The unjust mans doom as examined by the several kinds of Christian justice, and their obligation : with a particular representation of the injustice & danger of partial conformity / by William Smyth.
Smith, William, b. 1615 or 16.
1670
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The unjust mans doom as examined by the several kinds of Christian justice, and their obligation : with a particular representation of the injustice & danger of partial conformity / by William Smyth.
Smith, William, b. 1615 or 16.
[18], 123 p.
Printed by W. Godbid for Walter Kettilby ...,
London :
1670.
Reproduction of original in the Trinity College Library, Dublin University.
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eng
Church of England -- Liturgy.
Bible. -- N.T. -- Corinthians, 1st, VI, 9 -- Sermons.
Obedience -- Religious aspects -- Christianity.
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THE
Vnjust
Mans
DOOM
:
AS
EXAMINED
By
the
several
KINDS
of
Christian
Justice
,
AND
THEIR
OBLIGATION
.
WITH
A
Particular
Representation
OF
THE
INJUSTICE
&
DANGER
OF
Partial
Conformity
.
By
William
Smyth
,
D.
D.
LONDON
,
Printed
by
W.
Godbid
for
Walter
Kettilby
at
the
Bishops
Head
in
Duck-Lane
,
1670.
A
PREFACE
TO
THE
READER
.
I
Would
willingly
meet
so
much
Charity
and
Ingenuity
from
thee
,
to
be
believed
,
while
I
profess
that
I
propound
to
my self
these
two
Designs
in
Publishing
these
Papers
:
First
,
That
(
by
the
former
part
of
my
Discourse
)
I
might
contribute
something
towards
the
restoring
the
lost
Principles
and
Practices
of
Christian
Righteousness
;
&
free
the
Notion
of
it
from
such
Prejudices
and
Misprisions
which
some
mens
Doctrines
,
and
manner
of
Preaching
the
Gospel
,
have
brought
upon
it
.
And
that
the
Scandalous
Distinction
(
which
the
world
have
had
too
just
a
temptation
to
make
,
by
the
observation
of
some
Professors
Actions
)
between
Godliness
and
Civil
Honesty
,
Piety
,
and
Obedience
,
might
for
ever
be
removed
and
forgotten
;
and
that
all
persons
designing
to
be
Religious
,
and
that
do
not
fully
understand
their
indispensable
obligation
to
the
performance
of
every
part
of
that
Justice
in
order
to
their
Salvation
,
might
be
delivered
from
the
Ignorance
of
so
considerable
a
part
of
Christianity
,
and
their
Duty
to
God.
For
it
is
too
notorious
,
that
many
earnest
Pretenders
to
Religion
,
(
by
being
so
especially
and
continually
called
upon
by
their
Teachers
,
to
be
righteous
by
the
Person
,
and
not
the
Religion
of
Christ
,
by
the
effects
of
his
Merits
,
and
not
as
necessarily
by
obedience
to
his
Precepts
)
even
while
they
presumed
to
engross
the
Vulgars
belief
of
being
the
only
men
that
are
Godly
and
honest
,
have
in
contradiction
to
the
very
design
of
Christianity
,
&
to
the
shame
of
it
,
been
grosly
Vnrighteous
before
God
and
man
,
by
being
so
to
their
Superiors
(
both
civil
and
Ecclesiastick
)
as
to
Distributive
Justice
,
nor
so
careful
to
free
themselves
from
the
imputation
of
being
unjust
in
their
dealings
&
transactions
,
as
to
Commutative
.
And
though
I
have
cast
my
Discourse
of
Christian
Justice
into
the
Mould
of
a
Sermon
,
occasionally
preach'd
,
to
represent
the
Danger
of
Vnjust
persons
;
yet
if
any
man
,
being
convinced
of
the
necessity
of
doing
Righteousness
,
that
he
may
be
Righteous
,
(
1
John
2.
7.
)
shall
resolve
to
engage
himself
in
that
excellent
part
of
his
Obedience
to
God
;
I
hope
I
have
so
carefully
drawn
the
several
Lines
of
Evangelical
Justice
,
that
he
may
be
sufficiently
instructed
in
that
part
of
Christianity
,
which
may
be
accounted
the
Vniversal
Religion
of
the
World
;
that
is
,
as
extensive
as
Gods
Love
to
Mankind
or
Christ's
Death
for
it
,
and
by
which
men
of
every
Nation
,
even
among
them
that
are
invincibly
ign●●●●●
of
Christianity
,
and
so
not
criminally
Vnbelievers
,
(
if
Charity
may
be
allowed
to
speak
her
Sense
)
may
be
accepted
for
Christ's
sake
:
that
is
,
such
as
fear
God
,
and
do
righteousness
)
or
Justice
(
for
they
are
of
the
same
signification
)
Acts
10.
35.
according
to
the
light
God
hath
given
them
of
their
Obligation
to
it
.
The
next
Design
(
in
the
latter
Part
of
my
Discourse
)
is
to
represent
the
Danger
and
Injustice
of
Partial
and
Shuffling
Conformity
,
and
to
measure
the
Dimensions
of
those
many
wrongs
that
have
been
done
to
the
Church
of
England
by
it
,
in
all
her
concerns
:
and
that
in
order
to
the
finding
out
the
best
Expedients
,
how
to
redress
them
And
this
I
have
done
without
the
least
uncharitable
reflection
upon
any
Man
or
Parties
of
men
,
unless
to
reprove
their
miscarriages
,
which
do
so
neerly
intrench
upon
the
very
Design
of
Christianity
and
the
Churches
Peace
,
may
be
so
interpreted
.
And
I
find
upon
the
most
serious
examination
of
the
Affairs
of
the
Church
since
the
Reformation
,
and
the
most
unpassionate
observation
of
things
which
have
been
seen
done
in
our
time
(
to
which
a
great
part
of
this
present
Age
can
give
testimony
)
That
Ministers
Puritanizing
in
their
Congregations
in
compliance
with
some
Forreign
Churches
of
different
Models
,
Perswasions
and
Practices
against
all
their
Obligations
to
do
the
contrary
,
(
with
consideration
had
to
our
many
sins
for
which
God
hath
laid
those
heavy
Punishments
upon
us
)
to
be
the
Original
cause
of
the
great
Evils
that
befel
the
Church
of
England
in
the
days
of
her
Late
calamity
,
of
the
many
present
Discomforts
that
are
now
upon
it
,
and
the
threatning
dangers
that
are
before
it
.
For
these
men
so
managed
their
business
in
their
Churches
,
that
the
common
People
(
many
of
which
had
honest
minds
,
and
upright
designs
of
being
good
)
are
insensibly
betrayed
into
such
a
dislike
of
the
Government
,
Service
,
and
universal
Constitutions
of
the
Church
,
that
they
were
prepared
upon
the
least
check
of
Authority
to
require
Conformity
from
them
,
to
make
it
the
Cause
of
God
,
and
an
eminent
Act
of
Zeal
for
him
,
to
deny
all
Obedience
to
it
,
if
not
to
endeavour
the
universal
overthrow
of
all
its
Peace
and
Order
.
So
that
I
am
not
so
uncharitable
as
to
think
,
that
all
the
People
that
were
Enemies
to
the
Church
of
England
,
hated
it
because
it
was
good
and
innocent
,
but
because
(
through
these
mens
either
design'd
project
of
keeping
them
in
Ignorance
;
or
through
their
own
Inability
to
instruct
them
better
)
they
understood
it
not
;
and
being
once
prejudic'd
with
an
ill
Opinion
,
and
presumed
not
to
be
Masters
of
so
much
Reason
as
to
be
able
to
extricate
themselves
from
their
Mistakes
,
and
not
likely
to
entertain
an
instruction
from
them
,
whom
they
were
taught
to
suspect
and
oppose
,
it
s
no
wonder
if
they
became
such
zealous
&
implacable
Enemies
to
a
Church
of
the
most
Catholick
and
Primitive
Constitution
in
the
World.
Now
the
grand
Argument
which
they
put
into
the
Peoples
Heads
,
to
perpetuate
their
enmity
against
the
Church
of
England
,
is
,
That
the
present
Constitution
is
a
Disposition
to
Popery
,
and
that
the
encrease
of
it
is
to
be
imputed
thereunto
,
when
themselves
are
only
guilty
of
it
:
For
though
the
Designs
of
the
Factious
&
the
Romanists
are
as
distant
as
the
two
Poles
,
yet
in
this
they
Centre
,
that
they
aid
one
another
in
the
boldness
of
their
Separations
,
and
allow
a
plausible
temptation
to
such
(
who
consult
nothing
but
the
Interest
of
an
unsecure
and
palliated
Peace
,
or
rather
to
prevent
some
little
trouble
of
preserving
the
Church
in
its
Integrity
)
to
endeavour
an
universal
Toleration
of
all
Perswasions
,
to
the
established
Churches
infallible
fall
and
ruine
.
But
concerning
this
and
all
other
wrongs
done
by
them
to
the
Church
,
the
Reader
is
refer-red
to
the
Discourse
it self
.
Now
if
by
Gods
blessing
I
may
in
any
measure
attain
both
my
Designs
;
If
by
the
first
I
may
fully
instruct
Souls
to
live
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Justly
,
one
part
of
Evangelical
Obedience
in
St.
Paul's
Division
,
(
Tit.
2.
12.
)
And
if
by
the
second
I
can
contribute
any
thing
towards
the
cure
of
the
Church
of
England's
present
Distempers
,
I
shall
not
much
consult
what
Entertainment
they
shall
have
among
such
as
are
resolv'd
enemies
to
both
,
and
perhaps
for
that
reason
will
be
so
to
their
Faithful
Monitor
,
W.
S.
The
Vnjust
mans
DOOM
.
As
examined
by
the
several
Kinds
of
Christian
Justice
,
and
their
Obligation
.
In
a
SERMON
at
the
Assizes
at
Bury
St.
Edmunds
in
Suff.
Sept.
13.
1668.
The
Vnjust
mans
DOOM
.
1
COR.
6.
9.
The
unrighteous
shall
not
inherit
the
Kingdom
of
God.
SO
far
as
the
principal
Design
of
Christianity
is
universal
Obedience
,
and
the
far
greatest
part
of
that
Obedience
is
Morality
;
(
Duties
to
be
performed
from
Man
to
Man
)
And
the
most
excellent
parts
of
that
Morality
,
are
the
Grand
Transactions
of
Government
,
Regular
Administrations
of
Common
Justice
,
and
Preservation
of
Mutual
Rights
in
all
Societies
:
And
so
far
as
the
Rule
by
which
all
those
are
accomplished
,
is
Law
,
grounded
upon
Right
Reason
,
of
which
the
Gospel
(
above
all
Institutions
that
ever
were
is
highly
&
designedly
perfective
)
so
far
,
I
say
,
a
Divine
ex
officio
,
while
he
moves
in
his
own
Sphere
,
may
(
must
)
be
especially
serviceable
to
such
Assemblies
as
these
:
For
it
is
certain
,
that
the
happy
event
of
your
Affairs
,
(
which
is
judicially
to
do
all
men
right
,
that
here
appear
for
it
)
depends
upon
every
man's
uprightly
doing
his
Duty
,
〈◊〉
the
part
he
acts
,
in
this
Scene
〈◊〉
Justice
;
from
the
Judge
that
sentenceth
,
to
the
Advocate
that
pleads
;
from
the
Witness
that
gives
evidence
,
to
the
Jurates
that
determine
.
Now
because
that
every
one
of
these
should
do
right
in
his
place
,
a
civil
account
(
at
best
)
can
advance
to
no
other
obligation
,
but
that
it
is
fit
and
worthy
to
be
done
;
(
too
weak
an
Argument
,
to
resist
a
Temptation
from
Profit
,
or
Passion
,
to
do
the
contrary
;
)
therefore
they
are
to
be
religiously
instructed
,
(
which
makes
this
present
exercise
reasonable
above
all
Apologies
and
Answers
for
the
practice
of
former
times
among
us
,
when
Divines
sate
upon
the
principal
Seats
of
Justice
)
I
say
,
men
are
to
be
further
instructed
,
that
to
do
Civil
Right
,
is
,
now
,
of
Divine
Obligation
,
and
a
necessary
condition
of
every
mans
Salvation
;
under
Encouragements
of
infallible
Rewards
,
which
no
man
shall
lose
,
that
brings
but
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
least
refreshment
or
assistance
to
a
just
procedure
;
and
under
the
terrour
of
dreadful
threatnings
,
which
none
shall
escape
,
that
pervert
Judgment
,
do
wrong
,
and
shall
any
way
be
instrumental
to
the
violation
of
anothers
Right
:
And
certainly
the
severest
of
all
of
them
is
this
in
my
Text
;
They
shall
not
inherit
the
Kingdom
of
God.
My
Text
being
thus
brought
to
hand
,
offers
these
two
Grounds
of
Discourse
:
1.
The
guilty
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
unrighteous
,
or
the
unjust
,
words
Synonimous
,
and
so
are
promiseuously
taken
all
over
the
Scripture
.
2.
Their
Doom
and
Punishment
,
Shall
not
inherit
the
Kingdom
of
God.
1.
As
to
the
first
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unrighteous
,
or
unjust
,
is
not
here
to
be
taken
in
its
larger
acceptation
,
by
which
it
is
synonimous
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sinners
in
general
,
and
names
the
persons
,
that
live
in
disobedience
to
all
,
or
any
of
Gods
Commandments
indefinitely
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
(
Rom.
2.
8.
)
unrighteousness
or
unjustice
for
all
ungodliness
:
And
that
because
,
(
as
C●…
.
Alex.
observes
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
sinful
act
is
injurious
,
frequently
to
others
,
alwaies
to
our selves
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
here
to
be
understood
strictly
,
and
so
denotes
persons
guilty
of
the
breach
of
Justice
in
its
limited
and
natural
sense
,
as
it
stands
distinguished
from
other
Virtues
in
the
Moralists
Scheme
:
And
being
brought
over
to
be
a
part
of
Christ's
Religion
,
was
established
as
such
,
when
he
made
love
to
our
Neighbour
(
that
is
,
the
love
of
practice
,
to
do
all
men
right
and
good
)
to
be
of
like
obligation
with
Love
to
God
,
as
practised
in
the
most
immediate
Duties
,
and
Services
of
Faith
and
Worship
:
For
so
saith
Christ
(
Mat.
22.
39.
)
The
second
is
like
unto
it
(
that
is
)
equally
,
and
as
indispensably
necessary
to
Salvation
,
Thou
shalt
love
thy
Neighbor
as
thy self
.
