whilst
it
is
uncertainly
led
by
blind
affection
,
and
wants
the
sure
conduct
of
a
divinely
inlightened
understanding
,
not
able
to
discern
that
infinite
Good
,
which
offereth
its
self
to
its
choice
in
every
thing
,
the
very
thing
it
seeketh
for
becomes
its
stumbling
Block
in
the
way
:
the
man
falls
and
hurts
himself
against
the
very
thing
that
he
would
have
;
he
turns
away
in
a
chafe
to
something
else
,
and
still
to
as
little
purpose
,
and
with
as
bad
success
.
O
the
strange
uneasiness
of
every
condition
to
an
heart
that
is
void
of
God!
Whatever
it
be
that
such
a
man
hath
,
be
sure
it
is
not
that
very
thing
which
he
would
have
.
That
which
is
present
is
alwayes
naught
;
and
that
which
is
not
yet
,
is
always
better
,
till
it
be
here
;
and
when
it
is
come
,
it
is
the
worst
of
all
.
The
ignorance
of
what
is
the
only
good
keeps
us
alwayes
miserable
under
all
our
long
wish'd
for
and
much
endeavoured
changes
.
Man
is
alwayes
crying
out
,
Who
will
shew
us
any
good
.
Psal.
4.
6.
Whilst
the
infinite
good
is
before
him
every
moment
.
He
is
ever
complaining
he
cannot
see
it
,
but
the
fault
is
in
his
own
eyes
.
The
Sun
shines
,
but
he
is
blind
.
God
,
who
is
only
good
.
Matt.
19.
17.
is
in
all
conditions
present
,
but
man
will
not
be
convinced
that
't
is
the
light
of
his
countenance
alone
that
can
make
him
happy
.
2.
But
suppose
we
now
,
that
men
have
already
fixed
their
thoughts
not
only
upon
happiness
,
but
upon
the
only
chief
good
that
can
make
them
happy
,
the
Blessed
God
:
yet
will
their
thoughts
continue
manifold
and
various
,
and
inconsistent
with
themselves
,
so
long
as
they
have
not
hit
upon
that
only
sure
way
of
enjoying
him
,
which
himself
hath
taught
us
.
How
do
they
clash
and
combat
within
him
,
like
the
thoughts
of
a
man
lost
in
a
Wilderness
?
Who
,
tho
he
know
,
and
long
to
be
at
the
place
whither
he
aim'd
to
go
,
yet
is
utterly
at
a
loss
which
way
to
take
of
the
many
that
lie
before
him
:
he
stands
musing
and
thinking
with
himself
,
which
is
the
most
likely
way
to
bring
him
home
;
now
't
is
this
,
and
anon
't
is
that
,
and
presently
again
't
is
neither
;
thus
he
stands
disputing
till
the
night
overtake
him
,
and
even
then
his
thoughts
travel
,
and
suffer
not
sleep
to
give
him
rest
.
O
the
vain
projects
of
foolish
man
,
so
long
as
he
maketh
not
with
the
Psalmist
,
Psal.
119.
24.
the
Laws
of
God
his
Delight
and
his
Counsellors
.
The
ground
of
all
this
variety
and
confusion
in
the
thoughts
and
devices
of
mans
heart
is
very
obvious
.
It
is
impossible
it
should
be
otherwise
,
so
long
as
that
,
which
he
aimeth
at
,
is
certainly
such
as
will
deceive
him
;
or
whilest
he
walketh
in
doubtful
paths
without
a
sure
guide
.
Man
was
not
made
to
be
his
own
God
,
nor
was
any
creature
made
to
be
a
God
unto
him
,
so
that
he
should
possibly
find
that
in
himself
alone
,
or
in
any
other
created
being
,
which
may
give
him
real
satisfaction
.
If
Man
be
not
God
,
it
is
as
certain
he
cannot
make
his
own
happiness
.
Nay
,
man
is
made
such
a
creature
,
as
can
know
and
feel
his
own
wants
and
weaknesses
,
and
this
is
his
Makers
mercy
to
him
,
that
he
may
not
be
always
miserable
by
resting
in
himself
;
but
being
moved
by
the
sence
and
feeling
of
his
own
emptiness
and
infirmity
,
may
seek
that
out
of
himself
in
God
,
which
he
finds
he
cannot
be
well
without
.
Till
then
a
mans
heart
can
fix
upon
that
one
thing
which
hath
enough
in
it
to
satisfie
all
its
desires
,
and
get
into
that
one
way
which
will
bring
him
to
his
desired
happiness
;
his
thoughts
can
have
no
rest
,
nothing
wherein
they
may
unite
;
But
he
is
,
as
that
double
minded
man
St.
Iames
speaketh
of
(
Iam.
1.
8.
)
Unstable
in
all
his
ways
.
This
is
a
thing
too
obvious
to
every
understanding
,
to
be
any
longer
insisted
on
.
We
go
on
therefore
to
the
next
thing
.
II.
The
Devices
and
Counsels
of
a
mans
heart
,
till
they
concentre
in
the
Will
and
Counsel
of
the
Lord
,
are
vain
and
cannot
stand
.
This
is
a
truth
which
being
duely
considered
,
as
it
well
deserveth
,
would
certainly
be
enough
to
bring
men
out
of
love
with
their
own
devices
,
and
make
them
weary
and
ashamed
of
their
own
Plots
and
Projects
.
Who
is
there
so
foolish
as
to
be
willing
to
disquiet
his
own
soul
,
and
cast
away
his
peace
for
nothing
?
And
this
truth
,
That
all
such
Devices
and
Counsels
as
concentre
not
in
the
Will
of
God
are
vain
,
and
tend
to
no
good
issue
,
but
shall
end
in
disappointment
and
vexation
,
is
so
clear
,
that
though
men
are
very
hardly
brought
to
make
the
right
use
of
it
;
yet
is
it
impossible
for
them
so
long
as
they
have
any
degree
of
reason
above
mere
fools
and
children
,
to
deny
it
.
We
shall
at
present
consider
but
a
few
things
to
put
this
past
all
dispute
.
1.
What
we
are
,
and
how
little
grounds
of
hope
we
can
find
in
our selves
.
2.
What
other
men
are
,
and
what
slender
probability
there
is
;
that
either
by
their
help
,
or
against
their
will
we
should
effect
our
designs
.
3.
What
God
is
,
and
how
impossible
it
is
to
prevail
against
his
Providence
.
1.
Let
us
remember
what
we
are
.
Consider
but
in
our selves
the
greatness
of
our
ignorance
,
and
the
weakness
of
our
power
,
and
we
shall
easily
be
convinced
of
the
vanity
of
our
own
devices
.
1.
Our
ignorance
is
such
,
how
great
soever
is
the
opinion
we
have
of
our
own
wit
and
policy
,
that
indeed
we
do
not
know
our selves
perfectly
,
and
much
less
our
neighbours
.
And
yet
we
must
know
both
,
before
we
can
certainly
say
,
that
this
or
that
will
fit
either
us
or
them
.
Our
hearts
are
very
Labyrinths
,
full
of
intricacies
and
windings
,
and
he
is
a
wise
man
indeed
that
understands
all
the
little
secret
corners
of
his
own
heart
so
well
,
as
to
know
exactly
what
will
fit
and
fill
them
.
Again
the
nature
of
things
is
too
much
in
the
dark
as
to
us
,
we
know
but
very
little
of
it
,
and
what
we
seek
being
yet
untryed
by
us
,
we
are
very
unfit
to
judge
how
suitable
it
will
be
unto
us
;
or
whether
any
of
those
things
which
we
think
we
now
most
need
,
will
fit
us
any
better
then
what
we
have
already
;
yea
,
suppose
the
best
,
that
the
things
which
we
so
earnestly
desire
have
something
in
them
suitable
to
our
wants
and
wishes
,
yet
may
they
also
have
much
more
against
us
,
and
hurtful
to
us
,
which
we
cannot
yet
discern
at
a
distance
;
but
may
feel
afterwards
to
our
sorrow
.
Yet
more
,
so
very
changeable
are
both
persons
and
things
,
that
what
seemeth
to
us
the
best
to
day
,
may
seem
as
bad
to
morrow
;
and
what
now
,
if
we
had
it
,
would
really
be
some
ease
to
us
,
to
morrow
may
prove
as
great
a
grievance
:
what
might
be
now
either
Food
or
Physick
,
may
to
morrow
by
some
corruption
in
it
,
or
change
of
constitution
in
us
,
be
very
little
better
than
Poyson
,
yea
bodies
politick
change
tempers
as
well
as
bodies
natural
;
and
those
very
Laws
,
which
were
with
great
wisdom
at
first
enacted
,
as
the
properest
Medicines
for
curing
the
present
diseases
,
have
in
a
very
few
years
after
,
upon
this
account
,
been
found
a
worse
disease
then
the
other
.
Men
are
too
short
sighted
to
see
what
will
be
most
suitable
to
another
Age
,
or
perhaps
to
any
considerable
part
of
the
present
.
This
our
ignorance
is
therefore
enough
to
teach
us
not
to
build
any
confident
hopes
on
our
own
devices
.
2.
But
suppose
our
knowledge
and
skill
were
really
as
great
,
as
usually
is
the
Politicians
self-conceit
;
yet
must
we
needs
confess
,
that
our
strength
is
very
little
,
and
how
wisely
soever
we
can
devise
and
contrive
,
we
are
too
weak
to
bring
about
our
own
devices
.
This
will
appear
more
fully
anon
,
tho
indeed
it
is
clear
enough
of
it self
.
Who
can
be
so
mad
as
to
think
he
can
do
what
he
lists
,
that
he
can
over-rule
providence
,
controll
the
World
,
and
bring
to
pass
all
that
he
would
have
to
be
?
All
which
he
must
suppose
himself
able
to
do
,
that
can
find
cause
in
himself
to
hope
he
may
accomplish
the
devices
of
his
own
heart
.
Considering
then
our selves
only
,
all
we
can
say
is
this
,
Vain
man
would
be
wise
.
Job
.
11.
12.
But
he
is
not
so
;
Mans
goings
are
of
the
Lord
,
how
can
a
man
then
understand
his
own
way
?
Prov.
20.
24.
Our
eyes
are
too
bad
to
see
,
our
arms
are
too
weak
to
work
what
is
best
for
our selves
or
the
World
;
no
hope
can
we
have
in
our selves
alone
.
2.
And
therefore
next
,
let
us
think
what
other
men
are
.
This
consideration
will
make
it
appear
a
very
improbable
thing
,
for
any
one
single
man
,
or
indeed
,
for
any
one
Party
or
Faction
of
men
,
to
be
able
to
bring
about
their
own
devices
.
Do
we
suppose
these
men
to
be
our
friends
?
Are
they
at
present
our
Complices
or
Partners
?
Or
suppose
we
them
our
Enemies
,
and
such
as
appear
Adversaries
to
our
designs
?
Or
lastly
,
are
they
likly
to
sit
Neuters
?
Which
of
these
soever
they
be
,
they
give
us
little
encouragement
.
This
only
we
are
sure
of
,
they
are
men
,
and
but
men
;
they
are
therefore
subject
to
the
same
infirmities
as
we
our selves
are
;
they
are
unknown
,
they
are
mutable
,
they
have
peculiar
interests
of
their
own
,
they
are
all
subject
to
the
same
overruling
Power
:
Are
they
in
Appearance
our
friends
?
Who
can
know
whether
they
be
so
indeed
?
Who
knows
whether
they
will
prove
firm
and
faithful
to
our
Counsels
?
Are
we
sure
that
their
hearts
are
as
our
hearts
,
that
we
may
safely
give
them
our
hands
and
take
them
up
into
the
secrets
of
our
Bosomes
?
Whatever
they
be
now
,
can
we
tell
whether
they
will
be
the
same
to
morrow
?
Can
we
tell
what
the
temptations
of
one
day
,
what
the
very
fears
and
jealousies
,
covetous
,
or
ambitious
desires
of
their
own
hearts
,
yea
what
the
terrors
of
a
nights
dream
may
bring
forth
?
He
that
dares
too
confidently
trust
his
own
heart
is
but
a
fool
,
how
much
more
is
he
so
,
that
dares
trust
anothers
?
If
they
joyn
really
with
us
now
in
our
murmurings
,
discontents
,
and
dislikes
of
that
which
is
,
are
we
sure
that
they
joyn
also
as
cordially
in
our
desires
and
wishes
,
and
that
the
future
variance
and
disagreement
of
minds
about
that
which
we
would
have
shall
not
breed
more
confusion
,
and
far
greater
inconveniences
unto
us
all
,
then
the
very
worst
of
those
things
we
now
concur
to
oppose
and
remove
?
Are
these
men
our
Enemies
and
such
as
are
like
to
oppose
our
designs
?
And
are
we
then
sure
that
we
are
equal
or
superiour
to
them
in
strength
?
Or
if
we
be
▪
are
we
also
as
sure
,
that
they
are
not
our
overmatch
in
policy
or
interest
?
Have
not
they
devices
of
their
own
as
well
as
we
?
And
are
they
not
as
much
in
love
with
their
own
devices
as
we
can
be
with
ours
?
And
will
they
not
venture
as
far
to
accomplish
their
designs
?
Have
they
not
interests
of
their
own
?
And
shall
they
not
be
as
zealous
to
promote
them
?
As
impatient
of
all
opposition
to
or
attempts
against
them
?
Is
the
party
we
oppose
but
small
and
inconsiderable
?
And
can
we
know
how
soon
it
will
encrease
either
by
the
accession
of
others
who
will
not
shew
themselves
till
necessity
call
them
forth
,
or
by
the
revolt
of
some
other
of
our
own
?
Or
know
we
how
many
distinct
parties
there
may
be
,
whose
designs
are
as
inconsistent
with
ours
as
theirs
are
,
and
therefore
rather
then
suffer
either
to
prevail
to
the
ruine
of
their
own
,
are
concerned
to
assist
the
weaker
?
Lastly
,
are
these
men
Neuters
?
Can
we
have
any
assurance
that
they
will
continue
so
when
they
are
in
a
strait
betwixt
two
,
and
are
like
to
be
devoured
by
both
or
either
?
Are
they
not
lovers
of
Peace
,
upon
what
Principles
it
matters
not
?
And
shall
they
not
be
inclined
even
by
that
love
,
when
they
see
they
must
side
with
one
,
to
oppose
the
first
disturbers
of
their
Peace
?
Can
we
from
mens
faces
or
looks
have
any
probable
guess
,
with
whom
they
will
joyn
when
it
comes
to
Tryal
?
Is
is
not
most
likely
,
it
will
be
with
their
lawful
Governors
,
under
whom
they
have
so
long
enjoyed
their
beloved
Peace
and
Quietness
?
May
not
Egypt
(
if
we
have
such
a
thing
to
trust
to
)
prove
a
bruised
Reed
,
and
run
into
the
hand
of
him
that
leans
upon
it
?
If
we
be
but
so
wary
as
to
look
about
us
,
we
shall
find
too
many
of
our
own
spirit
;
and
because
such
,
the
less
our
friends
.
They
are
for
themselves
as
well
as
we
,
are
as
ready
to
sacrifice
the
publick
good
to
their
own
ambition
.
Their
peculiar
interests
engage
them
as
stronglyto
oppose
unto
ours
their
own
devices
;
and
with
as
much
fury
and
craft
,
from
the
same
selfish
principles
,
to
endeavour
our
disappointment
and
defeat
to
prevent
their
own
;
and
to
hasten
our
ruine
,
as
the
first
step
to
their
own
advancement
.
If
again
we
look
behind
us
,
and
observe
the
Histories
of
former
Ages
,
we
cannot
miss
of
abundance
of
sad
examples
of
rash
and
giddy
Enterprisers
miserably
shipwrack'd
by
their
own
devices
,
caught
deservedly
in
their
own
Nets
,
and
fallen
into
the
Pits
they
digged
for
others
.
If
we
providently
look
before
us
,
we
shall
see
but
little
likelihood
that
the
succeeding
generation
will
applaud
or
approve
of
our
doings
;
but
rather
fall
upon
new
devices
of
their
own
to
undo
all
that
we
have
done
,
or
rather
to
build
what
we
have
destroy'd
.
In
a
word
,
if
we
know
not
what
's
in
man
,
God
knows
,
that
all
his
thoughts
are
vanity
,
Psal.
94.
11.
So
little
probability
have
men
of
bringing
to
effect
their
own
devices
,
when
they
consider
what
other
men
are
.
3.
If
mens
devices
have
so
little
encouragement
either
from
themselves
or
other
men
,
how
much
less
can
they
have
from
God
when
they
consider
,
what
he
is
.
viz.
The
just
Iudge
of
all
the
earth
that
will
do
right
,
Gen.
18.
25.
Tho
hand
joyn
in
hand
,
the
wicked
shall
not
go
unpunished
,
Prov.
16.
5.
Let
them
use
all
Arts
to
strengthen
themselves
in
their
Conspiracies
,
he
that
is
higher
then
the
highest
regardeth
,
and
will
be
higher
than
they
,
Eccl.
5.
8.
Well
said
one
who
was
no
Saint
,
If
this
Counsel
be
of
men
,
it
will
come
to
nought
;
but
if
it
be
of
God
,
take
heed
how
ye
oppose
it
,
lest
ye
be
found
to
fight
against
God
,
Act.
5.
39.
What
hopes
can
men
have
that
their
devices
shall
prosper
without
Gods
Blessing
,
seeing
not
a
Sparrow
falls
to
the
ground
without
him
?
And
what
confidence
can
men
have
that
God
will
bless
their
devices
,
whilst
they
make
not
●im
of
their
Counsel
?
If
they
advise
not
first
with
him
to
know
his
Will
,
before
they
begin
to
device
for
themselves
,
they
take
a
preposterous
course
to
engage
him
on
their
side
;
and
be
sure
where
ever
he
takes
part
,
there
goes
the
Victory
.
But
if
men
will
be
so
wicked
,
as
to
advance
their
own
devices
against
the
Ordinance
of
God
,
they
must
needs
make
him
their
Enemy
,
whosoever
being
so
makes
it
in
vain
for
all
the
World
to
assist
them
;
there
is
no
fighting
against
Omnipotence
.
A
Blasting
instead
of
a
Blessing
must
those
men
expect
from
our
Heavenly
Father
,
who
,
neglecting
his
commands
,
will
presume
of
their
own
head
to
regulate
his
Family
,
and
govern
his
Kingdom
by
their
own
devices
.
As
impossible
it
is
that
such
devices
should
stand
,
as
it
is
to
dethrone
the
Almighty
,
and
devest
him
of
all
Authority
and
Dominion
,
who
hath
established
his
Throne
in
the
Heavens
,
and
whose
Kingdom
ruleth
over
all
,
Psal.
103.
19.
Let
men
therefore
consult
,
contrive
,
and
act
what
they
can
▪
Let
them
associate
themselves
together
,
they
shall
be
broken
in
pieces
:
let
them
gird
themselves
,
they
shall
be
yet
broken
in
pieces
;
let
them
take
Counsel
together
,
and
it
shall
come
to
nought
,
speak
the
word
,
and
it
shall
not
stand
,
Isai.
8.
9.
&c.
Let
them
either
now
consider
it
to
move
them
to
repentance
,
or
they
shall
at
last
find
it
to
their
utter
confusion
,
that
notwithstanding
all
the
wisdom
of
their
own
devices
,
The
Lord
shall
have
them
in
derision
,
Psal.
2.
4.
They
shall
be
before
him
but
like
the
Chaff
which
the
wind
driveth
away
,
Psal.
1.
4.
So
impossible
is
it
for
the
devices
of
mans
heart
to
stand
,
when
they
are
not
united
in
the
Will
of
that
God
who
ruleth
Heaven
and
Earth
.
III.
The
third
thing
we
are
now
to
observe
is
this
.
The
Will
and
Counsel
of
the
Lord
is
always
one
and
the
same
and
never
changeth
.
With
God
(
saith
St.
Iames
)
there
is
no
shadow
of
turning
,
Jam.
1.
17.
Whatever
changes
there
be
in
the
world
amongst
the
creatures
,
it
is
impossible
for
the
great
Creator
of
all
things
to
be
any
other
then
what
he
was
from
all
Eternity
.
He
will
not
lie
,
nor
repent
,
for
he
is
not
a
man
that
he
should
repent
,
1
Sam.
15.
29.
This
is
a
piece
of
humane
weakness
,
to
change
purposes
.
If
therefore
at
any
time
we
read
of
Gods
repenting
or
changing
his
purpose
,
as
indeed
sometimes
we
do
in
his
own
word
,
we
must
be
sure
so
to
understand
it
,
as
it
may
agree
to
the
perfections
of
God
,
and
not
fasten
upon
him
any
of
the
imperfections
of
his
creatures
.
It
is
said
indeed
of
God
,
Gen.
6.
6.
It
repented
the
Lord
that
he
had
made
man
on
the
earth
,
and
it
grieved
him
at
his
heart
.
And
1
Sam.
35.
23.
The
Lord
repented
that
he
had
made
Saul
King
over
Israel
.
And
concerning
Nineveh
it
is
said
,
Jonah
3.
10.
God
repented
of
that
the
evil
he
had
said
that
he
would
do
unto
them
,
and
he
did
it
not
.
Sometimes
God
is
said
to
repent
of
what
he
had
already
done
,
as
if
he
could
wish
it
undone
again
;
and
sometimes
of
that
which
he
had
declared
that
he
would
do
,
as
if
,
upon
after
thoughts
,
he
had
changed
his
mind
.
Now
should
we
understand
such
sayings
as
these
,
as
the
words
sound
at
first
hearing
,
not
considering
the
immutable
nature
of
him
,
of
whom
they
are
spoken
,
we
should
thereby
run
our selves
into
one
of
the
grossest
and
most
wicked
errors
in
the
World
,
being
tempted
by
such
expressions
,
to
fasten
upon
God
an
imputation
of
such
levity
and
inconstancy
to
himself
,
as
a
wise
man
would
account
one
of
the
greatest
affronts
we
could
offer
him
.
But
all
this
is
indeed
spoken
of
God
,
after
the
manner
of
men
.
The
change
that
is
,
is
not
in
God
but
in
us
.
What
God
hath
once
done
,
he
ever
approves
of
;
and
whatever
he
purposeth
to
do
,
that
he
certainly
will
do
.
Tho
when
we
look
only
upon
what
is
spoken
and
done
,
there
is
some
appearance
to
us
,
as
if
there
were
some
change
of
mind
in
the
speaker
or
doer
;
yet
is
there
no
such
thing
.
We
hear
what
is
said
,
and
we
see
what
is
done
:
God
hath
threatned
to
destroy
,
yet
he
spareth
:
He
hath
done
something
,
which
afterwards
he
undoeth
in
some
measure
again
.
And
hence
he
seemeth
to
us
to
repent
of
his
sayings
and
doings
,
because
he
doth
herein
as
men
are
wont
to
do
,
who
repent
and
change
their
minds
,
and
for
this
cause
,
by
reason
of
this
similitude
of
the
doings
of
God
&
men
,
are
these
expressions
applyed
to
God.
We
are
ignorant
of
the
Will
and
Counsel
of
God
,
and
can
know
no
more
of
it
,
then
he
himself
is
pleased
to
discover
unto
us
;
he
hath
not
discovered
the
whole
of
his
Will
unto
us
,
but
only
so
much
as
himself
thinks
fit
for
us
to
understand
.
Hence
we
know
but
in
part
,
and
are
very
subject
to
mistake
.
To
clear
this
,
know
we
must
that
Gods
Will
being
but
one
,
is
partly
revealed
to
us
in
his
word
and
works
,
and
partly
concealed
from
us
,
reserved
only
to
himself
.
1.
The
secret
Will
of
God
is
not
another
from
that
which
is
revealed
,
as
if
there
were
two
Wills
in
God
;
but
both
are
one
Will
,
whereof
part
is
revealed
,
part
is
not
;
and
both
together
are
his
one
,
eternal
and
immutable
Purpose
and
Counsel
.
As
God
needed
not
,
could
not
have
any
Counsellers
to
advise
withal
,
about
what
he
was
to
do
.
With
whom
took
he
Counsel
?
Isai.
40.
14.
So
shall
his
Counsel
alway
stand
,
and
without
any
alteration
,
be
completely
fulfilled
.
My
Counsel
(
saith
God
)
shall
stand
,
and
I
will
do
all
my
pleasure
,
Isai.
46.
10.
This
part
of
Gods
Will
and
Counsel
being
never
imparted
unto
us
,
we
cannot
know
it
but
only
by
the
event
;
which
when
we
see
,
whatever
it
is
,
we
must
conclude
,
that
it
was
Gods
unalterable
Will
,
either
to
effect
it
himself
,
or
to
permit
it
to
be
so
effected
by
others
,
infallibly
fore-knowing
it
,
and
resolved
not
to
prevent
it
.
2.
Gods
revealed
Will
is
so
much
of
his
Counsel
,
as
he
hath
thought
fit
to
communicate
,
and
by
what
means
he
pleaseth
,
make
known
unto
us
.
Whereby
he
either
acquainteth
us
with
his
own
doings
and
purposes
,
or
directeth
us
in
our
duty
,
and
how
we
are
to
demean
our selves
in
the
world
.
That
Will
of
his
,
which
maketh
our
duty
,
shall
stand
as
the
Law
and
Rule
of
our
duty
:
And
that
Will
of
his
which
declareth
his
purpose
shall
stand
,
as
the
firm
foundation
of
our
hope
and
expectation
;
both
in
that
manner
,
as
he
from
all
eternity
had
determined
,
whatever
appearances
of
change
and
variation
there
may
be
to
inconsidering
men
.
God
is
the
sole
and
absolute
Governor
and
King
of
all
the
World
:
and
the
Law
whereby
he
governeth
all
things
can
be
no
other
,
but
his
own
Will
and
wise
Counsel
.
Every
thing
he
ordereth
and
ruleth
agreeably
to
the
nature
which
himself
hath
given
it
,
in
order
to
the
end
for
which
he
made
it
.
Why
he
made
the
World
just
so
,
and
no
otherwise
then
it
is
made
,
we
are
not
worthy
to
inquire
;
nor
can
we
know
any
further
then
he
hath
taught
us
;
it
was
his
Will
so
to
do
,
and
that
ought
to
satisfie
us
.
How
he
will
order
every
thing
in
the
World
from
first
to
last
,
he
cannot
be
obliged
to
tell
us
;
and
it
is
too
much
for
us
to
know
:
but
that
all
shall
tend
to
the
demonstration
of
his
own
Power
,
Wisdom
and
Goodness
,
and
the
happiness
of
those
that
love
and
serve
him
,
we
are
sure
;
and
this
again
should
fully
satisfie
us
.
Man
he
hath
made
a
reasonable
and
free
Agent
,
&
as
such
he
is
resolved
to
govern
him
.
His
Will
,
revealed
is
mans
Law
to
live
by
,
and
by
what
parts
and
parcels
soever
,
in
what
variety
soever
of
Precepts
according
to
the
diversity
of
time
and
circumstances
of
persons
,
places
,
relations
,
&c.
all
perfectly
foreseen
by
him
;
still
his
Will
is
one
,
and
he
executeth
it
according
to
his
own
Eternal
Counsel
,
with
that
variety
of
dispensations
,
as
he
hath
determined
.
His
Commands
it
is
his
Will
we
should
obey
,
and
that
according
to
our
nature
,
freely
;
it
is
not
his
Will
to
necessitate
us
so
to
do
,
and
to
use
us
as
Stocks
and
Stones
which
have
neither
Understanding
to
consider
,
nor
Will
to
choose
.
And
it
is
his
Will
that
the
obedient
shall
be
rewarded
with
blessedness
,
and
he
encourageth
them
to
obedience
by
many
promises
,
which
he
will
fulfil
and
make
good
to
the
full
,
if
the
condition
of
obedience
be
performed
,
and
thus
are
all
his
promises
of
this
kind
to
be
understood
.
