An exhortation to peace and union a sermon preached at St. Lawrence-Jury, at the election of the Lord-Mayor of London, on the 29th of September, 1681 / by Gilbert Burnet ...
Burnet, Gilbert, 1643-1715.
1681
Approx. 74 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2008-09 (EEBO-TCP Phase 1).
A69658
Wing B5787
ESTC R20821
12047039
ocm 12047039
53102
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A69658)
Transcribed from: (Early English Books Online ; image set 53102)
Images scanned from microfilm: (Early English books, 1641-1700 ; 839:9, 861:2)
An exhortation to peace and union a sermon preached at St. Lawrence-Jury, at the election of the Lord-Mayor of London, on the 29th of September, 1681 / by Gilbert Burnet ...
Burnet, Gilbert, 1643-1715.
[2], 35, [1] p.
Printed for Richard Chiswell ...,
London :
1681.
Wing formerly listed this work as B5877 (cancelled in Wing CD-ROM, 1996) under title: A sermon preached at St. Lawrence-Jury at the election of the Lord-Mayor of London on the 29th of September, 1681.
Reproduction of original in Union Theological Seminary Library, New York, and Huntington Library.
Advertisement: p. [1] at end.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Bible. -- N.T. -- Matthew XII, 25 -- Sermons.
Peace -- Religious aspects -- Early works to 1800.
Peace -- Biblical teaching -- Early works to 1800.
Sermons, English -- 17th century.
2007-04 TCP
Assigned for keying and markup
2007-04 Aptara
Keyed and coded from ProQuest page images
2007-06 Robyn Anspach
Sampled and proofread
2007-06 Robyn Anspach
Text and markup reviewed and edited
2008-02 pfs
Batch review (QC) and XML conversion
Ward
Mayor
.
Curia
specialis
tent
'
in
Festo
S.
Michaelis
Archang
.
Anno
Regni
Regis
Caroli
II
,
Angliae
,
&c.
xxxiii
.
THis
COURT
doth
desire
Doctor
Burnet
to
print
his
Sermon
,
preached
this
morning
at
St.
Lawrence
Church
,
before
the
Lord-Mayor
,
Aldermen
,
and
Citizens
of
this
City
.
Wagstaffe
.
An
Exhortation
to
Peace
and
Vnion
.
A
SERMON
Preached
at
St.
Lawrence-Jury
,
AT
THE
ELECTION
OF
THE
LORD-MAYOR
of
London
,
On
the
29th
of
September
,
1681.
By
GILBERT
BURNET
,
D.
D.
LONDON
;
Printed
for
Richard
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-Yard
.
MDCLXXXI
.
MAT.
12.
25.
And
Jesus
knew
their
thoughts
,
and
said
unto
them
,
Every
Kingdom
divided
against
it self
is
brought
to
desolation
;
and
every
City
or
House
divided
against
it self
,
shall
not
stand
.
THere
are
some
Truths
so
clear
in
their
own
Evidence
,
that
tho
they
give
us
light
to
prove
other
things
,
yet
they
themselves
admit
of
no
Proof
,
but
are
to
be
reckoned
amongst
those
Notices
that
the
Mind
naturally
has
,
which
she
can
neither
shake
off
,
nor
dispute
.
Among
those
this
in
my
Text
is
to
be
numbred
;
for
Union
and
Peace
in
Society
,
as
it
is
the
chief
End
and
Design
of
all
those
Combinations
of
Men
that
run
together
;
so
it
is
the
main
Support
of
every
State.
And
tho
Governments
have
differed
in
almost
all
other
Maxims
;
some
being
founded
on
Vertue
,
others
on
Vice
;
some
intended
to
carry
on
Justice
,
and
others
set
up
on
Robbery
and
Piracy
;
yet
all
agree
in
this
,
that
they
must
have
Peace
at
home
:
And
tho
many
have
differed
in
the
Premises
,
how
to
compass
it
;
yet
all
agree
in
the
Conclusion
,
that
it
must
be
purchased
at
any
rate
.