Now
for
the
Measures
of
that
Love
,
and
(
the
principal
design
and
excrcise
of
it
)
.
Justice
,
he
gave
one
general
Rule
,
(
ut
primum
principium
)
:
All
things
whatsoever
you
would
that
men
should
do
unto
you
,
do
ye
even
so
to
them
;
that
is
,
Suum
cuique
tribuere
(
the
Definition
of
Justice
)
to
give
to
every
man
his
Right
and
Due
.
The
Offenders
then
against
this
Rule
of
Justice
,
in
this
strict
sense
,
are
the
guilty
persons
in
my
Text
,
as
the
words
before
it
,
(
and
the
very
occasion
of
it
)
doth
fully
evince
;
where
the
Apostle
chargeth
them
,
(
v.
8.
)
that
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Ye
do
wrong
and
defraud
.
And
thence
infers
,
that
such
as
do
so
,
are
unrighteous
,
or
unjust
;
and
shall
not
inherit
the
Kingdom
of
God.
But
our
Christian
Obligation
of
doing
right
to
all
,
having
an
influence
upon
all
the
conversation
we
have
with
men
,
that
is
,
almost
all
the
actions
of
our
Lives
;
It
's
necessary
(
that
we
may
throughly
find
out
the
guilty
in
my
Text
)
to
make
a
strict
enquiry
after
this
Christian
Justice
,
as
it
is
distinguished
by
its
several
Objects
,
and
Relations
,
and
by
the
various
kinds
of
Right
,
we
owe
one
to
another
;
the
breach
of
every
part
of
which
,
doth
expose
us
,
as
to
the
guilt
,
so
to
the
severe
sentence
of
my
Text.
The
first
kind
of
Gospel-Justice
,
(
as
it
respects
differing
Relations
)
is
that
which
is
call'd
Distributive
,
that
is
,
the
reciprocal
Dues
and
Rights
which
Christians
must
pay
one
to
another
,
in
matters
of
Superiority
and
Subjection
to
it
;
from
an
Empire
,
to
the
little
Dominion
of
a
Family
.
The
first
of
that
kind
,
is
,
the
mutual
Duties
of
Princes
and
Subjects
.
As
for
the
Duties
which
Princes
owe
to
their
Subjects
,
or
rather
to
God
for
them
;
it
is
not
our
business
to
enquire
after
.
And
St.
Paul
in
his
Epistles
,
when
he
carefully
provided
Rules
for
all
distributive
Justice
,
makes
no
mention
of
the
duties
of
Princes
;
intimating
,
that
they
are
accountable
to
none
but
God
,
whose
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Ministers
they
are
.
We
must
not
curse
them
(
Eccl.
10.
20.
)
not
slight
them
,
so
the
Hebrew
,
(
ne
detrahat
Regi
)
not
disparage
them
,
so
the
Vulgar
Latin
,
in
the
most
retired
thoughts
of
our
Bed-chamber
,
for
their
miscarriages
;
For
which
,
(
when
at
the
greatest
)
we
must
pretend
to
no
other
remedy
,
but
the
Primitive
Churches
powerful
Engines
,
Prayers
and
Tears
.
But
then
the
Subjects
are
bound
in
Christian
Justice
,
to
pay
their
Prince
Honour
,
Tribute
,
and
Obedience
.
And
those
that
fail
in
any
part
of
these
duties
,
that
is
,
that
shall
whisper
Jealousies
into
the
heads
of
the
Multitude
,
to
defraud
them
of
their
honour
;
or
refuse
,
or
decline
their
Tribute
,
the
price
of
their
own
protection
;
or
disobey
their
Laws
,
the
Nerves
of
all
Communion
and
publick
safety
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
have
wronged
their
Princes
,
and
are
unrighteous
,
unjust
persons
,
in
the
sence
of
my
Text.
But
if
their
unrighteousness
in
these
cases
shall
ferment
to
rebellious
Designs
,
(
let
them
pretend
to
as
much
Saintship
as
Corah
,
or
common
Justice
as
Absolom
,
or
Reformation
as
both
)
they
are
not
then
only
unjust
to
a
Prince
in
his
Personal
Capacity
,
contrary
to
the
Rule
of
doing
to
all
men
,
&c.
And
though
he
be
a
Tyrant
,
act
contrary
to
an
express
Precept
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
not
to
resist
evil
,
not
allowable
among
private
persons
:
But
as
he
is
a
publick
person
,
they
are
guilty
of
a
National
wrong
;
they
wrest
out
of
Gods
hand
the
Ordinance
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.
2.
)
the
only
expedient
of
Mercy
,
by
which
the
Rights
of
all
men
are
preserved
,
and
the
world
kept
from
Confusion
;
and
are
therefore
answerable
for
all
the
Blood
,
Ruine
,
and
miserable
Consequences
of
a
Civil
War
,
that
is
of
a
Princes
Military
defence
of
himself
,
and
faithful
Subjects
that
adhere
to
him
,
in
the
day
of
Rebellion
.
So
that
a
Rebel
is
an
unrighteous
person
,
by
a
complication
of
guilt
and
an
accumulation
of
wrongs
.
But
now
permit
not
your
thoughts
,
nor
will
I
my
Tongue
,
to
make
application
,
by
reflecting
upon
the
unparallell'd
Tragedy
of
Evils
done
and
suffered
,
upon
the
breach
of
this
Justice
in
our
late
Rebellion
.
If
I
have
said
so
much
,
as
may
teach
the
Guilty
Repentance
,
and
others
that
were
not
engaged
,
their
duty
,
it
's
enough
;
let
us
bury
all
the
rest
in
Prayers
and
Charity
.
But
further
,
if
the
Nation
be
Christian
,
there
is
another
Authority
invested
in
a
Prince
,
over
Ecclesiastick
Persons
,
and
Cases
;
for
he
is
concerned
as
well
in
the
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
the
Religion
,
as
the
Civil
Concerns
of
his
Subjects
(
1
Tim.
2.
2.
)
And
there
is
a
Due
of
Obedience
to
be
paid
him
in
Christian
Justice
on
that
account
also
.
This
Power
was
apparently
conferred
by
God
on
the
Kings
of
the
Old
Testament
;
Moses
had
both
the
Trumpets
;
David
ordered
the
Courses
of
the
Levites
,
and
the
Solemnities
of
the
Publick
Service
:
Joash
had
the
Testament
given
him
in
his
hand
,
as
well
as
the
Crown
on
his
Head
,
(
2
Chron.
23.
11.
)
Hezekiah
and
Josiah
reformed
the
Church
by
their
Royal
Authority
.
And
as
Christ
found
it
(
there
being
no
retrenchment
of
that
power
in
the
Gospel
)
so
he
left
it
,
as
his
own
general
Laws
expressed
and
interpreted
by
the
Churches
after-practice
,
can
testifie
above
all
exceptions
.
Ex
quo
(
saith
Socrates
)
Imperatores
facti
sunt
Christiani
,
ab
ipsis
res
Ecclesiae
dependebant
.
After
that
the
Emperors
became
Christian
,
the
Churches
Affairs
depended
upon
them
.
Thus
was
Constantine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Leo
the
Third
could
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
they
were
mixt
persons
,
they
were
concern'd
in
the
Government
and
Protection
of
the
Church
.
But
of
this
Right
,
hath
the
Romanist
,
and
Assemblies
,
defrauded
their
Princes
;
the
one
gets
away
half
of
their
Crowns
,
the
other
of
their
Scepters
;
both
rob
them
of
their
Authority
,
and
of
their
Subjects
full
Allegiance
.
And
thus
it
is
with
us
,
while
we
have
a
Profession
establisht
by
Law
,
by
a
power
next
to
God
(
Solo
Deo
minorem
,
saith
Tertullian
)
and
by
such
Constitutions
,
as
God
and
Man
cannot
be
pretended
to
stand
in
competition
for
Obedience
.
The
Bishop
of
Rome
hath
a
superior
power
acknowledged
by
some
,
and
the
Assembly
by
others
,
and
both
profess
a
Religion
in
Obedience
to
those
Usurpations
,
and
in
opposition
to
their
Lawful
Soveraign's
Commands
and
Laws
:
So
that
the
King
is
robb'd
of
his
Subjects
,
they
,
of
their
Allegiance
,
and
the
Church
torn
in
pieces
by
them
both
,
as
between
two
Milstones
(
as
the
late
Arch-B
.
in
his
Preface
to
his
Controversie
)
This
wrong
is
done
on
either
side
,
and
for
that
reason
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unjust
,
unrighteous
persons
that
do
it
.
This
as
to
the
first
part
of
Distributive
Justice
,
in
the
Concerns
of
Princes
and
their
Subjects
.
The
next
kind
of
Distributive
Justice
in
the
larger
Circles
of
it
,
is
,
the
reciprocal
Dues
and
Rights
,
which
the
Governours
of
the
Church
,
and
their
Charges
,
are
in
Christian
Justice
obliged
to
pay
to
one
another
.
Without
the
mutual
performance
of
which
a
Body
of
men
can
be
call'd
no
more
a
Church
,
than
a
Tumult
can
be
call'd
an
Army
,
or
an
ungovern'd
Rout
,
a
City
.
Now
as
it
is
in
Civils
,
though
the
King
be
(
Supremus
Judex
)
Chief
Judge
in
the
Law
,
yet
he
administers
Ju-Justice
by
his
commission'd
Justicers
to
whom
also
an
Obedience
is
due
on
that
account
:
so
in
Ecclesiasticks
,
he
exerciseth
his
supreme
authority
,
for
the
care
of
the
Church
,
by
proper
Officers
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
set
apart
for
that
design
;
whose
Calling
though
it
be
governed
and
protected
by
Princes
,
is
yet
immediately
from
Heaven
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
5.
4.
)
they
are
called
of
God
to
it
.
and
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
20.
28.
)
Whom
the
Holy
Ghost
hath
made
Bishops
,
or
Overseers
;
and
for
that
reason
a
right
of
Obedience
is
due
unto
them
on
that
account
also
.
First
then
,
the
Pastors
of
the
Church
are
bound
in
Justice
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
feed
the
Church
of
God
,
by
pastoral
Government
and
Preaching
,
by
Sacraments
,
and
Offices
of
Discipline
,
and
instituting
Canons
,
for
fit
Circumstances
,
that
all
things
may
be
done
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
14.
40.
)
decently
,
&
in
order
,
or
uniformity
in
the
Church
of
God.
If
they
fail
of
their
duties
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unrighteous
,
and
must
answer
deeply
for
the
wrong
they
have
done
to
their
Charges
.
On
the
other
side
,
their
people
in
Christian
Justice
owe
them
Reception
,
Love
,
Honour
,
and
(
which
for
the
Churches
sake
,
is
most
especially
required
)
Obedience
.
Obey
them
that
have
the
rule
over
you
,
(
Heb.
13.
17.
)
And
as
S.
Ignatius
,
(
the
best
Interpreter
of
the
Apostles
meaning
and
practice
)
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
It
is
necessary
that
nothing
be
done
in
the
Church
,
but
in
obedience
to
the
Governors
of
it
.
And
this
was
the
Sense
and
universal
Practice
of
the
Church
,
it
its
primitive
purity
,
and
best
Integrity
.
But
if
their
Charges
shall
condemn
their
Callings
,
contemn
their
persons
,
separate
from
their
Administrations
,
and
refuse
conformity
to
their
Rules
of
Order
,
in
the
service
of
God
;
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unjust
persons
,
they
have
defrauded
their
Spiritual
Rulers
of
their
,
due
,
and
(
by
infallible
consequence
)
the
Church
of
the
very
Essentials
of
its
well-being
,
Peace
,
and
Unity
;
the
ends
for
which
Spiritual
Government
was
especially
design'd
:
Of
which
Unity
the
Church
being
once
deprived
,
in
comes
the
Inundation
of
Atheism
,
Prophaness
,
Contempt
of
Gods
Service
,
Heresies
and
Factions
;
for
all
which
those
unjust
persons
must
answer
,
when
they
happen
.
And
of
all
this
,
our
own
woful
experience
is
too
convincing
an
evidence
.
For
as
it
is
certain
,
that
those
miseries
are
now
upon
us
,
so
it
is
as
certain
,
they
own
their
beginning
to
the
breach
of
this
Christian
Justice
,
and
commenced
from
the
days
the
Disciplinarians
first
withdrew
their
obedience
from
their
lawful
Superiors
,
and
taught
the
people
to
despise
,
and
quarrel
with
them
about
indifferent
Rites
.
Which
undutifulness
afterward
,
fermenting
,
and
gradually
increasing
,
hath
in
the
various
agitations
of
several
ages
,
brought
upon
the
Church
,
and
the
Pastors
thereof
,
all
these
Infelicities
and
wrongs
they
now
unjustly
suffer
:
Grown
too
great
(
without
a
gracious
divine
Deliverance
)
for
hope
of
relief
.
The
Church
being
in
that
Common-wealth's
case
,
quae
nec
ferre
sua
possit
vitia
,
necremedia
,
neither
able
to
bear
its
miscarriages
nor
remedies
.
But
I
desire
the
severe
Character
of
my
Text
may
be
applied
to
no
particular
persons
alive
,
unless
it
be
in
our
Prayers
,
to
beg
forgiveness
for
them
,
as
they
were
instrumental
to
these
heavy
punishments
,
and
for
our selves
,
that
(
for
our
sins
)
have
justly
deserved
them
at
the
hand
of
God.
Thus
I
have
gone
over
the
parts
of
Distributive
Justice
,
which
Christians
are
to
act
in
the
greater
Circumferences
of
Publick
Relations
;
I
now
contract
my
Discourse
to
the
lesser
Circles
of
it
,
in
Domestick
Concerns
:
Which
though
they
be
less
considerable
,
are
not
at
all
less
necessary
.
Our
salvation
depends
upon
every
part
of
that
Justice
,
as
much
as
the
other
:
Loyalty
to
a
Prince
,
or
conformity
to
the
Church
,
cannot
make
us
just
,
if
we
do
wrong
at
home
to
our
Wives
,
Children
or
Servants
.
Now
the
Christian
Justice
of
the
Family-Relations
,
are
the
reciprocal
Dues
of
Husbands
and
Wives
,
Parents
and
Children
,
Masters
and
Servants
;
bread
to
Dogs
,
throw
it
away
in
luxurious
expences
;
or
if
both
,
or
either
of
them
,
by
their
carelesseness
in
education
,
or
by
evil
Examples
,
shall
endanger
the
loss
of
their
Childrens
souls
:
If
the
Children
,
on
the
other
side
,
grow
rough
,
and
untractable
,
making
no
Conscience
to
disobey
a
Fathers
Commands
,
and
disoblige
a
Mothers
tender
care
;
or
when
their
Parents
are
in
want
,
to
evade
their
duty
,
shall
tell
them
,
with
the
Pharisees
,
it
is
Corban
,
(
Mark
7.