And
he
threatneth
severe
punishments
to
the
disobedient
to
deter
them
from
their
disobedience
,
and
these
shall
certainly
come
upon
them
,
if
they
repent
not
;
and
thus
are
his
Menaces
to
be
understood
.
In
short
,
what
changes
there
would
at
any
time
be
in
men
,
according
to
that
freedom
of
choice
which
he
hath
given
them
,
he
knew
eternally
;
and
what
changes
would
thereupon
follow
in
the
World
,
or
in
any
part
of
it
,
he
not
only
fore-knew
,
but
fore-appointed
;
and
what
reasons
there
would
be
for
the
delaying
either
of
his
promises
,
or
his
threatnings
,
or
for
any
other
change
or
circumstance
,
all
was
perfectly
fore-known
;
and
there
can
be
nothing
new
to
him
;
and
therefore
no
change
at
all
of
his
Eternal
Counsel
,
but
all
things
are
exactly
as
he
once
for
all
hath
determined
.
When
therefore
God
is
said
at
any
time
to
repent
,
it
signifieth
no
more
but
this
,
that
the
thing
is
come
to
pass
which
God
foresaw
,
and
that
ho
now
doth
not
that
,
which
he
had
always
resolved
to
do
,
when
such
things
should
come
to
pass
;
here
is
a
change
indeed
in
his
outward
Actings
,
but
none
in
his
Will.
When
Gods
promises
are
not
performed
,
there
is
a
a
non-performance
of
the
condition
,
which
he
was
never
ignorant
of
,
but
foresaw
,
and
now
he
acteth
no
otherwise
,
than
upon
the
foresight
thereof
,
he
had
resolved
to
do
.
But
we
,
because
these
things
foreseen
by
God
are
not
revealed
to
us
,
are
apt
to
think
there
is
a
change
where
there
is
none
at
all
.
The
reason
why
Gods
Will
is
always
one
and
the
same
,
is
the
infinite
perfection
of
his
Nature
,
which
can
admit
of
no
degree
of
mutability
.
What
can
move
a
man
to
change
his
Mind
or
Will
,
but
his
finding
or
at
least
suspecting
he
hath
taken
wrong
measures
in
his
former
deliberations
and
resolutions
▪
It
is
the
rough
want
of
foresight
in
men
,
that
their
purposes
are
alterable
;
and
when
things
fall
out
,
whereof
they
had
no
knowledge
,
they
see
cause
to
be
of
another
mind
then
formerly
they
were
.
'T
is
always
the
discovery
of
something
which
they
were
ignorant
of
,
or
did
not
consider
,
that
produceth
this
change
in
the
minds
of
men
.
But
there
can
be
no
such
reason
for
God
to
change
his
purpose
and
Counsel
;
as
he
is
Almighty
,
and
can
do
whatever
it
pleaseth
him
to
do
,
so
also
is
he
Omniscient
,
infinite
in
knowledge
and
wisdom
,
and
nothing
past
,
present
or
to
come
can
be
hid
from
him
.
All
things
lie
naked
and
opened
(
or
unbowelled
)
before
him
;
the
whole
World
,
and
all
the
Ages
of
the
World
,
from
its
Creation
to
the
Consummation
of
all
things
,
are
in
his
view
at
once
,
not
the
most
secret
thought
of
man
,
nor
the
minutest
circumstance
in
things
can
escape
his
Eye
.
Knowing
therefore
eternally
,
as
well
all
that
shall
be
hereafter
,
as
all
that
now
is
,
or
at
any
time
hath
been
,
nothing
can
happen
contrary
to
his
expectation
,
&
therefore
nothing
can
possibly
move
him
to
any
the
least
change
of
Counsels
:
but
he
must
needs
be
,
as
in
his
nature
and
being
,
so
in
his
purposes
also
immutable
,
the
same
yesterday
and
to
day
,
and
for
ever
.
And
this
granted
,
we
shall
very
easily
see
into
the
truth
of
our
next
Proposition
,
as
necessarily
following
from
this
Immutability
of
God.
IV.
Whatsoever
the
devices
and
projects
of
man
may
be
,
they
can
never
be
able
to
frustrate
or
alter
the
Will
and
Counsel
of
the
Lord
,
but
it
shall
firmly
stand
,
and
most
punctually
be
fulfilled
.
And
it
must
needs
be
so
,
if
but
for
this
one
reason
,
that
there
can
be
no
device
or
project
of
man
,
but
God
did
eternally
foresee
it
and
hath
provided
for
it
.
Yea
,
he
is
both
wise
enough
and
powerful
enough
,
either
to
frustrate
it
and
make
it
of
no
effect
;
or
to
overrule
it
,
and
bring
to
effect
his
own
Will
and
Counsel
by
it
.
Men
cannot
surely
be
such
Fools
as
to
think
that
the
infinitely
wise
God
can
be
outwitted
or
deceived
by
any
humane
Policy
;
or
that
the
Almighty
God
can
be
over-powered
by
humane
strength
or
force
;
or
that
the
most
vigilant
Governor
of
the
World
who
never
slumbereth
nor
sleepeth
,
Psal.
124.
4.
Whose
eyes
are
in
every
place
beholding
the
evil
and
the
good
,
Prov.
15.
3.
Can
be
surprized
by
Humane
Treachery
.
No
Conspiracy
in
what
dark
Hell
or
Vault
soever
it
be
laid
and
hatch'd
,
can
be
hid
from
him
;
no
Confederacy
or
Combination
can
be
too
hard
for
him
,
who
is
irresistible
as
well
as
immutable
,
and
therefore
can
never
be
disappointed
of
his
Will.
Our
God
is
in
the
Heavens
,
he
hath
done
whatsoever
he
pleased
,
Psal.
115.
3.
Yea
,
The
Counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
generations
,
Psal.
33.
11.
And
v.
10.
The
Lord
bringeth
the
Counsel
of
the
Heathen
to
nought
,
he
maketh
the
devices
of
the
People
of
none
effect
.
Hence
that
bold
Challenge
of
the
Prophet
to
all
the
Churches
Enemies
,
Take
Counsel
and
it
shall
come
to
nought
:
speak
the
word
and
it
shall
not
stand
,
for
God
is
with
us
,
Isai.
8.
10.
And
again
,
The
Lord
of
Hosts
hath
sworn
,
saying
,
Surely
as
I
have
thought
so
shall
it
come
to
pass
,
and
as
I
have
purposed
so
shall
it
stand
,
Isai.
14.
24.
The
Lord
of
Hosts
hath
purposed
,
and
who
shall
disanul
it
,
v.
27.
The
Counsel
of
the
Lord
lieth
very
deep
,
Clouds
and
darkness
are
round
about
him
.
And
whilest
vain
men
would
be
so
wise
,
as
to
design
for
themselves
without
him
,
and
presume
to
teach
or
help
him
to
govern
the
World
,
they
unawares
subserve
his
secret
Counsel
,
and
by
an
unseen
hand
are
carried
contrary
to
their
own
intentions
,
to
promote
those
very
designs
of
his
which
they
strive
with
all
their
might
and
policy
to
defeat
.
Let
them
consult
,
God
shall
infatuate
their
Counsels
:
let
them
attempt
,
God
shall
frustrate
all
their
attempts
.
He
must
be
wise
indeed
that
can
impose
upon
God.
Ioseph's
Brethren
taking
notice
of
his
Dream
,
and
his
Fathers
special
affection
to
him
,
grow
jealous
of
him
,
and
to
prevent
his
coming
to
have
dominion
over
them
,
sell
him
for
a
Slave
unto
Strangers
:
and
what
do
they
in
all
this
,
but
unwittingly
help
him
up
to
that
dignity
and
honour
which
God
had
design'd
for
him
,
that
they
may
hereafter
bow
before
him
with
the
greater
shame
?
Pharoab
,
lest
the
Hebrews
should
encrease
too
fast
,
and
grow
too
many
for
him
and
his
people
,
decreeth
the
destruction
of
all
their
Male
Children
,
but
see
how
the
providence
of
God
turneth
this
about
to
his
ruine
,
for
hereby
Moses
is
exposed
,
and
being
found
by
Pharaoh's
Daughter
,
is
brought
up
in
his
Court
,
receiving
thereby
an
education
suitable
to
his
future
dignity
,
who
was
to
be
the
leader
and
deliverer
of
that
people
which
was
to
spoyl
the
Egyptians
.
Saul
will
by
all
means
suppress
David
,
and
exclude
him
from
succeeding
him
in
his
Throne
,
and
what
doth
he
herein
,
but
by
pursuing
and
exposing
him
to
dangers
,
give
him
the
fairest
opportunities
of
shewing
his
fidelity
to
him
,
and
his
wisdom
and
valour
to
the
people
,
so
winning
their
affections
over
whom
he
was
to
Reign
?
The
Princes
of
mere
Envy
bring
Daniel
to
the
Den
of
Lions
,
but
only
to
this
end
,
that
by
a
Miracle
of
God's
goodness
to
him
he
might
be
advanced
above
themselves
and
to
their
own
ruine
.
Haman
prepareth
the
Gallows
for
Mordecai
,
and
designs
the
honour
for
himself
,
but
is
herein
an
instrument
of
God
,
hereby
to
bring
the
honour
unto
Mordecai
and
himself
to
the
Gallows
of
his
own
setting
up
.
The
Iews
would
void
the
Counsel
of
God
by
crucifying
Iesus
,
and
in
crucifying
him
they
brought
to
pass
what
Gods
hand
and
his
Counsel
had
determined
before
to
be
done
,
Act.
4.
28.
They
kill
him
lest
the
Romans
should
come
and
take
away
their
Place
and
Nation
,
Joh.
11.
48.
And
for
this
both
were
afterwards
destroy'd
by
the
Romans
.
They
will
seal
up
the
Sepulchre
,
and
set
a
watch
of
Souldiers
to
prevent
his
Disciples
never
intended
design
of
taking
their
dead
Master
away
by
night
;
and
thereby
they
provide
a
strong
Evidence
of
his
Resurrection
from
the
dead
.
Let
men
do
what
they
will
or
can
,
God
will
make
men
know
themselves
to
be
but
men
,
and
that
it
is
not
they
but
he
that
ruleth
all
things
according
to
the
pleasure
of
his
Will.
His
Kingdom
is
an
everlasting
Kingdom
,
and
his
Dominion
throughout
all
generations
,
Psal.
145.
13.
When
Devils
and
Men
have
done
their
worst
,
it
shall
stand
;
and
therefore
must
his
Counsel
stand
too
,
whereby
he
ruleth
and
governeth
all
things
without
consulting
men
.
He
putteth
down
one
,
and
setteth
up
another
,
Psal.
75.
5.
By
him
Kings
reign
,
and
he
giveth
them
sometimes
for
a
Blessing
and
sometimes
for
a
Scourge
to
the
People
.
If
we
would
have
them
a
Blessing
,
there
is
no
way
but
obedience
and
an
absolute
submission
to
Gods
Will
to
procure
that
,
and
if
we
have
by
our
sins
deserved
the
scourge
,
no
Devices
or
Counsels
of
men
can
prevent
that
.
God
will
be
God
,
and
we
should
be
thankful
that
we
are
Men
,
and
shew
it
by
giving
him
a
reasonable
service
,
and
contenting
our selves
in
keeping
within
our
own
compass
.
We
may
easily
break
our
hearts
with
our
own
devices
,
but
we
can
never
frustrate
Gods
Counsel
,
that
shall
stand
.
Having
thus
very
briefly
run
over
the
Doctrines
of
this
Text
,
for
the
confirmation
of
our
faith
,
we
now
proceed
to
see
of
what
excellent
use
all
this
may
be
unto
us
for
the
rectifying
of
our
opinions
,
or
the
regulating
of
our
life
and
conversation
.
And
we
shall
be
sure
to
find
matter
enough
in
these
few
things
we
have
learned
,
for
our
instruction
,
correction
,
encouragement
,
and
consolation
in
the
ways
both
of
Religion
and
Loyalty
.
1.
The
Instructions
which
we
shall
at
this
time
take
notice
of
from
the
doctrine
delivered
are
two
;
the
one
respecting
the
time
past
,
the
other
the
time
to
come
;
both
presently
necessary
to
be
diligently
attended
to
,
if
we
be
desirous
to
understand
our
duty
to
God
as
good
Christians
,
or
to
the
King
as
Loyal
Subjects
.
1.
Let
us
reflect
a
little
in
our
thoughts
upon
the
time
past
,
and
being
instructed
to
whose
goodness
we
are
to
ascribe
all
those
good
things
we
have
hitherto
injoyed
,
all
those
deliverances
from
evil
,
that
have
been
hitherto
given
us
:
All
these
,
how
great
,
how
many
soever
,
are
to
be
attributed
only
to
the
good
Will
and
Counsel
of
the
Lord
,
that
hath
forborn
to
punish
us
for
our
own
devices
,
that
hath
delivered
us
from
the
devices
of
men
.
Have
we
hitherto
of
a
long
time
enjoyed
the
blessings
of
Peace
and
Plenty
in
a
good
and
fruitful
Land
?
Have
we
been
blest
with
a
good
Government
,
wholesome
Laws
,
the
free
exercise
of
our
Religion
,
and
use
of
our
Estates
?
Let
us
thankfully
acknowledge
our selves
indebted
to
Gods
goodness
for
all
this
.
If
the
Lord
had
not
been
on
our
side
,
may
England
truely
say
,
if
the
Lord
had
not
been
on
our
side
,
when
men
so
often
have
risen
up
against
us
,
they
had
swallowed
us
up
quick
,
they
were
so
wrathfully
displeased
at
us
.
How
many
and
various
have
been
the
devices
of
men
against
us
?
Of
men
of
much
different
stamps
,
of
contrary
complexions
,
to
subvert
the
Government
,
to
destroy
and
corrupt
our
Religion
,
to
undermine
our
Peace
,
to
make
us
a
Prey
to
our
Enemies
,
and
to
set
us
at
variance
among
our selves
▪
to
devour
and
cat
up
one
another
at
home
?
Ever
since
it
hath
pleased
God
to
own
us
for
his
People
,
to
set
any
mark
of
his
special
favour
upon
us
,
to
manifest
a
peculiar
Providence
over
us
,
in
setting
over
us
religious
Princes
to
be
the
Defenders
of
the
Faith
,
amongst
us
,
and
our
gracious
Protectors
in
the
sound
Profession
of
the
Catholick
Faith
,
and
pure
worship
of
God
;
how
hath
the
Prince
of
darkness
bestirred
himself
,
and
set
all
his
instruments
on
work
to
create
us
trouble
?
What
strange
devices
and
devilish
contrivances
hath
he
put
into
mens
hearts
to
obstruct
the
work
of
God
amongst
us
and
set
forward
his
own
?
One
while
he
beginneth
his
work
at
home
,
in
the
very
midst
of
us
,
tryeth
what
he
can
do
by
the
powers
which
are
by
the
providence
of
God
set
over
us
,
puts
Fire
and
Faggot
into
their
hands
to
consume
us
;
and
when
he
seeth
that
this
will
not
do
,
but
that
there
is
one
even
in
the
fiery
Furnace
with
us
,
that
is
able
to
abate
the
fury
of
the
Fire
,
and
bring
forth
the
reformed
Religion
,
like
Gold
out
of
the
Furnace
,
more
refined
and
pure
:
not
able
to
indure
the
Lustre
and
brightness
of
it
,
he
gets
him
away
as
far
from
it
as
he
can
,
and
beginneth
the
work
anew
,
and
layeth
the
Plot
at
the
greatest
distance
,
that
it
may
ripen
out
of
sight
,
and
come
upon
us
at
full
strength
:
he
fetcheth
his
Race
even
from
as
far
as
Rome
,
and
is
resolved
to
bear
us
down
with
forreign
Force
;
he
leads
up
Armies
marching
under
consecrated
Banners
,
manneth
out
Navies
Christened
by
the
Name
of
Invincible
,
and
with
these
he
will
come
upon
us
like
a
sudden
Deluge
;
and
who
is
the
Lord
(
saith
he
)
that
he
should
deliver
them
out
of
my
hand
?
Will
not
this
do
against
the
Lord
of
Hosts
?
Then
is
he
resolved
to
return
back
again
in
a
disguise
,
and
fall
to
work
in
secret
Holes
,
and
Cells
,
and
Vaults
,
he
will
lay
his
Snares
in
the
dark
,
and
who
(
saith
he
)
shall
see
?
Close
Plots
and
private
Conspiracies
of
men
sworn
upon
the
Sacrament
to
Secresie
who
can
be
so
quick-sighted
as
to
discover
?
And
now
let
it
be
Poyson
,
or
Dagger
,
or
Gunpowder
,
or
what
Hell
can
invent
,
so
the
Anointed
of
the
Lord
may
fall
and
perish
,
and
the
Protestant
Religion
be
rooted
out
,
all
's
well
enough
,
he
hath
served
his
own
ends
and
the
Popes
,
and
what
Devil
can
desire
more
?
But
still
there
is
no
inchantment
or
divination
against
Israel
;
so
long
as
God
is
with
us
,
what
can
Hell
do
against
us
?
He
must
now
therefore
contrive
,
if
possible
,
how
to
drive
out
God
from
among
us
;
and
no
way
so
likely
to
do
this
,
as
to
sow
amongst
us
the
Seeds
of
Division
,
God
is
love
,
and
will
not
own
those
for
his
Children
who
do
not
like
Brethren
dwell
together
in
Unity
.
As
long
as
we
stand
entirely
one
,
united
in
one
body
,
we
have
too
much
strength
to
give
him
hope
of
an
easie
Victory
;
but
he
knows
well
enough
who
hath
said
,
that
a
house
divided
against
it self
cannot
stand
.
To
make
a
breach
therefore
,
whereat
he
may
enter
,
he
fills
mens
heads
with
fears
,
jealousies
,
and
scruples
;
makes
them
look
like
Monsters
to
one
another
.
He
works
upon
mens
phantasies
and
imaginations
,
and
presents
before
them
as
to
Men
in
a
dream
strange
Phantasms
and
Apparitions
.
Some
conceive
they
see
Superstition
and
Popery
in
those
very
persons
and
things
which
are
under
God
,
our
best
fence
against
them
;
and
so
do
these
words
always
run
in
their
minds
,
that
they
can
call
nothing
which
they
are
taught
to
dislike
by
any
other
name
then
those
,
and
Antichristian
.
Some
again
imagine
they
see
Tyranny
in
the
best
formed
Monarchy
that
the
World
hath
,
ready
to
swallow
up
at
once
all
Liberty
and
Property
.
Others
think
they
see
Christ
coming
to
reign
upon
the
Earth
,
and
commanding
them
to
go
before
him
,
to
prepare
his
way
by
levelling
the
Mountains
and
raising
the
Valleys
,
dashing
in
pieces
the
Kingdoms
of
the
Earth
like
a
Potters
Vessel
,
binding
their
Kings
in
Chains
,
and
their
Nobles
with
Fetters
of
Iron
.
Thus
by
his
subtle
delusions
were
men
,
like
such
as
are
rouzed
up
in
some
frightful
dream
with
a
dismal
cry
of
Fire
,
Fire
,
made
to
run
about
so
long
to
quench
an
imaginary
fire
,
no
where
visible
but
in
their
own
hot
heads
,
till
they
had
kindled
a
real
one
,
that
had
almost
burnt
down
not
only
their
own
but
all
the
houses
of
God
in
the
Land.
But
notwithstanding
all
this
,
it
pleased
God
to
awake
us
,
and
that
by
little
less
then
a
Miracle
,
in
the
wonderful
restitution
of
our
present
most
gracious
Sovereign
.
And
now
,
who
would
not
think
that
our
former
miseries
and
our
present
Peace
,
and
the
long
missed
blessings
of
a
gracious
Government
,
should
so
strongly
work
upon
us
,
as
to
perswade
us
to
keep
well
when
we
may
be
so
?
But
the
Deceiver
is
still
too
cunning
for
us
,
and
knows
how
to
turn
the
very
Motives
of
Union
,
into
the
occasions
of
Division
.
He
takes
advantage
of
those
very
Confusions
yet
fresh
in
our
Memories
into
which
he
had
formerly
brought
us
,
to
keep
alive
our
Jealousies
on
all
hands
of
one
another
:
so
that
at
this
day
mutual
suspicions
and
ill
opinions
keep
us
at
as
great
a
distance
in
the
days
of
Peace
,
as
Pikes
and
Musquets
did
in
the
time
of
War.
Still
we
are
in
Sides
and
Parties
,
devising
how
to
supplant
and
ruine
each
other
.
The
remembrance
of
former
days
unhappily
fomenting
and
hightening
our
suspicions
and
jealousies
to
that
degree
,
that
we
seem
rather
the
Laughing-stock
then
the
terrour
of
our
Enemies
,
and
Rome
it self
cannot
chuse
but
laugh
within
it self
to
see
us
so
industrious
in
doing
her
work
for
her
,
and
by
our
contentions
and
separations
making
an
open
way
for
that
very
evil
which
men
pretend
above
all
others
to
be
afraid
of
.
And
now
seeing
we
have
been
at
so
much
pains
in
assisting
our
professed
Enemies
to
destroy
us
,
what
can
we
imagine
could
have
all
this
while
preserved
us
against
all
those
devilish
devices
that
have
been
hatch'd
both
abroad
and
amongst
our selves
at
home
to
undo
us
,
but
that
great
and
good
God
alone
who
overruleth
all
the
devices
of
men
,
who
sitteth
in
the
Heavens
above
all
Powers
,
who
saith
to
the
Sea
,
Hitherto
shall
thou
come
but
no
further
,
and
here
shall
thy
proud
Waves
be
stayed
,
Job
.
38.
11.
The
Lord
reigneth
,
let
the
earth
be
glad
thereof
,
let
the
Multitude
of
the
Isles
be
glad
thereof
,
Psal.
97.
1.
This
Isle
may
be
glad
thereof
.
He
is
great
in
Zion
,
he
is
high
above
all
People
,
Psal.
99.
2.
His
right
hand
and
his
holy
arm
hath
gotten
him
the
Victory
,
Psal.
98.
1.
It
is
his
right
hand
,
and
not
our
Sword
,
his
wise
Counsel
not
our
Policy
,
his
wonderful
goodness
,
and
least
of
any
thing
our
righteousness
that
preserveth
us
in
safety
.
Except
the
Lord
build
the
house
,
all
our
Builders
shall
labour
but
in
vain
,
we
shall
quickly
with
our
own
hands
pull
it
down
upon
our
heads
.
Except
the
Lord
keep
the
City
,
all
our
Watchmen
shall
wake
in
vain
,
our
own
devices
,
our
own
sins
will
be
sure
to
fire
all
,
and
we
shall
soon
be
like
to
Sodom
and
Gomorrha
.
Therefore
not
unto
us
,
not
unto
us
but
unto
the
Lord
alone
let
us
ascribe
the
honour
and
the
glory
of
our
preservation
,
and
all
the
wonderful
deliverances
which
he
and
he
alone
hath
given
unto
our
gracious
King
and
this
whole
Kingdom
in
him
.
It
is
only
because
his
Counsel
always
stands
unmoveable
and
cannot
change
,
that
our
own
devices
have
not
long
e're
this
utterly
ruined
us
,
or
that
the
manifold
devices
of
our
Enemies
have
not
prevailed
against
us
.
2.
As
we
are
instructed
hence
to
attribute
all
our
past
Mercies
and
Deliverancies
to
the
goodness
of
God
,
who
alone
could
disappoint
the
devices
of
men
against
us
;
so
are
we
hence
also
taught
,
how
both
at
present
,
and
for
the
time
to
come
,
to
behave
our selves
towards
God
,
let
the
times
prove
never
so
troublesome
to
us
by
reason
of
the
restless
devices
of
men
.
We
must
always
be
sure
to
bear
in
mind
,
and
fix
immoveably
upon
this
one
point
,
that
the
Counsel
of
the
Lord
is
altogether
unchangeable
,
one
and
the
same
for
ever
,
and
shall
undoubtedly
stand
for
a
Law
to
us
,
and
for
a
Barr
against
every
thing
that
can
be
devised
by
men
against
us
not
agreeable
unto
it
.
Conclude
we
certainly
that
the
Lord
he
is
God
,
and
will
be
so
,
maugre
all
the
devices
of
Fools
that
say
in
their
heart
there
is
no
God.
That
he
will
alway
govern
the
World
by
his
own
Will
,
and
confound
the
wicked
in
their
own
devices
.
That
all
things
being
ordered
by
him
must
needs
be
wisely
ordered
,
and
therefore
as
no
device
of
man
is
permitted
by
him
,
but
in
wisdom
;
so
of
his
goodness
he
will
either
confound
these
devices
in
his
own
time
,
or
by
them
accomplish
his
own
Wise
Counsel
,
to
the
destruction
of
his
Enemies
,
and
the
good
of
his
Church
and
faithful
Servants
.
All
things
shall
work
together
for
good
to
them
that
love
him
,
Rom.
8.
28.
Let
therefore
our
Behaviour
be
alway
such
as
becometh
the
faithful
Subjects
of
the
Great
God
and
King
of
all
the
World
:
and
our
business
,
as
we
are
such
,
is
pure
obedience
to
the
Laws
of
his
Kingdom
,
and
not
to
help
him
to
rule
and
order
things
by
our
Wisdom
,
as
tho
he
could
stand
in
need
of
our
devices
,
or
had
thought
good
to
make
us
of
his
Great
Counsel
.
Let
us
mind
our
Duty
in
attending
to
and
executing
cheerfully
his
Commands
,
and
not
intermeddle
with
that
which
is
properly
his
work
,
any
otherwise
then
he
himself
shall
give
to
any
of
us
Authority
to
Act
under
him
.
Unto
some
he
hath
given
his
Commission
to
Act
and
Rule
his
People
under
him
,
and
for
him
.
By
his
Wisdom
Kings
Reign
,
and
Princes
decree
Iustice
,
Prov.
8.
15.
The
Powers
that
be
are
of
God.
He
hath
put
a
Sword
into
their
hand
,
and
they
bear
not
that
Sword
in
vain
,
Rom.
13.
And
they
that
will
not
stand
in
awe
of
it
,
deserve
to
feel
it
.
He
hath
also
set
some
in
the
Church
,
1
Cor.
12.
28.
And
hath
made
them
Overseers
over
his
Flock
to
feed
it
,
Act.
20.
28.
And
we
are
commanded
to
obey
them
that
have
the
Rule
over
us
and
watch
for
our
Souls
,
Heb.
13.
17.
These
are
God's
Commission'd
Officers
,
put
in
Authority
under
him
,
and
over
us
;
and
as
they
are
to
do
their
own
duties
in
their
several
places
towards
God
,
whose
Servants
they
are
,
and
to
whom
they
must
give
an
account
as
well
as
we
;
so
can
they
not
do
their
duty
unto
him
,
but
by
governing
us
,
and
using
all
such
means
as
he
hath
ordered
,
or
allowed
,
to
keep
us
in
due
subjection
both
unto
God
and
them
,
and
to
see
as
much
as
is
in
them
,
that
we
do
our
duties
too
.
Let
no
devices
therefore
of
other
men
out
of
whatsoever
School
they
come
,
perswade
or
provoke
us
either
to
follow
theirs
,
or
set
up
new
devices
of
our
own
against
this
certain
Will
of
God
,
or
to
cast
off
the
Yoke
of
Christ
by
our
restless
endeavours
to
free
our selves
from
the
Yoke
of
Men.
We
cannot
be
Christs
Subjects
if
we
will
be
our
own
Masters
.
It
is
just
that
he
assign
to
each
Servant
in
his
Family
his
proper
work
,
and
call
them
to
account
as
he
shall
please
;
if
we
shall
arrogate
to
our selves
a
right
of
Judging
them
,
whom
he
hath
set
to
Judge
us
,
we
place
our selves
in
his
Throne
and
usurp
his
Prerogative
,
which
is
the
highest
Treason
against
the
King
of
Kings
:
and
can
we
think
that
such
shall
go
unpunished
by
him
?