A
Government
that
admits
of
Hostility
at
home
,
must
soon
turn
Felo
de
se
;
for
this
is
as
a
Disease
that
consumes
the
Vitals
,
and
when
they
are
wasted
,
the
exhausted
Carcase
will
be
exposed
to
every
Beast
of
Prey
that
seeks
to
devour
it
.
A
Man
inwardly
sound
can
resist
many
Accidents
,
and
live
after
many
Wounds
,
and
a
great
Loss
of
Blood
and
Spirits
;
whereas
he
that
is
vitiated
within
,
is
feeble
in
every
thing
that
he
undertakes
,
and
easily
overthrown
by
any
Impression
made
upon
him
:
So
the
mightiest
States
,
when
broken
within
themselves
,
are
too
weak
for
a
much
less
Power
that
is
entire
.
These
things
are
so
plain
,
that
it
were
a
loss
of
Time
and
Words
to
dwell
upon
them
.
And
so
our
Saviour
refers
to
them
,
being
to
answer
the
most
malicious
and
unreasonable
Cavil
that
ever
was
,
by
which
the
Pharisees
endeavoured
to
take
off
the
Conviction
which
his
Miracles
had
left
on
all
that
saw
them
,
representing
him
an
Impostor
,
and
in
confederacy
with
the
Prince
of
Darkness
,
so
that
these
marvellous
Effects
followed
upon
that
Agreement
.
This
they
at
this
time
only
whispered
amongst
themselves
,
perhaps
they
only
thought
it
;
but
Christ
,
to
give
them
a
further
discovery
of
that
Divine
Power
that
dwelt
in
him
,
shewed
that
he
had
another
of
God's
Attributes
communicated
to
him
,
his
Omniscience
,
as
well
as
his
Omnipotence
,
for
he
knew
their
thoughts
.
And
being
to
confute
this
,
so
as
it
should
not
be
possible
to
reply
upon
him
,
he
begins
with
the
Words
in
my
Text
,
as
a
Maxim
so
certain
,
that
all
Constitutions
,
good
or
bad
,
must
agree
in
it
,
All
that
are
associated
into
any
Body
must
take
care
not
to
destroy
themselves
.
And
therefore
since
his
whole
Doctrine
tended
to
the
advancement
of
the
Glory
of
God
,
to
the
bearing
down
of
all
Vice
,
Immorality
,
and
Mischief
,
which
are
the
Strong-Holds
of
Satan
,
and
of
that
ridiculous
and
impious
Way
of
Worship
,
and
Idolatry
,
which
was
set
up
by
the
Devil's
means
,
the
Inference
was
as
certain
,
as
any
Proposition
in
Euclid
is
,
that
therefore
there
was
no
secret
Compact
between
them
.
I
shall
say
no
more
on
the
Occasion
that
led
our
Saviour
to
speak
these
Words
,
but
shall
come
to
consider
them
in
themselves
;
I
shall
not
enter
into
a
Panegyrick
of
Unity
,
or
a
Declamation
aganst
Discord
,
a
Man
may
as
well
praise
Light
,
or
commend
Health
,
or
shew
his
Eloquence
in
disparaging
the
Gout
or
Stone
;
these
things
are
such
,
that
every
Hearer
is
before
hand
convinced
of
them
.
I
shall
therefore
handle
this
Subject
wholly
with
respect
to
Religion
,
that
so
it
may
become
this
Place
and
Occasion
,
and
shall
speak
to
these
Heads
.
I.
There
is
nothing
that
defeats
the
Ends
of
Religion
more
,
and
does
more
naturally
lead
to
all
manner
of
Sin
and
Impiety
,
which
must
end
in
Temporal
as
well
as
Eternal
Ruin
,
than
intestine
Heats
and
Divisions
about
it
.
2.