11.
)
a
Gift
,
not
to
the
Temple
(
yet
that
would
not
exempt
them
from
their
Duty
)
but
perhaps
to
a
proud
entertainment
,
or
a
Female
Prostitute
:
Such
Parents
,
such
Children
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unrighteous
,
unjust
in
the
sight
of
God.
Lastly
,
As
to
the
third
,
of
Family
Relations
,
Masters
and
Servants
:
First
,
Masters
owe
their
Servants
,
in
Christian
Justice
,
civil
regard
,
kind
usage
,
and
just
rewards
for
their
Labours
:
And
they
again
,
owe
their
Masters
Honour
,
Obedience
,
and
Faithfulness
.
But
if
the
Masters
shall
use
their
Servants
like
Brutes
,
nay
like
senseless
Engines
,
like
Bodies
without
Souls
,
(
for
so
Slaves
are
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●poc
.
18.
13.
)
making
their
Burdens
too
heavy
,
and
their
Rewards
too
light
.
And
if
Servants
shall
be
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tit.
2.
9.
)
contradicters
,
or
answerers
again
,
and
deny
their
Reverence
;
or
shall
serve
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
3.
22.
)
with
eye-service
,
and
lose
their
diligence
;
or
shall
be
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tit.
2.
)
Purloiners
,
and
depart
from
their
Faithfulness
:
these
are
wrongs
done
on
either
side
,
and
are
all
unjust
,
unrighteous
persons
,
on
that
account
:
And
(
as
it
is
of
the
other
Relations
)
if
they
had
nothing
else
to
answer
for
,
had
guilt
enough
,
to
be
disinherited
from
the
Kingdom
of
God.
These
are
they
,
which
depart
from
Christian
Justice
in
Family-Relations
.
Having
thus
found
out
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
guilty
of
Injustice
,
by
the
Rule
of
Distributive
,
we
shall
now
examine
the
actions
of
men
by
the
li●●●
of
Commutative
Justice
:
Which
Aquinas
defines
to
be
that
,
by
which
a
man
is
directed
in
such
Rights
,
as
are
interchangeably
to
be
paid
,
from
one
man
to
another
.
Now
the
ground
of
this
Justice
is
this
,
God
hath
so
ordered
it
in
his
wise
disposition
of
the
world
,
that
the
well
being
of
every
man
should
depend
on
the
mutual
help
of
one
another
;
to
the
performance
of
which
,
all
men
being
obliged
by
right
reason
and
Religion
,
it
becomes
every
mans
right
,
to
be
done
to
him
in
Christian
Justice
as
his
duc
.
Upon
this
,
St.
Paul
grounds
his
exhorta●●●
to
his
Philippians
,
to
look
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
2.
4.
)
to
the
good
and
●●ncerns
of
others
,
as
well
as
their
〈◊〉
.
He
therefore
that
shall
with●●●d
this
Right
,
so
that
his
Neighbour
is
injured
in
any
capacity
of
〈◊〉
well-being
,
he
hath
done
wrong
and
defrauded
,
and
is
an
unjust
,
and
an
unrighteous
person
.
Now
●●at
we
may
know
,
how
far
this
●●stice
extends
,
for
the
further
discovery
of
the
Guilty
in
my
Text
,
we
must
examine
the
several
cases
〈◊〉
which
a
mans
well-being
consists
,
and
accordingly
a
right
to
be
done
〈◊〉
.
First
,
As
to
his
spiritual
well-being
,
we
owe
the
right
of
saving
one
anothers
Souls
,
which
God
hath
put
in
our
power
to
do
,
as
St.
James
intimates
,
(
Jam.
5.
20.
)
And
this
is
done
,
by
brotherly
correction
,
Counsel
,
Prayer
,
exemplary
Life
,
and
such
like
Acts
of
spiritual
Justice
:
But
on
the
contrary
,
〈◊〉
any
man
hinders
the
salvation
〈◊〉
another
,
by
neglecting
those
〈◊〉
or
shall
really
prevent
it
,
by
scandal
,
ill
example
,
or
by
tempting
him
to
assist
in
social
sins
,
〈◊〉
Uncleanness
,
Conspiracies
,
and
the
like
,
that
man
hath
wronged
a
Soul
,
he
hath
destroyed
his
Brother
,
for
whom
Christ
died
,
(
Rom.
14.
15.
)
and
so
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
unjust
person
on
that
sad
account
.
2.
We
owe
the
right
in
Christian
Justice
of
preserving
one
another
in
our
Temporal
well-being
:
And
the
first
of
those
,
next
our
Neighbours
life
(
which
we
suppose
to
be
a
case
too
apparent
to
need
our
present
consideration
)
is
his
Honour
.
He
therefore
that
shall
defraud
him
of
that
precious
Jewel
,
either
by
eclipsing
an
innocent
worth
,
through
a
subtil
detraction
,
or
wound
his
Credit
,
by
dispersion
of
false
slanders
,
(
following
Machiavel's
rule
,
fortiter
calumnia●…
,
&
aliquid
adhaerebit
;
cast
dirt
enough
that
some
may
stick
)
or
shall
publish
his
private
infirmities
,
〈◊〉
his
disgrace
,
or
make
use
of
them
any
way
,
but
in
following
St.
●aul's
direction
,
to
restore
him
with
the
spirit
of
meekness
,
(
Gal.
6.
1.
)
●ath
robb'd
his
Neighbour
of
his
honour
,
hath
done
him
wrong
,
and
is
an
unjust
person
on
that
account
.
The
second
right
we
owe
in
Christian
Justice
,
as
to
the
temporal
well-being
of
our
Neighbour
,
is
the
preservation
of
his
Estate
and
Fortune
;
which
whosoever
shall
violate
,
upon
any
temptation
,
is
one
of
the
unrighteous
persons
in
my
Text.
And
we
consider
not
this
,
as
done
by
acts
of
horrid
oppression
only
,
when
the
Beams
and
Stones
are
disquieted
with
the
cries
of
Orphans
,
tears
of
Widows
,
〈◊〉
perpetuated
sorrows
of
ruin'd
Families
;
nor
only
by
the
intrenchments
that
are
made
upon
it
,
by
secret
thefts
or
notorious
Rapine
but
whosoever
shal
disadvantage
another
,
by
fraud
,
or
subtilty
,
in
any
Negotiation
,
Bargain
,
Trade
or
Commerce
whatsoever
,
beyond
the
ordinary
profit
allow'd
to
all
Callings
,
by
custom
and
consent
of
honest
minds
;
or
in
any
kind
of
Vocation
or
employment
,
deal
otherwise
in
every
single
act
,
than
he
himself
would
be
dealt
with
,
is
unrighteous
,
one
of
the
guilty
,
and
consequently
one
of
the
unhappy
persons
in
my
Text.
Lastly
,
We
owe
in
Christian
Justice
(
as
to
our
Neighbours
temporal
well-being
)
the
right
of
preserving
one
anothers
Health
,
Limbs
,
and
Peace
;
therefore
he
that
shall
wrong
him
in
the
first
,
by
ingaging
him
in
intemperate
courses
,
or
deprive
him
of
the
second
,
by
any
act
of
private
hostility
,
as
Duelling
,
or
the
like
;
or
defraud
him
of
the
third
,
by
uncivil
usage
,
or
vexatibus
Suits
and
Controversies
;
so
far
as
in
any
of
them
,
or
in
any
other
way
,
a
man
is
disadvantaged
in
the
comfort
of
his
Life
,
or
means
of
Livelihood
,
there
is
a
wrong
done
,
&
he
that
hath
done
it
,
is
an
unjust
,
an
unrighteous
person
,
and
as
such
,
stands
upon
the
necessity
of
restitution
,
or
in
the
danger
of
his
exclusion
from
the
blessed
Inheritance
.
Thus
having
gone
over
the
Breaches
that
are
made
upon
the
several
Branches
,
both
of
Distributive
,
and
Commutative
Justice
;
there
remains
two
more
to
be
considered
apart
;
because
they
have
a
mixture
of
both
.
Of
the
first
of
these
I
would
give
a
is
the
Devil
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
3.
)
The
Devil
hath
filled
their
hearts
with
the
Design
.
5.
Gods
certain
vengeance
upon
that
wrong
,
by
the
fatal
fall
both
of
the
one
,
and
of
the
other
.
I
shall
not
controversially
apply
this
evidence
,
but
must
(
for
shortness
sake
)
leave
it
to
your
serious
reflections
,
for
the
ends
I
mentioned
it
.
Now
that
portion
which
hath
been
set
apart
for
God
,
and
the
maintenance
of
16000
Servants
of
his
Worship
among
us
,
are
either
Lands
,
or
Tithes
.
As
for
the
wrongs
done
to
the
first
,
they
are
commonly
acted
(
per
Sorices
Palatii
,
as
Bish.
Andrews
calls
them
)
by
the
unhappy
men
about
the
Courts
of
Princes
;
who
as
they
thirst
after
them
,
so
would
not
stick
to
suck
the
milk
of
Orphans
,
drink
the
tears
of
Widows
,
as
well
as
devour
the
Demeans
of
Gods
Servants
(
because
as
defenceless
as
either
)
as
Sacrifices
to
their
pride
and
luxury
.
But
it
is
alledged
by
the
Favourites
of
this
Design
,
that
the
supreme
Judicature
may
,
(
when
they
please
)
take
them
away
:
I
answer
,
they
may
(
impunè
)
without
controul
;
and
their
Authority
ought
not
(
must
not
)
be
resisted
;
but
whether
(
justè
)
righteously
,
or
whether
every
one
that
hath
a
vote
in
their
alienation
,
doth
not
thereby
rob
God
and
man
,
and
may
justly
fear
Gods
vengeance
for
doing
so
,
I
leave
it
to
the
former
Evidence
to
determine
.
As
for
the
wrongs
done
to
the
Church
in
point
of
Tithes
,
(
Decimam
meam
as
St.
Austin
supposeth
God
to
speak
)
there
depraedations
happen
upon
lower
contrivements
;
as
when
either
the
powerful
mans
heavy
hand
first
presseth
out
the
Vintage
for
himself
,
and
then
leaves
some
few
drops
;
enough
rather
to
upbraid
,
I
intended
should
reflect
upon
the
occasion
of
this
Assembly
,
where
the
proper
business
is
judicially
to
administer
right
to
them
,
that
cannot
otherwise
obtain
it
.
Let
every
one
then
,
that
hath
to
do
this
day
with
the
tender
Rights
of
men
,
(
whether
they
be
the
Ministers
of
the
Law
,
of
every
sort
,
Witnesses
,
or
Juries
)
have
a
care
what
they
do
;
their
Souls
are
at
stake
,
the
Oath
of
God
is
upon
them
,
the
Curse
of
God
over
them
,
the
Cries
of
the
oppressed
about
them
,
the
Evidence
of
my
Text
,
and
the
Law
of
Christ
against
them
;
if
therefore
any
unjust
Cause
goes
away
triumphant
,
if
any
mans
right
be
impeached
,
through
any
defect
in
the
discharge
of
their
trust
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unrighteous
persons
,
and
wheresoever
it
lies
,
must
either
make
a
timely
satisfaction
,
or
one
day
appear
at
the
great
Assizes
of
the
world
,
to
receive
for
the
wrong
that
he
hath
done
in
this
,
and
where
there
shall
be
no
respect
of
persons
,
Col.
3.
ult
.
Thus
I
have
finished
the
whole
Scheme
of
Christian
Justice
;
to
the
universal
performance
of
which
,
the
Gospel
doth
so
strictly
oblige
us
.
And
now
who
would
think
it
possible
,
that
a
Christian
Nation
,
possessed
with
so
many
advantages
of
Religion
,
should
in
contradiction
to
the
clearest
Evidence
of
Gods
Will
,
so
generally
degenerate
from
the
practice
of
it
in
every
part
;
and
that
not
among
them
only
,
that
have
thrown
off
all
Concern
for
Religion
(
that
were
no
wonder
)
but
amidst
the
very
Professors
of
it
,
even
among
them
,
that
pretend
to
a
greater
Zeal
than
others
,
in
appearance
for
it
,
I
cannot
but
think
,
that
there
hath
been
some
psal
.
73.
6.
)
they
were
exhorted
to
the
getting
the
Robe
of
Christ's
Righteousness
about
,
and
imputed
to
,
them
;
and
all
was
well
.
By
these
and
the
like
unhappy
Modes
of
teaching
the
Gospel
,
men
have
been
driven
from
their
Reason
,
and
Religion
,
and
set
their
Consciences
loose
to
all
unrighteousness
.
And
hence
it
is
,
that
they
are
grown
every
where
so
cross
and
intractable
to
all
Authority
,
Laws
,
and
Order
,
and
the
State
is
full
of
Rebels
,
the
Church
of
Schismaticks
,
our
Houses
of
undutiful
Children
,
and
untrusty
Servants
;
and
men
are
made
universally
false
and
unfaithful
one
to
another
.
But
let
them
pretend
what
Religion
they
will
,
they
shall
not
so
escape
;
all
unjust
persons
(
such
as
I
have
described
)
are
upon
the
Rock
,
the
severe
Sentence
of
my
Text
;
They
shall
not
inherit
the
Kingdom
of
God.
PART
.
II.
So
at
last
I
am
arriv'd
at
the
Second
Part
of
my
Text
;
The
Unjust
mans
Doom
or
Punishment
:
They
shall
not
inherit
,
&c.
In
which
,
are
two
things
to
be
observed
;
I.
The
Nature
of
the
Punishment
;
it
is
a
disinherison
.
●
,
The
Quality
of
the
State
,
The
Kingdom
of
God.
In
the
first
,
here
's
a
case
in
Law
,
a
Title
supposed
,
and
a
Disinherison
expressed
:
A
Title
,
these
unjust
persons
had
,
and
heirs
at
Law
they
were
,
(
and
so
were
all
that
are
,
or
shall
be
deprived
of
that
eternal
Blessing
)
or
they
could
in
no
sence
be
said
to
be
disinherited
:
'T
is
true
,
that
Adam
once
forfeited
the
Estate
,
but
it
was
purchased
again
,
or
redeemed
,
by
Christ
,
not
with
Silver
and
Gold
,
but
with
the
dear
price
of
his
precious
blood
,
(
1
Pet.
1.
18.