Let
our
condition
be
never
so
uneasie
,
let
our
Grievances
be
never
so
many
,
let
our
sufferings
be
never
so
great
,
let
us
be
sure
to
keep
in
mind
,
what
we
are
,
and
whose
we
are
,
and
what
is
our
Business
to
do
.
We
are
not
Gods
,
nor
Lawgivers
to
our selves
,
but
Men
under
his
command
that
made
us
and
redeemed
us
.
We
are
not
our
own
,
but
his
that
bought
us
with
a
price
,
1
Cor.
6.
20.
What
then
can
be
our
work
,
but
that
which
becometh
the
Subjects
of
so
absolute
a
Monarch
?
Thankfully
to
own
the
Priviledges
we
have
,
of
his
grace
and
goodness
,
hitherto
injoyed
,
acknowledging
that
the
very
least
of
them
far
exceedeth
all
our
merits
:
contentedly
to
rest
in
his
choice
for
us
,
and
in
the
state
and
condition
his
Providence
hath
assigned
us
,
acknowledging
always
that
to
be
very
good
,
and
best
of
all
at
present
,
which
he
hath
appointed
:
wholly
to
resign
our selves
with
all
our
concerns
and
interests
into
his
hand
,
unto
his
sole
disposal
,
saying
heartily
,
it
is
the
Lord
,
let
him
do
whatsoever
seemeth
good
to
him
,
not
ours
but
his
Will
be
done
.
Concluding
that
as
his
Will
must
stand
and
cannot
be
disappointed
,
so
it
is
fit
we
should
own
him
in
our
hearts
to
be
what
really
he
is
,
our
Supreme
Lord
and
absolute
Governor
,
and
shew
our selves
well
pleased
,
that
his
Will
should
stand
;
and
,
be
it
what
it
will
that
he
doth
,
agreeable
to
our
wishes
and
hopes
or
not
,
we
being
his
Creatures
as
well
as
Subjects
,
we
that
should
be
both
willing
to
it
,
and
delighted
in
it
.
We
may
be
very
sure
of
this
,
and
that
should
be
full
enough
for
us
,
that
God
cannot
Act
against
himself
,
nor
contrary
to
his
own
nature
,
and
therefore
he
can
never
do
otherwise
then
wisely
and
well
,
and
that
he
will
make
it
appear
so
in
the
end
,
whatever
it
seems
now
.
If
then
God
grant
us
a
plentiful
,
peaceable
and
flourishing
state
,
and
give
us
Kings
and
Governours
that
are
Davids
indeed
,
men
after
his
own
heart
,
and
nursing
Fathers
unto
his
Church
,
encouragers
of
true
Piety
,
and
Protectors
of
their
Subjects
in
their
just
Rights
and
Liberties
,
he
doth
wisely
and
well
;
and
we
are
to
be
thankful
to
him
as
for
an
undeserved
blessing
;
and
if
,
on
the
other
hand
,
God
for
the
punishment
of
our
sins
of
Pride
and
Rebellion
,
Profaneness
and
Formality
,
&c.
shall
give
us
Sauls
or
Ieroboams
,
oppressors
of
their
Subjects
,
or
Persecutors
of
Religion
,
still
we
must
confess
that
God
doth
wisely
and
well
,
and
like
himself
as
a
most
just
Governor
;
it
is
less
then
we
have
deserved
,
and
it
is
no
more
then
we
need
.
He
is
both
just
and
good
,
as
well
in
punishing
as
rewarding
,
and
we
ought
to
bear
with
patience
,
yea
and
thankfulness
the
chastisement
of
our
sins
.
Let
it
be
our
business
then
to
persecute
and
mortifie
our
Corruptions
and
Lusts
,
and
God
will
provide
that
we
want
not
sit
Governors
,
when
he
seeth
us
desirous
to
live
in
obedience
unto
him
.
The
instruments
in
Gods
hand
may
be
changed
,
as
he
seeth
his
work
requireth
,
but
still
the
same
God
reigneth
,
and
his
Counsel
must
stand
.
Thus
much
for
our
instruction
.
II.
In
the
next
place
,
the
Doctrine
of
this
Text
is
an
excellent
corrective
for
the
malignant
humors
wherewith
the
Body
of
this
Kingdom
hath
for
some
time
too
much
abounded
.
It
may
serve
to
restrain
the
heady
and
furious
attempts
and
practices
of
some
,
and
to
abate
the
discontents
and
silence
the
murmurings
of
others
among
us
.
And
these
two
sorts
of
People
are
very
easily
met
with
in
most
places
.
1.
There
are
too
many
in
the
World
,
who
will
needs
be
thought
as
wise
,
not
only
as
their
Humane
Governors
,
but
as
God
himself
.
And
indeed
,
it
were
less
to
be
wondered
at
,
if
such
men
were
only
to
be
found
in
that
Church
,
which
hath
so
long
pretended
to
an
infallibity
of
Judgment
:
tho
,
blessed
be
God
,
whatever
it
be
in
its
Doctrines
,
it
hath
not
yet
proved
so
in
its
Treasonable
and
Bloody
Attempts
and
Practices
.
But
that
any
men
of
such
a
mischievous
self-conceit
should
be
found
among
them
that
call
themselves
Protestants
▪
and
Reformed
Christians
,
is
a
thing
wonderful
indeed
,
and
ought
to
be
as
much
lamented
by
us
,
as
our
Adversaries
will
be
sure
to
rejoyce
in
it
,
and
make
a
bad
use
of
it
.
And
surely
such
poysonous
Weeds
could
never
have
sprung
up
among
us
,
had
it
not
been
from
that
evil
seed
which
those
Seminaries
imployed
by
the
Evil
one
,
have
cunningly
sowed
in
our
good
Field
whilst
the
Keepers
of
it
slept
.
There
is
a
viperous
Brood
of
men
,
tho
they
are
not
willing
to
own
their
own
Original
,
or
it
may
be
have
been
ingendred
so
much
in
the
dark
,
that
they
do
not
know
their
own
Parents
,
which
cannot
live
but
by
eating
out
the
Bowels
of
that
Government
under
the
warm
Wings
whereof
they
shelter
themselves
.
These
things
are
always
big
with
new
devices
,
not
how
to
serve
,
(
as
hath
been
much
pretended
)
but
rather
to
direct
or
correct
Providence
.
And
by
their
Practices
,
they
might
persuade
men
to
believe
,
that
in
all
their
Prayers
they
do
not
desire
of
God
so
much
to
guide
them
,
as
to
follow
them
whithersoever
their
own
wild
devices
shall
lead
him
.
If
Religion
have
not
yet
discovered
unto
such
men
their
folly
and
wickedness
,
yet
,
a
man
would
think
,
that
unto
men
that
talk
so
much
of
Providence
as
they
have
been
wont
to
do
,
their
own
so
often
frustrated
devices
should
be
sufficient
to
convince
them
of
their
vanity
,
and
make
them
feel
how
hard
it
is
to
kick
against
the
Pricks
;
and
that
very
confusion
of
Languages
that
is
amongst
them
,
so
that
they
have
not
been
ever
able
well
to
understand
one
another
,
should
discourage
them
from
all
designs
of
building
another
Babel
,
or
advancing
their
own
devices
in
spite
of
Heaven
.
Will
men
that
are
so
high
pretenders
to
a
divine
spirit
and
a
new
light
,
be
always
like
those
silly
ones
,
of
whom
't
was
said
,
They
are
ever
learning
and
never
come
to
the
knowledge
of
the
truth
,
this
easie
truth
,
that
the
Powers
that
be
,
are
ordained
of
God
,
and
that
whosoever
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
,
and
they
that
resist
shall
receive
to
themselves
damnation
?
Rom.
13.
1
,
2.
What
but
the
want
of
that
Self-denial
,
wherein
they
are
wont
so
much
to
glory
,
can
make
men
so
dull
,
as
not
to
be
able
in
so
many
years
,
no
not
with
the
incouragement
of
Indulgencies
,
or
the
Rod
of
Discipline
,
to
learn
so
plain
a
Lesson
?
Will
men
be
always
so
much
children
,
as
to
think
they
can
do
more
or
better
for
themselves
by
their
own
devices
,
then
their
Heavenly
Father
will
do
for
them
by
his
wise
Counsel
,
if
they
will
approve
themselves
his
dutiful
Children
,
and
shew
their
intire
submission
to
him
their
Supreme
Lord
,
by
obeying
those
whom
he
hath
placed
over
them
,
and
submitting
themselves
(
as
he
commands
them
,
1
Pet.
2.
13.
)
To
every
Ordinance
of
man
for
the
Lord's
sake
;
whether
it
be
to
the
King
as
Supreme
,
or
unto
Governors
,
as
unto
them
that
are
sent
by
him
,
for
the
punishment
of
Evil-doers
,
and
for
the
praise
of
them
that
do
well
?
Will
men
always
be
so
absurd
,
as
to
think
they
best
secure
the
Liberty
of
their
Consciences
,
by
rebelling
against
those
whom
they
must
needs
be
subject
to
,
not
only
for
wrath
,
but
Conscience
sake
?
Rom.
13.
5.
If
it
be
so
hard
a
task
to
yield
Obedience
to
the
standing
Will
of
God
,
written
so
legibly
in
his
word
,
and
so
often
proclaimed
unto
us
by
his
Ministers
,
as
the
Rule
of
Duty
;
how
much
harder
will
it
be
found
to
submit
with
Alacrity
to
his
secret
Will
when
it
shall
be
declared
in
the
course
of
his
Providence
by
the
Event
,
in
a
patient
suffering
even
for
well
doing
?
How
shall
men
have
the
face
to
call
themselves
Christians
by
the
name
of
Christ
(
except
it
be
by
the
same
figure
as
the
Iesuites
are
by
the
name
of
Iesus
)
who
so
wholly
neglect
the
commands
of
Christ
,
and
lean
more
to
their
own
devices
then
to
his
promises
?
Do
they
think
to
make
themselves
more
happy
,
and
to
prosper
better
by
their
own
Consultations
and
Conspiracies
;
by
Plotting
of
Insurrections
and
Murders
,
and
by
such
devices
as
these
to
secure
their
Religion
and
their
Liberties
,
(
tho
,
blessed
be
God
,
such
danger
(
if
there
be
any
)
is
yet
at
a
distance
)
then
by
preparing
themselves
,
as
we
are
all
commanded
on
pain
of
sorfeiting
our
Christianity
,
to
bear
the
Cross
and
suffer
for
righteousness
sake
?
If
when
ye
do
well
and
suffer
for
it
ye
take
it
patiently
,
this
is
acceptable
with
God.
For
even
hereunto
were
ye
called
,
because
Christ
also
suffered
for
us
,
leaving
us
an
example
that
ye
should
follow
his
steps
,
1
Pet.
2.
20
,
21.
Yet
truely
,
were
there
nothing
of
Religion
in
the
case
,
there
be
two
things
nevertheless
,
which
well
considered
would
go
near
to
check
all
such
devices
,
tho
to
the
devisers
they
may
seem
to
aim
at
what
is
best
.
First
,
Which
of
us
is
so
wise
,
as
to
know
certainly
that
his
own
Projects
shall
either
succeed
according
to
his
mind
,
or
be
approved
of
by
others
,
or
produce
the
publick
good
,
or
indeed
his
own
?
I
think
there
is
no
man
that
can
in
reason
pretend
to
such
a
certainty
,
and
,
considering
the
various
and
contrary
tempers
of
men
,
it
is
hard
to
come
up
to
a
probability
.
If
so
,
then
the
certain
,
or
but
likely
Troubles
and
Commotions
,
War
and
Blood-shed
,
that
the
whole
Nation
may
suffer
in
order
to
the
accomplishment
of
these
uncertain
Devices
in
such
great
changes
as
are
usually
designed
,
should
make
him
that
loves
his
Country
,
(
which
love
is
the
fair
colour
such
men
commonly
paint
over
their
foulest
designs
withal
)
very
shy
in
setting
abroach
his
own
devices
.
It
is
a
very
easie
matter
to
set
discontented
men
together
by
the
ears
,
but
not
so
easie
to
make
them
friends
again
,
or
perswade
him
,
that
thinks
he
hath
the
advantage
,
to
sheath
his
Sword
;
nor
yet
can
he
that
raised
the
Fray
,
be
sure
that
himself
shall
not
be
wounded
in
the
Scuffle
.
Men
are
much
easilier
agreed
to
pull
down
one
Government
,
then
to
set
up
another
:
because
it
is
much
easier
to
find
one
,
which
hath
something
in
it
contrary
to
all
the
several
private
interests
of
the
Conspirators
,
then
one
that
will
promote
them
all
;
which
it
may
be
are
too
various
,
ever
to
meet
in
one
point
,
or
indeed
within
the
Compass
of
any
one
Model
,
that
which
the
common
cry
of
Liberty
doth
sufficiently
declare
.
Love
thy
Countrey
,
that
's
God's
Will
:
and
for
the
love
of
it
,
lay
aside
thine
own
devices
.
My
Son
fear
thou
the
Lord
,
and
the
King
,
and
meddle
not
with
them
that
are
given
to
change
,
Prov.
24.
21.
Secondly
,
Do
these
men
indeed
love
themselves
,
and
their
own
safety
?
Let
them
then
for
their
own
sakes
,
take
the
safe
way
.
Keep
the
many
devices
of
the
heart
within
the
heart
,
for
if
they
once
be
suffered
to
pass
the
Tongue
,
there
is
no
longer
any
safety
.
He
must
have
a
faculty
more
then
humane
,
who
can
be
sure
,
that
that
man
,
unto
whom
he
first
reveals
his
secret
,
(
and
revealed
it
must
be
or
it
can
do
nothing
of
what
he
would
have
it
to
do
)
hath
not
another
device
ready
to
defeat
his
,
and
make
him
pay
the
charges
of
both
.
If
men
therefore
would
in
all
their
Consults
advise
with
God's
Will
,
the
Publick
Good
,
or
their
own
private
Peace
and
Safety
,
those
many
devices
which
quicken
in
their
hearts
would
die
there
too
,
and
have
the
same
Womb
and
Tomb.
2.
A
second
sort
of
People
,
which
this
Text
should
correct
is
,
that
very
numerous
part
of
Mankind
,
the
Querulous
,
Murmuring
and
discontented
,
whom
nothing
that
is
present
will
either
please
or
silence
.
If
these
be
not
all
so
daring
as
to
devise
,
they
are
so
ill
natur'd
as
to
be
angry
,
that
all
their
desires
,
how
unreasonable
soever
,
are
not
fully
satisfied
;
and
to
satisfie
them
will
be
found
no
easie
matter
,
especially
till
themselves
seem
better
to
understand
them
.
They
would
have
the
World
to
be
Governed
according
to
their
mind
,
but
how
that
should
be
,
their
thoughts
are
not
to
this
day
well
agreed
.
They
think
too
well
of
themselves
,
not
to
think
too
ill
of
their
present
condition
,
as
too
much
below
their
Merits
:
and
therefore
cannot
be
reconciled
to
the
Publick
Management
of
Affairs
,
whilest
it
giveth
them
not
the
opportunity
of
bettering
themselves
every
day
according
as
the
every
days
new
devices
of
their
hearts
shall
prompt
them
.
The
great
complaint
among
such
is
,
that
the
wicked
are
exalted
,
and
good
men
discouraged
,
and
the
course
of
Iustice
is
perverted
;
and
the
common
discourse
is
of
the
wickedness
of
the
times
,
and
the
loosness
of
Government
and
Discipline
.
It
is
true
,
that
if
at
any
time
such
things
as
these
are
visible
,
and
whilest
men
are
men
,
they
will
be
at
all
times
too
visible
,
good
men
cannot
chuse
but
be
very
sensible
of
it
,
very
sadly
bewail
it
,
and
mourn
before
God
for
the
sins
of
their
Brethren
,
Rivers
of
waters
will
run
down
Davids
eyes
because
men
keep
not
Gods
Law
,
Psal.
119.
136.
Yea
,
and
what
becometh
every
one
of
them
in
their
respective
Stations
and
Callings
with
all
humble
submission
and
modesty
,
yet
with
all
Godly
Zeal
and
Courage
,
they
will
be
ever
ready
to
do
towards
the
amendment
of
mens
lives
,
the
rectifying
of
errors
,
correcting
Abuses
,
and
redressing
all
Grievances
.
But
they
begin
at
home
,
as
is
fit
,
and
proceed
regularly
,
and
keep
to
their
proper
provinces
,
and
are
more
ready
to
do
their
own
duty
,
then
to
complain
that
others
do
not
theirs
.
To
make
the
Failings
of
Princes
and
faults
in
Government
,
and
the
Grievances
of
the
Nation
a
common
Table-talk
and
to
be
always
signifying
to
the
World
their
discontents
and
uneasiness
,
is
too
great
an
Argument
of
a
Proud
and
Factious
Spirit
,
and
savoureth
too
rankly
of
a
mind
corrupted
with
Seditious
and
Rebellious
Principles
,
and
too
much
Estranged
from
the
God
of
Peace
.
In
thus
doing
men
shew
they
regard
themselves
and
their
own
Wills
more
then
the
Will
of
God.
What
evils
hath
the
Government
at
any
time
brought
upon
us
that
we
have
not
by
our
manifold
sins
too
much
deserved
,
at
least
at
the
hand
of
God
the
Universal
Governor
,
if
not
at
the
hands
of
those
who
rule
under
him
?
And
how
many
Blessings
may
we
enjoy
under
the
worst
of
Governments
which
we
have
never
in
the
least
deserved
?
Dare
we
undertake
presumptuously
to
prescribe
to
God
,
and
proudly
say
,
that
either
we
are
such
,
as
he
ought
not
to
punish
at
all
,
or
at
least
,
such
as
he
ought
not
to
punish
after
this
manner
?
If
God
send
a
Plague
,
or
a
Famine
,
or
any
kind
of
Mortal
Sickness
on
a
People
for
their
sins
,
is
it
reasonable
for
them
to
murmur
against
the
Air
and
unseasonableness
of
the
Weather
?
And
if
God
chastise
us
with
evils
of
any
other
kind
,
by
what
or
whomsoever
,
shall
it
be
more
reasonable
to
quarrel
with
and
complain
of
the
Instrument
or
the
Messenger
for
executing
upon
us
the
Will
of
God
,
then
to
seek
out
where
the
fault
lieth
whereby
we
have
provoked
him
to
anger
,
and
to
amend
it
?
Iehu
received
the
promise
of
a
Kingdom
to
the
fourth
Generation
for
executing
punishment
on
those
whom
God
had
determined
to
punish
,
2
Kings
10.
30.
Yet
did
not
Iehu
depart
from
the
sins
of
Ieroboam
which
made
Israel
to
sin
.
God
sometimes
giveth
a
King
in
his
wrath
,
and
taketh
him
away
again
in
his
displeasure
,
Hos.
13.
11.
If
he
deliver
men
into
the
hands
of
their
Oppressor
,
tho
he
be
the
King
of
Babylon
,
they
must
serve
him
and
be
quiet
,
because
they
see
it
is
the
Will
of
God
so
to
deal
with
them
,
Ier.
27.
Patience
under
our
Sufferings
,
and
repentance
of
our
sins
,
and
reformation
of
our
lives
,
and
obedience
to
our
Superiours
in
all
lawful
things
even
to
the
utmost
,
to
shew
we
own
their
Authority
,
and
decline
not
the
hardest
of
their
just
commands
,
are
the
best
ways
of
reconciling
our selves
to
God
,
and
turning
his
Judgments
away
from
us
,
and
not
to
stand
murmuring
and
complaining
of
that
which
in
justice
he
is
pleased
to
inflict
upon
us
by
what
hand
soever
.
Why
should
a
living
man
complain
?
A
man
for
the
punishment
of
his
sins
?
Lam.
3.
39.
Thus
much
for
Correction
.
III.
In
the
next
place
,
let
us
be
exhorted
,
first
,
ingeneral
,
to
attend
God's
Will
in
all
things
,
and
let
that
take
place
of
all
the
devices
of
our
hearts
.
Alas
,
what
would
become
of
the
World
,
if
God
should
disregard
it
,
slacken
the
reins
of
his
Government
,
and
permit
all
to
the
hands
of
men
?
Phaethon's
guiding
the
Chariot
of
the
Sun
,
and
firing
the
World
,
would
look
no
longer
like
a
Fable
.
Hot
spirits
and
giddy
heads
with
their
bold
devices
and
rash
enterprizes
would
soon
turn
all
things
upside
down
,
and
put
more
then
one
Nation
into
a
combustion
.
Men
are
of
too
different
complexions
and
divided
interests
ever
to
unite
in
Peace
and
Order
:
contrary
humors
and
principles
would
always
produce
contrary
Laws
and
Rules
,
and
every
Party
would
be
concerned
to
maintain
that
which
would
best
uphold
it
,
not
only
to
the
ruine
of
the
opposite
Party
,
but
to
the
rending
of
the
publick
Peace
and
Welfare
.
Then
,
and
no
sooner
,
let
men
talk
of
carrying
on
their
own
devices
and
designs
when
they
either
know
themselves
to
be
too
strong
for
all
men
,
or
can
assure
themselves
that
all
men
will
be
of
their
mind
.
If
any
shall
now
ask
whether
we
would
have
them
sit
still
and
unconcern'd
how
matters
go
right
or
wrong
,
and
whether
it
be
not
every
mans
duty
to
endeavour
with
all
his
might
the
rectifying
of
what
he
seeth
amiss
in
Kingdom
or
Church
?
To
this
some
Answer
hath
been
given
already
,
to
which
may
be
added
thus
much
more
.
1.
Be
very
sure
that
what
you
think
to
be
amiss
,
be
so
indeed
,
before
you
go
about
to
mend
it
.
Men
are
too
apt
to
make
their
own
irregular
desires
and
wishes
,
yea
,
and
not
seldom
an
irrational
Conceit
and
Phant'sie
,
or
even
such
a
thing
as
this
in
some
other
men
or
party
for
whom
they
have
a
kindness
,
the
rule
of
right
and
wrong
,
and
so
judge
every
thing
to
be
amiss
,
which
they
,
or
such
as
they
count
their
friends
dislike
.
Measure
things
by
their
proper
rule
,
not
that
of
Self-interest
or
Affection
,
but
God's
Word
;
view
and
examine
them
by
a
true
light
,
be
not
misled
by
mens
reports
,
or
vain
surmises
,
but
try
all
things
and
then
hold
fast
that
which
is
good
.
If
you
take
not
this
course
,
instead
of
mending
what
is
amiss
,
you
will
only
marr
that
which
his
good
.
Be
sure
that
what
you
would
amend
be
against
God's
Will
,
or
else
it
needs
no
mending
,
and
none
will
owe
you
thanks
for
your
vain
devices
.
2.
Be
as
sure
in
the
next
place
that
you
are
every
way
rightly
fitted
and
duly
qualified
for
the
work
you
take
in
hand
.
See
that
you
have
both
skill
and
strength
and
good
Authority
for
what
you
undertake
.
It
is
not
every
bold
Bungler
that
hath
face
enough
to
praise
himself
and
laugh
at
others
,
who
is
fit
for
such
a
work
as
is
the
reformation
of
Kingdoms
and
Churches
.
It
is
not
all
a
thing
to
hold
a
Plow-staff
and
a
Scepter
.
Be
content
to
employ
your
Talents
accordingly
as
you
are
fitted
with
them
,
and
think
it
is
Gods
Will
you
should
busie
your selves
in
those
employments
for
which
he
hath
best
furnished
you
,
and
in
those
stations
wherein
he
hath
thought
fit
to
place
you
.
If
he
had
designed
you
for
higher
Callings
he
would
probably
have
given
you
a
more
suitable
Education
,
and
furnished
you
with
better
Tools
.
And
if
other
men
,
who
pretend
to
higher
things
,
shall
tell
you
that
they
are
wise
enough
both
for
themselves
and
you
,
and
thereby
would
tempt
you
to
second
them
in
their
devices
:
be
sure
first
that
they
have
indeed
all
that
which
you
find
wanting
in
your selves
to
fit
them
for
being
your
leaders
in
such
bold
Attempts
,
and
that
's
not
only
Wisdom
and
Strength
,
but
good
Authority
and
a
just
Call
unto
the
work
from
God.
Let
them
produce
their
Commission
,
and
shew
you
,
thus
it
is
written
,
and
that
must
be
the
Will
of
God
declared
in
his
word
,
not
whispered
into
the
Ear
by
a
Pidgeon
,
not
dictated
from
an
infallible
Chair
,
not
sent
in
some
flash
of
new
Light
,
or
suggested
by
something
blasphemously
called
the
Spirit
within
them
,
for
the
truth
of
all
which
you
must
at
last
be
content
with
their
own
bare
word
,
which
is
sure
to
deceive
you
.
If
you
have
not
Authority
from
God
for
what
you
do
,
he
will
say
,
Who
hath
required
these
things
at
your
hand
?
Isai.
1.
12.
To
support
the
tottering
Ark
of
God
must
needs
appear
a
thing
well
pleasing
unto
God
,
but
let
Uzzah
do
it
,
and
he
dies
for
it
,
2
Sam.
6.
7.
Be
his
zeal
what
it
will
,
he
must
have
patience
and
expect
his
Call.
Men
must
know
,
that
tho
it
must
needs
be
good
to
be
zealous
always
in
a
good
matter
,
Gal.
4.
18.
Yet
should
they
take
time
to
consider
and
pains
to
satisfie
themselves
,
that
the
matter
be
indeed
as
good
as
now
it
seems
to
them
;
and
that
their
zeal
for
it
be
good
too
,
for
all
zeal
even
for
good
is
not
so
,
and
that
the
good
zeal
carry
them
not
beyond
the
bounds
of
their
Authority
.
Zeal
for
God
must
have
the
Will
of
God
for
its
Rule
,
it
is
otherwise
a
blind
zeal
,
a
blemished
Offering
which
God
will
not
accept
.
'T
is
a
very
absurdity
and
contradiction
to
Act
in
Zeal
for
God
against
Gods
Will.
It
is
not
a
mans
own
Conscience
that
is
his
Law-giver
,
or
that
can
Authorize
him
of
its
self
to
any
Action
;
it
is
a
part
of
its
office
to
direct
us
,
but
it
must
be
by
the
Law
of
God
to
do
his
Will
,
and
must
produce
his
Commission
to
prove
its
own
Authority
to
command
.
Gods
Counsel
only
can
be
our
Authority
in
such
cases
,
and
that
must
be
revealed
to
us
,
before
it
can
warrant
us
in
our
work
.
3.
Where
the
Command
of
God
is
express
,
there
is
no
disputing
about
convenient
or
inconvenient
,
the
thing
is
by
command
made
necessary
,
and
must
be
done
whatever
follow
.
But
where
there
is
no
command
from
God
,
and
you
would
do
a
thing
because
you
think
it
expedient
and
needful
to
be
done
;
be
sure
you
do
it
not
till
you
have
Authority
from
those
whom
God
hath
placed
to
govern
you
,
neither
go
about
to
move
them
for
such
Authority
till
you
have
good
reason
to
believe
that
what
you
go
about
will
bring
good
,
and
not
more
hurt
then
good
.
Many
little
inconveniencies
are
rather
to
be
born
then
one
great
mischief
so
much
as
hazarded
.
I
had
rather
indure
some
little
fits
of
sickness
,
then
purge
,
when
I
cannot
do
it
without
destroying
my
Body
.
Labour
to
see
through
to
the
end
of
your
work
before
you
set
upon
it
in
earnest
.
They
repented
of
their
folly
too
late
,
that
by
removing
one
Tyrant
brought
in
a
Multitude
,
much
more
shall
they
who
not
content
to
bear
some
small
inconveniencies
under
a
lawful
Prince
,
shall
by
Rebellion
make
way
through
Anarchy
for
Tyranny
.