The
Beginnings
of
Heats
are
often
very
inconsiderable
,
but
by
a
confluence
of
unhappy
Circumstances
they
soon
grow
to
be
almost
incurable
;
A
Division
will
end
in
Destruction
.
And
therefore
the
first
Motions
towards
them
ought
to
be
watched
over
,
and
stopp'd
,
otherwise
these
Bodies
so
divided
cannot
long
stand
.
3.
I
shall
shew
the
Weakness
of
all
those
Pretences
that
are
used
to
justify
Factions
and
Divisions
.
4.
I
shall
propose
to
you
the
Remedies
,
to
which
the
Gospel
directs
us
,
for
the
preventing
and
curing
this
Mischief
.
And
,
5.
I
shall
plainly
apply
all
to
our
present
Circumstances
,
and
the
Business
of
this
Day
.
To
return
,
1.
There
is
nothing
that
defeats
the
Ends
of
Religion
more
,
and
does
more
naturally
lead
to
all
manner
of
Sin
,
Immorality
,
and
Vice
,
which
must
bring
on
Ruine
in
Conclusion
,
than
intestine
Heats
and
Divisions
.
If
we
have
a
right
Notion
of
Religion
,
we
will
not
consider
it
only
as
a
Systeme
of
Opinions
,
or
a
Circle
of
some
Forms
,
much
less
as
an
Engine
to
raise
the
Credit
and
Interest
of
a
Sort
of
Men
that
dispense
it
;
but
as
an
internal
Principle
and
Discipline
,
which
tames
and
governs
the
Mind
,
and
all
its
Motions
and
Appetites
,
and
directs
the
Course
of
ones
Life
.
Now
the
irregular
Propensities
that
are
in
every
one
,
some
being
of
one
sort
,
and
some
of
another
,
are
so
violent
and
sudden
,
that
the
first
performance
of
Religion
is
to
qualify
and
break
these
.
This
cannot
be
done
without
much
thought
,
and
great
recollection
;
and
in
order
to
that
a
serene
and
calm
Temper
is
the
best
Disposition
possible
;
of
which
the
Philosophers
were
so
aware
,
that
they
began
their
Instructions
at
those
purgative
Doctrines
,
before
they
carried
on
their
Auditors
to
their
sublimer
Speculations
.
And
the
Quiet
of
a
Society
is
not
more
necessary
to
the
Happiness
and
Advancement
of
it
,
than
quiet
Thoughts
are
to
make
a
Man
wise
or
good
.
Therefore
every
thing
that
raises
Disturbances
within
is
to
be
guarded
against
,
as
that
which
not
only
produces
the
Mischiefs
that
visibly
attend
it
,
but
really
puts
a
Man
quite
out
of
order
,
slackens
the
Watch
he
ought
to
have
over
himself
,
and
sets
him
on
to
,
or
at
least
very
gently
excuses
him
to
himself
,
in
many
unjust
and
violent
things
,
which
seem
often
almost
necessary
to
the
support
of
an
Interest
or
Party
.
These
Heats
are
bad
enough
,
if
grounded
upon
Civil
Matters
;
but
in
those
there
is
still
some
Check
from
the
Thoughts
of
Religion
,
or
the
Return
of
a
Sacrament-Day
,
which
will
in
some
measure
bring
a
Man
into
Tune
,
and
will
at
least
let
him
see
he
is
out
of
the
way
.
But
if
they
are
grounded
on
Differences
of
Religion
,
the
Evil
is
less
curable
,
If
the
Light
that
is
in
us
be
Darkness
,
how
great
is
that
Darkness
!
That
which
will
moderate
our
other
Quarrels
,
encreases
this
,
when
we
imagine
we
are
doing
God
good
Service
;
and
so
the
more
strict
we
are
,
we
become
the
more
hot
and
peevish
;
in
which
we
will
not
only
be
applauding
our selves
,
but
instead
of
being
reproved
for
it
by
those
,
who
would
perhaps
chide
us
for
Animosities
in
other
things
,
we
will
be
cherished
and
encouraged
by
them
,
as
Persons
zealous
in
their
Matters
,
or
as
many
call
them
,
in
the
Concerns
of
Religion
.