)
And
that
Redemption
was
made
as
large
,
as
the
Forfeiture
,
as
St.
Paul
discourseth
,
(
Rom.
5.
18.
)
So
that
the
Reason
why
any
man
is
now
disinherited
,
must
be
upon
another
account
;
not
because
Adam
sinned
,
or
that
the
Covenant
of
Grace
was
renewed
with
any
number
less
than
all
men
,
(
1
Tim.
2.
4.
)
or
that
Christ
died
for
fewer
than
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
every
man
,
(
Heb.
2.
9.
)
but
because
that
universal
Covenant
,
and
Redemption
,
was
made
conditional
,
and
required
terms
to
be
performed
on
our
part
,
which
,
whosoever
should
refuse
to
keep
,
should
forfeit
his
Title
to
that
new
purchased
Inheritance
.
Now
the
Conditions
of
this
new
Covenant
made
in
Christ
,
are
Faith
and
Obedience
.
To
which
Repentance
is
to
be
added
,
as
Tabula
post
Nausragium
;
of
which
,
more
anon
.
The
sum
then
is
,
That
the
unjust
man
,
as
such
,
in
all
the
particular
cases
I
have
mentioned
,
shall
not
inherit
the
Kingdom
of
God
,
because
he
failed
in
both
the
Condi●ions
.
1.
Every
unjust
person
hath
failed
in
the
first
;
he
is
not
a
true
Believer
in
the
sense
of
the
Gospel
.
For
the
clearing
of
which
,
we
are
to
consider
,
that
Evangelical
Faith
,
when
mans
Salvation
or
Justification
is
wholly
attributed
to
it
,
(
as
when
't
is
said
,
that
He
that
believeth
shall
be
saved
,
John
3.
16.
and
justified
by
Faith
,
Rom.
5.
1.
and
saved
by
Faith
,
Eph.
1.
8.
and
the
like
)
intends
not
any
Act
or
Habit
of
believing
,
in
any
strict
sense
,
but
a
comprehension
of
all
Christ's
Virtues
,
and
the
whole
Body
of
Christianity
,
of
which
a
just
life
is
the
most
considerable
portion
Therefore
St.
Paul
upon
the
breach
of
distributive
Justice
,
in
one
particular
Instance
of
it
,
that
is
,
a
Child
's
not
providing
for
his
Parents
,
(
which
by
Family
,
1
Tim.
5.
8.
is
undoubtedly
intended
)
affirms
,
that
such
a
person
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
hath
denied
the
Faith
,
and
is
an
unbeliever
,
so
much
worse
than
an
Infidel
,
as
a
practical
Atheist
is
a
greater
Prodigy
than
a
speculative
.
But
if
Faith
be
taken
in
a
stricter
sense
,
as
sometimes
it
is
;
and
particularly
by
St.
Jame
.
;
(
Jam
2.
)
unless
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Gal.
5.
6.
)
except
it
worketh
,
or
is
consummate
by
Love
,
(
of
which
Love
the
greatest
part
(
in
the
Gospel
sense
)
is
Justice
)
it
avails
not
;
it
cannot
,
it
is
dead
,
saith
St.
Jam.
that
is
,
as
useless
to
a
mans
Justification
as
the
Faith
of
Devils
.
Whosoever
therefore
is
an
unjust
person
in
any
of
the
senses
I
have
described
him
,
whether
a
Rebel
to
his
Prince
,
or
refractory
to
the
Church
〈◊〉
its
Order
and
Institutions
,
as
to
Distributive
Justice
;
or
does
wrong
to
his
Neighbour
as
to
Commutative
,
let
him
pretend
to
what
Faith
in
Christ
he
will
,
let
it
be
a
receiving
,
laying
hold
,
or
reliance
upon
him
,
or
howsoever
he
hath
been
taught
to
define
it
,
he
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
3.
6.
)
a
Child
of
Unbelief
;
and
upon
the
non-performance
of
the
Condition
of
Faith
,
(
in
the
account
of
the
Gospel
)
he
shall
be
dealt
withal
as
an
Unbeliever
;
he
hath
forfeited
the
Inheritance
,
he
shall
not
inherit
the
Kingdom
of
God.
But
then
2.
Faith
is
not
the
only
Condition
of
the
Convenant
,
by
which
we
may
preserve
our
Title
common
peace
and
happiness
of
the
world
;
that
all
Superiors
might
have
entire
Subjection
,
and
all
others
Peace
and
right
.
So
that
a
Rebel
,
a
Schismatick
,
and
the
unjust
of
the
lesser
Orders
,
may
not
be
said
only
to
disobey
,
but
to
frustrate
the
prime
purpose
and
design
of
the
Gospel
,
and
to
offer
the
greatest
affront
and
contradiction
to
the
very
Spirit
of
Christianity
.
For
wheresoever
the
Grace
of
God
is
predominant
,
it
will
certainly
,
and
observedly
(
as
its
prime
and
signal
effect
)
reduce
the
Soul
to
the
greatest
innocency
and
simplicity
,
tractableness
and
obligation
of
doing
right
,
and
good
to
all
;
with
all
which
,
the
sins
of
Injustice
in
every
kind
,
are
perfectly
inconsistent
,
and
irreconcileable
.
The
Sum
is
,
whosoever
is
an
habitual
Offender
against
any
part
of
Christian
Justice
whether
Distributive
or
Commutative
,
hath
broken
not
only
a
particular
,
but
an
universal
Commandment
of
Christ
,
and
is
grossely
disobedient
;
and
so
hath
forfeited
his
Inheritance
,
his
Title
to
the
Kingdom
of
God.
Thus
I
have
shewn
you
the
unjust
mans
Doom
in
the
nature
of
his
Punishment
;
He
shall
not
inherit
:
which
will
appear
so
much
the
greater
,
when
we
consider
the
quality
of
the
Estate
,
from
which
he
is
disinherited
;
The
Kingdom
of
God.
Which
is
the
next
thing
to
be
discours'd
.
The
Kingdom
of
God
is
a
Figurative
Expression
,
design'd
to
exalt
our
Imagination
of
the
blessed
state
to
come
:
And
that
because
we
cannot
now
behold
its
unconceivable
happiness
,
but
as
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
13.
12.
per
Speculum
)
through
the
dark
Perspective
of
Sense
,
and
a
clouded
Intellect
;
and
therefore
it
must
be
represented
to
us
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
little
Riddles
and
Shadows
of
the
best
humane
Felicities
;
Here
it
is
by
a
Kingdom
,
the
greatest
and
noblest
possession
this
world
affords
;
and
so
enough
to
confirm
us
,
that
(
the
Design
of
that
lofty
Metaphor
)
the
future
Bliss
,
is
too
great
a
loss
,
for
so
small
a
recompense
,
as
the
most
prosperous
unjust
man
gains
by
his
unrighteous
practices
.
But
that
the
unjust
man
may
be
more
fully
upbraided
for
the
greatness
of
his
Loss
,
let
me
improve
the
Metaphor
,
by
saying
,
that
first
he
loseth
God
;
that
is
,
the
Beatifical
Vision
of
his
Blessed
Countenance
,
which
is
better
than
Life
it self
:
He
loseth
the
Comforts
of
his
Blessed
Redeemer
,
who
shall
now
appear
to
him
with
the
terrible
Aspect
of
Flaming
Fire
,
taking
vengeance
on
him
,
and
all
them
that
obey
not
his
Gospel
,
2
Thes.
1.
8.
He
loseth
the
possession
(
to
make
use
of
the
most
sensible
Description
of
the
happy
issues
of
an
holy
Life
)
of
the
City
of
the
Living
God
,
the
New
Jerusalem
,
the
Society
of
an
innumerable
company
of
Angels
,
of
the
General
Assembly
of
the
first
born
,
&
of
the
spirits
of
just
men
made
perfect
,
Heb.
12.
Lastly
,
He
loseth
his
own
Soul
;
that
is
,
he
brings
himself
into
such
a
State
,
(
that
praestat
nunquam
natum
)
it
were
better
for
him
he
had
never
been
born
,
or
that
a
Milstone
were
hanged
about
his
neck
,
and
were
drowned
in
a
Sea
of
Forgetfulness
,
and
Annihilation
.
And
all
this
he
adventures
that
he
may
add
one
handful
of
Earth
more
to
the
Turf
of
his
worldly
possessions
;
one
grain
more
to
his
accumulated
heap
;
one
garnish
more
to
the
pride
of
his
Life
;
from
all
which
,
and
from
whatsoever
else
he
enjoys
in
this
world
,
he
shall
possibly
within
a
few
Minutes
,
probably
within
a
few
Moneths
,
certainly
within
a
few
Years
,
be
as
much
a
stranger
,
as
he
that
holds
up
the
Train
of
the
Persian
Emperor
,
or
the
Infant
that
hangs
upon
his
Mothers
Breast
.
These
are
the
miserable
measures
of
the
unjust
mans
Doom
and
Punishment
.
But
is
he
past
the
utmost
Confines
of
Hope
?
Is
his
evil
an
irreparable
loss
,
an
irrecoverable
danger
?
Certainly
no
:
For
though
the
Gospel
have
drawn
up
the
Indictment
against
him
,
it
is
not
yet
come
to
Judgment
:
He
is
in
a
state
of
damnability
,
but
not
Damnation
.
Not
so
shipwrack'd
,
but
that
there
is
(
Tabuta
post
Naufragium
)
one
Raft
left
to
land
him
safe
,
one
remaining
condition
of
his
recovery
,
and
that
is
,
a
timely
Repentance
;
For
(
saith
God
)
if
the
wicked
man
shall
turn
away
from
his
unrighteousness
(
his
Injustice
)
and
do
that
which
is
lawful
and
right
,
&c.
if
he
shall
restore
the
Pledge
,
and
execute
judgment
between
man
and
man
,
he
shall
save
his
Soul
alive
,
Ezek.
18.
27.
When
first
by
Repentance
,
must
be
understood
nothing
less
,
than
(
what
is
necessary
for
all
other
sins
)
a
real
departure
from
all
unrighteous
Actions
and
engagements
:
Whatsoever
is
called
Repentance
,
and
brings
not
this
change
(
be
it
Sorrow
,
Contrition
,
or
Confession
)
ought
in
no
reason
to
be
accounted
sufficient
for
Evangelical
Reconciliation
.
Much
less
will
(
Lachrymula
&
Suspirium
)
a
Tear
and
a
Sigh
at
the
last
period
of
our
Life
(
by
such
measures
of
Mercy
as
are
revealed
to
us
)
expiate
the
guilt
of
the
sin
of
Injustice
,
or
any
other
sins
,
habitually
and
reigningly
continued
in
,
to
that
helpless
hour
.
Therefore
2.
Besides
this
Repentance
,
which
is
common
to
all
other
sins
.
The
unjust
(
which
doth
much
heighten
the
sin
of
Injustice
above
all
others
)
are
obliged
to
restore
the
injured
persons
(
to
their
utmost
capacity
)
to
that
Right
,
of
which
they
have
deprived
them
.
Otherwise
all
other
Acts
of
Repentance
,
(
even
to
the
departure
from
any
further
Commission
of
the
sin
)
will
be
accounted
fair
,
but
abortive
Attempts
.
Now
in
the
several
cases
of
Injustice
,
where
the
Scene
lies
not
for
restitution
,
as
in
the
cases
of
Rebellion
,
Schism
,
and
the
like
,
the
unjust
person
must
make
satisfaction
,
and
amends
,
by
acknowledgments
and
recantations
,
and
those
to
be
(
if
possible
)
as
publickly
and
earnestly
done
,
as
those
wrongs
had
been
before
committed
.
For
if
those
attempts
of
satisfaction
be
not
made
(
if
in
his
power
)
whatsoever
other
acts
of
Repentance
he
had
performed
,
(
let
no
man
deceive
himself
,
nor
mock
God
)
he
hath
yet
no
title
to
the
Blessing
of
the
penitent
.
But
where
the
unjust
man
(
in
the
cases
of
the
breaches
of
Commutative
Justice
)
hath
defrauded
any
man
by
Oppression
,
Theft
,
or
Subtilty
,
in
any
Employment
,
or
Contract
whatsoever
,
so
that
another
is
damnified
by
him
,
if
that
person
should
weep
an
Ocean
of
Tears
for
his
sins
,
and
pray
till
his
knees
became
callous
,
like
a
Camels
,
for
the
pardon
of
it
,
if
the
unjust
thing
lies
upon
his
hand
,
if
there
be
not
restitution
made
,
to
the
injured
person
,
(
according
to
his
power
)
or
if
he
be
dead
,
to
his
Heirs
;
or
if
neither
can
be
found
,
to
the
Poor
;
(
whose
Right
then
it
is
,
by
an
Escheat
to
the
Soveraign
Lord
,
whose
Exchequer
they
are
)
he
cannot
be
numbred
among
the
Penitents
,
he
is
still
an
unjust
man
,
and
shall
not
inherit
the
Kingdom
of
God.
It
was
upon
Zacheus
noble
Restitution
,
that
our
Saviour
pronounced
,
This
day
is
Salvation
come
to
thy
House
,
(
Luke
19.
19.
)
And
,
Si
res
aliena
(
saith
St.
Austin
in
his
Epistle
to
Macedonius
)
cum
reddi
potest
,
non
redditur
,
non
agitur
poenitentia
,
sed
fingitur
;
If
the
unjust
thing
be
not
restored
,
the
Repentance
may
be
feigned
,
but
is
not
performed
.
And
now
I
beseech
all
those
persons
here
this
day
before
me
,
whose
Consciences
can
inform
them
,
that
they
are
so
unhappy
as
to
be
unjust
in
any
of
the
measures
I
have
mentioned
,
first
,
that
they
take
no
offence
at
the
Religion
,
that
requires
,
nor
at
me
that
preach
,
so
severe
a
Method
(
as
men
may
be
apt
to
think
)
of
their
recovery
;
for
they
ought
to
consider
,
that
it
was
their
own
wilful
prevarications
of
the
most
reasonable
Rules
of
Justice
,
and
not
the
Religion
,
that
made
it
necessary
.
And
let
me
further
assure
them
,
that
whosoever
shall
give
his
Soul
leave
(
for
his
own
salvation
)
to
ingage
in
the
performance
of
this
Duty
of
Restitution
(
how
unkind
or
difficult
soever
it
may
appear
at
the
first
view
)
let
him
not
be
discouraged
(
my
Soul
for
his
)
he
shall
find
such
a
sensible
return
of
sweetness
and
satisfaction
in
the
very
Acts
,
and
much
more
in
the
Issue
of
it
,
that
he
would
not
exchange
his
Comforts
,
or
have
neglected
his
Duty
,
for
all
the
Pleasures
and
Enjoyments
in
the
world
.