What
Government
in
the
World
was
ever
yet
without
some
inconveniencies
,
't
is
the
condition
of
all
things
under
Heaven
to
be
imperfect
and
to
admit
a
mixture
of
Evil.
If
a
Beam
or
Post
in
my
house
stand
so
as
either
somewhat
to
deform
it
,
or
to
be
otherwise
inconvenient
,
yet
before
I
remove
it
,
I
would
consider
whether
I
can
do
it
with
safety
,
and
not
bring
down
the
Building
to
my
greater
trouble
and
cost
.
God
never
intended
every
Kingdom
to
be
an
Heaven
,
no
more
then
that
all
men
should
be
Angels
.
Let
him
therefore
that
would
correct
what
is
amiss
in
his
own
judgment
,
be
sure
he
shall
not
turn
all
into
an
Hell
of
Confusion
,
and
by
a
vain
endeavour
to
make
all
men
Saints
or
Angels
,
let
in
a
Devil
which
he
knows
not
how
to
drive
out
again
.
Having
premised
these
needful
cautions
it
is
easie
now
to
see
what
we
are
to
do
,
under
what
Government
soever
we
live
.
Our
first
business
is
,
to
find
out
that
which
we
are
sure
will
stand
,
and
can
never
deceive
us
,
the
Revealed
Will
of
God
,
and
let
all
our
devices
be
,
how
we
may
most
effectually
obey
it
.
Let
us
never
be
so
rash
or
conceited
,
as
to
hope
any
device
of
our
own
can
prosper
that
is
not
governed
by
this
.
Let
God
therefore
preside
in
all
our
Consults
,
let
his
Book
lie
open
before
our
Eyes
,
and
advise
with
him
before
we
attempt
any
thing
,
and
then
I
am
sure
we
shall
never
be
a
Rebellious
People
,
and
unless
our
former
sins
have
taken
too
fast
hold
upon
us
,
it
may
well
be
hoped
,
no
miserable
people
neither
.
And
certainly
God
hath
not
been
sparing
in
revealing
unto
us
his
own
mind
,
so
far
as
we
should
be
concerned
to
know
it
,
especially
as
it
is
to
be
the
Rule
of
our
Behaviour
towards
our
Governors
.
Let
every
Soul
be
subject
to
the
higher
Powers
,
Rom.
13.
1
Is
a
standing
Rule
which
God
will
never
cancel
:
And
submit
your selves
to
every
Ordinance
of
man
for
the
Lords
sake
,
1
Pet.
2.
13.
is
as
sure
and
plain
.
Put
them
in
mind
to
be
subject
to
Principalities
and
Powers
,
to
obey
Magistrates
,
to
be
ready
to
every
good
work
,
Tit.
3.
1.
Give
unto
Caesar
the
things
that
are
Caesars
,
and
unto
God
the
things
that
are
Gods
,
Mar.
12.
17.
Render
to
every
man
his
due
,
Tribute
to
whom
Tribute
,
Custom
to
whom
Custom
is
due
,
Rom.
13.
Let
Supplications
,
Prayers
,
Intercessions
and
giving
of
Thanks
be
made
for
all
men
,
for
Kings
and
for
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
,
1
Tim.
2.
1
,
2.
All
this
,
and
much
more
to
the
same
purpose
is
plain
enough
without
either
Rhemish
or
Geneva
Notes
to
explain
it
to
us
.
Nothing
of
all
this
is
Apocrypha
,
nor
the
Tradition
of
men
.
And
he
that
can
devise
how
with
a
safe
Conscience
to
resist
the
Power
and
not
violate
therein
the
Will
of
God
,
must
have
an
Art
to
make
Gods
Word
say
what
he
will.
You
see
your
duty
as
clear
as
the
light
can
make
it
,
Be
subject
,
submit
,
obey
,
pay
Tribute
,
pray
heartily
,
suffer
patiently
,
resist
not
at
all
;
if
you
will
be
happy
,
do
it
;
if
you
have
any
love
for
God
,
for
your
Country
or
your selves
,
do
it
.
Think
not
that
God
can
ever
bless
any
Rebellious
or
Treasonable
Designs
.
His
Will
of
Duty
is
,
obey
or
suffer
:
his
Will
of
Government
is
,
He
that
resisteth
shall
receive
damnation
.
Let
all
your
devices
be
,
how
by
doing
the
one
to
escape
the
other
.
For
the
Counsel
of
the
Lord
that
shall
stand
.
Next
,
observe
the
Will
of
Gods
Providence
in
the
Event
,
and
rest
your selves
fully
satisfied
in
it
.
Having
made
your
Prayers
unto
God
to
direct
all
things
to
his
own
glory
and
the
good
of
his
Church
,
continue
in
well
doing
,
persevere
in
the
Faith
,
and
say
,
O
Lord
,
thy
Will
be
done
.
Think
with
your selves
,
that
this
is
the
due
homage
you
owe
unto
God
,
this
is
the
true
love
you
owe
unto
your selves
,
this
is
a
just
debt
you
are
to
pay
unto
the
World.
Pay
therefore
your
debts
,
and
give
every
one
his
due
.
1.
Be
just
to
God
,
and
let
him
be
your
God
indeed
,
and
you
do
not
take
him
for
your
God
,
if
you
do
not
cheerfully
rest
in
his
Government
,
if
you
do
not
heartily
rejoyce
in
all
his
doings
,
and
give
him
thanks
in
all
things
always
.
Why
should
you
not
do
thus
,
but
that
you
think
he
doth
not
well
,
or
that
he
hath
not
an
over-ruling
hand
in
all
that
is
done
?
And
either
way
,
you
cast
him
off
from
being
your
God
,
seeing
you
disown
either
his
Goodness
or
his
Providence
.
2.
Be
just
to
your selves
,
grudg
not
your
Souls
that
peace
and
comfortable
rest
in
God
which
they
might
enjoy
.
If
you
expose
your selves
to
the
devices
of
men
,
whether
of
your selves
or
of
any
others
,
you
bring
your selves
into
a
restless
state
of
trouble
and
vexation
.
Say
therefore
unto
your
own
hearts
,
stand
still
and
see
the
Salvation
of
the
Lord.
3.
Be
just
to
the
World
of
Mankind
,
and
wish
it
not
so
ill
as
to
change
one
infinitely
wise
and
good
and
powerful
Governor
for
a
Multitude
of
foolish
,
weak
and
wicked
Tyrants
,
the
Lusts
and
Humors
of
Carnal
Men.
What
a
Bedlam
would
the
whole
World
soon
be●ome
,
if
all
men
were
left
to
be
ruled
by
the
devices
of
their
own
hearts
?
IV.
In
the
last
place
,
let
all
such
amongst
us
as
fear
the
Lord
,
and
rejoyce
to
do
his
Will
,
draw
much
comfort
to
their
Souls
from
this
Spring
of
Consolation
.
What
is
there
in
the
World
that
such
men
can
reasonably
be
afraid
of
?
The
Counsel
of
the
Lord
that
shall
stand
,
when
all
the
World
hath
done
its
worst
;
and
this
is
his
Will
and
Counsel
,
That
nothing
shall
harm
us
if
we
be
followers
of
that
which
is
good
,
1
Pet.
3.
13.
Against
all
the
devices
of
Men
or
Devils
,
this
is
our
Armour
of
Proof
,
Gods
Will
shall
stand
.
We
know
not
indeed
what
sharp
chastisements
our
manifold
Sins
may
require
,
but
we
know
this
,
that
it
is
his
Will
thus
to
purge
away
our
Dross
,
and
resine
us
for
himself
,
that
we
may
be
bound
up
among
his
Iewels
.
We
know
not
what
strong
Physick
our
diseased
Souls
may
stand
in
need
of
,
but
this
we
know
,
we
have
both
a
wise
and
good
Physician
,
that
knows
our
temper
and
what
will
fit
it
,
and
whose
end
is
his
own
honour
in
our
life
and
health
,
and
who
hath
no
delight
in
our
torment
,
nor
design
to
destroy
us
.
If
God
permit
the
devices
of
wicked
men
,
of
what
Sect
or
Party
soever
they
be
,
to
create
us
some
disturbance
,
it
is
but
either
by
the
smart
we
feel
to
confirm
us
more
in
our
just
dislike
of
such
Religions
as
are
to
be
upheld
by
Blood
and
Cruelty
,
or
if
he
bring
us
thus
to
the
fiery
Tryal
,
to
carry
us
the
sooner
into
Heaven
,
that
we
may
be
safe
out
of
the
reach
of
all
infection
or
vexation
.
A
mans
heart
deviseth
his
way
,
but
the
Lord
directeth
his
steps
,
Prov.
16.
9.
The
Pilot
steareth
,
but
God
gives
the
Wind
,
and
directs
the
Ship
whither
he
pleaseth
.
And
this
is
the
never
failing
comfort
of
all
good
men
,
that
God
is
always
at
the
Helm
.
The
Clouds
are
turned
round
by
his
Counsels
;
that
they
may
do
whatsoever
he
commandeth
them
upon
the
face
of
the
World
or
the
Earth
.
He
causeth
it
to
come
,
whether
for
Correction
,
or
for
his
Land
,
or
for
Mercy
,
Job
.
37.
12
,
13.
Blessed
be
God
,
we
have
often
tasted
of
his
Consolation
,
and
by
our
former
Manifold
Experiences
of
his
goodness
,
should
learn
yet
more
to
comfort
our selves
with
hopes
of
future
Blessings
;
and
that
he
who
hath
so
often
delivered
us
already
will
deliver
us
unto
the
end
.
There
are
but
these
three
things
can
give
us
cause
to
doubt
of
it
.
Our
great
unthankfulness
for
past
Mercies
,
our
present
uneasiness
under
and
disobedience
to
his
Government
,
and
our
distrustfulness
of
his
Providence
.
Therefore
that
we
may
be
able
to
comfort
our selves
in
him
and
the
Stability
of
his
Counsels
,
let
us
make
sure
of
these
things
.
1.
That
we
heartily
praise
his
Holy
Name
for
all
the
rich
Mercies
we
injoy
,
and
the
great
deliverances
he
hath
wrought
for
us
at
all
times
,
and
more
particularly
for
those
singular
tokens
of
his
Mercy
in
the
many
Deliverances
and
continued
Preservation
of
the
Person
of
our
Dread
Sovereign
Lord
the
King
:
a
Mercy
,
which
many
years
Confusion
and
Misery
should
in
all
reason
have
taught
us
before
this
time
how
to
value
,
and
which
God
himself
may
seem
to
commend
to
our
special
notice
by
those
truely
wonderful
Methods
he
hath
used
to
confer
it
upon
us
;
so
wonderful
,
that
hardly
any
thing
can
seem
more
so
,
then
that
there
should
be
yet
any
among
us
,
whom
the
observation
thereof
hath
not
convinced
of
the
vanity
of
all
Rebellious
and
Treacherous
devices
.
Many
devices
and
much
talk
there
hath
been
of
late
about
the
Succession
,
but
had
our
Gracious
King
and
his
Royal
Highness
been
taken
in
the
Nets
of
their
Enemies
,
an
unhappy
end
had
been
put
to
that
dispute
,
and
who
should
have
succeeded
in
the
Throne
,
any
or
none
,
one
or
many
,
it
is
happy
for
us
we
are
not
driven
to
consider
.
A
long
Succession
in
all
likelyhood
we
should
have
had
of
intolerable
Calamities
,
and
might
have
despaired
of
seeing
Peace
in
our
days
.
It
is
an
easie
thing
to
lop
off
more
Boughs
in
an
hour
then
will
grow
again
in
many
years
.
Governments
are
like
Glasses
,
the
easiest
things
to
break
in
pieces
,
but
the
hardest
to
cement
again
.
2.
Let
us
continue
in
an
absolute
Obedience
and
resignation
to
God
in
all
the
Branches
of
his
Divine
Will
,
and
particularly
in
a
subordinate
Obedience
unto
his
Anointed
.
Let
the
fear
of
God
overaw
us
in
all
our
undertakings
,
and
let
the
same
fear
move
us
to
Honour
the
King
,
and
restrain
us
from
all
disloyal
Attempts
and
Thoughts
.
There
is
no
comfort
for
Rebels
but
what
they
must
fetch
from
their
own
devices
,
and
before
they
can
find
any
solid
comfort
in
those
,
they
must
cease
to
be
rebellious
either
against
God
or
the
King
,
by
submitting
all
their
devices
to
the
Counsel
of
the
Lord.
2.
Let
us
place
our
whole
trust
in
God
alone
,
for
vain
is
the
help
of
man.
His
Breath
goeth
forth
and
all
his
thoughts
perish
.
Then
we
best
honour
God
,
when
in
doing
his
Will
sincerely
,
we
trust
in
him
only
,
and
doubt
not
of
his
Protection
,
who
is
both
our
King
and
our
Father
,
and
our
Merciful
God.
He
is
of
one
mind
,
and
who
can
turn
him
?
And
what
his
Soul
desireth
,
even
that
he
doth
;
for
he
performeth
the
thing
that
is
appointed
for
us
,
Job
.
23.
13
,
14.
To
conclude
,
let
all
our
devices
be
only
such
as
may
concentre
in
the
Counsel
of
God
,
and
Gods
Counsel
shall
be
the
strength
and
accomplishment
of
all
our
Devices
.
Now
to
the
Blessed
and
only
Potentate
,
the
King
of
Kings
,
and
Lord
of
Lords
,
the
King
Eternal
,
Immortal
,
Invisible
,
the
only
Wise
God
,
who
giveth
Salvation
unto
Kings
,
and
delivereth
his
Servant
our
Gracious
Sovereign
from
the
hurtful
Sword
,
be
Honour
and
Glory
,
for
ever
and
ever
.
Amen
.
THE
CERTAIN
RULE
OF
Peace
and
Love
IN
THE
CHURCH
.
Phil.
II.
3.
Let
nothing
be
done
through
strife
or
vain-glory
,
but
in
lowliness
of
mind
let
each
esteem
other
better
then
themselves
.
THat
Sacred
Truth
,
which
our
Blessed
Iesus
hath
revealed
unto
us
in
his
Gospel
,
is
the
Doctrinal
Foundation
whereupon
the
Christian
Church
doth
stand
;
if
this
were
lost
,
there
could
be
no
such
thing
as
that
which
we
call
a
Christian
Church
upon
Earth
.
The
joynt
Consent
of
Christians
in
this
Sacred
Truth
is
the
erecting
of
this
Spiritual
Building
upon
that
firm
Foundation
;
and
where
this
consent
is
not
,
in
the
Fundamental
Doctrines
of
Christianity
,
the
Church
cannot
be
one
.
The
Love
and
Charity
of
Christians
,
which
they
have
in
the
first
place
unto
Christ
their
Head
,
as
Members
of
one
body
,
united
under
him
,
and
living
by
him
;
and
in
the
next
place
,
unto
each
other
mutually
and
suitably
to
their
proper
stations
and
offices
in
the
Body
,
is
the
Cement
wherewith
these
living
stones
in
this
Spiritual
Building
are
held
together
;
and
where
this
decayeth
,
the
Walls
chap
,
and
the
House
goes
to
ruine
.
All
this
we
may
read
in
those
words
of
St.
Paul
,
Ephes.
4.
15
,
16.
where
the
Apostle
telling
us
what
care
Christ
took
after
his
Ascension
into
Heaven
for
the
planting
and
governing
of
his
Church
upon
Earth
,
the
edifying
of
the
Body
of
Christ
,
as
he
expresseth
himself
,
v.
12.
saith
,
all
was
to
this
end
,
that
speaking
the
truth
in
love
,
we
may
grow
up
into
him
in
all
things
[
increase
in
or
unto
him
]
which
is
the
Head
,
even
Christ.
From
whom
the
whole
body
fitly
joyned
together
and
compacted
by
that
which
every
joynt
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
Body
,
unto
the
edifying
of
it self
in
love
.
Now
if
this
be
the
great
end
,
for
which
Christ
furnished
men
with
gifts
for
the
Preaching
of
his
Gospel
to
all
Nations
;
that
by
imbracing
that
one
truth
Preached
,
they
might
become
one
Body
of
Christ
,
and
continue
united
in
love
,
as
the
Members
of
the
same
Body
,
governed
and
directed
,
as
well
as
enlivened
by
Christ
the
head
of
the
Body
,
and
mutually
caring
for
,
and
assisting
one
another
,
according
to
the
measure
or
proportion
,
Faculty
or
Office
of
every
several
part
,
for
the
benefit
of
the
whole
,
its
health
and
growth
and
preservation
;
it
can
be
no
wonder
here
to
find
the
Apostle
so
earnest
in
his
Exhortation
to
Peace
and
Unity
.
If
(
saith
he
)
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
spirit
,
if
any
Bowels
of
Mercies
.
It
must
needs
be
a
matter
of
exceeding
great
weight
and
concernment
,
we
must
needs
conclude
it
is
something
whereby
God
is
highly
glorified
,
and
the
Salvation
of
Christians
greatly
promoted
,
which
St.
Paul
would
obtain
at
their
hands
by
all
these
affectionate
obtestations
;
yea
,
't
is
such
a
thing
,
as
he
saith
,
would
complete
and
perfect
his
joy
,
fullfil
ye
my
joy
,
saith
he
.
He
was
now
for
the
sake
of
that
Gospel
of
Peace
and
Joy
to
them
,
which
he
had
Preached
unto
them
,
a
Prisoner
in
Bonds
;
and
he
seemeth
to
desire
no
more
to
make
his
Bonds
easie
to
him
,
and
his
Imprisonment
a
delight
,
but
only
this
,
that
they
be
like
minded
,
or
mind
the
same
thing
;
having
the
same
love
,
of
one
accord
,
of
one
mind
.
That
they
would
live
in
Unity
,
loving
one
another
mutually
,
as
one
Body
with
but
one
Soul
;
having
the
same
affections
,
carrying
on
the
same
designs
,
all
joyning
heads
,
and
hearts
,
and
hands
in
a
vigorous
pursuit
of
the
same
end
by
the
same
Methods
.
This
is
a
request
so
very
reasonable
,
that
a
man
would
wonder
what
need
there
could
be
of
ushering
it
in
with
so
much
earnestness
:
the
thing
he
desireth
is
so
evidently
good
in
it self
,
so
apparently
conducive
to
the
happiness
both
of
Church
and
State
wherever
it
is
practiced
,
so
much
the
interest
of
every
single
Member
of
the
Body
,
that
it
is
almost
unimaginable
,
how
any
man
should
be
so
absurd
,
as
not
to
gratifie
with
all
readiness
,
I
say
not
the
Apostle
,
but
himself
,
in
a
matter
wherein
it
is
so
visible
,
that
every
mans
private
welfare
is
so
deeply
concerned
.
What
man
is
there
among
us
that
doth
not
profess
himself
(
of
what
Party
or
Faction
soever
he
be
)
most
ready
to
joyn
with
the
Church
in
singing
,
Behold
how
good
and
how
pleasant
it
is
for
Brethren
to
dwell
together
in
Unity
?
Psal.
133.
1.
It
is
so
,
without
all
doubt
,
and
all
of
us
willingly
grant
it
to
be
so
;
yea
,
and
all
of
us
would
be
glad
to
see
it
;
but
then
,
it
must
be
upon
those
terms
only
as
it
can
never
be
hoped
for
.
Like
two
Armies
in
the
Field
ready
to
joyn
Battel
,
both
are
very
willing
to
hear
of
Peace
,
and
would
be
content
not
to
hazard
their
lives
in
the
Fight
;
but
each
will
have
Peace
on
its
own
terms
only
,
and
neither
will
abate
an
Ace
of
its
own
demands
;
and
so
still
they
are
agreed
in
nothing
,
but
in
being
unreasonable
,
and
desiring
that
which
cannot
be
.
All
the
difficulty
therefore
is
,
to
find
out
an
expedient
,
whereby
all
Parties
may
agree
,
not
only
in
a
general
desire
of
Unity
;
but
also
in
the
likeliest
means
or
effecting
it
.
And
truely
this
would
be
no
very
hard
matter
to
bring
about
,
were
we
all
really
as
good
Christians
,
as
we
would
be
thought
to
be
.
We
should
not
need
to
run
as
far
as
Rome
to
seek
for
an
infallible
Judge
to
put
an
end
to
our
Divisions
:
Which
why
any
man
should
see
cause
to
do
,
I
know
not
,
except
he
be
perswaded
that
no
hand
can
heal
them
but
that
which
made
them
.
Would
we
but
only
have
that
real
Veneration
for
the
Holy
Scriptures
,
which
all
Protestants
pretend
to
have
,
and
submit
our
Wills
and
Humours
,
which
some
men
have
been
apt
to
mis-call
the
Spirit
,
to
the
directions
of
that
Holy
Spirit
which
we
all
acknowledge
to
be
infallible
;
and
follow
his
advice
concerning
the
means
,
whose
exhortation
to
the
thing
we
all
acknowledge
to
be
very
reasonable
,
much
of
the
difficulty
would
soon
disappear
.
In
order
to
the
establishment
of
so
excellent
and
desirable
a
Blessing
of
Love
,
and
Peace
,
and
Unanimity
among
Christians
;
something
there
is
,
which
must
be
laid
aside
,
as
that
which
certainly
obstructs
and
frustrates
all
Peaceable
Attempts
;
and
something
there
is
,
which
must
be
learn'd
and
practised
,
which
will
mainly
promote
this
glorious
design
.
But
men
are
not
so
ready
to
do
,
either
the
one
or
the
other
,
as
the
Principles
of
Christianity
oblige
them
to
be
.
What
these
things
are
we
read
in
the
Text.
Let
nothing
be
done
through
strife
or
vain-glory
,
but
in
lowliness
of
mind
,
let
each
esteem
other
better
then
themselves
.
Here
we
have
the
best
expedient
in
the
World
for
the
maintaining
both
of
Unity
in
Faith
and
Doctrine
,
and
of
Unanimity
in
Love
and
Affection
,
and
of
Uniformity
of
Practice
and
Behaviour
,
and
consequently
of
the
Peace
and
Tranquility
of
both
Kingdom
and
Church
.
O
that
all
they
who
profess
themselves
to
be
desirous
of
the
happiness
and
prosperity
of
both
(
as
certainly
all
good
Christians
are
)
would
begin
to
account
it
their
greatest
Wisdome
to
learn
with
Christian
Politicks
of
such
as
St.
Paul
,
men
indued
with
the
Spirit
of
Divine
Wisdom
,
which
hath
this
double
commend●tion
,
that
it
is
first
pure
and
then
peaceable
,
Jam.
3.
17.
And
would
lay
aside
that
other
kind
of
Wisdom
,
which
they
have
too
long
admired
,
and
been
in
love
with
,
which
is
earthly
,
sensual
and
devilish
,
where
by
envying
and
strife
fill
the
World
with
confusion
and
every
evil
work
,
v.
15
,
16.
How
soon
would
the
World
look
with
another
face
?
How
soon
should
we
see
that
happily
effected
to
the
unspeakable
joy
and
glory
of
Christendom
,
which
hath
so
long
miserably
baffled
all
the
great
Wits
of
the
World
?
The
Rules
here
given
us
to
this
end
by
the
Apostle
are
two
,
1.
The
former
shews
us
,
what
we
must
remove
out
of
the
way
,
that
Peace
and
Love
may
enter
and
take
possession
,
in
these
words
,
Let
nothing
be
done
through
strife
and
vain-glory
.
2.
The
other
teacheth
us
,
what
is
that
right
truely
Christian
temper
of
Spirit
,
whereby
Peace
and
Love
may
be
cherished
and
maintained
,
in
these
words
,
But
in
lowliness
of
mind
let
each
esteem
other
better
then
themselves
.
Let
us
now
suppose
,
not
only
that
all
who
read
this
are
in
profession
Christians
,
but
also
sufficiently
convinced
that
it
is
every
mans
both
duty
and
interest
,
strenuously
to
endeavour
all
he
can
in
his
proper
Place
and
Calling
,
that
the
Unity
of
the
Spirit
may
be
kept
in
the
Bond
of
Peace
,
as
the
Apostle
exhorteth
,
Ephes.
4.
3.
That
our
Ierusalem
may
be
as
a
City
that
is
compact
together
,
Psal.
122.
3.
That
we
may
yet
see
those
happy
days
,
wherein
we
may
take
sweet
Counsel
together
,
and
walk
unto
the
House
of
God
in
company
,
Psal.
55.
14.
And
this
supposed
,
the
Business
of
this
discourse
is
not
to
perswade
such
men
to
do
,
what
they
can
need
no
perswasion
to
do
,
to
desire
the
return
of
Peace
and
Unity
in
the
Church
;
but
to
take
the
right
way
to
endeavour
it
,
and
to
put
every
man
his
hand
to
the
work
in
good
earnest
;
Acting
by
those
never-deceiving
Rules
which
St.
Paul
hath
here
given
us
.
And
this
that
we
may
all
do
,
our
present
Business
is
to
learn
,
1.
To
understand
.
2.
To
use
them
.
And
that
in
the
same
order
as
here
they
lie
before
us
.
I.
The
first
Rule
here
given
us
is
this
,
Let
nothing
be
done
through
strife
and
vain-glory
.
Or
thus
.
These
two
things
,
strife
and
vain-glory
must
very
carefully
be
avoided
by
us
in
all
our
Actings
,
if
we
would
contribute
any
thing
to
the
Peace
and
Unity
of
the
Church
.
And
God
knows
,
they
are
every
where
too
visible
,
as
the
two
Doors
at
which
all
our
Disputes
and
Divisions
,
and
whatsoever
is
destructive
to
true
Concord
and
Unity
,
then
which
nothing
is
a
greater
stranger
among
us
at
this
day
,
are
wont
to
enter
but
never
can
find
their
way
out
again
.
To
learn
,
first
,
what
these
things
are
,
and
Secondly
,
how
we
are
to
remove
them
out
of
the
way
,
will
be
enough
for
the
understanding
of
the
first
Rule
and
its
use
.
1.
Let
nothing
be
done
through
strife
or
contention
.
This
strife
is
a
quarrelsom
humour
,
a
Spirit
of
Opposition
and
Contradiction
,
a
strange
crossness
of
temper
wherewith
very
many
men
are
exceedingly
troubled
themselves
,
and
are
as
troublesome
to
others
:
who
are
never
well
as
long
as
they
are
quiet
,
or
suffer
others
to
be
quiet
;
their
very
life
seems
to
consist
in
being
sick
of
every
thing
almost
that
they
see
or
hear
,
and
they
feed
upon
the
faults
and
infirmities
of
Mankind
.
The
chief
exercise
of
their
Souls
is
to
be
always
gainsaying
and
contending
right
or
wrong
.
They
study
not
for
the
Truth
,
but
for
the
Maistery
and
pester
the
World
with
disputes
and
invectives
;
not
to
confute
Errors
,
and
shame
Vice
;
but
to
vent
the
boyling
humor
,
and
to
vex
those
by
whom
they
are
vexed
,
tho
not
by
any
thing
done
to
offend
them
;
't
is
enough
that
they
are
not
of
their
opinion
,
and
that
they
are
such
as
they
are
pleased
to
choose
out
for
their
Adversaries
,
and
to
shoot
their
poysoned
Arrows
at
,
even
bitter
words
.
Men
of
this
currish
snarling
temper
must
be
snapping
at
every
thing
that
comes
in
their
way
,
and
barking
at
all
that
comes
not
from
themselves
;
and
usually
the
best
things
are
with
them
the
greatest
faults
,
if
they
be
not
the
Authors
of
them
,
as
rarely
they
are
of
any
good
,
excent
what
by
following
their
own
litigious
humour
,
they
may
sometimes
chance
to
stumble
upon
.
Something
they
must
ever
have
,
whatever
it
cost
them
,
to
oppose
to
every
thing
that
another
either
affirms
or
denies
.