In
this
we
will
by
degrees
become
so
corrupted
,
that
one
of
the
worst
Vices
will
carry
the
Name
of
one
of
the
best
Vertues
,
our
Wrath
and
Malice
will
be
called
Zeal
.
The
ill
Effects
that
this
will
have
on
our selves
will
be
,
that
as
this
Temper
grows
upon
us
,
all
our
inward
Seriousness
will
in
a
great
measure
abate
,
and
turn
meerly
to
a
Form
;
and
with
that
many
other
Sins
will
creep
in
upon
us
;
yea
,
we
will
perhaps
grow
to
that
degree
,
that
we
will
imagine
,
that
by
our
Rage
and
Heat
we
offer
up
some
acceptable
Sacrifice
to
God
,
to
compensate
for
our
other
Disorders
.
We
will
bear
with
many
ill
things
in
others
,
because
they
are
of
our
Party
,
whom
otherwise
we
would
detest
for
their
ill
Lives
;
and
by
conversing
much
with
them
,
we
will
contract
at
least
a
Familiarity
with
their
Vices
.
And
it
is
very
likely
the
Contagion
will
not
stop
at
that
,
there
will
follow
a
Train
of
the
most
unjust
and
malicious
Things
possible
;
such
as
the
making
and
spreading
Lies
and
Calumnies
,
and
the
supporting
them
by
Oaths
and
Villanies
.
And
if
this
Humor
goes
on
,
it
will
carry
those
that
are
corrupted
with
it
to
Persecution
,
if
they
have
Power
,
and
to
Rebellion
if
they
have
not
.
And
Oppression
will
make
a
wise
Man
mad
,
but
much
more
one
that
is
weak
and
mis-led
.
And
thus
a
Man
suffers
mightily
in
the
Peace
and
Purity
of
his
Mind
,
by
admitting
those
soure
and
ill-natured
Passions
into
it
.
And
Societies
suffer
no
less
:
The
private
Affections
of
Relations
,
the
Kindness
of
Neighbour-hoods
,
the
Order
of
Corporations
,
and
the
Strength
of
a
Nation
,
are
dissolved
by
nothing
so
much
,
as
by
those
peevish
and
ill-temper'd
Humors
:
So
that
the
Publick
Peace
,
and
the
Security
of
the
Whole
,
is
sacrificed
to
those
domestick
Heats
,
whilst
every
Party
is
more
concerned
to
ruine
the
other
,
than
even
to
preserve
themselves
by
a
common
Defence
.
And
those
Heats
once
kindled
,
burn
longer
,
and
deeper
,
and
are
apt
to
break
out
after
they
seem
to
be
quenched
,
when
ever
a
new
Opportunity
blows
upon
them
.
That
this
Temper
is
certainly
followed
with
those
Effects
,
will
easily
appear
to
every
one
that
has
seriously
observed
the
Advances
it
has
made
upon
himself
,
if
at
any
time
he
has
given
way
to
it
.
And
those
who
have
looked
into
the
Histories
of
past
Times
,
see
almost
in
every
Age
the
Ruins
that
it
has
made
;
as
Rocks
are
known
by
the
Wrecks
that
float
about
them
.
Shall
I
tell
you
what
havock
this
made
among
the
Jews
?
what
a
desperate
and
mad
sort
of
Robbers
and
Murderers
their
Zealots
became
?
The
Humor
was
far
advanced
when
St.
Paul
was
one
of
them
;
for
he
going
under
the
authority
of
that
Character
,
made
havock
of
the
Church
,
and
went
from
City
to
City
,
to
imprison
and
bind
all
that
called
on
the
Name
of
Christ
.
This
grew
afterwards
to
a
pitch
of
Madness
that
is
scarce
credible
,
if
we
had
not
so
good
a
Voucher
for
it
as
Josephus
,
who
was
an
Eye-witness
.