His
Soul
shall
dwell
at
ease
,
and
he
shall
lie
down
in
peace
;
his
bed
shall
be
no
more
shorter
,
but
that
he
shall
stretch
himself
upon
it
,
nor
his
Covering
narrower
,
but
that
he
shall
wrap
himself
in
it
,
(
Isa.
28.
20.
)
that
is
,
he
shall
have
a
quiet
mind
,
while
he
lives
;
and
when
he
comes
to
die
,
he
shall
not
be
tormented
with
the
confluence
of
direful
Furies
about
his
Bed
,
nor
behold
dreadful
Aspects
hanging
about
his
Curtains
,
the
usual
Attendants
of
unjust
men
,
living
and
dying
.
What
if
thy
House
shall
stand
one
Story
lower
by
removing
the
Chambers
built
by
wrong
,
(
Jer.
22.
13.
)
?
Or
contract
the
compass
of
thy
Land
by
hedging
out
Naboth's
Vineyard
?
Or
lay
aside
some
Circumstances
of
a
splendid
Life
?
Nay
:
what
if
thou
shouldst
be
reduced
to
a
retired
condition
,
or
the
narrow
circles
of
a
low
fortune
,
by
restoring
what
is
anothers
right
?
the
assurance
of
Gods
Favour
above
thee
,
the
enjoyment
of
a
good
Conscience
within
thee
,
the
view
of
a
glorious
hope
before
thee
;
(
in
a
word
)
a
contented
life
,
a
peaceable
death
,
and
a
blest
eternity
,
will
be
a
redundant
compensation
for
all
thou
shalt
so
nobly
part
with
.
Thus
have
I
adventured
a
prejudice
in
your
opinion
,
by
chusing
these
unwelcome
(
though
very
necessary
)
Doctrines
of
universal
Justice
,
and
upon
the
breach
of
it
,
Satisfaction
,
and
Restitution
.
My
comfort
is
,
if
I
have
not
pleased
you
,
I
have
done
you
right
,
I
have
dealt
justly
with
you
.
And
I
do
not
despair
,
but
I
have
met
here
many
persons
of
David's
Choyce
,
and
Ingenuity
,
(
Psal.
141.
)
who
would
rather
be
smitten
friendly
,
and
reproved
,
than
to
hear
the
pleasing
Balmes
of
unconcerning
and
indulgent
Doctrine
,
to
break
their
heads
,
destroy
their
souls
.
With
whom
(
I
hope
)
these
Instructions
may
so
far
prevail
,
that
it
may
be
said
of
them
,
as
St.
Paul
said
of
his
penitent
Corinthians
,
in
the
Verse
following
my
Text
;
Such
were
some
of
you
,
but
ye
are
washed
,
ye
are
sanctified
,
but
ye
are
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God.
A
particular
Representation
of
the
Injustice
of
Partial
Conformity
to
the
Clergy
.
A
POSTCRIPT
.
Representing
the
Injustice
and
Danger
of
Partial
Conformity
.
I
Have
in
this
Sermon
(
as
fully
&
faithfully
as
I
could
)
made
an
universal
Survey
of
the
several
Branches
of
Christian
Justice
,
and
given
notice
,
that
the
wilful
Transgressors
of
any
part
of
it
,
stand
arraign'd
and
condemned
for
unrighteous
persons
,
as
to
their
guilt
,
and
cannot
(
upon
the
Gospels
requiring
universal
Obedience
in
general
,
and
doing
right
to
all
men
in
particular
,
as
the
Conditions
of
Salvation
by
it
)
inherit
the
Kingdom
of
God
,
as
their
punishment
.
But
amongst
the
great
numbers
of
unjust
men
,
I
have
(
in
the
former
part
of
my
Discourse
)
sorted
those
persons
,
who
deprive
the
Supreme
Magistrate
of
his
due
,
in
that
part
of
his
Authority
which
concern
Spirituals
;
and
the
Governors
of
the
Church
of
their
right
of
Obedience
from
their
Charges
;
by
refusing
to
conform
themselves
to
the
Commands
of
both
,
so
far
as
they
are
invested
with
a
power
from
God
,
to
institute
Laws
and
Canons
,
for
the
Peace
,
Order
,
and
Unity
of
the
Churches
,
under
their
Rule
and
Conduct
.
Now
because
not
only
the
People
in
general
are
concern'd
in
that
part
of
Evangelical
Righteousness
;
but
the
Ministers
also
of
Parochial
Congregations
stand
most
especially
obliged
to
it
,
and
because
their
offences
against
it
,
are
of
far
more
dangerous
consequence
,
I
have
for
their
sakes
,
who
are
of
the
Clergy
,
made
this
enlargement
in
that
particular
Branch
of
it
,
as
to
them
.
And
this
I
have
done
the
rather
,
because
(
at
this
present
time
)
this
kind
of
Injustice
is
so
spreadingly
,
and
unconscionably
committed
and
practiced
;
that
(
what
with
the
miscarriage
of
some
,
who
out
of
worldly
prudence
,
of
others
,
who
out
of
weakness
,
of
most
,
who
out
of
wilfulness
,
neglect
their
due
conformity
to
the
establish'd
Laws
)
a
great
number
of
the
Churches
are
made
irregular
and
disordered
in
the
publick
Administrations
of
Gods
service
:
By
which
means
the
Laws
are
baffled
and
despised
,
the
Government
suspected
and
defamed
,
the
Priesthood
in
general
reproach'd
as
false
and
careless
,
and
the
whole
profession
of
our
establisht
Religion
,
is
made
a
scorn
at
present
,
and
ready
to
be
made
a
prey
in
future
,
to
our
enemies
on
every
side
.
My
Brethren
,
let
us
have
a
care
therefore
in
time
,
we
do
not
too
much
,
and
too
long
(
for
the
narrow
Concerns
of
our
present
quiet
or
profit
,
or
to
conciliate
vulgar
Love
or
Fame
)
not
only
wickedly
and
unjustly
,
but
weakly
and
imprudently
comply
with
the
humors
of
any
party
whatsoever
,
in
the
neglects
of
our
Duties
,
or
partial
performance
of
our
Offices
:
For
it
is
certain
,
that
no
man
can
do
it
,
(
upon
what
pious
Motives
soever
he
pretends
to
be
induced
to
it
,
as
favouring
infirmities
,
or
tender
Consciences
,
and
the
like
)
but
besides
his
real
offence
against
the
Laws
of
Christ
strictly
obliging
Obedience
to
his
Superiors
just
Commands
,
he
doth
thereby
promote
and
cherish
a
Faction
in
his
own
bosom
;
which
being
once
warm'd
into
a
sufficient
strength
,
shall
upon
the
next
advantageous
opportunity
,
not
only
destroy
the
Church
in
its
Legal
Constitution
,
but
in
the
same
pitch
and
posture
of
abasement
,
to
which
the
condescension
was
made
.
And
of
this
,
let
our
late
experience
be
an
impartial
Judge
.
For
when
some
Bishops
,
and
other
eminent
persons
of
the
Church
,
who
out
of
a
pious
tenderness
to
some
mens
dissatisfactions
,
and
designing
the
upholding
their
own
,
and
the
Churches
Respect
&
Credit
among
them
(
for
which
they
were
distinguished
from
their
Brethren
by
the
name
of
Puritans
)
did
either
not
urge
,
or
not
practise
strict
Conformity
,
found
at
length
their
own
grand
mistake
in
the
frustration
of
all
those
ends
which
they
propounded
to
themselves
,
as
the
reasons
of
their
compliance
:
For
neither
themselves
,
nor
the
Church
for
their
sakes
,
found
any
mercy
at
all
from
them
,
in
the
days
of
their
Power
and
Fury
,
when
nothing
less
would
satisfie
them
,
than
the
confusion
of
both
.
Little
did
those
Reverend
Persons
think
,
when
they
strain'd
their
Candor
to
that
Party
,
beyond
the
bounds
of
their
due
Obedience
to
Law
,
that
such
a
petty
shew
of
tender
Piety
,
and
Consciences
so
demurely
nice
(
that
could
not
digest
so
much
as
a
Ring
on
the
Brides
Finger
,
the
Infants
wearing
the
shadow
of
a
Cross
three
minutes
at
its
Baptism
,
upon
its
Forehead
,
or
but
the
colour
of
the
Priest's
Vestment
;
for
they
pretended
then
but
such
little
offences
)
should
cover
such
black
Designs
,
of
the
most
unwarrantable
practices
that
ever
were
acted
in
the
world
.
It
behoveth
us
therefore
to
suspect
,
when
we
meet
with
Conscience-scruplings
about
such
,
or
the
like
indifferent
Rites
and
Circumstances
that
there
lodgeth
underneath
an
unsatisfiable
dislike
and
dissatisfaction
to
the
whole
establishment
;
so
that
if
our
Ingenuity
should
be
tempted
to
debauch
our
Obedience
,
by
a
partial
conformity
to
indulge
them
in
those
lesser
things
,
it
were
prudence
to
believe
,
that
we
should
be
so
far
from
giving
them
full
satisfaction
,
that
it
would
but
the
more
advance
and
strengthen
an
unruly
appetite
,
which
nothing
could
determine
,
but
the
destruction
of
all
.
Of
this
their
unsatiable
humour
,
our
late
experience
can
convincingly
inform
us
▪
when
their
first
modest
desires
of
a
Moderated
Episcopacy
,
ended
in
nothing
less
,
than
its
extirpation
▪
and
of
regulating
some
offensive
parts
of
the
Liturgy
,
in
its
utter
abolition
.
And
when
(
as
among
many
of
them
)
after
the
Cross
,
followed
Baptism
it self
;
after
removing
the
Rails
and
Genuflexion
,
went
away
the
Sacrament
:
And
when
they
had
been
at
first
a
little
gratified
with
the
taking
away
the
Habits
,
they
were
never
quiet
,
till
they
had
renounced
the
very
Order
&
Calling
of
Priesthood
it self
.
Such
effects
,
and
no
better
than
these
we
must
expect
from
the
greatest
condescention
that
can
be
made
,
to
men
of
this
temper
and
complection
.
In
stead
therefore
of
any
sinful
●●●pliance
with
any
Faction
what●●●ver
,
by
remitting
our
Duties
,
〈◊〉
please
them
,
as
Friends
(
which
〈◊〉
will
be
no
longer
than
they
●●●●ot
be
otherwise
)
let
us
gird
our selves
in
all
our
spiritual
Armature
against
them
,
as
the
Churches
,
ours
,
and
their
own
,
destructive
Enemies
;
that
is
,
let
us
fast
and
pray
,
and
weep
against
their
Ignorance
and
Perverseness
in
private
:
Let
us
preach
down
their
Follies
in
publik
:
But
especially
let
us
guard
the
establish'd
Church
against
their
designs
of
unsetling
the
peoples
●●herence
to
it
,
with
an
intire
con●●mity
to
its
legal
Constitutions
〈◊〉
every
Circumstance
;
and
then
let
us
conquer
their
prejudice
with
●●nocency
of
Life
and
simplicity
of
●anners
,
till
by
these
holy
Methods
,
and
Gods
blessing
,
we
have
●●tained
(
or
at
least
endeavoured
to
administer
the
most
reasonable
means
to
obtain
their
recovery
,
〈◊〉
Sense
and
Obedience
.
And
though
,
if
after
all
this
,
we
cannot
prevail
,
yet
it
will
be
〈◊〉
honourable
and
safe
(
before
G●●
and
Man
)
for
us
,
who
are
the
Physitians
of
Souls
,
that
they
may
be
said
to
perish
under
,
than
without
the
application
of
the
most
sufficient
remedy
.
And
if
truth
must
〈◊〉
to
the
ground
,
yet
let
it
not
〈◊〉
without
a
competent
witness
gi●●●
to
it
,
whatsoever
we
suffer
for
it
.
But
by
no
means
,
let
nor
futurity
lay
it
to
our
charge
,
that
we
have
help'd
to
betray
the
best
constituted
Church
in
the
world
to
ruine
,
by
neglecting
our
Duty
,
to
hu●●●
and
indulge
a
perverse
generation
of
men
,
whom
no
kindness
could
reconcile
,
no
remissions
or
condescentions
satisfie
.
For
he
that
thinks
,
that
the
lessening
,
or
laying
aside
his
Confor●●ty
,
or
the
concealing
some
necessary
Truths
,
because
distastful
〈◊〉
their
vitiated
Palates
,
or
the
●●pping
on
to
some
degrees
of
com●●ance
with
their
popular
Modes
〈◊〉
Praying
and
Preaching
,
will
se●●re
the
Church
from
the
danger
〈◊〉
those
Factions
;
shall
find
his
●●pedient
as
unsuccesseful
,
as
that
●●ysitian's
,
who
leaving
the
Cause
〈◊〉
the
Distemper
behind
,
thinks
〈◊〉
obtain
health
for
his
Patient
,
by
●●ring
the
Symptom
for
the
Dis●●se
;
or
as
absurd
as
his
expectation
,
who
would
hope
for
a
regular
●●●fect
,
from
the
most
equivocal
●●ause
.
For
it
is
observed
(
and
we
are
ready
to
make
the
Observation
good
by
several
Instances
)
that
〈◊〉
Congregations
have
contributed
greater
numbers
to
the
Herds
of
the
different
Factions
,
than
those
that
have
been
under
the
conduct
of
such
,
who
would
have
the
pieced
,
and
partial
Conformity
and
popular
Compliances
,
esca●●
under
the
specious
,
yet
mista●●●
Title
of
Moderation
.
I
must
confess
,
amongst
the
Enemies
of
the
Church
of
England
,
think
that
sort
of
amphibious
Clergy
,
not
the
least
,
nor
less
dangerous
than
any
;
who
forfeit
the
Fidelity
to
their
solemn
Subscriptions
and
Declarations
,
and
treacherously
decline
the
work
they
have
assumed
,
and
act
their
Offices
in
the
Church
,
in
such
a
manner
,
that
the
People
may
believe
,
that
there
is
something
that
is
very
evil
in
them
,
and
that
they
repented
themselves
of
what
they
had
undertaken
.