This
is
certainly
as
wicked
and
devilish
a
temper
,
as
it
must
needs
be
very
uneasie
;
and
that
which
hath
served
Satan
to
as
many
evil
purposes
,
as
any
evil
himself
was
ever
Father
of
.
A
pious
and
ingenious
Writer
calls
it
very
fitly
,
the
Devil's
Goliah-stratagem
,
which
hath
served
him
not
only
to
desie
,
but
even
to
defeat
the
Armies
of
the
Living
God.
To
these
men
may
well
be
applied
what
the
Apostle
saith
,
1
Thes.
2.
15.
They
please
not
God
,
and
are
contrary
to
all
men
.
In
a
word
therefore
,
by
strife
,
I
suppose
we
are
here
to
understand
,
that
froward
and
selfish
humour
,
whereby
a
man
is
so
wedded
to
his
own
will
and
conceit
,
that
he
is
always
in
a
posture
of
defyance
to
every
thing
that
opposeth
either
;
and
prizeth
his
own
opinions
,
only
because
they
are
his
own
,
above
the
best
reasons
of
other
men
;
is
discontented
with
every
thing
that
suiteth
not
exactly
with
his
own
Sentiments
or
Desires
,
and
so
idolizeth
his
own
imaginations
and
inventions
,
that
he
thinks
the
publick
Welfare
,
the
Tranquility
of
the
World
,
and
whatever
else
will
not
fall
down
and
worship
them
,
but
a
cheap
Sacrifice
unto
them
.
This
or
something
of
it
,
is
the
thing
which
we
are
in
the
first
place
to
remove
out
of
the
way
.
Now
how
great
reason
every
man
hath
to
correct
this
peccant
humour
in
himself
,
when
ever
he
finds
it
stirring
,
and
wholly
to
disburden
his
Soul
of
it
,
will
be
very
easily
discerned
by
him
that
shall
consider
but
these
three
things
.
1.
The
evil
root
from
which
it
grows
.
2.
The
utter
inconsistency
of
it
with
the
truth
of
Christianity
.
And
,
3.
The
pernicious
influence
which
it
hath
upon
the
Church
.
1.
The
root
of
it
is
not
always
one
,
but
whatever
it
be
,
it
is
never
good
.
In
some
men
,
it
seems
to
be
nothing
else
,
but
a
certain
kind
of
Childishness
,
or
a
Pettishness
and
Peevishness
of
Nature
,
as
Children
are
crying
earnestly
for
every
new
thing
they
hear
of
,
and
will
by
no
fair
means
nor
foul
be
quieted
,
till
they
have
it
;
and
when
they
have
got
it
,
are
as
soon
weary
of
it
again
,
and
as
apt
to
cry
for
something
else
,
though
they
cannot
tell
you
what
it
is
;
and
it
may
be
for
that
same
thing
again
,
whereof
but
now
they
were
so
weary
;
and
those
Children
above
all
others
that
are
the
greatest
fantlings
,
and
most
indulged
by
fond
Mothers
,
are
commonly
noted
to
be
of
this
pettish
humour
:
such
a
giddy
inconstancy
there
seems
to
be
in
many
men
.
Some
little
things
there
be
for
or
against
which
they
are
wont
to
be
very
eager
;
and
yet
can
they
give
no
considerable
reason
either
for
their
like
,
or
dislike
of
them
;
but
they
are
dissatisfied
with
what
is
present
,
and
(
tho
they
cannot
well
tell
what
to
call
it
)
they
are
very
angry
with
those
in
whose
power
they
think
it
is
to
give
them
what
they
want
,
and
give
it
not
.
Their
phant'sies
are
keenly
set
upon
it
,
and
quiet
they
will
not
,
nor
cannot
be
without
it
,
nor
will
they
suffer
those
that
are
near
them
to
be
at
quiet
for
them
.
Surely
this
is
not
the
temper
of
a
sober
serious
Christian
,
who
like
a
good
natured
Child
,
is
content
,
so
he
have
his
wholesome
Food
,
which
his
Father
alloweth
him
;
tho
he
cannot
have
it
dressed
according
to
his
own
phant'sie
:
and
is
as
unwilling
,
as
afraid
to
make
any
disturbance
in
his
Fathers
Family
about
things
that
are
not
of
very
great
concernment
.
In
others
,
this
looks
like
a
contracted
Disease
,
brought
upon
themselves
,
by
some
disorderly
usage
of
themselves
.
It
seems
to
be
a
Sickness
and
Squeamishness
of
Soul
,
much
like
unto
that
of
the
Stomach
,
which
ariseth
from
a
disorderly
Diet
;
whereby
it
is
come
to
pass
,
that
it
na●seateth
every
thing
,
but
only
that
which
is
most
hurtful
,
and
serveth
only
to
feed
the
distemper
.
Or
,
as
men
in
some
diseases
long
for
many
things
,
but
relish
nothing
that
's
offer'd
them
;
taste
greedily
,
but
spit
it
out
again
with
a
loathing
.
Some
men
having
disordered
their
heads
by
poring
into
some
of
the
profoundest
Doctrines
,
which
are
too
deep
for
them
;
and
having
confounded
their
Brains
with
(
at
least
to
them
)
unintelligible
Notions
,
are
come
at
last
,
to
think
every
plainest
thing
mysterious
,
and
dispute
like
Skepticks
about
it
.
Some
have
so
baffled
themselves
with
wandring
through
a
Wood
of
Opinions
,
that
they
can
find
no
way
out
again
,
but
presently
flie
out
of
every
Path
that
they
enter
into
,
tho
for
no
other
reason
,
but
a
phant'sie
only
,
that
it
may
not
be
the
right
.
Some
have
been
so
nicely
educated
,
and
taught
to
be
so
curious
,
that
they
dare
hardly
taste
of
any
thing
that
another
hath
made
ready
for
them
,
for
fear
of
poyson
,
or
at
least
fluttishness
;
every
Ceremony
is
to
some
Antichristian
,
and
Idolatry
;
and
to
others
a
very
Idol
,
and
Christ
himself
shall
rather
want
his
Worship
,
then
it
shall
be
indured
by
some
,
or
not
be
worshipped
too
by
others
.
All
this
is
far
from
the
healthful
temper
of
the
sound
and
serious
Christian
;
who
whilst
he
can
have
the
Daily
Bread
of
his
Soul
which
may
feed
him
to
Eternal
Life
,
sits
down
contentedly
with
the
rest
of
the
Family
,
feeds
heartily
,
and
gives
God
thanks
,
asking
no
question
for
Conscience
sake
,
either
who
first
invented
the
fashion
of
the
Dishes
,
or
to
what
uses
they
have
been
sometimes
put
;
all
his
care
is
to
see
it
be
the
Food
his
Father
hath
provided
for
him
;
and
that
all
things
are
observed
about
it
,
that
he
hath
commanded
;
and
for
other
things
,
he
leaves
them
to
their
ordering
,
to
whose
care
the
Government
of
the
Family
is
intrusted
.
In
others
again
,
this
seems
to
come
from
an
angry
and
waspish
nature
.
Some
mens
Souls
seem
to
be
all
Fire
,
or
else
as
Tinder
,
the
least
spark
presently
sets
them
all
on
fire
.
They
cannot
hear
so
much
as
a
word
with
any
Patience
,
or
Calmness
,
that
sounds
not
just
as
they
would
have
it
;
and
it
is
all
one
to
anger
them
,
and
not
in
every
little
thing
to
humour
them
.
And
be
sure
of
this
,
that
an
angry
man
stirreth
up
strife
,
Prov.
29.
22.
A
wrathful
man
stirreth
up
strife
,
but
he
that
is
slow
to
anger
appeaseth
strife
,
Prov.
15.
18.
And
as
Coals
are
to
burning
Coals
,
so
is
a
contentions
man
to
kindle
strife
,
Prov.
26.
21.
How
far
this
is
from
the
Meek
and
Lamblike
temper
of
a
good
Christian
,
I
need
not
now
stay
to
shew
.
In
another
sort
of
men
,
this
may
spring
from
a
preconceived
prejudice
against
the
persons
of
men
;
and
then
,
as
he
that
hath
been
taught
before
hand
to
have
an
ill
opinion
of
his
Physician
,
is
apt
to
disgust
every
thing
that
he
prescribeth
,
without
so
much
as
once
examining
,
what
it
is
or
how
likely
to
conduce
unto
his
health
;
and
by
this
means
often
deprives
himself
of
the
readiest
means
of
cure
,
by
a
most
unreasonable
jealousie
of
being
poysoned
:
so
,
when
men
are
once
possessed
with
a
prejudice
against
the
persons
of
others
,
especially
of
their
Teachers
and
Governors
,
they
grow
jealous
of
their
instructions
,
and
commands
;
and
dispute
where
they
should
learn
,
or
obey
;
and
quarrel
with
their
duty
,
not
because
they
think
it
is
not
so
,
but
because
they
know
by
whom
it
is
injoyn'd
;
and
imagine
they
can
never
enough
oppose
what
comes
from
those
,
whom
they
have
learn'd
to
suspect
or
hate
.
Others
are
,
it
may
be
,
not
well
pleased
with
their
Lot
and
Station
in
the
Church
,
and
cannot
be
pleased
with
any
thing
whilst
they
are
displeased
with
that
,
but
will
think
themselves
concern'd
to
dispute
against
every
thing
that
comes
from
such
as
are
advanced
above
them
.
Envy
is
a
very
restless
and
quarrelsome
thing
,
and
in
whatever
Breast
it
once
gets
entertainment
,
that
man
shall
never
want
an
evil
tongue
;
if
he
have
not
wit
enough
to
dispute
,
he
shall
never
want
Malice
enough
to
rail
or
slander
.
Strife
can
never
be
a
stranger
to
the
Envious
,
they
are
often
Companions
,
and
go
hand
in
hand
in
Scripture
,
as
Rom.
13.
13
,
&c.
We
must
not
here
pass
by
,
without
any
Notice
,
that
which
is
called
the
Root
of
all
Evil
,
the
love
of
Money
.
Where
the
love
of
this
World
is
,
there
is
not
the
love
of
the
Father
;
and
then
be
sure
,
there
will
be
too
little
love
among
the
Brethren
.
What
a
Multitude
of
Strifes
and
Contentions
hence
daily
grow
up
in
the
World
(
every
one
seeking
,
who
shall
get
most
of
it
)
no
man
can
be
ignorant
.
And
as
little
can
it
be
doubted
,
that
this
is
the
cause
too
of
some
disturbance
in
the
Church
.
Where
shall
a
man
hope
to
find
a
Church
that
is
Sanctuary
enough
against
Covetousness
?
and
where
Covetousness
finds
room
,
it
will
be
no
news
to
see
Altar
set
up
against
Altar
.
If
every
Party
in
Religion
have
a
Craft
of
its
own
to
get
Wealth
by
,
every
Party
will
cry
up
its
own
Diana
,
and
no
Diana
shall
want
an
Army
to
fight
for
her
.
It
hath
sometimes
been
accounted
a
piece
of
good
policy
,
to
reconcile
the
Factions
to
the
Government
of
the
Church
,
by
giving
them
a
share
in
it
.
And
where
this
is
practiced
,
the
Covetous
will
sure
have
so
much
policy
too
,
as
rather
to
be
Factious
,
then
to
be
poor
.
There
is
no
danger
of
disturbance
from
the
moderate
and
peaceable
;
let
him
therefore
dwell
poor
in
a
corner
,
feasting
by
himself
on
a
good
Conscience
;
't
is
pity
to
prejudice
his
expectation
of
a
greater
reward
in
Heaven
by
giving
him
preferment
here
on
earth
.
But
the
importunate
man
is
troublesome
,
and
must
be
preferred
lest
he
weary
us
;
and
the
turbulent
and
seditious
man
is
dangerous
,
and
must
be
bribed
to
be
quiet
.
And
shall
we
now
think
the
worldling
a
fool
,
to
be
either
modest
or
peaceable
when
he
fears
to
be
poor
by
being
so
?
Again
,
Contention
keeps
up
a
Party
,
and
a
Party
keeps
and
maintains
us
:
If
we
stir
it
not
,
the
fire
will
go
out
;
the
Zeal
and
Charity
of
the
Faction
will
cool
together
:
we
have
over-heated
our
opposites
,
and
made
the
Church
too
hot
for
us
;
and
if
we
keep
not
our
friends
warm
,
they
will
not
keep
us
from
starving
.
Thus
't
is
well
,
if
whilst
God
and
Religion
is
the
word
,
and
fairly
writ
in
the
Banner
,
Mammon
be
not
set
up
in
the
heart
,
and
the
Battels
that
are
fought
be
not
all
his
.
Lastly
,
I
shall
name
but
one
thing
more
,
and
that
is
Pride
.
And
perhaps
it
might
have
been
enough
to
have
named
this
one
for
all
:
seeing
we
are
told
,
Prov.
13.
10.
that
,
only
by
Pride
cometh
Contention
.
Whilst
one
will
brook
no
superiour
,
and
another
no
equal
,
what
's
become
of
Peace
?
One
is
angry
because
he
thinks
his
Merit
above
his
Fortune
;
and
another
as
angry
because
he
thinks
anothers
Fortune
above
his
Merits
.
One
is
vexed
to
think
his
own
Glory
eclipsed
by
anothers
shining
too
bright
,
and
another
is
in
a
Fume
,
that
any
man
should
dare
to
take
notice
of
his
Spots
.
One
strives
to
keep
himself
up
at
the
hight
,
and
thinks
he
grows
lower
,
as
he
sees
any
other
grow
higher
;
and
they
must
all
either
be
kept
so
much
below
him
,
as
to
look
like
almost
nothing
,
or
he
can
hardly
think
himself
any
thing
.
Another
thinks
himself
hot
advanced
at
all
,
so
long
as
he
sees
but
one
step
more
,
by
which
he
may
ascend
;
and
will
never
leave
justling
,
'till
he
get
up
to
the
highest
.
It
is
a
fine
thing
,
to
march
in
the
Head
of
a
Party
;
and
if
this
honour
may
not
be
bad
,
yet
is
it
something
to
follow
such
a
Leader
,
especially
in
braving
Authority
to
its
Face
;
and
it
is
no
little
glory
to
be
thought
wiser
then
the
most
,
and
especially
then
our
Teachers
and
Governors
,
or
to
be
thought
sufficient
to
set
up
for
our selves
.
And
it
is
an
odious
thing
to
be
told
of
our
Errors
and
Faults
,
and
more
odious
yet
to
tell
our selves
and
our
followers
of
them
,
to
call
our selves
Fools
,
and
confess
we
have
befooled
others
.
And
if
we
contend
not
to
uphold
what
we
have
done
,
we
shall
seem
to
destroy
what
we
have
built
;
or
to
suffer
tamely
that
to
be
built
,
which
we
have
destroy'd
;
and
how
intolerable
a
thing
is
this
to
a
proud
Spirit
?
He
that
is
of
a
proud
heart
stirreth
up
strife
,
Prov.
28.
25.
But
cast
out
the
scorner
,
and
contention
shall
go
out
,
yea
strife
and
reproach
shall
cease
,
Prov.
22.
10.
From
whichsoever
of
these
roots
strife
ariseth
,
or
whatever
else
it
may
be
that
gives
being
to
it
,
be
sure
we
may
,
it
is
very
evil
.
2.
In
the
next
place
,
to
shew
how
altogether
inconsistent
this
contentious
humour
is
with
the
right
Gospel
temper
,
a
very
few
words
may
suffice
.
The
peaceable
State
of
the
Gospel
was
in
the
Prophets
foretold
in
such
expressions
as
these
.
They
shall
beat
their
Swords
into
Plough-shares
,
and
their
Spears
into
Pruning
Hooks
,
Isai.
2.
4.
The
Woolf
also
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
lie
down
with
the
Kid
,
and
the
Calf
and
the
young
Lyon
,
and
the
Fatling
together
,
and
a
little
Child
shall
lead
them
.
They
shall
not
hurt
nor
destroy
in
my
holy
Mountain
,
Isai.
11.
6.
&
9.
Accordingly
,
we
meet
with
nothing
in
the
Gospel
of
Christ
,
but
the
sweet
breathings
of
Love
and
Peace
.
At
the
first
revealing
of
our
Blessed
Saviours
Nativity
,
those
Heralds
of
Heaven
,
the
Holy
Angels
are
sent
down
into
the
World
,
to
proclaim
Glory
to
God
in
the
Highest
,
on
Earth
Peace
,
good
Will
towards
men
,
Luk.
2.
14.
He
that
then
was
born
into
the
World
was
the
Prince
of
Peace
,
the
work
he
had
to
do
was
to
make
Peace
and
Reconciliation
,
his
Commands
were
Peace
and
Love
,
his
blessing
was
to
the
Peace-maker
,
and
his
Legacy
at
his
death
was
Peace
.
He
came
to
reconcile
us
unto
God
,
and
he
came
also
to
reconcile
us
one
unto
another
,
and
to
make
of
twain
one
new
man
,
Eph.
2.
15.
He
himself
was
the
great
Exemplar
of
Love
and
Mercy
,
of
Condescention
and
Meekness
,
of
whom
it
was
said
by
the
Prophet
Isaiah
,
He
shall
not
strive
,
nor
cry
,
neither
shall
any
man
hear
his
voice
in
the
streets
.
A
bruised
Reed
shall
he
not
break
,
and
smoaking
Flax
shall
he
not
quench
,
Mat.
12.
19.
He
lived
in
all
due
obedience
to
the
Powers
,
and
in
conformity
to
the
Customs
that
then
were
;
and
commanded
all
to
render
unto
Caesar
the
things
that
were
Caesars
,
as
well
as
unto
God
the
things
that
are
Gods
,
Mar.
12.
17.
He
smartly
rebuked
the
two
Sons
of
Thunder
,
Iames
and
Iohn
,
when
they
would
in
imitation
of
Elias
,
have
called
down
fire
from
Heaven
on
the
Samaritan
Village
,
that
had
affronted
him
;
telling
them
,
they
understood
not
the
true
Gospel
Spirit
,
Luk.
9.
55.
When
he
was
led
like
a
Lamb
before
the
Shearers
,
as
one
that
is
dumb
so
opened
he
not
his
mouth
,
Act.
8.
32.
When
he
was
reviled
,
he
reviled
not
again
;
when
he
suffered
,
he
threatned
not
;
but
committed
himself
to
him
that
judgeth
righteously
,
1
Pet.
2.
23.
So
little
of
contention
was
there
to
be
seen
in
him
.
And
he
hath
given
in
charge
to
all
that
follow
him
,
that
is
,
to
all
Christians
,
to
deny
themselves
,
and
take
up
his
Cross
,
and
to
learn
of
him
to
be
meek
and
lowly
of
heart
;
who
disdained
not
to
stoop
so
low
,
as
to
wash
the
Feet
of
his
Disciples
,
and
lower
yet
,
to
converse
with
Publicans
and
Sinners
.
Now
,
most
certain
it
is
,
that
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
Rom.
8.
9.
And
his
Spirit
is
the
Spirit
of
Love
,
and
Meekness
,
and
Patience
,
and
Peace
,
and
Unity
;
and
teacheth
all
that
have
it
,
not
to
hate
,
but
to
love
their
Enemies
,
not
to
curse
but
to
bless
them
,
not
to
render
evil
for
evil
,
but
to
overcome
evil
with
good
,
Rom.
12.
21.
And
to
pray
for
them
that
despitefully
use
and
persecute
us
,
Matt.
5.
44.
And.
The
Servant
of
God
(
saith
St.
Paul
)
must
not
strive
,
but
be
gentle
unto
all
men
,
apt
to
teach
,
patient
,
in
meekness
instructing
such
as
oppose
themselves
,
2
Tim.
2.
24.
And
if
this
be
spoken
more
especially
unto
the
Governors
and
Teachers
of
the
Church
,
yet
is
it
not
only
,
that
they
may
know
their
own
duties
,
but
that
they
should
teach
others
also
to
walk
so
as
they
had
them
for
an
example
,
Phil.
3.
17.
And
as
much
as
in
them
lieth
,
live
peaceably
with
all
men
,
Rom.
12.
18.
The
Apostle
ranketh
strifes
among
the
works
of
the
Flesh
,
which
they
that
do
shall
not
inherit
the
Kingdom
of
God
,
Gal.
5.
20.
They
therefore
that
indulge
this
humour
,
must
lay
aside
not
only
all
pretence
of
being
Spiritual
,
but
all
claim
to
the
Kingdom
of
God.
Whereas
there
is
among
you
envying
,
and
strife
,
and
divisions
,
are
ye
not
carnal
,
and
walk
as
men
?
For
while
one
saith
,
I
am
of
Paul
;
and
another
,
I
am
of
Apollos
,
are
ye
not
carnal
?
1
Cor.
3.
3.
Where
there
is
strife
and
envying
,
there
is
confusion
and
every
evil
work
,
Jam.
3.
16.
And
who
seeth
not
that
this
is
utterly
inconsistent
with
the
Gospel
of
Purity
and
Peace
.
3.
And
therefore
lastly
,
must
it
needs
be
destructive
to
the
happiness
of
the
Church
;
unless
any
man
can
be
so
unreasonable
as
to
think
,
that
Confusions
,
and
Heresies
and
Schismes
can
consist
with
its
happiness
,
which
evils
the
Apostle
joyns
with
strife
,
as
the
effects
with
their
cause
,
or
at
least
,
as
those
close
Companions
which
are
very
rarely
separated
,
Gal.
5.
20.
&c.
Sure
it
is
,
that
an
house
divided
again●t
it self
cannot
stand
,
Matt.
12.
25.
The
strength
of
the
Church
which
is
the
house
of
God
,
lieth
in
the
Unity
of
Faith
and
Love.
Strife
is
the
very
cutting
asunder
of
that
Bond
of
Peace
wherein
the
Unity
of
Spirit
is
to
be
held
.
It
is
the
violent
forcing
asunder
the
stones
of
the
Spiritual
Building
,
and
dashing
them
in
pieces
one
against
another
.
Unity
of
Affections
there
can
be
none
where
strife
comes
,
but
a
biting
and
devouring
one
another
,
and
being
devoured
one
of
another
,
Gal.
5.
15.
And
indeed
an
opening
of
a
broad
way
to
some
common
Enemy
to
enter
in
and
make
havock
of
all
.
And
the
Unity
of
Faith
is
in
no
little
danger
.
Men
of
a
contentious
Spirit
are
always
brim
full
of
Objections
against
every
thing
,
and
must
swell
till
they
burst
,
if
they
have
not
leave
to
give
vent
to
their
uneasie
Souls
(
always
in
travel
to
bring
forth
something
new
)
in
troublesome
disputations
,
which
are
soon
begun
,
but
not
so
soon
ended
.
When
the
humour
is
once
set
abroach
,
it
runs
everlastingly
.
It
would
be
labour
to
no
purpose
to
say
more
of
this
,
the
mischiefs
of
Strife
have
been
a
long
time
too
visible
not
to
be
seen
of
all
,
tho
they
seem
to
be
too
little
considered
by
the
most
,
even
so
visible
as
to
render
the
visible
Church
of
Christ
on
Earth
almost
invisible
too
.
Let
us
only
here
add
the
wise
Kings
Observation
,
and
,
if
it
come
not
too
late
,
as
I
hope
it
may
not
to
some
of
us
,
let
us
take
his
advice
too
.
The
beginning
of
Strife
,
is
as
when
one
letteth
out
water
;
therefore
leave
off
contention
before
it
be
medled
with
,
Prov.
17.
14.
How
this
Malignant
,
and
(
God
knows
)
at
this
day
too
predominant
humour
,
which
so
destroyeth
the
healthful
State
of
the
Church
,
may
be
purged
out
,
the
Second
Rule
will
teach
us
.
In
the
mean
time
,
a
Question
is
,
I
suppose
,
ready
to
be
here
asked
by
some
,
which
seemeth
not
impertinent
,
and
therefore
deserveth
some
answer
.
It
is
this
.
Qu.
Are
we
Christians
bound
,
without
any
dispute
at
all
,
to
swallow
down
every
Doctrine
which
our
Teachers
shall
commend
unto
our
Faith
?
And
must
we
without
any
Examination
of
the
lawfulness
or
unlawfulness
of
the
things
injoyned
,
rest
in
the
Will
of
our
Superiors
,
applying
our selves
,
without
any
more
ado
,
to
the
executing
of
their
Commands
?
May
we
not
oppose
Falshood
,
and
contend
for
the
Truth
,
and
refuse
to
do
wickedly
when
we
are
bid
by
men
in
Authority
?
An.
To
this
Question
,
which
hath
been
often
ask'd
,
and
as
often
answered
,
we
shall
here
answer
only
so
far
,
as
it
seems
to
reflect
upon
the
Rule
here
given
,
or
what
hath
been
said
of
it
.
We
say
therefore
,
let
it
be
far
from
any
Christian
to
plead
for
or
countenance
an
Implicit
Faith
,
and
a
blind
Obedience
;
or
to
disswade
any
man
from
making
use
of
his
Eyes
or
Reason
in
a
sober
inquiry
into
the
Truth
of
Falshood
of
any
Doctrine
that
is
Preached
;
or
into
the
lawfulness
or
unlawfulness
of
any
Command
which
is
given
by
men
.
All
that
we
are
to
be
disswaded
from
in
this
place
is
,
that
we
do
not
any
thing
of
this
out
of
Strife
,
or
with
a
quarrelsome
and
contentious
mind
.
Do
it
in
meekness
and
humility
,
and
with
a
peaceable
frame
of
Spirit
,
as
men
truely
zealous
for
the
Truth
,
and
desirous
to
do
your
duty
to
God
and
Man
,
and
you
shall
neither
hurt
your selves
,
nor
be
obnoxious
to
the
Woe
which
belongs
to
them
by
whom
Offences
come
.
More
particularly
,
1.
We
are
commanded
to
search
the
Scriptures
,
Joh.
5.
39.
For
tho
those
words
were
spoken
to
the
unbelieving
Iews
,
and
not
to
Christians
;
yet
,
by
a
Parity
of
reason
,
are
we
equally
concern'd
in
the
duty
there
injoyned
.
If
they
,
having
received
of
God
the
Books
of
Moses
and
the
Prophets
,
as
the
Rule
of
Faith
and
Life
,
were
obliged
to
search
those
Books
for
directions
in
both
;
and
particularly
to
convince
them
of
their
present
duty
,
now
to
believe
in
Iesus
as
the
promised
Messiah
to
the
saving
of
their
Souls
:
as
much
cause
have
we
,
who
have
received
the
Writings
of
the
Evangelists
and
Apostles
,
as
our
Rule
of
Faith
and
Holyness
,
to
search
them
diligently
,
and
to
try
all
things
by
them
,
that
we
may
be
sure
we
obey
the
Gospel
of
Christ
,
without
which
there
is
no
salvation
to
us
.
That
we
may
be
alway
in
a
readiness
to
give
an
answer
to
every
man
that
asketh
us
a
reason
of
the
hope
that
is
in
us
with
meekness
and
fear
,
1
Pet.
3.
15.
And
that
we
be
no
more
Children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
by
the
sleight
of
men
,
and
cunning
craftiness
,
whereby
they
lie
in
wait
to
deceive
,
Eph.
4
14.
And
may
not
believe
every
Spirit
,
but
try
the
Spirits
whether
they
be
of
God
,
1
Joh.
4.
1.
Leave
we
therefore
this
Implicit
Faith
,
and
taking
things
on
trust
on
the
naked
credit
of
our
Teachers
without
all
Search
and
Tryal
of
their
Doctrine
,
to
the
Disciples
of
Rome
,
against
whose
new
Faith
were
there
nothing
more
to
object
,
even
this
alone
were
enough
to
render
it
suspicious
,
that
it
is
afraid
of
the
Light
,
and
of
a
fair
Tryal
by
the
Written
Word
.
God
forbid
that
we
should
put
out
mens
eyes
,
and
bid
them
stalk
after
others
towards
Heaven
in
the
dark
,
so
long
as
God
himself
hath
both
given
them
Eyes
to
see
withal
,
and
hath
left
them
a
plain
Rule
to
walk
by
,
and
a
strict
command
to
observe
it
.
A
judgment
of
discretion
to
discern
truth
from
falshood
,
and
good
from
Evil
,
by
such
light
as
God
hath
given
them
,
must
be
allow'd
to
all
,
if
we
will
allow
them
to
be
Men
and
not
Brutes
.
Only
let
not
this
Universal
Priviledge
be
abused
to
Strife
.
And
that
it
may
not
be
so
,
take
these
Directions
.
1.
Have
not
the
Faith
of
our
Lord
Iesus
Christ
,
the
Lord
of
Glory
with
respect
of
persons
,
Jam.
2.
1.
These
words
of
the
Apostle
Iames
,
whatever
interpretation
they
admit
of
as
there
used
,
I
may
thus
accommodate
to
the
present
matter
.
Let
not
the
Enmity
or
Prejudice
you
have
taken
up
against
any
man
or
party
,
nor
yet
the
good
opinion
you
have
conceived
of
,
or
great
affection
for
any
such
,
byass
or
over-rule
your
search
after
the
truth
;
let
them
not
corrupt
your
Judgment
,
nor
be
your
Motives
to
embrace
some
and
reject
other
Doctrines
.
But
impartially
weigh
them
all
in
the
Ballance
of
the
Sanctuary
,
and
choose
them
by
their
own
weight
.
Use
men
you
may
and
must
,
as
far
as
you
need
them
,
as
helps
to
your
own
weakness
:
but
consider
their
reasons
not
their
persons
,
and
what
help
you
have
by
them
,
not
what
opinion
or
affection
you
have
had
for
them
;
left
you
run
into
an
Error
not
unlike
that
you
condemn
in
the
Romish
Church
,
of
pinning
your
Faith
upon
your
Friends
sleeve
.
For
tho
you
thus
may
chance
to
hit
upon
the
truth
,
yet
shall
you
be
found
herein
to
act
through
Strife
,
and
that
infecteth
even
your
believing
of
truth
it self
with
sin
.
2.
Take
heed
of
doting
about
Questions
and
Strifes
of
words
,
whereof
cometh
Envy
,
Strife
,
Railings
,
Evil
Surmisings
,
Perverse
Disputings
of
men
of
corrupt
minds
,
1
Tim.
6.
4.
See
that
they
be
not
things
unprofitable
and
vain
,
Tit.
3.
9.
that
you
are
so
earnest
about
.
Were
all
word-bickerings
,
and
impertinent
disputes
laid
aside
,
we
should
soon
see
controversial
Divinity
reduced
into
a
much
narrower
compass
.
Weigh
well
the
matters
in
debate
,
and
be
sure
there
is
something
in
them
that
will
quit
cost
,
and
pay
you
well
for
your
pains
.
Take
heed
,
if
the
contention
be
but
about
a
little
straw
,
and
things
of
very
little
or
no
concernment
to
mens
Souls
,
or
the
good
of
the
Church
,
that
your
zeal
grow
not
too
hot
;
lest
you
set
all
on
fire
,
and
burn
down
the
House
over
your
heads
.
Especially
beware
of
that
most
unreasonable
but
very
common
disease
of
most
wranglers
,
fighting
about
words
,
whilest
you
are
agreed
in
the
things
themselves
,
and
see
it
not
for
the
much
dust
that
slies
in
your
eyes
by
your
bustling
about
nothing
.
3.
Search
for
the
Truth
always
,
and
that
purely
for
the
Truths
sake
,
and
the
usefulness
of
it
.
To
find
out
Gods
Will
,
and
not
something
that
may
suit
with
your
own
wishes
,
should
be
your
design
.
That
whereby
God
may
be
glorified
,
the
World
benefitted
,
your
Souls
saved
,
not
your
humours
pleased
.
Some
men
seem
to
take
great
pains
to
search
for
the
truth
,
as
before-hand
resolved
to
hold
it
no
longer
,
or
at
least
,
not
much
to
regard
it
,
when
they
have
found
it
upon
any
other
account
,
then
that
they
see
some
others
hold
an
Error
,
whom
they
may
be
able
to
oppose
with
it
:
they
value
the
truth
for
nothing
so
much
,
as
for
this
,
that
it
is
a
Warrant
for
the
exercise
of
their
faculty
of
wrangling
and
contradiction
.
4.
Search
the
Scriptures
sincerely
and
reverently
as
the
Sacred
Oracles
of
life
,
not
being
partial
to
any
opinion
which
you
have
already
taken
up
by
chance
,
and
are
faln
in
love
with
.
Take
heed
of
wresting
and
forcing
the
words
of
Scripture
to
comply
with
your
present
Sentiments
;
or
of
picking
out
hete
and
there
a
broken
piece
of
a
Sentence
to
patch
up
your
own
thoughts
withal
;
or
how
you
judge
of
the
sound
of
the
words
you
hear
,
by
the
sound
that
already
rings
in
your
ears
.
Go
to
the
Scriptures
,
as
to
the
Fountain
of
saving
truth
,
resolving
to
fetch
both
your
Opinions
and
your
Practice
thence
,
and
to
correct
whatsoever
is
at
present
amiss
in
your self
by
them
.
This
is
to
give
God
his
due
honour
,
and
to
let
him
be
the
sole
Lord
of
your
Faith.
5.
Content
your selves
with
the
most
plain
,
easie
,
and
obvious
Truths
;
for
those
are
also
the
most
necessary
and
least
subject
to
disputes
;
and
meet
with
least
opposition
on
any
hand
,
except
it
be
from
mens
Lusts
,
and
against
those
you
have
liberty
to
contend
with
all
your
might
,
so
it
be
in
your
own
Place
and
Station
,
and
with
Christian
Charity
.
Remember
always
that
in
the
Scriptures
there
be
some
things
hard
to
be
understood
which
the
unlearned
are
apt
to
wrest
to
their
own
and
others
destruction
,
2
Pet.
3.
16.
And
in
the
interpreting
whereof
the
most
Learned
think
it
both
their
Wisdom
and
Duty
to
be
very
modest
.
How
hard
would
it
be
for
Christians
to
disagree
,
would
they
rest
in
plainly
revealed
Truths
,
which
all
good
Protestants
are
agreed
to
be
all
things
necessary
to
the
salvation
of
sinners
.
And
how
unreasonable
a
thing
is
it
,
when
we
are
are
all
agreed
in
these
,
to
strive
even
to
the
justling
of
one
another
or
our selves
out
of
the
Church
,
about
those
things
whereof
men
may
be
safely
ignorant
,
and
it
may
be
ten
to
one
,
whether
one
of
ten
ever
understood
.
6.
Have
you
found
something
,
which
seemeth
to
you
to
be
a
truth
,
whilest
yet
the
greatest
and
most
Learned
part
of
the
Christian
World
,
and
particularly
of
the
Church
wherein
you
live
,
thinketh
it
an
Error
?
Set
not
your selves
presently
,
as
some
Novices
use
to
do
,
in
the
Pope's
Chair
.
Remember
you
are
at
best
,
but
fallible
men
,
and
should
learn
to
be
wise
unto
Sobriety
.
Love
not
to
be
troublesome
to
the
World
with
your
pretended
Knowledge
,
neither
be
angry
that
all
mens
Judgments
will
not
bow
to
yours
.
Hast
thou
Faith
?
have
it
to
thy self
before
God
,
Rom.
4.
22.
Think
it
not
a
duty
in
you
,
to
make
all
the
World
know
what
you
think
you
only
know
,
or
the
duty
of
all
men
to
learn
of
you
.
A
good
and
humble
Christian
will
satisfie
himself
in
approving
himself
faithful
to
God
and
his
own
Conscience
,
and
will
always
have
the
Modesty
to
think
,
that
many
men
in
the
World
are
wiser
then
he
:
and
for
this
reason
he
cannot
think
it
fit
for
him
,
either
to
pride
himself
in
his
singular
opinions
,
or
to
vent
them
every
where
to
draw
Disciples
after
him
,
to
the
breach
of
the
Churches
Peace
.
We
have
a
command
indeed
that
our
light
so
shine
before
men
that
they
may
see
our
good
works
,
and
glorifie
our
Father
which
is
in
Heaven
;
but
where
is
the
command
,
to
vent
our
opinions
,
that
they
may
see
our
Wisdom
and
glorifie
us
upon
Earth
?
Thus
much
concerning
opinions
.
2.
Now
to
that
part
of
the
Question
relating
to
the
commands
of
Superiours
,
we
may
say
again
more
generally
,
That
it
is
a
most
certain
truth
,
That
we
must
obey
God
rather
than
men
,
Act.
5.
29.
And
that
we
are
bound
to
use
all
the
means
that
God
hath
put
within
our
reach
to
be
fully
perswaded
in
our
minds
,
touching
the
lawfulness
of
every
Action
we
go
about
,
be
it
commanded
or
uncommanded
by
our
Superiours
,
Rom.
14.
5.
And
we
are
well
assured
by
the
Apostle
,
That
whatsoever
is
not
of
faith
is
sin
,
Rom.
14.
23.
And
therefore
no
man
ought
to
be
debarred
the
liberty
of
securing
his
own
Soul
as
well
as
he
can
,
by
examining
the
lawfulness
of
the
things
commanded
.
Only
let
this
again
be
done
without
Strife
.
That
is
to
say
,
1.
Make
it
manifest
by
your
ready
and
unforced
Obedience
in
all
things
,
of
the
lawfulness
whereof
you
are
already
satisfied
,
that
your
disobedience
in
other
things
,
wherein
you
are
not
yet
satisfied
,
is
purely
for
Conscience
sake
,
and
not
through
Strife
;
but
that
as
you
obey
cheerfully
for
the
Lords
sake
,
so
if
in
any
thing
you
disobey
,
't
is
purely
for
the
Lords
sake
too
.
If
this
course
had
been
taken
in
time
by
some
men
,
they
might
,
it
is
probable
,
at
this
day
have
seen
the
Wisdom
as
well
as
Iustice
of
so
doing
.
He
that
with-holdeth
obedience
upon
pretence
of
unlawfulness
only
,
must
needs
obey
in
all
things
which
he
granteth
to
be
lawful
,
or
else
he
utterly
voids
his
own
pretence
,
and
declares
himself
more
a
lover
of
Strife
than
Conscience
.
Whereunto
then
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
let
us
mind
the
same
thing
,
Phil.
3.
16.
2.
In
examining
the
Commands
of
Superiours
,
make
it
not
your
business
to
seek
out
something
which
you
may
with
some
colour
for
your
disobedience
oppose
against
them
,
when
you
see
before-hand
no
apparent
reason
,
why
you
should
not
obey
them
.
He
that
seeing
no
cause
why
he
should
not
obey
,
goes
to
seek
for
one
,
sheweth
plainly
his
affection
to
Strife
,
and
that
the
reason
of
his
disobedience
is
not
unlawfulness
but
wilfulness
.
Take
heed
therefore
how
your
enmity
to
the
Government
send
you
a
hunting
for
something
to
make
the
Commands
of
your
Governors
seem
disputable
.
3.
Be
well
contented
to
be
satisfied
in
your
own
Consciences
,
concerning
the
unlawfulness
of
what
is
injoyned
by
publick
Authority
,
and
being
so
satisfied
,
take
heed
of
two
things
:
1.
That
you
be
not
too
forward
to
Iudge
or
Condemn
those
that
are
otherwise
perswaded
,
and
think
it
to
be
their
duty
to
do
,
in
obedience
to
their
Governors
,
what
you
dare
not
do
.
It
is
an
uncharitable
censure
to
say
,
that
others
act
against
their
own
Consciences
as
often
as
they
will
not
be
over-ruled
by
your
Iudgments
,
or
cannot
be
convinced
by
your
Arguments
.
Too
much
of
this
Spirit
of
Strife
and
rash
censuring
seemeth
to
shew
it self
in
some
late
Writings
,
wherein
the
Authors
forgetting
what
they
promised
,
a
bare
Vindication
of
,
or
rather
Apology
for
themselves
,
fall
into
a
down-right
Accusation
of
others
,
even
to
that
degree
,
as
to
deny
them
all
possibility
of
satisfying
their
own
Consciences
in
what
they
do
.
I
do
not
see
whither
such
things
as
these
can
tend
,
whatever
was
the
intention
of
the
Writers
,
but
to
the
gendering
of
Strifes
,
which
I
would
fain
hope
them
to
be
better
Christians
then
to
make
their
design
.
However
let
us
study
that
healing
Rule
the
Apostle
giveth
,
Rom.
14.
3.
Let
not
him
that
eateth
,
despise
him
that
eateth
not
;
and
let
not
him
that
eateth
not
,
judge
him
that
eateth
.
Who
art
thou
that
judgest
another
Mans
Servant
?
to
his
own
Master
he
standeth
or
falleth
.
2.
Do
not
make
it
your
business
to
put
doubts
and
scruples
into
the
Consciences
of
others
,
to
the
disturbance
of
both
their
own
and
the
Churches
Peace
.
The
Itch
of
making
Proselytes
to
every
mans
private
opinion
hath
ever
been
as
pernicious
an
evil
to
the
Church
of
God
,
as
that
which
is
commonly
said
of
men
in
the
Plague
,
were
it
true
,
would
be
to
the
Neighbourhood
,
that
a
part
of
their
Disease
is
a
desire
to
infect
the
Sound
.
Think
well
how
you
have
enough
to
do
,
in
a
doubtful
case
,
to
answer
God
for
your
own
disobedience
to
the
Powers
,
unto
which
he
hath
commanded
to
be
subject
for
Conscience
sake
,
and
therefore
can
have
no
need
to
engage
your selves
in
that
hard
task
of
answering
for
the
disobedience
of
many
,
which
they
would
never
have
been
guilty
of
but
through
your
perswasion
.
I
shall
now
only
add
a
few
things
to
conclude
this
first
point
.
Seeing
man
is
so
very
restless
a
thing
in
this
World
,
and
it
is
so
hard
a
matter
quite
to
root
out
of
him
this
humour
of
striving
,
let
us
endeavour
to
cut
a
way
for
it
into
its
proper
Chanel
,
where
it
may
run
freely
,
and
men
may
strive
to
good
purpose
.
Yet
by
the
way
we
must
be
warned
to
put
away
all
Rancor
,
and
Malice
,
and
Envy
,
and
Wrath
,
and
Evil
speaking
,
and
all
must
be
a
Strife
of
Love.
A
man
is
not
crowned
,
except
he
strive
lawfully
,
2
Tim.
2.
5.
1.
Strive
we
may
then
,
and
even
for
the
Mastery
to
obtain
the
incorruptible
Crown
,
1
Cor.
9.
25.
And
shew
us
any
thing
else
,
that
's
truely
worth
the
striving
for
.
For
this
,
let
us
all
be
perswaded
to
fight
with
all
our
might
and
courage
,
yet
not
with
such
Enemies
as
are
the
creatures
of
our
own
imaginations
or
opinions
;
we
have
Enemies
enow
to
hold
us
doing
,
and
put
us
to
all
our
shifts
,
besides
those
;
even
the
same
,
which
we
have
ingaged
our selves
in
our
Baptism
to
wage
a
continual
War
against
,
Sin
,
the
World
,
and
the
Devil
.
He
that
knoweth
what
these
are
,
knoweth
he
hath
enough
to
strive
against
.
If
we
will
have
the
Crown
we
must
strive
to
overcome
all
these
;
this
is
to
strive
like
a
Christian
indeed
,
and
this
is
our
encouragement
,
the
Victory
is
sure
,
and
it
is
a
Noble
Victory
.
Foolishly
therefore
do
we
wast
our
time
,
and
our
strength
in
contending
with
one
another
about
Ceremonies
and
Formalities
,
where
he
that
conquereth
shall
but
like
the
proud
Emperor
triumph
in
Cockle-shells
.
Surely
we
think
but
little
whither
we
are
going
,
or
from
what
we
flee
,
and
what
Enemies
watch
for
our
ruine
,
if
we
can
be
at
leisure
to
stand
bogling
at
Straws
.
Certainly
we
shall
all
have
enough
to
do
,
without
casting
such
rubs
as
these
strifes
are
in
our
own
way
,
to
come
to
Heaven
.
2.
Strive
together
for
the
faith
of
the
Gospel
,
Phil.
1.
27.
But
if
we
will
do
this
indeed
,
we
must
as
the
Apostle
there
also
faith
,
stand
fast
in
the
Spirit
,
with
one
mind
.
A
scattered
and
divided
Army
is
easily
vanquished
by
piece-meal
,
which
in
a
full
body
might
have
daunted
the
Enemy
with
the
very
sight
of
its
number
,
order
and
unity
.
We
cannot
choose
but
be
sensible
that
our
Faith
hath
very
considerable
Enemies
at
this
day
,
and
how
can
we
invent
a
way
to
do
them
better
,
or
our selves
worse
service
,
then
by
keeping
open
our
divisions
,
which
hath
cost
them
so
much
pains
to
make
amongst
us
?
O
how
do
they
hug
themselves
to
see
us
so
industrious
to
save
them
a
labour
,
and
ruine
our selves
?
Let
us
but
be
united
amongst
our selves
,
and
strive
together
for
the
Faith
of
the
Gospel
,
and
we
may
confidently
promise
our selves
what
the
Apostle
there
addeth
,
v.
28.
We
need
be
nothing
terrified
by
our
Adversaries
.
3.
Let
the
Ministers
strive
to
preach
Christ
,
warning
every
man
and
teaching
every
man
in
all
Wisdom
,
that
they
may
present
them
perfect
in
Christ
Iesus
.
Unto
this
let
them
labour
,
striving
according
to
his
working
,
which
worketh
in
them
mightily
,
Col.
1.
28
,
29.
How
much
livelier
a
work
would
this
be
,
how
much
more
beseeming
the
Ministers
of
Christ
set
over
the
Flock
,
thus
to
feed
and
watch
daily
over
the
Sheep
and
Lambs
,
and
combining
together
to
keep
them
from
the
ravenous
Wolves
and
wily
Foxes
,
then
to
stand
pelting
one
another
with
ill
words
only
to
make
sport
for
the
Adversary
?
4.
Let
the
People
strive
together
with
their
Ministers
in
their
Prayers
to
God
for
them
,
Rom.
15.
30.
to
this
end
,
as
it
there
follows
,
That
they
may
be
delivered
from
them
that
do
not
believe
,
and
that
their
service
may
be
accepted
of
the
Saints
.
This
would
be
a
much
more
Christian
and
profitable
work
,
then
theirs
of
whom
we
read
,
Hos.
4.
4.
The
People
are
as
they
which
strive
with
the
Priest
:
whether
it
were
,
who
should
outdo
other
in
wickedness
,
or
to
oppose
his
Doctrine
,
obstruct
him
in
Discipline
,
or
revile
his
Person
and
Function
in
all
Companies
.
5.
Let
us
all
strive
to
enter
in
at
the
strait
Gate
,
Luk.
13.
24.
And
who
should
go
on
fastest
in
that
narrow
way
that
leadeth
unto
Life
Eternal
.
Exhorting
one
another
,
and
provoking
one
another
to
love
and
good
works
,
Heb.
10
,
24.
And
not
strive
to
anger
and
vex
and
revenge
our selves
on
one
another
by
unchristian
and
even
inhumane
affronts
and
injuries
.
6.
Strive
against
sin
,
Heb.
12.
4.
Let
our
earnestness
against
this
common
Enemy
of
Mankind
be
as
great
as
can
be
.
Here
exercise
all
our
wrath
and
revenge
.
Let
us
be
very
bitter
against
it
,
have
no
pity
on
it
,
resolve
never
on
any
terms
to
be
reconciled
unto
it
,
or
be
satisfied
with
any
thing
less
then
its
death
.
Let
us
strive
to
subdue
it
and
mortifie
it
in
our selves
,
and
to
correct
it
as
we
have
opportunity
in
others
.
It
is
a
much
better
work
this
,
than
making
sins
of
those
things
which
are
none
,
of
indifferent
things
,
or
casting
aspersions
of
Sin
upon
others
for
those
very
things
whereby
they
labour
all
they
can
to
shun
all
appearance
of
it
in
obeying
their
Superiors
.
7.
Lastly
,
let
us
strive
who
shall
outgo
others
in
love
and
meekness
,
and
tenderness
of
affection
,
long-suffering
,
and
forbearing
one
another
in
love
,
Eph.
4.
2.
Putting
always
the
best
and
most
favourable
construction
upon
all
one
anothers
words
and
actions
,
and
exercising
all
our
severity
upon
our selves
,
our
sinful
flesh
and
lusts
.
Seeking
how
we
may
become
all
things
to
all
men
,
that
we
may
by
all
means
gain
some
,
1
Cor.
9.
20.
Not
to
a
Party
or
Faction
of
our
own
,
but
to
Christ.
Let
this
suffice
to
have
been
said
of
the
former
of
these
two
things
,
which
we
are
to
remove
out
of
the
way
,
in
order
to
the
introducing
of
Peace
and
Unity
.
2.
The
second
thing
which
we
are
to
remove
and
put
far
from
us
is
Vain-glory.
And
till
this
be
put
away
,
strife
will
abide
,
the
Vain-glorious
man
will
ever
be
contending
,
thinking
it
the
likeliest
way
to
be
taken
notice
of
for
somebody
.
This
indeed
is
more
usually
the
Vice
of
Teachers
,
then
of
Learners
.
Yet
is
there
no
rank
of
men
which
is
not
troubled
with
some
spice
of
it
:
In
speaking
whereof
we
must
shew
,
1.
What
it
is
,
2.
Why
to
be
avoided
,
3.
How
to
be
cast
out
.
1.
This
Vain-glory
is
a
Disease
of
Mind
,
whereby
a
man
swells
himself
up
to
what
bigness
he
can
in
the
sight
of
the
World.
Either
he
hath
a
very
high
conceit
of
his
own
Excellencies
,
and
Perfections
,
and
is
concerned
that
they
are
not
as
much
taken
notice
of
by
others
,
as
they
are
admired
by
himself
;
and
that
all
the
World
should
not
be
as
proud
and
fond
of
him
,
as
he
is
of
himself
:
or
else
,
it
may
be
,
he
is
conscious
enough
of
his
own
emptiness
,
and
would
make
up
what
he
wants
of
real
worth
at
home
,
by
the
Estimation
of
others
.
Praise
is
the
thing
he
thirsts
for
,
and
so
he
can
get
it
,
he
cares
not
much
what
there
is
in
him
to
deserve
it
.
So
he
may
but
have
a
Name
and
Reputation
of
Wife
,
and
Learned
and
Pious
,
and
other
ways
gifted
,
and
qualified
above
others
,
and
as
few
are
,
and
be
pointed
at
by
the
Vulgar
as
he
goeth
for
a
few-such
,
he
is
well
enough
pleased
with
himself
,
whatever
he
be
in
truth
;
he
can
fall
out
with
himself
for
nothing
but
his
obscurity
,
and
too
little
care
to
make
himself
known
abroad
,
or
rather
to
deceive
all
men
into
a
good
opinion
of
him
by
seeming
something
that
he
is
not
.
And
therefore
all
his
Studies
and
Endeavours
are
bent
upon
this
one
thing
,
how
to
be
known
,
and
yet
unknown
;
to
have
his
person
had
in
esteem
and
admiration
;
and
his
real
worth
unknown
,
lest
the
knowledge
thereof
should
abate
any
thing
of
that
reputation
and
fame
,
which
he
so
insatiably
thirsteth
after
.
So
he
may
be
had
in
honour
,
and
advanced
to
some
hight
,
he
is
well
enough
content
;
what
tho
the
Statue
be
but
of
common
Wood
or
Stone
,
and
have
nothing
in
it
of
the
life
of
vertue
,
or
any
thing
else
that
's
good
,
yet
it
stands
in
a
publick
place
,
and
is
finely
painted
,
and
guilt
,
and
all
that
pass
by
look
upon
it
and
call
it
a
fine
thing
,
and
fools
admire
it
,
and
that
's
enough
.
This
is
the
thing
in
short
.
2.
Now
why
we
must
avoid
this
Vice
of
Vain-glory
,
we
shall
see
cause
enough
,
if
we
may
but
be
brought
to
see
,
1.
How
odious
it
is
to
men
.
2.
How
dishonourable
to
God.
3.
How
contrary
to
the
Gospel-spirit
.
4.
How
destructive
to
our
endeavours
and
hopes
,
and
,
5.
What
a
Plague
it
is
to
the
Church
and
the
Peace
thereof
.
1.
It
is
certainly
odious
to
men
of
what
sort
or
complexion
soever
they
be
.
It
is
a
thing
which
no
man
can
indure
in
any
man
but
himself
,
and
for
which
,
more
then
for
any
one
thing
beside
,
good
men
are
apt
to
fall
out
with
themselves
.
The
proud
man
,
tho
he
can
freely
indulge
himself
in
it
,
yet
can
least
of
any
man
see
it
with
any
patience
in
another
,
nor
can
he
look
upon
him
as
any
better
then
as
a
covetous
man
doth
upon
a
Thief
or
Robber
,
because
all
praise
and
honour
he
accounts
his
own
due
,
and
thinks
whoever
gets
it
robbeth
him
of
what
is
his
.
He
therefore
is
sure
to
condemn
it
in
all
men
,
if
for
no
other
reason
,
yet
for
this
,
that
it
stands
,
as
Alexander
did
betwixt
the
Sun
and
the
Proud
Cynick
,
too
much
in
his
light
,
and
will
not
let
him
look
so
shiningly
as
he
would
do
.
And
the
humble
hates
it
because
he
is
humble
,
and
hates
every
thing
that
is
sinful
.
So
that
all
the
Vain-glorious
man
can
get
by
his
foolish
ambition
,
is
only
that
,
which
above
all
things
he
abhorreth
and
most
studiously
endeavoureth
to
prevent
,
that
is
,
when
ever
he
is
discovered
,
to
be
despised
of
all
.
But
this
is
little
.
2.
Vain-glory
is
a
thing
most
odious
to
God.
How
should
any
man
think
otherwise
,
that
knoweth
what
God
is
,
and
what
is
due
to
him
from
his
Creature
?
All
Honour
and
Glory
and
Praise
,
because
all
Goodness
is
so
,
are
his
,
and
only
his
:
and
hence
the
Vain-glorious
man
is
the
most
sacrilegious
man
in
the
World
,
and
a
greater
Robber
of
God
,
then
they
that
rob
him
of
Tithes
and
Offerings
,
taking
to
himself
the
honour
and
glory
due
unto
God's
name
,
whereof
he
hath
declared
himself
to
be
very
jealous
.
The
Vain-glorious
man
may
be
called
an
Idolater
without
a
figure
,
making
an
Idol
of
himself
,
and
desirous
that
all
the
World
should
worship
him
.
This
we
are
plainly
told
,
and
that
's
enough
,
God
resisteth
the
Proud
,
but
giveth
grace
to
the
humble
,
1
Pet.
5.
5.
3.
How
contrary
Vain-glory
is
to
the
Spirit
of
the
Gospel
is
so
visible
,
as
nothing
can
be
more
.
Our
holy
Iesus
hath
more
particularly
commended
his
own
example
to
our
imitation
herein
,
Learn
of
me
,
saith
he
,
for
I
am
meek
and
lowly
of
heart
,
Matt.
11.
29.
He
sought
not
his
own
glory
,
but
the
glory
of
him
that
sent
him
,
Joh.
8.
50.
7.
18.
He
took
especial
care
to
prick
this
Bladder
in
his
Disciples
as
soon
as
he
espied
it
beginning
to
rise
in
any
of
them
,
as
in
the
Sons
of
Zebedee
,
Matt.
20.
25
,
26.