These
are
they
,
that
set
up
Altar
against
Altar
in
the
same
Church
that
join
the
Liturgy
and
Directory
together
,
at
the
same
Assembly
but
as
much
as
possible
to
the
Disadvantage
of
the
former
,
which
they
shuffle
over
with
such
an
undecent
and
undevout
Mode
of
Delivery
,
and
then
manage
their
Voluntier
Effusions
in
Prayer
,
and
their
Hints
and
Corollaries
in
Preaching
,
with
such
Zeal
and
Fervor
,
as
if
they
design'd
to
tell
the
People
,
that
they
never
were
in
earnest
till
then
,
or
that
those
Offices
in
the
Pulpit
might
be
interpreted
to
serve
no
better
end
,
than
to
undermine
the
credit
of
what
they
had
done
(
or
undone
)
in
the
Desk
.
Such
unconformable
Conformists
as
these
began
the
Church
of
Englands
danger
at
first
Reformation
,
and
the
miserable
Series
,
of
almost
all
its
Troubles
since
,
hath
been
propagated
by
them
;
and
if
a
●imely
care
in
Governors
,
and
the
Resurrection
of
a
good
Conscience
in
themselves
,
do
not
prevent
it
,
they
will
yet
contribute
as
much
,
(
if
not
more
)
as
any
enemy
we
have
,
to
make
the
present
Distempers
in
the
Church
,
to
become
an
uncurable
Disease
,
an
unsuperable
Evil.
These
mens
Congregations
are
the
Fountains
,
from
whence
the
crooked
Rivers
,
and
Rivulets
,
the
Mother
and
Daughters
of
Factions
,
have
deriv'd
their
streams
,
to
that
swelling
greatness
,
as
they
now
run
among
us
,
and
almost
over
us
▪
They
were
the
Seraglio's
,
where
the
late
Warriors
against
the
King
and
the
Church
,
were
trained
up
and
disciplin'd
:
And
what
the
Seminaries
beyond
Seas
,
are
to
the
propagation
of
Popery
,
these
are
the
same
to
the
keeping
up
of
all
Factions
among
us
.
So
that
all
attempts
for
the
recovery
of
the
Churches
Peace
,
and
Unity
,
by
suppressing
Conventicles
(
in
which
are
many
serious
,
though
abused
Souls
,
who
would
the
rather
be
●itied
(
so
far
as
can
possibly
conist
with
the
Churches
safety
)
because
they
received
their
first
prejudice
by
them
,
whom
we
have
too
much
or
too
little
reason
to
call
our selves
)
will
be
found
uneffectual
for
that
end
,
so
long
as
the
Nurseries
of
Faction
within
the
Church
,
are
permitted
to
perpetuate
a
Succession
of
such
,
who
upon
the
least
check
or
discontent
,
have
prepared
Principles
and
Affections
to
depart
from
us
,
and
to
supply
their
places
.
And
this
will
easily
be
believed
,
when
it
is
considered
,
that
the
difference
between
some
Ministers
practices
in
Churches
,
and
those
of
unlawful
Meetings
is
so
small
,
that
oft-times
the
separation
may
be
rather
accounted
a
Change
of
Places
,
than
Professions
.
But
that
these
Clergy-men
may
be
more
regularly
convinced
of
their
sin
and
folly
,
and
find
Arguments
,
both
from
Conscience
and
Prudence
,
to
change
their
destructive
practices
of
popular
compliances
,
into
a
Design
of
preserving
the
Church
of
England's
general
safety
,
by
a
faithful
conformity
to
its
Institutions
;
I
shall
here
offer
to
their
considerations
,
(
besides
those
which
I
have
already
intimated
in
general
)
a
particular
Series
of
Evils
,
certainly
consequent
to
their
Disorders
.
1.
From
these
mens
Miscarriages
,
and
the
teaching
their
People
to
adhere
to
them
(
where
they
are
)
it
comes
to
pass
that
the
Enemies
of
the
Church
,
have
contrived
an
Argument
,
by
crying
up
the
numbers
of
Dissenters
(
which
by
their
means
are
more
numerous
in
Churches
,
than
without
)
as
great
and
formidable
;
to
tempt
,
and
terrifie
the
Civil
Power
,
from
protecting
the
Church
,
under
its
present
danger
and
oppression
.
Whereas
,
as
I
believe
the
allegation
to
be
false
(
especially
if
a
lesser
number
of
men
in
power
,
and
of
learning
,
and
honour
,
may
be
allowed
to
compensate
a
greater
,
of
the
mean
and
ignorant
)
so
,
if
this
one
Expedient
were
tryed
,
that
all
Clergy
men
might
be
compelled
to
serve
God
in
publick
,
in
one
uniform
submission
to
Law
,
without
any
liberty
to
extravagate
from
that
Rule
;
and
so
no
more
Beacons
on
fire
in
any
neighbouring
Churches
to
alarm
the
Vulgar
,
to
run
up
and
down
to
gratifie
their
natural
love
of
Opposition
and
Novelty
;
and
a
diligent
care
taken
that
no
Factions
without
the
Church
,
might
be
headed
by
men
of
Orders
,
or
Parts
(
though
the
common
people
were
less
prosecuted
with
afflictive
penalties
)
I
am
perswaded
in
a
few
years
,
the
numbers
of
Dissenters
,
would
be
so
far
from
being
formidable
,
that
they
would
not
be
considerable
for
any
thing
,
but
our
pity
and
Charity
.
And
I
have
this
ground
to
assure
me
of
the
possible
successefulness
of
this
Expedient
,
because
it
is
certain
,
that
where
the
strictest
Conformity
hath
a
long
time
been
constantly
used
,
there
are
fewest
that
do
trouble
themselves
,
or
their
Governors
about
the
Design
of
Relaxation
from
it
;
and
that
there
are
none
that
hate
conformity
so
much
,
as
they
who
live
in
places
where
it
is
discountenanced
and
neglected
.
And
this
appears
by
the
disloyal
and
undutiful
temper
of
those
that
dwell
in
Cities
and
greater
Towns
,
where
,
because
there
was
no
provision
in
Law
for
them
,
that
would
obey
it
;
the
people
were
resolved
to
bestow
their
Contributions
on
none
,
but
such
,
by
whom
they
might
be
instructed
and
indulged
in
an
assured
opposition
to
the
Church
.
To
which
one
cause
,
most
of
our
former
and
present
miseries
refer
,
〈◊〉
effects
;
as
when
from
those
places
were
elected
Burgesses
of
Parliament
of
the
same
Principles
,
to
create
troubles
above
(
whose
heavy
●and
,
our
late
Gracious
Princes
of
Happy
Memory
felt
sufficiently
,
even
to
the
loss
of
the
life
of
one
of
the
best
Kings
that
ever
was
:
)
and
〈◊〉
when
the
People
of
the
Neighbour-Villages
flockt
to
their
Market
Lectures
,
and
were
there
trained
up
,
in
dislike
and
enmity
to
the
establish'd
Church
,
and
prepared
to
contemn
their
own
Shepherds
at
home
;
unless
they
became
such
as
themselves
,
which
very
oft
they
did
,
when
younger
Divines
(
who
for
want
of
Parts
or
Government
,
had
little
encouragement
to
continue
in
the
Universities
)
made
it
a
piece
of
their
Education
,
to
go
thither
,
to
scribble
Notes
for
their
own
Pulpits
,
and
to
learn
the
Tones
,
Gestures
,
and
Phrases
,
which
might
give
their
own
People
contentment
at
home
.
Whereas
if
our
present
Parliament
(
as
it
was
the
Design
of
many
)
had
upon
the
Kings
Restauration
found
out
a
way
,
to
have
setled
a
competent
legal
maintenance
,
and
men
of
the
greatest
Integrity
and
Learning
(
whose
abilities
are
commonly
either
lodg'd
up
in
Colledges
and
Cathedrals
,
or
obscur'd
in
little
Villages
)
planted
in
those
greater
places
;
and
where
they
are
popularly
elective
,
if
they
had
been
brought
under
the
Patronage
of
the
Crown
(
whose
safety
is
especially
concern'd
in
it
)
and
a
way
found
out
,
to
embetter
Trade
,
in
the
stead
of
Factious
Lectures
,
there
could
not
have
been
a
Stone
laid
,
which
would
have
added
more
to
the
defence
and
security
of
the
Church
and
Throne
.
But
to
recover
my self
from
this
Digression
,
I
am
confident
that
this
Expedient
that
I
have
mentioned
,
(
whatsoever
is
pretended
to
the
contrary
by
them
that
have
a
design
to
ruine
us
)
will
give
far
less
trouble
to
the
Civil
Power
to
preserve
the
Church
,
than
a
Toleration
of
all
Religions
(
by
the
making
and
maintaining
so
many
Rules
to
limit
it
,
and
so
many
Provisions
to
prevent
the
dangers
that
will
ensue
upon
it
,
half
of
which
cannot
be
be
foreseen
)
will
cost
to
destroy
it
:
Besides
the
Dishonour
of
discountenancing
that
Party
,
which
are
the
only
assured
Friends
to
undoubted
Loyalty
,
all
other
Parties
lying
under
a
stain
of
being
unfaithful
to
the
Crown
;
of
confounding
the
most
absolute
platform
of
Primitive
Christianity
,
which
no
other
Perswasion
makes
any
such
pretence
to
;
and
in
defending
of
which
,
we
have
so
far
prevail'd
in
all
rational
Debates
,
that
our
enemies
stand
ashamed
,
and
baffled
on
every
side
:
Of
making
that
Church
which
hath
appear'd
hitherto
the
honour
of
the
whole
Reformation
,
to
become
vile
and
contemptible
in
the
eye
of
the
world
,
by
giving
advantage
for
the
encouragement
and
immixture
of
as
many
false
and
ridiculous
Professions
at
one
time
among
us
,
as
all
the
Ages
of
the
Church
ever
knew
in
its
successive
Periods
:
Of
contradicting
the
sense
of
both
the
Universities
,
and
of
the
principal
of
the
most
Learned
men
of
the
Age
,
with
a
great
Blow
to
Learning
it self
:
Of
opening
a
door
to
the
increase
of
Atheism
and
Prophaneness
,
which
if
they
have
thriven
so
much
under
a
looser
hand
of
Discipline
,
what
will
they
come
to
,
when
all
the
Bars
of
Ecclesiastick
Government
are
thrown
down
?
Lastly
,
(
with
many
more
evils
which
a
better
and
more
experienc'd
skill
might
foresee
)
besides
the
dishonour
of
treading
upon
the
Bloud
and
Ashes
,
and
of
blemishing
the
Fame
and
Actions
of
our
Late
Gracious
King
and
Martyr
,
who
died
to
prevent
the
admission
of
those
evils
among
us
.
The
Sum
is
,
It
is
no
wonder
,
(
while
so
many
Churches
continue
in
their
Irregularities
)
why
the
Arms
of
the
Civil
Power
are
wearied
and
discouraged
,
when
all
their
Endeavours
for
the
establishing
an
universal
uniformity
by
the
method
of
dispersing
unlawful
Assemblies
,
may
be
too
justly
interpreted
to
be
but
an
emptying
the
streams
,
while
the
Fountain
is
kept
running
;
and
cutting
down
the
Branches
,
while
the
Root
is
left
entire
,
to
propagate
a
new
progeny
of
the
same
kind
and
spirit
.
So
that
when
some
Civil
Magistrates
have
had
their
aid
required
,
for
the
redressing
of
Misdemeanors
without
the
Church
,
it
hath
been
reasonably
answered
,
and
objected
by
them
,
let
the
Churches
own
work
of
Reformation
and
Order
be
done
at
home
,
and
we
are
ready
to
give
our
assistance
to
endeavour
it
abroad
.
2.
From
these
mens
Disorders
it
comes
to
pass
that
it
is
no
wonder
that
the
Government
and
Discipline
of
the
Church
is
baffl'd
and
despis'd
,
and
men
are
tempted
to
reproach
them
as
ineffectual
,
and
consequently
useless
;
when
it
is
considered
,
that
besides
the
known
Dissenters
,
who
impudently
oppose
them
without
,
the
R.
R.
Bishops
universal
care
of
their
Churches
(
every
Parish
being
their
proper
Charge
)
is
executed
by
so
many
Curates
,
who
are
Traytors
to
them
and
their
Authority
within
.
Who
contrary
to
their
trust
(
given
and
taken
with
all
possible
Religious
and
reasonable
Obligations
)
of
keeping
up
the
Reverence
and
Esteem
of
their
Persons
,
Calling
,
and
Discipline
,
by
conducting
Souls
,
in
one
legal
uniform
performance
of
their
Offices
,
in
Canonical
Obedience
(
which
by
Oath
they
stand
oblig'd
to
)
and
Filial
submission
to
them
;
they
tempt
and
teach
the
people
to
decline
all
respect
and
obedience
to
their
Authority
,
by
setting
up
a
new
mode
of
Worship
,
by
the
Rubrick
and
Canon
of
their
own
Fancies
,
and
in
opposition
to
their
Orders
and
Injunctions
.
Thus
in
stead
of
those
excellent
enjoyned
Prayers
,
and
Regular
Forms
of
Worship
,
which
they
either
omit
in
whole
or
part
,
or
render
unacceptable
by
an
irregular
usage
,
they
substitute
such
an
unsavory
Offering
of
their
own
inventions
,
oft-times
so
full
of
Ridiculous
Clamors
and
Gestures
,
and
odd
Familiarities
,
if
not
of
non-sense
and
blasphemies
(
against
which
evils
,
neither
the
Church
,
nor
themselves
,
will
be
secured
,
while
they
are
permitted
to
assume
a
liberty
of
uttering
what
they
please
,
and
of
gaining
a
reputation
by
it
,
of
praying
by
the
Spirit
)
that
the
wiser
sort
of
the
Friends
to
the
Church
of
England
,
are
scandall'd
and
ashamed
,
and
forsake
the
Publick
Assemblies
,
whither
by
Law
they
are
ingaged
to
go
;
and
the
ignorant
and
credulous
Vulgar
train'd
up
and
disciplin'd
,
in
the
Love
and
Admiration
of
an
irregular
Devotion
,
and
in
an
irreconcileable
disaffection
to
the
rational
setled
Service
of
the
Church
,
and
an
insuperable
hatred
to
the
Laws
and
Persons
that
oblige
and
require
it
.