Self-denial
was
one
of
the
principal
Lessons
he
taught
them
,
and
he
hath
left
it
upon
record
for
our
instruction
,
that
one
great
reason
why
no
more
believed
on
him
and
became
true
Christians
was
this
,
that
they
received
honour
one
of
another
,
and
sought
not
that
honour
that
cometh
from
God
only
,
Joh.
5.
44.
And
loved
the
praise
of
men
more
then
the
praise
of
God
,
Joh.
12.
43.
Now
saith
St.
Paul
at
the
5th
v.
of
this
Chapter
,
Let
this
mind
be
in
you
,
which
was
also
in
Christ
Iesus
.
What
that
was
he
tells
us
,
v.
7.
He
made
himself
of
no
reputation
,
but
took
upon
him
the
form
of
a
Servant
,
and
humbled
himself
.
If
we
will
then
be
the
followers
of
Christ
,
and
walk
worthy
of
his
Gospel
,
this
is
the
mind
we
must
be
of
.
4.
It
certainly
blasteth
all
our
very
best
performances
,
and
destroyeth
all
the
hopes
we
had
of
a
blessing
upon
them
.
Even
all
those
otherwise
Pious
and
Charitable
Acts
,
which
done
in
love
and
humble
obedience
are
most
highly
acceptable
to
God
,
and
have
his
sure
promise
of
an
everlasting
reward
,
such
as
are
Fasting
,
and
Prayer
,
and
Alms-giving
,
when
thus
Pharisaically
performed
for
ostentation
and
to
be
seen
of
men
,
must
all
be
content
to
take
up
with
that
poor
,
airy
,
pittiful
thing
,
the
plaudite
and
praise
of
a
few
sinners
,
instead
of
the
approbation
and
reward
of
God
,
that
,
well
done
good
and
faithful
servant
,
enter
thou
into
the
joy
of
thy
Lord
,
Matt.
6.
5.
Lastly
,
how
this
Vain-glory
pestereth
the
Church
of
Christ
,
and
disturbeth
daily
the
Peace
of
it
,
is
a
thing
needless
to
shew
in
many
words
.
It
hath
reigned
too
long
in
the
World
to
have
the
innumerable
mischiefs
it
hath
done
in
the
Church
of
Christ
in
all
Ages
,
concealed
from
any
observing
man.
When
once
any
man
is
infected
with
this
disease
,
he
groweth
restless
in
himself
,
he
longeth
to
go
abroad
,
and
to
become
popular
,
to
be
called
Rabbi
,
and
thought
a
wise
man
in
his
generation
,
a
Master
in
Israel
;
and
then
Conscience
must
be
laid
aside
of
necessity
,
as
a
thing
which
would
mightily
disturb
him
in
his
way
to
glory
,
tho
a
pretence
to
it
,
and
to
a
very
great
tenderness
of
it
,
must
by
no
means
be
made
away
,
for
that
's
the
best
staff
he
hath
to
lean
upon
.
Such
men
always
think
themselves
too
much
hid
in
the
Crowd
of
ordinary
Christians
;
alas
,
what
reputation
and
honour
can
it
bring
them
to
do
,
or
speak
,
or
write
as
other
good
Christians
do
?
Or
what
glory
can
come
of
living
by
the
same
common
rules
,
whereby
the
whole
body
of
Christians
are
to
be
governed
,
tho
they
be
such
as
Christ
himself
hath
given
?
They
are
not
only
Papists
that
affect
works
of
Super-erogation
.
The
man
that
will
be
Famous
,
must
resolve
to
step
out
boldly
before
the
rest
,
and
attempt
something
that
others
dare
not
do
,
venture
to
be
singular
in
some
new
Doctrine
or
Practice
,
that
men
may
take
particular
notice
of
him
,
and
admire
his
Wisdom
or
his
Courage
,
saying
,
Shew
us
another
man
that
could
or
durst
do
this
.
Nor
can
such
an
one
be
long
without
Company
,
he
that
cannot
have
the
honour
of
the
first
invention
,
will
strive
for
that
of
the
first
approbation
,
thinking
it
some
praise
to
be
first
able
to
discern
the
Wisdom
of
a
wiser
then
himself
.
Men
will
rather
be
content
with
a
fame
at
second
hand
then
want
it
.
And
if
he
cannot
maintain
the
Novelty
by
dispute
;
yet
is
it
possible
,
he
may
soon
be
taught
a
Catalogue
of
bad
names
,
and
when
he
hath
them
once
on
his
Tongue
,
whether
he
understand
them
or
not
,
he
can
bestow
them
as
freely
as
another
upon
any
thing
he
is
bid
to
shew
his
dislike
of
;
especially
on
those
dull
Souls
that
can
so
contentedly
go
on
in
those
beaten
Roads
wherein
good
Christians
have
so
long
walked
before
them
.
Should
we
take
a
view
of
all
the
Heresies
and
Schisms
,
which
have
troubled
and
rent
the
Church
from
its
first
Plantation
to
this
day
,
it
is
very
probable
we
might
find
most
of
them
coming
from
this
never-failing
Spring
of
Vain-glory.
I
close
this
with
those
words
of
the
Apostle
,
Gal.
5.
26.
Let
us
not
be
desirous
of
Vain-glory
,
provoking
one
another
,
envying
one
another
.
Qu.
Some
may
possibly
here
ask
,
Whether
we
Christians
should
be
wholly
regardless
of
our
Credit
and
Reputation
in
the
World
,
and
unconcerned
whether
we
have
a
good
name
amongst
men
or
not
.
An.
To
such
we
say
with
Solomon
,
Eccl.
7.
1.
A
good
name
is
better
then
precious
Oyntment
.
And
rather
to
be
chosen
then
great
Riches
,
Prov.
22.
1.
Every
man
ought
to
be
truely
tender
of
his
Reputation
,
even
with
b●d
men
if
possible
,
this
affording
him
many
special
advantages
of
doing
God
better
service
among
them
.
Honour
and
Praise
are
no
despicable
things
,
and
they
may
be
sought
and
upheld
in
due
place
as
well
as
Riches
and
other
Earthly
Blessings
without
offence
to
God
or
Man.
Let
us
only
take
heed
that
we
take
the
right
course
to
do
both
,
and
secure
to
our selves
the
true
honour
of
really
being
,
and
not
seeming
only
wise
and
good
,
and
all
will
be
well
.
To
this
purpose
take
but
a
few
Directions
.
1.
See
that
God
have
his
due
honour
intirely
to
himself
,
and
let
us
be
content
with
ours
as
it
shall
fall
unto
us
.
Let
our
principal
care
be
to
seek
the
honour
that
cometh
from
God
only
,
and
to
have
his
approbation
and
well
done
in
every
thing
,
and
we
shall
hardly
want
so
much
as
is
due
unto
us
,
or
at
least
is
fit
for
us
,
from
men
.
To
honour
God
is
our
great
duty
,
and
our
great
incouragement
is
this
,
Them
that
honour
him
,
he
will
honour
,
1
Sam.
2.
30.
Whether
and
how
far
we
shall
be
honour'd
of
men
,
whilst
we
are
doing
our
duty
,
the
only
thing
to
which
it
can
belong
,
let
us
leave
it
to
God
,
that
ordereth
all
things
.
By
humility
and
the
fear
of
the
Lord
are
riches
and
honour
,
and
life
,
Prov.
22.
4.
If
he
give
them
,
praise
him
,
and
return
all
we
receive
unto
him
:
if
we
want
the
honour
men
should
give
,
let
this
suffice
us
,
that
we
can
approve
our selves
unto
God
,
By
honour
and
dishonour
,
by
evil
report
and
good
report
,
2
Cor.
6.
8.
2.
Having
made
sure
that
God
have
his
honour
from
us
,
and
from
all
men
as
far
forth
as
it
is
in
our
power
to
promote
it
.
Let
us
use
the
proper
means
to
gain
and
keep
up
a
good
reputation
among
men
;
yet
not
so
much
for
our
own
sakes
,
as
for
Gods
and
theirs
.
Let
us
conscienciously
do
our
duties
,
every
man
in
his
respective
place
and
calling
,
by
this
means
we
shall
be
sure
either
to
get
a
good
name
,
or
not
to
deserve
a
bad
one
.
A
good
name
thus
gotten
is
very
valuable
,
because
it
may
be
very
serviceable
to
us
to
many
good
purposes
,
both
in
relation
to
God
whom
we
serve
,
and
to
other
men
with
whom
we
have
to
do
,
and
to
our selves
as
an
encouragement
to
greater
Alacrity
in
our
duty
.
But
let
us
beware
of
these
things
.
1.
How
we
make
our
own
reputation
the
principal
motive
or
end
of
what
we
do
,
for
this
is
to
seek
our
own
honour
more
than
God
,
and
to
rob
him
of
the
honour
due
unto
his
name
.
2.
How
we
seek
to
raise
up
to
our selves
a
rame
by
any
sin
or
wickedness
,
or
an
hypocritical
shew
of
Piety
,
for
this
were
to
build
our
reputation
upon
God's
dishonour
.
3.
How
we
endeavour
to
build
our
own
reputation
upon
the
ruine
of
another
mans
,
for
this
is
a
sin
against
both
the
Iustice
and
the
Charity
which
we
owe
unto
all
men
.
4.
How
we
abuse
our
reputation
amongst
men
to
the
countenancing
of
Faction
and
Sedition
,
or
any
evil
thing
whatsoever
.
In
short
.
Let
our
own
glory
always
stoop
and
veyl
to
the
Glory
of
God
,
the
Edification
of
the
Church
,
the
Peace
and
Tranquility
of
State
,
the
subjection
which
we
owe
to
our
Superiors
,
and
the
good
of
our
Neighbours
,
and
it
shall
be
no
Vain-glory.
How
both
these
,
Strife
and
Vain-glory
,
are
to
be
cast
out
,
we
must
learn
by
the
second
Rule
given
us
in
the
Text
,
of
which
we
are
now
to
speak
.
II.
In
lowliness
of
mind
,
let
each
esteem
other
better
than
themselves
.
Such
a
measure
of
Humility
as
will
make
men
esteem
others
better
than
themselves
,
will
by
rooting
out
Strife
and
Vain-glory
,
settle
the
Church
in
a
blessed
Peace
.
How
this
Doctrine
will
be
entertain'd
and
practised
in
this
proud
Age
,
God
alone
knows
,
and
to
him
we
must
leave
it
,
when
we
have
done
our
endeayour
.
Our
Task
at
this
time
is
,
1.
To
lay
down
a
brief
Description
of
the
Grace
commended
,
lowliness
of
mind
.
2.
To
shew
its
great
Efficacy
for
the
rooting
out
of
Strife
and
Vain-glory
,
the
two
grand
Enemies
to
Love
and
Peace
.
And
,
3.
To
declare
the
Practice
of
it
in
esteeming
each
other
better
than
our selves
.
1.
The
Grace
or
Vertue
which
is
here
commended
to
us
is
Humility
or
lowliness
of
mind
.
A
Grace
which
abundantly
commends
it self
,
and
engageth
the
affections
of
all
that
see
it
,
wherever
it
is
;
but
as
all
things
of
greatest
worth
commonly
are
,
almost
as
rare
as
it
is
excellent
.
One
most
illustrious
Example
of
it
we
have
to
imitate
,
which
,
were
its
worth
unknown
,
is
enough
to
commend
it
unto
all
Christians
,
and
if
it
do
not
so
,
they
are
not
Christians
,
whatever
they
are
pleased
to
call
themselves
.
Look
upon
the
whole
Life
and
Death
of
him
who
came
to
be
the
Saviour
of
the
World
,
Iesus
Christ
;
and
you
see
this
Divine
Vertue
expressed
to
the
life
.
How
wonderful
then
must
it
be
,
that
it
should
be
so
great
a
stranger
in
the
Christian
World
,
and
so
few
that
bear
the
name
of
Christ
have
any
intimate
acquaintance
with
it
?
Tho
all
commend
it
in
others
,
yet
few
labour
to
find
it
in
themselves
.
This
is
it
.
An
holy
frame
and
temper
of
Spirit
whereby
a
man
doth
most
heartily
give
all
honour
possible
to
God
,
as
much
as
is
due
to
every
man
,
and
is
content
with
a
very
little
for
himself
.
It
wholly
emptieth
him
of
all
Self-conceit
,
checketh
in
him
all
aspiring
thoughts
,
maketh
him
truely
sensible
what
he
is
,
and
teacheth
him
not
to
think
of
himself
above
what
he
finds
himself
to
be
,
and
to
be
content
although
others
shall
think
him
to
be
much
less
than
indeed
he
is
.
The
humble
man
is
very
much
in
considering
himself
to
be
the
Creature
of
God
,
and
to
depend
wholly
upon
him
,
and
to
have
nothing
at
all
but
only
what
it
had
pleased
God
to
bestow
upon
him
.
He
considereth
yet
farther
that
he
is
a
Sinner
,
and
that
he
offendeth
God
daily
,
and
serveth
him
at
best
very
imperfectly
and
weakly
,
that
he
hath
often
abused
God's
Goodness
,
and
is
thereupon
become
less
than
the
least
of
his
Mercies
:
he
acknowledgeth
that
his
wants
and
infirmities
are
much
more
than
his
Abilities
,
and
that
there
is
hardly
any
Creature
of
God
,
but
doth
now
,
as
he
is
a
sinner
,
excel
him
in
something
,
at
least
,
in
innocence
;
and
that
in
one
respect
or
other
he
stands
in
as
much
need
of
them
,
as
any
of
them
do
of
him
.
He
remembreth
how
unable
he
is
of
himself
to
help
himself
to
any
thing
that
is
good
,
either
for
his
Soul
or
Body
,
without
the
assistance
and
blessing
of
another
.
And
now
considering
all
this
,
and
much
more
to
this
purpose
,
his
own
Glory
vanisheth
from
his
sight
,
he
entertaineth
low
and
just
thoughts
of
himself
,
as
a
poor
,
weak
,
wicked
,
and
for
that
,
a
very
contemptible
Creature
,
that
can
deserve
nothing
at
the
hands
of
God
,
not
do
either
God
or
his
Neighbours
,
or
himself
any
considerable
part
of
that
service
which
he
ought
to
do
.
He
looketh
upon
all
that
he
hath
as
anothers
free
gift
and
bounty
.
He
looketh
upon
all
that
he
doth
or
can
do
in
relation
to
God
,
his
Neighbour
,
and
himself
,
as
imperfect
at
best
,
and
,
without
God's
Blessing
,
vain
if
not
hurtful
.
And
hence
,
he
looketh
upon
himself
as
a
very
unworthy
and
useless
thing
,
but
only
as
he
may
be
an
instrument
in
the
hands
of
the
Great
and
Good
God
,
and
may
by
the
Power
and
Wisdom
of
his
Manager
be
directed
to
something
good
.
From
hence
it
also
cometh
,
that
whatsoever
this
humble
man
hath
,
he
holds
himself
,
as
a
debtor
to
God
for
it
,
so
also
most
unworthy
of
it
,
and
it
,
whatever
it
be
,
too
good
for
him
;
and
cannot
but
admire
Gods
goodness
and
bounty
to
such
a
thing
as
he
is
,
in
permitting
him
yet
to
live
.
If
he
suffer
any
evil
,
he
accounts
it
a
very
light
thing
in
comparison
of
what
he
hath
deserved
to
suffer
,
and
therefore
repines
not
at
the
greatness
of
his
sufferings
,
but
admireth
Gods
goodness
still
in
dealing
so
gently
with
him
,
and
blesseth
him
that
they
are
no
greater
.
Whatsoever
he
doth
,
if
it
be
sinful
,
he
taketh
it
all
to
himself
,
he
owns
the
shame
of
it
,
and
thinks
of
himself
as
a
sinner
ought
to
do
:
and
if
it
be
good
,
he
blesseth
God
that
hath
enabled
him
to
do
it
,
and
calleth
nothing
of
it
his
own
besides
the
imperfections
of
it
,
nor
can
he
think
any
part
of
the
World
beholden
to
him
for
doing
but
a
very
little
part
of
his
duty
in
it
and
very
imperfectly
.
Nothing
that
he
either
is
,
or
hath
,
or
doth
,
can
swell
him
up
with
any
proud
thoughts
of
himself
,
but
still
he
is
less
in
his
own
eyes
than
he
can
be
in
any
mans
else
,
and
accounts
himself
a
very
unworthy
thing
.
This
is
a
man
of
a
lowly
mind
.
And
that
this
is
a
right
Christian
temper
sufficiently
appeareth
from
two
things
which
I
need
but
only
name
.
1.
Because
it
hath
so
much
of
the
Image
of
Iesus
Christ
visible
in
it
,
who
made
himself
of
no
reputation
,
as
before
we
saw
.
2.
Because
it
hath
his
Special
Blessing
resting
upon
it
.
Blessed
are
the
Poor
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
,
Matt.
5.
3.
Which
I
shall
now
suppose
enough
to
commend
this
lovely
Vertue
to
the
Practice
of
Christians
;
and
proceed
to
the
second
thing
,
viz.
2.
To
shew
in
a
few
words
the
Efficacy
of
this
Heavenly
Vertue
,
to
drive
out
Strife
and
Vain-glory.
And
the
thing
is
so
obvious
,
that
this
and
this
only
can
do
that
work
,
that
it
seemeth
even
needless
to
say
any
thing
of
it
.
For
if
only
or
chiefly
,
as
Solomon
tells
us
,
by
Pride
cometh
Contention
,
then
by
what
else
but
Humility
can
Peace
and
Concord
come
?
The
proud
man
knows
not
how
to
be
peaceable
except
it
be
by
the
help
of
some
other
Vice
,
such
as
Laziness
,
Covetousness
,
or
especially
,
Cowardice
.
And
the
humble
man
knows
not
how
to
be
contentious
,
because
he
is
humble
.
Alas
,
saith
the
humble
hearted
Christian
,
what
am
I
,
that
any
the
least
disturbance
either
in
the
Church
or
State
should
be
made
either
by
or
for
such
a
poor
Worm
as
I
am
,
or
for
a
thousand
such
as
I
?
He
hath
not
such
high
thoughts
of
his
own
Wisdom
,
as
to
turn
proud
fool
,
and
think
that
he
may
not
be
deceived
as
well
as
other
men
,
or
ought
to
be
humour'd
in
his
mistakes
more
then
they
,
therefore
is
it
alway
far
from
him
to
commend
his
own
judgment
or
opinion
unto
others
as
the
true
Standard
whereby
he
would
have
them
measure
theirs
.
How
great
soever
such
a
mans
knowledge
is
,
be
sure
his
modesty
is
as
great
,
and
this
will
ever
restrain
him
from
making
his
knowledge
a
trouble
to
the
World.
He
will
heartily
bless
God
for
enabling
him
by
it
to
do
others
any
service
in
seasonable
instructions
and
directions
in
their
course
to
Heaven
;
but
he
hath
no
temptation
at
all
by
it
,
to
obtrude
himself
upon
all
men
as
their
only
Iudge
of
right
or
wrong
.
He
is
so
far
from
an
eager
desire
and
hunting
after
the
praise
of
men
,
and
all
affectation
of
popularity
,
that
there
is
hardly
any
thing
he
more
dreads
,
then
the
applause
and
admiration
of
the
many
;
and
nothing
is
apt
to
humble
him
more
,
by
making
him
grow
jealous
of
himself
,
knowing
well
how
hard
it
is
for
a
Multitude
to
agree
in
the
approbation
of
what
is
good
.
He
thinks
every
condition
that
the
Divine
Providence
allots
him
in
this
World
so
good
,
and
indeed
so
much
too
good
for
him
,
as
far
exceeding
his
deserts
,
that
he
concludes
it
very
misbecoming
him
to
make
any
bustle
to
get
up
higher
:
and
he
is
so
well
satisfied
with
the
honour
of
Door-keeper
in
the
House
of
God
,
or
of
sitting
at
Iesus
feet
to
hear
his
words
;
that
he
hath
no
ambition
at
all
to
be
called
of
men
Rabbi
,
or
to
be
esteemed
some
great
one
,
and
admired
by
the
gazing
Multitude
.
His
mean
and
modest
opinion
of
his
own
improvements
makes
him
indeed
very
inquisitive
and
industrious
to
learn
of
any
man
that
he
thinks
able
to
teach
him
those
things
whereof
he
supposeth
himself
ignorant
:
and
he
blesseth
God
for
the
opportunity
,
and
both
loves
and
honours
his
Teachers
,
and
acknowledgeth
by
whom
he
hath
profited
:
and
if
he
attain
to
that
competent
stock
of
knowledge
as
may
fit
him
to
teach
others
,
he
doth
it
freely
as
the
payment
of
a
due
debt
,
and
he
doth
it
as
humility
commands
him
,
not
scornfully
and
disdainfully
,
not
proudly
and
imperiously
Lording
it
over
mens
faith
,
but
as
an
helper
of
their
joy
,
2
Cor.
1.
24.
Not
Preaching
himself
,
but
Christ
Iesus
the
Lord
,
and
himself
their
servant
for
Iesus
sake
,
2
Cor.
4.
5.
Serving
them
in
love
,
as
the
Servant
of
him
that
came
not
to
be
ministred
unto
,
but
to
minister
;
ministring
not
to
his
own
fame
,
but
to
the
needs
of
mens
Souls
.
His
humble
thoughts
of
his
own
merits
,
make
him
well
content
with
the
honour
and
respect
that
is
bestow'd
upon
him
be
it
never
so
little
,
and
all
his
care
is
how
to
deserve
that
little
better
then
he
thinks
he
hath
yet
done
;
and
to
pay
all
that
respect
,
honour
and
obedience
which
he
finds
owing
from
himself
to
others
,
willing
to
condescend
to
any
thing
that
is
not
sinful
be
it
never
so
low
,
for
the
good
and
quiet
of
that
part
of
the
World
wherein
he
liveth
.
What
am
I
(
saith
he
alway
)
that
for
my
sake
or
satisfaction
,
or
the
gratifying
my
humour
or
opinion
,
the
publick
peace
should
suffer
,
or
any
the
least
bustle
should
be
made
in
the
World
?
Thus
it
is
impossible
for
Strife
and
Vain-glory
to
live
where
Humility
reigneth
,
it
will
certainly
pull
down
every
high
thing
that
exalteth
it self
against
Peace
and
Unity
.
3.
Let
us
now
see
how
this
lowliness
of
mind
is
to
be
put
in
practice
,
and
set
on
work
,
that
it
may
effect
this
blessed
and
most
desireable
reformation
,
which
we
have
all
the
reason
in
the
World
most
heartily
to
pray
for
,
and
most
strenuously
to
endeavour
.
And
this
must
be
its
work
,
to
teach
us
to
esteem
each
other
better
then
our selves
.
This
is
the
work
of
Humility
,
but
where
shall
we
find
Humility
enough
to
do
this
work
?
Humility
not
only
maketh
a
man
little
in
his
own
eyes
,
but
others
great
;
teacheth
him
to
depress
himself
,
that
other
men
may
have
the
advantage
of
him
.
A
Work
this
,
of
which
I
fear
I
may
say
,
as
was
said
of
that
,
Act.
13.
41.
It
is
a
work
which
men
will
in
no
wise
believe
,
tho
a
man
declare
it
unto
them
.
O
that
men
would
be
perswaded
to
think
that
such
a
thing
can
be
,
as
this
esteeming
others
better
then
our selves
.
Indeed
it
is
such
a
work
as
necessarily
requireth
the
help
of
the
mighty
Spirit
of
God
;
mans
proud
heart
will
not
down
so
low
by
any
less
power
.
But
if
we
see
not
this
effect
of
Humility
in
the
practice
of
such
as
we
take
to
be
humble
,
let
us
not
say
that
Humility
cannot
do
it
,
but
that
there
is
not
Humility
enough
to
do
it
.
Let
Humility
be
Humility
indeed
,
and
it
will
do
it
.
For
this
being
its
proper
work
,
to
make
a
man
very
vile
and
bad
in
his
own
thoughts
,
a
little
thing
will
serve
if
they
have
any
so
much
as
shew
of
goodness
at
all
,
to
make
others
seem
better
.
It
needs
not
much
goodness
,
that
is
only
to
be
thought
better
then
what
is
thought
stark
naught
.
It
is
however
a
piece
of
Self-denial
which
every
Disciple
of
Christ
is
bound
to
learn.
And
tho
every
man
be
a
great
lover
and
admirer
of
himself
upon
any
very
slender
account
naturally
,
yet
Christianity
will
cast
the
Soul
into
another
mould
,
and
make
us
new
Creatures
,
and
then
we
shall
be
able
to
do
greater
matters
.
But
,
say
some
,
how
is
it
possible
we
should
esteem
men
contrarily
to
what
we
see
them
to
be
?
And
we
cannot
but
be
perswaded
that
we
see
many
men
much
worse
and
wickeder
than
we
our selves
are
,
and
to
say
that
we
think
them
otherwise
would
be
to
lie
.
Well
,
suppose
you
think
them
,
according
to
appearance
,
worse
than
your selves
;
have
you
done
enough
to
assure
your selves
that
it
is
not
the
want
of
Humility
that
maketh
them
appear
worse
?
Are
you
sure
that
if
you
saw
with
the
humble
mans
eyes
,
things
would
not
appear
to
you
much
otherwise
then
now
they
do
?
Think
not
the
Apostle
here
gives
a
Rule
which
no
man
can
follow
,
but
learn
to
be
more
humble
,
and
perhaps
the
matter
may
prove
very
easie
Let
us
try
therefore
what
Humility
will
do
.
1.
Consider
we
then
otber
men
,
that
they
are
either
really
better
then
we
,
or
really
worse
.
The
one
of
these
two
they
must
be
,
except
we
may
suppose
them
really
in
all
points
exactly
our
Equals
,
which
if
they
should
chance
to
be
,
it
is
impossible
for
us
to
discern
it
,
and
therefore
humility
will
be
sure
to
weigh
down
the
Scale
on
their
side
.
1.
If
others
be
really
better
then
we
,
there
needs
not
much
Humility
to
esteem
them
better
;
it
is
no
act
of
condescention
in
us
to
account
them
as
good
as
they
are
.
'T
is
a
debt
we
owe
to
Iustice
and
Truth
,
to
value
them
as
much
as
they
are
worth
,
and
in
doing
otherwise
we
should
sin
against
God
and
them
.
Against
God
,
by
not
honouring
him
in
his
Gifts
and
Graces
,
and
so
much
of
his
Image
as
we
discern
in
any
one
.
And
against
them
,
in
with-holding
from
them
that
which
God
hath
made
their
due
,
the
pre-eminence
unto
which
he
hath
exalted
them
in
any
kind
;
in
not
honouring
them
whom
God
hath
pleased
to
honour
.
We
ought
both
in
obedience
to
God
,
and
in
justice
to
them
,
behave
our selves
towards
them
as
our
Superiors
,
whom
it
hath
pleased
God
to
place
above
us
.
The
reasonableness
and
equity
of
this
I
need
not
to
spend
time
or
words
to
demonstrate
,
seeing
no
man
can
be
so
void
of
reason
,
as
not
to
think
it
just
,
that
all
real
goodness
or
excellency
should
have
a
proportionable
respect
and
honour
,
tho
all
men
have
not
(
I
may
say
,
but
a
few
men
have
)
that
Humility
to
acknowledge
those
Excellencies
which
are
in
other
men
.
Nay
such
is
the
crossness
and
perverseness
of
mens
spirits
,
that
instead
of
honouring
,
too
many
have
wickedness
enough
to
envy
,
malign
and
calumniate
all
such
as
they
see
above
themselves
in
any
gift
or
Vertue
,
Place
or
Office
whatsoever
.
And
whence
is
all
this
,
but
from
the
want
of
Humility
,
(
shall
I
say
,
)
or
rather
Humanity
,
and
that
confessed
piece
of
Iustice
of
doing
to
all
others
as
they
would
have
others
do
to
them
.
2.
If
others
be
not
better
,
but
really
worse
then
we
,
yet
if
we
could
but
once
be
brought
to
understand
the
work
of
true
Humility
,
we
should
soon
see
,
that
it
would
teach
us
to
think
much
otherwise
of
them
,
then
yet
our
Pride
will
suffer
us
to
do
:
and
that
without
doing
violence
to
truth
,
or
undervaluing
any
Gift
which
it
hath
pleased
God
to
give
us
more
then
other
men
.
Let
us
consider
but
these
few
things
.
1.
Humility
will
teach
us
to
descend
very
low
into
our selves
,
and
to
discover
very
much
evil
in
our selves
which
lieth
hid
from
other
men
.
It
keeps
the
thoughts
very
much
at
home
,
and
suffereth
them
not
to
ramble
much
abroad
,
to
spie
wonders
in
other
mens
houses
to
talk
of
,
and
busie
themselves
with
,
when
they
should
be
observing
the
Slut-holes
and
dirty
corners
of
their
own
.
The
humble
mans
eye
is
very
much
fixed
upon
his
own
sins
,
infirmities
and
failings
.
And
when
at
any
time
he
takes
notice
of
his
own
good
qualities
,
of
what
kind
soever
they
be
,
as
it
is
his
duty
to
do
,
it
is
not
his
business
to
make
comparisons
with
others
,
to
see
how
much
he
excelleth
them
,
but
to
compare
himself
with
himself
,
and
observe
how
much
he
is
improved
in
Grace
and
Knowledge
,
and
how
much
better
these
have
made
him
then
formerly
he
was
;
and
this
carries
his
Meditations
up
to
God
in
the
first
place
,
in
praise
and
admiration
of
his
infinite
goodness
who
hath
done
so
great
things
for
him
;
and
next
,
unto
the
use
and
end
of
these
qualifications
,
how
they
fit
him
to
serve
God
and
the
World.
But
nothing
of
this
can
he
consider
without
exercising
his
Humility
in
reflecting
on
his
own
unworthyness
,
the
thoughts
of
his
former
unworthyness
serve
him
to
heighten
his
admiration
of
,
and
thankfulness
for
Gods
bounty
to
such
a
sinner
,
and
the
thoughts
of
Gods
goodness
in
thus
inriching
him
lessen
his
esteem
of
himself
,
and
bring
him
to
a
deeper
degree
of
Humility
,
whilst
he
thinks
with
himself
,
how
little
he
answereth
the
end
of
so
much
goodness
,
and
how
little
good
in
the
World
he
doth
in
respect
of
what
God
hath
fitted
him
with
ability
to
do
.
Thus
he
never
wants
work
enough
at
home
for
his
thoughts
to
busie
themselves
,
so
that
they
have
but
little
leisure
to
search
into
the
failings
and
weaknesses
of
his
Neighbours
:
and
when
he
unwillingly
sees
them
,
they
are
apt
to
seem
but
Motes
to
him
,
because
of
the
Beams
in
his
Eye
,
his
own
sins
,
which
he
is
apt
so
much
to
magnify
,
that
the
sins
of
others
seem
small
things
to
him
in
comparison
of
his
own
;
or
he
considers
them
only
so
,
as
to
endeavour
their
Correction
not
their
Aggravation
.
The
humble
man
cannot
be
vile
in
any
measure
,
but
he
will
be
more
vile
still
in
his
own
eyes
.
But
this
same
Grace
,
and
that
other
,
which
is
never
absent
from
it
,
Charity
,
directs
a
mans
eye
most
unto
the
Vertues
and
Excellencies
that
are
to
be
seen
in
others
;
which
shine
so
much
to
him
that
for
them
he
cannot
see
their
infirmities
.
Their
Vertues
and
Goodness
of
any
kind
he
thinks
it
of
some
concernment
to
himself
to
see
and
learn
and
imitate
,
and
to
praise
God
for
,
admiring
his
goodness
to
others
as
well
as
to
himself
.
But
as
for
their
infirmities
and
failings
,
they
mostly
concern
God
and
their
own
Consciences
;
and
his
Humility
teacheth
him
to
leave
them
to
God
,
and
to
take
no
further
notice
of
them
,
then
Charity
and
his
place
wherein
God
hath
set
him
command
:
and
these
will
never
command
us
to
think
men
worse
then
our selves
,
but
to
endeavour
to
make
them
better
then
they
are
.
Thus
Humility
rendring
our
own
faults
,
yea
such
as
others
would
count
none
,
very
visible
to
us
;
and
those
of
other
men
,
either
not
at
all
,
or
so
far
only
as
they
are
of
publick
cognizance
,
reasonably
moveth
us
to
esteem
them
better
then
our selves
.
Charity
covereth
a
multitude
of
faults
.
2.
Suppose
we
next
,
that
very
many
evils
in
other
men
do
visibly
appear
to
us
,
yet
still
many
of
our
own
will
also
appear
,
if
we
be
humble
;
and
in
all
likelyhood
many
more
in
our selves
then
in
them
.
And
besides
those
many
in
our selves
,
which
we
daily
observe
,
we
know
there
be
,
and
Humility
maketh
us
think
there
are
very
many
secret
sins
lurking
within
our
hearts
,
watching
an
opportunity
to
break
forth
,
and
many
that
have
privately
broken
forth
and
escaped
our
notice
in
the
passage
,
which
do
not
yet
appear
to
us
.
So
that
how
many
soever
the
visible
sins
of
other
men
be
,
yet
still
the
humble
man
fears
he
goes
beyond
them
in
number
and
weight
too
.
However
,
when
the
humble
man
comes
upon
any
occasion
to
compare
himself
with
other
men
,
his
wont
is
,
not
to
consider
other
mens
failings
but
his
own
,
neither
his
own
vertues
but
the
vertues
of
other
men
.
And
as
Pride
teacheth
a
man
to
compare
his
own
vertues
with
other
mens
vices
,
as
the
proud
Pharisee
did
,
that
he
may
find
something
in
himself
to
boast
of
:
so
Humility
teacheth
a
man
a
quite
contrary
course
,
to
compare
his
own
vices
with
other
mens
vertues
,
that
he
may
be
yet
more
humble
,
and
think
himself
with
the
Apostle
the
chief
of
Sinners
.
3.
We
will
yet
go
farther
,
and
suppose
that
other
mens
Vices
and
failings
may
be
much
more
visible
to
us
then
our
own
,
and
their
apparent
vertues
by
much
fewer
then
our
own
;
yet
the
humble
man
,
when
he
comes
to
lay
the
one
against
the
other
,
is
always
ready
to
cast
in
all
the
advantage
,
and
make
all
the
allowances
to
others
that
can
be
imagined
.
He
can
partly
know
,
and
as
far
as
he
can
know
them
,
he
is
sure
to
take
into
consideration
all
the
numerous
aggravations
of
his
own
sins
,
and
is
very
apt
sometimes
to
lay
on
too
much
weight
,
even
till
he
press
down
his
Soul
almost
into
despair
.
But
as
he
knows
he
cannot
see
into
all
the
aggravations
of
another
mans
sins
,
being
unable
to
see
into
the
heart
;
so
doth
Charity
restrain
him
alway
from
making
any
narrow
search
into
them
.
And
hence
it
is
,
that
though
other
mens
sins
may
be
as
visible
to
him
as
his
own
,
so
far
as
they
lie
open
and
obvious
to
the
view
of
all
men
,
yet
shall
his
own
be
made
always
to
out-weigh
theirs
in
the
aggravating
circumstances
which
others
cannot
see
.
And
again
,
on
the
other
hand
,
the
humble
man
considereth
all
the
opportunities
,
advantages
and
incouragements
himself
hath
had
to
be
vertuous
,
and
then
all
the
good
he
doth
,
how
much
soever
others
value
it
,
and
see
great
cause
to
bless
God
,
and
love
him
for
it
,
shall
yet
seem
little
and
even
nothing
to
himself
,
compared
with
what
he
thinks
both
might
and
ought
to
have
been
done
by
him
.
And
as
much
doth
his
Charity
prompt
him
to
excuse
the
little
he
seeth
done
by
others
,
by
a
supposition
of
the
want
in
them
of
all
those
helps
which
he
hath
had
.
Thus
therefore
is
he
always
saying
to
himself
,
What
tho
my
Neighbours
faults
seem
more
than
mine
?
What
tho
the
good
that
he
hath
done
seem
much
below
what
I
have
done
?
His
knowledge
,
it
may
be
is
much
less
then
mine
;
his
opportunities
of
learning
much
fewer
then
I
have
had
;
his
natural
faculties
,
which
is
not
his
fault
,
may
be
much
weaker
;
he
wanted
,
it
may
be
,
the
wise
Instructors
and
faithful
Monitors
which
I
have
never
lacked
;
he
met
with
many
and
strong
temptations
,
and
lay
under
many
difficulties
,
which
I
have
been
in
good
measure
free
from
:
Were
I
under
such
Circumstances
,
I
should
,
it
may
be
,
sin
much
more
then
he
,
and
do
less
good
then
he
:
and
were
he
in
my
Circumstances
,
had
he
the
same
means
and
motives
and
opportunities
of
doing
vertuously
,
and
lay
under
the
same
restraints
from
sin
,
it
is
probable
he
would
do
and
live
much
better
than
I
have
done
.
Thus
the
humble
man
is
very
apt
to
blame
himself
,
but
any
thing
rather
then
his
Brother
.
Yea
rather
then
not
esteem
him
better
then
himself
,
he
will
charge
much
of
his
evil
upon
himself
,
and
say
,
if
he
be
wicked
,
it
is
much
my
fault
,
who
have
not
done
what
I
ought
to
make
him
good
.
4.
If
the
humble
man
be
put
to
compare
his
own
Vertues
with
other
mens
Vertues
,
and
his
own
Vices
with
other
mens
Vices
,
(
which
it
is
hard
to
bring
him
to
)
he
will
set
Vertue
against
Vertue
,
and
Vice
against
Vice
so
long
,
that
if
it
be
possible
by
any
means
to
bring
it
to
pass
,
the
Scales
of
Vertues
shall
ascend
,
and
that
of
Vices
descend
on
his
own
side
.
And
thus
will
he
argue
for
his
Brother
against
himself
.
I
excel
him
it
may
be
in
one
thing
,
but
for
ought
I
know
he
excelleth
me
in
many
.
I
may
possibly
be
free
from
some
sins
whereof
he
is
guilty
,
but
it
is
not
unlikely
he
is
free
from
many
more
that
I
find
my self
guilty
of
.
If
I
be
more
sober
,
yet
may
he
be
more
Charitable
and
liberal
,
and
I
by
my
sobriety
do
good
to
my self
,
but
he
by
his
liberality
doth
good
to
many
.
I
may
be
less
prodigal
,
but
he
is
less
covetous
;
I
may
be
less
careful
for
the
World
,
but
he
is
more
serviceable
to
the
World.
I
may
pray
oftener
and
longer
,
but
he
prayeth
more
heartily
.
I
may
be
more
zealous
,
but
he
is
less
censorious
.
I
may
be
more
chaste
,
but
he
may
be
more
peaceable
;
I
may
be
more
active
,
but
he
may
be
more
meek
and
humble
;
I
may
be
more
wise
,
but
still
he
is
the
better
man.
5.
If
he
can
none
of
these
ways
give
his
Neighbour
the
advantage
of
himself
,
yet
hath
he
not
done
,
nor
can
he
have
done
,
till
if
possible
,
he
do
it
.
What
,
saith
he
,
tho
I
see
little
good
in
him
,
may
there
not
be
much
that
I
cannot
see
?
He
talketh
not
so
much
of
Religion
as
I
do
,
it
is
his
modesty
,
he
is
afraid
of
Hypocrisy
,
he
is
afraid
it
may
become
too
vile
by
being
made
a
common
talk
His
Humility
is
too
great
to
let
him
shew
himself
too
openly
;
he
is
afraid
to
deceive
the
World
into
too
good
an
opinion
of
him
,
or
give
occasion
to
any
man
to
over-value
him
,
or
lest
by
admiring
his
vertues
they
should
be
tempted
to
imitate
his
vices
.
I
dare
not
judge
him
as
bad
as
he
seems
,
except
I
could
see
as
far
into
his
heart
,
as
I
can
into
his
outward
behaviour
.
Tho
this
be
bad
enough
,
yet
there
may
be
some
spark
of
Grace
within
,
that
lying
yet
raked
up
in
corruption
,
and
by
an
easiness
of
nature
to
comply
with
the
customs
of
men
,
and
an
immoderate
bashfulness
to
resist
the
temptations
of
company
,
or
a
timorousness
of
nature
to
venture
on
the
cross
,
and
the
like
hinderances
;
or
for
want
of
good
means
and
helps
,
is
kept
from
acting
and
warming
the
Soul
with
true
Devotion
and
Piety
;
yet
it
may
in
due
time
get
life
and
strength
and
shew
it self
.
And
as
I
see
not
what
good
there
is
within
him
,
so
neither
do
I
see
half
that
evil
that
is
within
my self
,
the
heart
is
deceitful
above
all
things
,
who
can
know
it
?
Yea
every
man
is
apt
to
be
too
favourable
to
himself
,
and
too
severe
a
censurer
of
others
,
and
it
is
safest
for
me
to
judge
my self
,
and
leave
others
to
stand
or
fall
to
their
own
Master
.
There
is
nothing
I
have
more
cause
to
fear
then
a
spiritual
Pride
,
Publicanes
and
Sinners
are
justified
sooner
than
a
proud
Pharisee
that
despiseth
and
croweth
over
them
.
Humility
stands
more
in
the
way
of
the
sinner
then
of
the
conceited
Iusticiary
.
It
will
be
seen
at
the
last
day
who
is
best
,
he
or
I.
Now
't
is
enough
that
God
knows
it
,
who
will
then
judge
righteously
.
Be
he
better
,
be
he
worse
,
I
am
content
he
should
take
place
of
me
in
my
own
esteem
.
It
is
my
duty
to
set
Strangers
above
me
in
mine
own
house
.
I
may
lose
something
on
earth
by
my
Humility
,
but
Pride
will
certainly
keep
me
out
of
Heaven
.
I
may
safely
esteem
others
better
then
my self
,
till
I
can
know
both
them
and
my self
better
then
yet
I
do
.
Thus
will
Humility
teach
us
to
strive
who
shall
give
place
to
the
other
,
and
if
the
humble
man
can
really
think
others
better
then
himself
,
he
will
;
and
if
he
cannot
,
yet
he
will
do
all
that
he
can
towards
it
,
and
that
will
,
I
suppose
,
satisfie
the
Apostles
Exhortation
,
and
will
effect
what
is
desired
.
If
we
be
impartial
in
judging
our selves
,
and
not
forward
to
censure
others
;
if
we
be
not
more
busie
in
casting
out
the
Mote
that
is
in
our
Brothers
Eye
,
than
the
Beam
that
is
in
our
own
Eye
,
but
more
forward
every
man
to
reform
himself
then
to
find
faults
in
others
;
we
shall
practise
according
to
the
Rule
here
given
.
Having
thus
far
seen
how
the
duty
is
practicable
,
we
may
easily
perceive
how
happy
the
Church
would
be
were
it
duly
practised
.
And
indeed
,
although
a
truely
humble
Christian
will
hardly
satisfie
himself
in
doing
less
then
all
that
hath
been
said
;
and
tho
it
may
be
,
nothing
less
then
all
this
will
serve
to
denominate
a
man
truely
humble
;
yet
were
something
less
then
this
well
practised
among
us
,
we
should
soon
taste
the
blessed
fruits
of
such
a
practice
.
Suppose
then
that
the
Apostle
by
these
words
,
Let
each
esteem
other
better
then
themselves
,
meant
no
more
but
thus
.
Either
1.
That
we
should
esteem
,
honour
and
love
them
better
,
whom
we
really
think
to
be
better
.
That
we
should
not
envy
them
,
nor
endeavour
any
way
to
lessen
them
in
the
esteem
of
men
,
nor
strive
to
get
above
them
,
but
let
them
enjoy
without
disturbance
the
respect
and
honour
they
deserve
.
What
a
happy
change
in
the
face
of
the
World
would
even
this
make
?
Preferment
would
follow
Merit
and
every
thing
would
stand
in
its
own
place
and
order
;
there
would
be
no
justling
for
pre-eminence
,
nor
any
thing
else
but
strength
and
beauty
in
the
Building
of
God.
Or
suppose
2.
That
we
should
every
one
esteem
our
Superiors
as
our
Superiors
,
and
think
them
better
only
for
this
,
that
they
are
our
Superiors
.
If
this
were
all
the
Apostle
meant
,
it
would
certainly
very
much
avail
to
the
Establishing
of
Peace
and
Unity
.
There
would
be
no
resisting
,
but
an
humble
subjection
for
Conscience
sake
.
And
Humility
would
teach
us
either
to
rest
in
the
Wisdom
,
or
submit
at
least
to
the
Authority
of
our
Governors
.
The
same
grace
that
teacheth
us
to
obey
God
both
actively
and
passively
,
must
teach
us
also
to
obey
them
that
have
the
rule
over
us
for
the
Lords
sake
,
actively
where
we
can
,
and
passively
only
where
we
must
needs
:
and
tho
we
could
not
see
in
them
the
Image
of
God's
Wisdom
and
Goodness
,
we
would
at
least
see
and
reverence
the
Image
of
his
Power
.
3.
Or
suppose
the
meaning
were
,
that
we
should
do
all
things
with
that
quietness
and
humbleness
,
as
if
we
had
every
one
a
better
opinion
of
the
other's
wisdom
and
Piety
than
his
own
,
as
a
very
Learned
and
Pious
Annotator
paraphraseth
the
words
,
it
is
too
obvious
how
this
practice
would
conduce
to
Peace
,
to
need
any
farther
explication
.
Or
suppose
4.
That
all
were
but
this
,
that
we
should
every
one
look
upon
others
as
our
Superiors
,
thus
far
at
least
that
we
owe
them
a
duty
of
Love
,
and
this
is
a
duty
that
every
man
oweth
to
every
man.
Nor
will
this
debt
of
Love
be
paid
by
any
less
than
humbly
condescending
to
promote
their
good
,
especially
the
Eternal
Good
of
their
Souls
by
any
the
lowest
and
humblest
services
we
can
do
them
.
Were
this
done
indeed
and
were
,
your
humble
servant
as
much
the
Language
of
the
heart
,
as
of
the
Tongue
and
Pen
,
we
should
soon
all
write
our selves
Loving
Friends
too
.
O
that
we
could
all
be
brought
to
be
more
in
love
with
this
most
charming
grace
of
Humility
,
not
as
it
is
in
others
only
,
but
chiefly
in
our selves
!
How
happy
a
thing
would
it
be
for
the
Church
of
Christ
?
Where
Humility
reigns
in
mens
hearts
,
(
and
it
reigns
not
where
it
commands
not
a
chearful
subjection
to
all
our
Governors
)
it
is
impossible
there
should
be
any
strangers
to
love
and
peace
,
or
that
there
should
not
be
on
all
sides
a
mutual
and
delightful
administring
to
one
another's
comfort
and
happiness
.
There
could
remain
no
Strife
about
any
thing
,
but
who
should
be
most
humble
,
and
most
forward
to
serve
his
Brethren
in
Love.
I
shall
now
close
this
discourse
with
a
short
Exhortation
only
,
willing
to
leave
a
more
particular
application
of
the
truths
delivered
to
every
man
's
own
Conscience
.
Men
may
possibly
be
content
,
or
else
compell'd
,
to
hear
those
things
from
the
Monitor
in
their
own
breasts
,
which
they
are
too
proud
to
hear
with
patience
from
another
.
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
Spirit
,
if
any
Bowels
of
Mercies
:
If
we
are
but
so
far
Christians
indeed
,
as
to
think
any
of
these
things
worthy
to
be
taken
into
serious
consideration
,
let
us
fulfil
the
joy
of
all
Saints
&
holy
Angels
,
of
the
whole
Church
Militant
and
Triumphant
,
by
our
being
like-minded
,
having
the
same
love
,
being
of
one
accord
,
of
one
mind
.
And
that
we
may
be
so
indeed
,
let
us
be
perswaded
by
St.
Peter
,
To
be
subject
one
to
another
,
and
be
cloathed
with
Humility
,
1
Pet.
5.
5.
Let
us
once
again
think
it
the
best
fashion
to
wear
that
long
difused
Livery
of
a
meek
and
lowly
Saviour
:
by
this
will
God
own
us
to
be
of
his
Houshold
,
by
this
shall
we
be
known
to
belong
to
the
Court
of
the
Great
King
of
Kings
.
Nothing
can
render
us
so
beautiful
in
his
eyes
as
Humility
.
He
giveth
grace
to
the
humble
,
Jam.
4.
6.
With
the
lowly
is
wisdom
,
Prov.
11.
2.
It
is
better
to
be
of
an
humble
spirit
with
the
lowly
,
than
to
divide
the
spoyl
with
the
Proud
,
Prov.
16.
19.
It
is
the
readiest
way
to
that
,
which
the
proud
man
most
aimeth
at
,
but
in
his
too
much
hast
to
it
over-runneth
:
before
Honour
is
Humility
,
Prov.
15.
33.
Thorns
and
Snares
are
in
the
way
of
the
froward
,
Prov.
22.
5.
But
God
shall
save
the
humble
person
,
Job
.
22.
9.
He
heareth
his
desire
Prov.
10.
17.
A
mans
pride
shall
bring
him
low
,
but
honour
shall
uphold
the
humble
in
spirit
,
Prov.
29.
23.
He
that
shall
humble
himself
shall
be
exalted
,
Matt.
23.
12.
For
though
the
Lord
be
high
yet
hath
he
respect
to
the
lowly
,
but
the
proud
he
knoweth
a
far
off
,
Psal.
138
,
6.
What
would
we
now
have
more
to
encourage
us
to
the
practice
of
this
vertue
?
We
have
here
the
promises
of
Safety
and
exaltation
,
of
riches
and
honour
and
life
,
Prov.
22.
4.
Of
respect
from
God
,
his
presence
with
us
,
and
his
grace
to
uphold
us
,
and
after
all
,
the
Kingdom
of
Heaven
assured
to
the
Poor
in
Spirit
.
How
is
it
possible
after
all
this
,
that
a
Gra●e
so
lovely
in
the
eyes
of
God
and
man
,
should
yet
find
such
cold
entertainment
amongst
us
?
O
let
us
entertain
it
now
at
least
;
now
I
say
,
when
it
comes
as
it
were
a
begging
to
our
doors
and
beseecheth
us
for
Christs
sake
to
lodg
it
in
our
hearts
:
let
us
entertain
it
,
if
it
be
but
on
this
account
,
that
some
by
entertaining
Strangers
have
entertained
Angels
unawares
:
if
we
be
not
afraid
of
Gods
Company
,
let
us
now
open
the
doors
of
our
hearts
to
receive
it
.
for
God
comes
along
with
it
:
He
will
dwell
with
him
that
is
of
a
contrite
and
humble
spirit
,
Isai.
57.
15.
Let
us
be
no
longer
Self-condemned
by
commending
in
all
men
what
we
will
not
practise
our selves
.
Think
but
seriously
what
a
World
of
Mischiefs
we
daily
are
haunted
with
,
for
want
of
this
Grace
.
Heresies
and
Errors
in
the
Faith
,
Scnisms
and
Contentions
of
all
sorts
,
both
in
Church
and
State.
Had
we
more
humble
Publicans
and
fewer
proud
Pharisees
,
our
Prayers
and
our
Persons
would
be
more
accepted
of
God.
But
whilest
so
many
of
us
stand
bragging
and
boasting
of
being
godly
or
Orthodox
,
instead
of
confessing
and
deprecating
our
sins
and
errors
;
whilest
there
is
so
much
pride
,
scorn
and
disdain
every
where
,
and
so
little
humility
,
condescension
,
meekness
and
obedience
any
where
;
whilest
some
cry
out
,
we
are
the
only
true
Sons
of
the
Church
,
and
others
,
we
are
the
only
dear
Children
of
God
;
whilest
some
are
too
proud
to
teach
,
and
others
think
themselves
too
good
to
be
taught
;
whilest
some
excommunicate
themselves
to
gratifie
their
own
proud
humours
,
and
some
as
ready
to
excommunicate
others
,
tho
they
own
their
Authority
,
for
not
also
humouring
their
pride
,
or
espousing
their
private
opinions
;
whilest
men
are
calling
out
to
one
another
,
stand
off
,
for
we
are
holier
than
you
;
and
many
to
their
Governors
,
Why
stand
you
there
?
You
take
too
much
upon
you
,
seeing
all
the
Lord's
people
are
holy
.
Whilest
men
are
continually
calling
for
fire
from
Heaven
upon
one
anothers
heads
,
it
is
too
sadly
visible
,
that
we
have
too
little
of
the
Gospel-Spirit
amongst
us
.
And
what
is
it
we
can
hope
to
gain
by
this
opposing
and
resisting
one
another
,
but
that
God
should
be
provoked
to
resist●
us
all
,
for
he
resisteth
the
proud
,
Iam.
4.
6.
And
it
is
more
than
our
pride
will
leave
us
any
incouragement
to
hope
for
,
if
we
be
not
made
a
Prey
to
those
that
will
glory
in
our
ruine
.
Let
us
therefore
all
labour
,
instead
of
censuring
and
gain-saying
one
another
,
to
close
at
least
in
this
one
grace
of
Humility
,
in
the
commendation
whereof
we
are
all
unanimous
.
This
will
help
to
cover
other
mens
failings
from
our
eyes
,
and
not
only
discover
our
own
failings
to
our selves
,
but
lay
them
open
in
penitent
confession
before
God
to
be
covered
by
the
righteousness
of
Iesus
Christ.
Instead
of
all
the
numerous
Arguments
and
Motives
which
might
(
were
it
needful
)
be
here
made
use
of
to
perswade
us
,
let
it
suffice
to
attend
to
that
earnest
exhortation
given
us
by
the
Apostle
.
Col.
3.
12.
&c.
Put
on
therefore
(
as
the
Elect
of
God
,
holy
and
beloved
(
bowels
of
mercies
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
;
forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrel
[
or
,
a
complaint
]
against
any
:
Even
as
Christ
forgave
you
,
so
also
do
ye
.
And
above
all
things
put
on
Charity
which
is
the
bond
of
perfectness
;
and
let
the
Peace
of
God
rule
in
your
hearts
,
to
the
which
ye
are
also
called
in
one
body
,
and
be
ye
thankful
.
Would
we
now
be
the
Children
of
God
,
and
beloved
of
him
?
then
instead
of
Strife
we
must
put
on
bowels
of
mercies
,
kindness
,
long-suffering
,
mutual
forbearance
and
forgiveness
.
And
instead
of
Vain-glory
,
we
must
put
on
humbleness
of
mind
and
meekness
.
Would
we
be
perfect
?
We
must
put
on
Charity
.
Would
we
answer
our
Vocation
or
Calling
to
Christianity
?
We
must
be
careful
to
keep
in
one
body
,
and
let
the
Peace
of
God
rule
in
our
hearts
.
Would
we
assure
our selves
of
Gods
blessing
on
us
all
as
his
Children
?
Let
us
not
always
stand
complaining
of
what
's
wanting
,
or
what
it
may
be
,
our
own
peevishness
only
makes
us
think
is
wanting
when
it
is
not
,
but
shew
our selves
heartily
thankful
for
what
by
his
blessing
we
have
.
And
the
God
of
Peace
,
that
brought
again
from
the
dead
our
Lord
Iesus
,
that
great
Shepherd
of
the
Sheep
,
through
the
blood
of
the
everlasting
Covenant
,
make
us
perfect
in
every
good
work
to
do
his
Will
,
working
in
us
that
which
is
well-pleasing
in
his
sight
,
through
Iesus
Christ
,
to
whom
be
Glory
for
ever
and
ever
.
Amen
.
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