And
then
,
as
to
the
executing
the
Churches
tender
care
of
instructing
Youth
in
form
and
manner
,
as
they
are
ingaged
by
Law
and
Duty
,
they
either
wholly
omit
that
sweet
and
charitable
Office
,
and
convert
it
at
the
time
appointed
,
into
a
Discourse
,
that
neither
for
matter
or
manner
,
doth
suit
with
either
their
needs
or
capacities
;
or
instead
of
conducting
them
in
the
knowledge
of
the
duties
of
Christianity
,
by
the
Church-Catechism
(
which
doth
so
concernedly
design
it
)
they
have
presumptuously
substituted
a
great
company
of
other
Forms
,
full
of
private
Opinions
,
and
Heads
of
controverted
Doctrines
(
as
those
of
absolute
Election
,
Justification
by
Faith
alone
,
and
the
like
)
which
have
no
influence
upon
,
if
not
a
contradiction
to
,
the
very
reason
of
Christian
Obedience
;
and
thence
Parents
and
Tutors
,
and
the
Children
themselves
are
left
to
a
strange
uncertainty
,
when
(
upon
change
of
places
)
they
are
either
committed
to
the
conduct
of
men
of
other
Fancies
,
or
to
those
that
follow
the
Churches
Order
in
their
Institutions
.
Now
what
kind
of
Youth
such
irregular
usage
of
Children
is
like
to
make
,
may
be
judged
by
them
,
which
they
trained
up
in
their
▪
Twenty
years
Liberty
,
to
use
their
own
Methods
without
controul
.
Then
as
to
the
improving
the
Churches
care
of
instructing
men
by
the
Office
of
Preaching
,
in
the
Duties
of
Justice
,
and
Mercy
,
Peace
and
Innocence
,
Subjection
to
Authority
,
and
(
which
is
the
Sum
of
all
)
universal
Obedience
:
the
Peoples
ears
are
accustomed
to
the
noises
of
new
invented
Phrases
,
and
impertinent
Notions
;
with
the
Discourses
of
Gospel-Priviledges
,
Christian
Liberties
,
and
controverted
Opinions
(
such
as
of
the
Famous
five
Points
,
and
their
dependent
Articles
)
.
And
instead
of
Preaching
upon
the
Renowned
Sermon
upon
the
Mount
(
in
imitation
of
our
Saviour's
own
example
)
and
pressing
the
Rules
of
Life
contained
in
it
,
the
People
hear
the
weight
of
their
Salvation
laid
upon
some
occasional
expressions
in
the
Epistles
of
the
Apostles
,
(
especially
those
to
the
Romans
and
Galatians
)
or
else
they
send
them
to
Patmos
,
to
busie
themselves
about
opening
some
of
the
Seals
of
the
Revelation
.
By
which
kind
of
Preaching
,
the
People
(
as
their
Practices
do
too
pregnantly
declare
)
are
kept
in
Ignorance
(
some
think
,
greater
than
in
the
darkest
Age
of
Popery
and
Superstition
)
of
those
Christian
Duties
,
but
especially
of
their
necessary
obligation
,
for
the
attaining
Eternal
Salvation
:
which
doth
evidently
appear
,
when
it
is
observed
,
that
no
sort
of
People
of
the
Nation
,
are
so
defective
in
most
of
them
,
nor
(
as
to
the
case
in
hand
)
so
cross
&
intractable
to
all
Authorities
,
nor
so
apt
(
on
all
occasions
)
to
rebellious
designs
against
them
(
which
if
a
strict
observation
were
made
what
places
did
most
especially
afford
the
greater
numbers
of
them
,
that
were
lately
ingaged
against
the
King
and
the
Church
,
would
easily
be
proved
)
than
those
that
have
been
under
the
conduct
of
such
Ministries
.
Hence
ingenuous
persons
may
consider
,
what
grand
and
confused
difficulties
(
made
so
through
these
mens
disorders
)
the
Ecclesiastick
Jurisdiction
hath
to
deal
with
,
to
preserve
the
Church
in
any
degree
from
a
present
sinking
,
into
a
total
ruine
;
and
(
as
things
stand
)
how
impossible
it
is
(
were
its
power
executed
to
the
greatest
perfection
)
to
attain
its
end
of
universal
Peace
and
Order
.
But
if
all
Ministers
of
Congregations
were
compelled
to
do
their
Duties
exactly
according
to
Law
,
and
not
one
permitted
to
perform
any
thing
in
the
publick
Worship
of
God
,
by
his
own
choice
or
fancy
,
whereby
one
Church
should
be
distinguish'd
from
another
;
and
so
none
be
presum'd
to
come
to
Church
,
nor
meddle
with
any
Offices
or
Business
about
it
,
but
such
as
come
thither
(
there
being
no
temptation
from
any
thing
else
)
in
a
willing
submission
to
conformity
,
which
(
't
is
supposed
)
none
would
do
but
such
,
as
would
also
be
worthy
and
civil
to
the
Government
of
the
Church
:
And
that
all
professed
Dissenters
were
look'd
upon
as
excommunicate
persons
(
all
which
are
really
so
,
either
,
by
the
Sentence
of
the
Church
,
or
by
their
own
wilful
Separation
)
and
so
no
further
to
belong
to
the
Churches
Jurisdiction
(
while
they
resolve
obstinately
to
continue
so
)
than
an
Heathen
,
or
an
Alien
:
And
that
then
the
secular
power
would
look
upon
them
as
only
their
proper
Province
,
to
regulate
them
by
such
Laws
as
they
are
,
or
shall
be
impowered
withal
,
made
on
the
most
Charitative
Design
to
restore
them
to
the
Church
;
its
Discipline
would
do
its
own
work
with
honour
,
and
all
that
live
under
its
excellent
conduct
,
enjoy
it
with
comfort
and
safety
to
their
Souls
.
Whereas
,
while
so
many
Churches
remain
in
their
irregular
,
and
mixt
conformities
,
and
for
that
cause
as
dangerous
enemies
,
as
any
the
Church
of
England
is
oppressed
with
,
continue
a
kind
of
Communion
with
it
,
in
her
publick
places
;
no
wonder
,
when
such
persons
are
either
made
Officers
,
or
any
otherwise
dealt
withal
,
by
the
Churches
Jurisdiction
,
that
they
appear
,
either
,
to
affront
it
,
or
to
render
it
as
trifling
and
ridiculous
as
they
can
:
and
when
the
Secular
Power
by
due
execution
of
Laws
,
shall
bring
any
man
to
some
publick
Churches
,
it
's
a
question
whether
he
be
restored
to
the
Church
of
England
,
or
only
removed
from
a
lesser
Conventicle
to
a
greater
;
and
so
the
Law
be
made
use
of
,
rather
to
confirm
the
Dissenters
in
their
opposition
,
than
to
restore
them
to
the
peace
and
order
of
the
Church
.
3.
By
these
mens
humouring
the
poor
people
with
their
Directorian
Conformity
,
it
is
,
that
the
True
Sons
of
the
Church
,
who
in
Conscience
of
their
duty
to
God
,
shall
entirely
conform
themselves
to
the
Laws
established
,
are
made
the
scorn
and
hate
of
the
people
:
who
are
taught
to
reproach
them
(
for
want
of
an
accusation
that
hath
truth
or
sense
in
it
)
by
the
names
of
Popish
&
Superstitious
:
whereas
their
own
Teachers
might
with
less
Injustice
,
and
upon
a
nearer
agreement
than
we
have
with
either
the
Pope
,
or
the
Worship
of
Daemons
(
as
I
can
shew
them
if
they
desire
it
)
be
called
Jews
or
Turks
,
did
not
a
good
Cause
solemnly
abhor
such
Unchristian
Defences
,
though
a
bad
one
(
and
it
is
a
convincing
sign
it
is
so
)
hath
no
other
to
protect
it
.
And
then
upon
the
temptation
of
those
reproachful
.
Names
that
signifie
and
prove
no
determinate
thing
(
had
they
said
Conformity
had
been
against
any
Law
of
Christ
,
and
shewn
us
a
Precept
general
,
or
particular
to
prove
it
so
,
they
had
done
like
men
and
Christians
)
the
people
think
themselves
acquitted
towards
God
,
if
they
persecute
their
conformable
Pastors
,
with
all
imaginable
acts
of
Cruelty
,
to
make
their
lives
bitter
and
vexatious
to
them
:
To
which
evils
they
add
this
also
(
with
him
in
the
Psalm
,
imagining
God
to
be
such
an
one
as
themselves
)
that
if
any
sad
Accident
(
in
common
contingencies
)
shall
befall
them
,
it
shall
be
recorded
as
a
Prodigy
from
heaven
to
argue
Gods
disowning
them
And
whatsoever
Faults
(
be
they
true
or
false
)
their
watchful
eye
of
envy
can
find
in
their
lives
,
they
shall
(
with
all
possible
disadvantage
to
their
Reputation
)
be
rumour'd
abroad
as
Scandals
to
their
Profession
,
and
as
Arguments
against
the
Church
.
Not
considering
that
the
Juggling
of
their
own
admir'd
Guides
with
Christian
Obedience
in
some
things
,
and
their
gross
Disobedience
to
Authority
in
others
,
(
to
the
universal
wrong
both
of
their
Civil
and
Ecclesiastick
Superiors
)
are
sins
so
much
more
scandalous
against
the
Gospel
,
than
any
their
Malice
pretends
to
lay
to
the
Conformists
Charge
(
if
the
miscarriage
of
some
were
allowed
to
be
a
just
Accusation
of
all
)
as
the
Hypocrisie
of
a
Pharisee
is
worse
than
the
open
Offences
of
a
Publican
;
and
as
a
sin
that
passeth
under
a
pretence
of
Godliness
,
is
much
more
dangerous
,
than
those
sins
,
whose
shame
is
written
on
the
Offenders
Foreheads
;
and
for
which
there
is
no
approbation
or
allowance
from
those
of
their
own
perswasion
,
and
(
so
oft
as
their
Spiritual
Governors
can
have
it
signified
to
them
)
for
which
,
some
have
been
obliged
to
submit
to
the
Penances
of
publick
Recantations
;
as
hath
been
done
in
this
particular
Diocess
.
But
a
wise
man
may
easily
discover
(
though
the
People
cannot
)
the
difference
between
the
Solid
Piety
,
and
Innocency
of
a
true
Son
of
the
Church
(
by
which
as
he
hath
no
design
,
so
,
to
which
he
hath
no
temptation
,
but
to
please
and
honour
God
,
and
is
not
much
concern'd
if
any
but
his
All-seeing
Eye
shall
know
it
)
and
the
Sheeps-cloathing
of
Wolves
,
the
Angelical
Light
which
the
Devil
puts
on
,
when
he
turns
Fanatick
,
and
the
Form
of
Godliness
of
a
Deceiver
,
that
is
so
much
outward
Sanctimony
and
framed
Piety
,
as
will
(
by
a
subtle
observation
of
the
Peoples
humour
)
gain
an
acceptance
and
reputation
from
them
of
being
Godly
,
without
any
regard
to
the
common
Peace
of
the
Church
.
And
if
any
of
them
shall
chance
to
fall
into
any
apparent
acts
of
sin
,
which
they
dislike
,
and
of
which
they
so
bitterly
accuse
others
,
and
the
Church
for
them
,
so
long
as
they
comply
with
them
in
their
disobedient
humour
to
the
Church
,
all
the
condemnation
they
shall
have
,
shall
amount
to
no
more
,
than
,
It
〈◊〉
pity
for
the
man
,
and
God
in
his
〈◊〉
time
will
shew
him
his
Errour
,
and
call
him
home
;
but
he
shall
not
lose
the
opinion
of
an
honest
man.
But
wo
to
the
poor
Conformist
,
if
he
falls
into
the
same
.
4.
From
the
example
of
these
mens
Disorders
it
comes
to
pass
,
that
the
ignorant
and
easie
Dissenters
are
encreased
,
confirmed
,
and
hardned
in
their
Separations
,
beyond
all
possible
recal
;
when
they
understand
,
that
what
they
depart
from
in
the
whole
,
is
but
that
which
those
men
(
who
by
mistake
enough
and
by
incompetent
Judges
are
accounted
the
only
Godly
Ministers
do
in
their
Churches
reject
in
portions
.
And
when
,
as
to
that
little
they
observe
,
the
matter
is
so
ordered
,
that
they
may
be
believed
to
do
it
,
but
in
their
own
defence
unwillingly
,
and
by
constraint
,
and
as
resolved
to
continue
the
doing
it
no
longer
,
than
they
can
get
themselves
set
free
from
the
burden
of
Authority
.
But
this
mischief
ends
not
here
&
that
which
makes
it
much
worse
is
,
that
such
persons
,
who
are
yet
unconcern'd
as
to
any
Religion
,
and
are
tempted
through
Idleness
,
or
Business
,
or
some
little
Offence
to
the
person
of
their
Priests
,
to
stay
at
home
;
do
answer
all
inward
Checks
of
Conscience
,
and
all
outward
Perswasions
against
their
neglect
of
serving
God
according
to
the
order
of
the
Church
,
by
alledging
to
themselves
,
that
they
absent
themselves
from
nothing
but
that
,
which
those
that
are
accounted
Godly
,
do
make
it
their
Religion
to
scorn
,
and
forsake
,
and
would
fight
to
destroy
;
and
those
that
use
it
,
seem
to
be
opprest
by
it
,
and
seek
to
avoid
it
as
much
as
they
can
.
By
which
it
comes
to
pass
,
that
great
numbers
of
Men
(
I
dare
not
say
how
great
I
think
them
)
and
of
Youth
especially
(
O
unhappy
they
that
gave
the
occasion
!
)
by
continued
absence
from
the
Blessings
and
Ordinances
of
the
Church
,
and
the
means
of
Grace
and
Knowledge
are
grown
Atheistical
and
Barbarous
,
Vile
and
Vitious
,
Bold
and
Hardened
in
their
opposition
to
〈◊〉
Virtue
and
Goodness
.
Hence
it
is
(
what
with
the
one
and
the
other
)
that
some
places
look
like
(
if
they
really
be
not
)
an
universal
defection
from
Christianity
:
And
some
Priests
who
faithfully
perform
their
duty
,
could
not
without
great
shame
and
oppression
of
Spirit
,
be
serving
God
in
the
Publick
Place
,
with
so
few
about
them
(
perhaps
two
or
three
in
some
populous
places
)
but
that
they
comfort
themselves
,
that
their
little
Handful
,
compared
with
the
Flocks
that
attend
Faction
,
look
so
like
the
different
Numbers
in
the
Narrow
and
Broad
way
,
mention'd
in
the
Gospel
,
and
the
unequal
proportion
of
the
good
and
evil
in
the
world
;
and
by
considering
,
that
Multitudes
(
when
Differences
are
upon
the
Stage
)
seldom
(
and
that
by
accident
)
entertain
the
right
side
,
but
do
usually
suffer
themselves
to
be
conducted
by
such
Impostors
,
who
because
they
cannot
satisfie
their
Pride
and
Ambition
in
being
considerable
in
real
worth
and
weight
,
will
endeavour
to
make
themselves
so
,
in
Throngs
and
Numbers
.
5.
From
these
mens
disorderly
performance
of
Gods
Service
in
the
Church
,
and
the
Confusions
which
they
bring
upon
the
Government
by
it
,
the
Romanists
(
whose
Ends
are
chiefly
served
by
it
)
have
their
Hands
daily
strengthened
,
and
Hopes
advanced
,
for
the
accomplishing
their
Designs
.
And
I
am
assured
(
of
which
sufficient
Reasons
and
Instances
may
be
given
that
nothing
can
so
fully
defeat
their
Endeavours
for
the
introduction
of
their
Spiritual
Empire
amongst
us
,
as
an
entire
practis●
Uniformity
in
all
our
Churches
,
and
a
full
adherence
to
,
and
a
faithful
preservation
of
,
the
establish'd
Ecclesiastick
Government
;
as
the
main
Bulwarks
,
which
they
endeavour
to
overthrow
,
and
which
we
must
chiefly
trust
to
(
under
God
for
the
Churches
universal
Safety
.
But
the
truth
of
this
is
so
infete●ed
with
Riddles
,
and
made
so
like
the
doubtful
Answer
of
an
Oracle
to
the
People
,
that
they
are
perfectly
cheated
into
the
Belief
of
a
Sense
as
contrary
to
it
as
it
it
's
possible
and
so
are
delivered
into
an
Opinion
of
pursuing
the
Churches
safety
against
Popery
,
by
that
Method
,
which
is
the
only
probable
means
of
delivering
up
the
Church
unto
it
.
The
Romanists
know
,
that
they
can
never
bring
this
Nation
back
to
their
Religion
,
but
first
the
establisht
Church
must
be
overthrown
;
and
they
know
also
(
no
other
danger
yet
appearing
)
it
must
be
done
,
by
improving
the
Dissenters
Maice
,
and
the
Peoples
Folly
,
to
confound
the
Peace
and
Order
of
it
,
by
the
ruine
of
Episcopacy
and
Liturgy
:
which
that
they
may
do
with
the
greater
Zeal
,
the
Cheat
〈◊〉
,
they
must
be
made
believe
,
that
all
that
they
do
is
to
pull
down
Antichrist
,
and
keep
out
Popery
;
and
to
hate
the
Conformist
,
as
designing
to
uphold
both
:
whereas
there
is
no
man
,
but
he
,
that
prevents
the
setting
up
of
both
among
us
.
Thus
the
best
Prince
,
Prelate
,
and
Statesman
then
in
the
world
,
lost
their
Lives
,
by
being
first
rendred
the
Peoples
hate
,
as
designing
to
bring
in
Popery
;
when
wise
men
knew
,
that
there
were
not
three
persons
under
the
Sun
,
whom
the
Romanists
would
rather
have
removed
out
of
the
way
,
as
the
grand
hinderers
of
their
Design
.
The
people
are
taught
not
to
conform
to
the
Liturgy
,
because
it
is
Popish
;
whereas
the
Papists
hate
it
,
because
it
is
not
so
;
and
when
some
of
them
have
been
dispensed
to
hear
our
Sermons
,
they
are
always
prohibited
to
hear
the
Service
.
And
whereas
the
Factions
are
at
work
to
make
the
People
ruine
Episcopacy
,
as
Popish
;
there
is
nothing
the
Romanists
desire
to
see
rather
,
than
it's
confusion
;
as
knowing
that
it
was
that
Order
of
men
,
that
did
at
first
throw
,
and
now
keeps
out
their
Usurpations
.
And
it
is
known
,
that
the
strictest
Adherers
to
the
Pope
,
are
but
back-friends
to
the
Order
of
Bishops
in
the
Countries
of
their
own
perswasion
;
and
that
the
Order
of
Jesuites
was
first
rais'd
up
,
and
now
continued
in
its
greatness
,
on
design
,
to
retrench
the
power
of
Bishops
,
as
an
Order
that
can
only
endanger
the
Popes
Usurpations
,
and
yet
themselves
stand
upon
a
firm
bottom
of
primitive
Catholocisme
.
But
fully
to
confute
the
Peoples
grand
Mistake
,
who
have
been
so
falsly
and
disingenuously
tempted
,
and
instructed
,
to
suspect
the
strict
Conformists
,
as
inclinable
to
Popery
(
the
spiteful
Artifice
of
the
Factions
to
render
them
odious
)
I
wish
them
to
consider
,
against
whom
hath
the
Romanists
bent
their
Forces
in
all
their
Debates
,
and
with
what
bitterness
they
have
sometimes
managed
them
(
to
instance
in
Mr.
Serjant's
Schism-Disarm'd
,
against
Dr.
Hammond
)
not
against
the
Factions
,
one
or
other
,
but
always
against
the
establish'd
Church
of
England
?
And
who
hath
maintained
the
Disputes
against
them
,
but
the
strictest
Adherers
to
it
,
and
those
generally
of
the
Episcopal
Order
it self
?
And
if
this
cannot
sufficiently
manifest
the
falseness
of
the
Accusation
,
and
how
far
the
Faithful
Sons
of
our
Church
are
from
being
Favourers
of
Popery
,
what
can
be
said
or
done
more
to
convince
them
?
Then
let
them
consider
on
the
other
side
,
what
kindness
the
Romanists
have
shewn
to
the
Factious
,
(
not
that
I
think
they
love
them
more
than
us
,
or
would
not
destroy
them
also
,
when
they
had
done
their
work
of
confounding
us
)
of
which
none
can
be
ignorant
,
that
will
enquire
after
so
many
Stories
that
pregnantly
prove
it
,
and
that
are
Printed
,
and
not
Confuted
:
Of
which
there
is
hardly
any
Clergy-man
,
but
can
say
something
from
the
Circle
of
his
own
Observation
.
Let
the
world
therefore
judge
,
whether
they
that
have
so
unworthily
prejudg'd
the
People
with
a
suspition
of
us
,
have
not
given
occasion
to
be
accused
as
really
guil●●
of
the
same
themselves
.
The
Sum
is
,
So
far
as
a
partial
Conformist
,
doth
by
his
unworthy
usage
of
his
Offices
,
cherish
in
the
People
a
dislike
and
disaffection
,
to
the
Service
,
Orders
,
and
Government
of
the
Church
,
whereby
they
are
prepared
to
oppose
them
,
(
if
not
to
destroy
them
)
on
all
occasions
;
so
far
he
must
be
supposed
to
be
doing
the
Papists
work
,
to
be
digging
down
the
Wall
,
plucking
up
the
Hedge
,
which
fence
and
secure
the
Church
against
them
;
and
laying
all
open
to
give
them
opportunity
to
re-enter
and
possess
the
holy
Vineyard
of
God
amongst
us
.
And
I
think
of
this
they
have
been
sufficiently
forewarned
,
by
the
late
Incomparable
Prelate
and
Martyr
,
when
in
his
dying
Sermon
,
he
foretold
what
a
Harvest
the
Pope
would
make
of
our
Confusions
;
though
for
his
good
will
,
and
dying-tender
care
of
the
Church
,
the
Head
of
a
Faction
,
(
who
afterward
lost
his
own
)
was
so
impudent
,
as
in
a
Triumph
,
to
dip
his
Handkerchief
in
his
Blood
,
in
requital
for
his
Kindness
.
6.
And
Lastly
,
By
these
mens
undutiful
practices
it
comes
to
pass
,
that
the
Parochial
Officers
,
who
should
inform
Authority
of
the
Miscarriages
of
Congregations
,
are
for
their
sakes
,
tempted
to
break
their
solemn
Oaths
to
God
,
given
and
taken
,
for
the
good
end
of
the
Churches
Order
and
Unity
,
and
of
the
purity
of
Life
in
the
Members
of
it
,
which
are
wholly
defeated
by
it
.
Of
which
Oaths
so
broken
,
those
Ministers
cannot
but
be
highly
guilty
,
as
being
in
no
capacity
to
reprove
them
,
and
necessarily
oblig'd
to
indulge
them
,
in
their
abominable
sin
of
Perjury
:
And
all
to
save
themselves
from
being
justly
questioned
,
for
their
own
Disorders
and
Disobedience
.
And
the
event
is
,
that
most
Churches
will
be
(
without
all
visible
remedy
)
kept
unreformed
from
the
grossest
Abuses
;
and
the
Nation
in
general
will
be
taught
by
such
remarkable
Presidents
of
Perjury
,
almost
in
every
Neighbourhood
,
to
contemn
all
other
Obligations
by
the
solemn
Religion
of
an
Oath
;
that
the
King
can
promise
to
himself
little
assurance
of
Fealty
,
from
them
that
have
sworn
it
;
and
no
man
secure
of
his
Life
or
Fortune
,
when
both
are
committed
to
the
tryal
of
the
Law
,
when
only
the
tye
of
an
Oath
can
assure
any
man
to
have
right
done
him
.
And
there
are
already
Complaints
made
of
gross
Miscarriages
,
where
Favour
or
Interest
have
tempted
men
to
deal
unfaithfully
,
and
to
betray
the
Truth
,
to
the
preservation
of
which
,
they
stood
engaged
by
oath
.
And
if
men
still
proceed
to
be
so
Atheistical
,
and
hardy
,
as
to
make
no
Conscience
of
an
Oath
,
and
consequently
not
of
the
lesser
tyes
of
Honour
,
and
common
Honesty
;
the
whole
world
will
in
a
short
time
be
sensible
,
that
we
are
a
false
,
perfidious
,
and
perjurious
People
,
abominable
to
God
and
Man.
All
these
evils
(
till
they
shall
endeavour
to
convince
me
to
the
contrary
,
which
if
they
do
,
I
shall
either
give
them
a
sober
Reply
in
my
own
Defence
,
or
a
just
acknowledgment
of
my
Mistake
)
I
conclude
to
be
done
or
occasioned
by
them
.
And
do
yet
believe
,
that
without
Repentance
towards
God
,
and
a
sincere
endeavour
to
make
satisfaction
to
the
Church
,
for
the
wrongs
they
have
done
,
they
must
answer
deeply
for
them
,
at
the
Bar
of
Divine
Justice
,
and
be
reckoned
among
the
urighteous
in
my
Text.
As
for
the
People
who
are
abused
by
them
,
in
their
Judgment
and
Affections
against
the
Church
of
England
,
so
many
of
them
as
are
invincibly
prejudiced
,
that
is
,
such
as
having
derived
their
Errour
from
the
force
of
an
unhappy
Education
,
and
since
been
kept
up
in
their
prejudice
,
by
the
strong
Temptation
of
their
Teachers
seeming
Godliness
(
in
which
it
is
no
hard
matter
to
deceive
a
weak
,
though
innocent
,
mind
)
and
have
not
natural
capacities
to
discover
their
Mistake
,
by
the
help
of
an
ordinary
and
general
Means
of
Conviction
;
My
Charity
tells
me
,
that
such
may
be
dear
and
beloved
Servants
of
God
,
and
such
as
may
attain
the
end
of
the
Gospel
in
pure
and
innocent
lives
,
that
is
,
that
would
not
for
any
earthly
advantage
,
wilfully
and
deliberately
persist
in
any
evil
way
,
(
except
in
the
Instance
of
their
(
which
I
suppose
)
invincible
Mistake
)
whereby
God
should
be
offended
,
or
dishonoured
by
them
.
And
I
wish
that
the
best
care
might
be
taken
in
every
part
of
the
Nation
,
to
distinguish
them
from
those
,
who
observedly
,
out
of
a
●●oss
humour
,
pride
or
envy
,
wickedly
maintain
their
opposition
against
the
Church
,
and
that
then
there
were
a
particular
application
made
to
them
,
managed
with
the
greatest
meekness
,
and
prudence
,
to
undeceive
them
;
and
that
all
Churches
did
the
same
thing
without
distinction
,
and
no
subtle
heads
of
Factions
permitted
any
more
to
abuse
them
,
and
that
Church-men
would
be
exactly
careful
of
giving
them
no
offence
,
by
the
Irregularities
of
their
Lives
,
I
am
perswaded
in
a
short
time
,
the
greatest
part
of
the
Innocent
Dissenters
might
be
gained
to
the
Church
,
and
be
an
Ornament
to
it
,
and
the
obstinate
would
either
hide
their
Faces
in
shame
and
discouragement
,
or
manifest
their
Falseness
by
the
evidence
of
some
grosser
universally
acknowledged
Miscarriages
.
But
as
to
the
persons
whom
I
am
now
reproving
,
as
it
is
not
possible
but
they
must
know
the
tenur
of
their
Oaths
,
Subscriptions
,
and
Engagements
,
and
cannot
but
understand
that
a
departure
from
them
,
to
a
contrary
practice
,
must
needs
be
a
wilful
transgression
of
their
duty
to
God
&
man
,
so
I
know
not
yet
what
Argument
to
give
myself
,
upon
which
I
may
ground
a
charitable
interpretation
of
their
Irregularities
and
Compliances
.
Thus
have
I
(
laying
aside
all
apprehension
of
Fear
or
Favour
from
any
man
,
or
parties
of
men
whatsoever
)
dealt
plainly
and
faithfully
in
this
great
Concern
of
the
Church
of
England
,
by
laying
the
occasion
of
the
present
evils
of
it
,
on
them
that
practised
,
and
do
yet
continue
to
practise
their
Partial
Conformity
and
Compliance
with
the
Factious
humour
of
the
Age
in
the
Publick
Churches
.
If
I
have
touch'd
a
tender
Sore
,
it
is
because
I
in
tended
to
cleanse
and
heal
it
not
to
inflame
or
torment
it
If
any
man
becomes
my
enemy
for
telling
the
Truth
,
it
is
none
of
my
Fault
,
and
so
shall
be
none
of
my
Discomfort
.
But
〈◊〉
the
Representation
(
which
I
have
made
)
of
the
Sin
and
Danger
,
shall
prevail
with
any
one
(
〈◊〉
but
one
)
who
hath
hitherto
halted
in
his
Duty
,
to
entertain
a
Resolution
in
future
to
keep
a
good
Conscience
,
consult
the
Right
of
his
Superiors
,
and
the
Safety
of
the
Church
,
by
keeping
himself
strict
to
his
Obedience
,
I
shall
have
a
sufficient
Compensation
for
whatsoever
I
shall
suffer
from
that
angry
Generation
of
men
I
have
to
deal
with
,
and
an
ample
Reward
for
whatsoever
is
here
done
,
by
him
,
who
among
the
Servants
of
Jesus
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sept
.
18.
1669.
W.
S.