When
the
Power
of
the
Roman
Empire
,
under
which
the
whole
World
did
bend
,
came
against
them
,
so
that
it
was
necessary
for
them
,
either
to
prevent
their
Ruine
by
an
early
Submission
,
or
to
defend
themselves
from
it
with
an
united
Strength
;
the
Rage
that
was
among
the
several
Parties
so
distracted
their
Councels
,
and
disordered
their
Designs
,
that
they
could
neither
prudently
submit
,
nor
generously
resist
,
but
they
languished
away
in
Famine
,
or
destroyed
one
another
in
those
unnatural
Broils
within
their
Walls
.
When
God
bless'd
his
Church
with
Peace
and
Protection
,
and
after
a
long
Trial
,
during
three
Ages
and
ten
Persecutions
,
raised
up
a
Nursing-Father
to
it
;
soon
after
that
two
Contests
arose
.
One
was
about
a
personal
thing
in
Cecilian
,
Bishop
of
Carthage
,
Whether
he
,
or
his
Ordainers
,
had
denied
the
Faith
,
and
delivered
up
the
Sacred
Writings
,
in
the
former
Persecution
?
The
other
was
concerning
a
speculative
and
mysterious
Point
of
the
Eternal
Generation
of
the
Word
,
in
which
it
is
probable
the
Difference
at
first
was
only
in
the
manner
of
expression
.
One
of
these
distracted
the
best
Portion
of
Christendom
,
I
mean
the
African
Churches
;
and
the
other
,
with
those
Questions
that
arose
out
of
it
,
made
such
havock
in
the
Christian
World
,
for
above
two
Ages
,
that
it
not
only
stopp'd
the
Progress
of
that
holy
Religion
,
and
gave
the
Heathens
the
greatest
Advantages
they
could
possibly
have
wish'd
;
but
brought
in
a
Subtilty
,
and
Warmth
concerning
Speculative
Points
,
that
has
in
a
great
measure
driven
out
of
the
World
the
plain
Simplicity
of
the
Gospel
.
When
the
Orthodox
Party
had
Peace
and
Protection
under
Theodosius
,
and
were
delivered
from
the
Cruelty
of
the
Arrian
Princes
,
then
arose
a
new
Debate
,
Whether
those
that
had
complied
,
and
submitted
in
that
time
,
and
were
ordained
by
the
Arrians
,
should
be
continued
in
their
Sees
,
or
not
?
The
Luciferians
that
opposed
this
,
were
so
persecuted
by
Damasus
,
and
his
Party
at
Rome
,
that
at
one
time
they
broke
into
their
Meeting-House
,
and
killed
about
seven
or
eight
Score
of
them
.
God
witnessed
his
Displeasure
and
Severity
against
those
Violences
;
and
the
Church
,
both
in
the
East
,
and
in
the
West
,
was
given
up
to
be
scourged
by
vast
Swarms
of
cruel
and
barbarous
Nations
,
who
as
the
Palmer-Worm
,
the
Locust
,
the
Canker-Worm
,
and
the
Caterpillar
,
are
set
down
figuratively
by
the
Prophet
,
succeeding
one
another
,
every
one
consuming
what
the
other
had
left
:
So
these
wasted
Christendom
to
such
a
degree
,
that
it
was
visible
those
astonishing
Judgments
were
not
the
Punishments
of
ordinary
Sins
.
And
all
the
Evils
that
were
among
the
Christians
flowing
in
a
great
measure
from
those
Heats
about
Opinions
,
which
raised
bitter
Zeal
and
Strife
,
that
brought
on
Confusion
,
and
every
evil
Work
,
I
may
lay
the
procuring
Cause
of
those
Plagues
and
Desolations
,
in
a
high
degree
,
to
the
charge
of
their
Divisions
.
When
our
Ancestors
,
the
Saxons
,
received
first
the
Christian
Religion
,
tho
as
it
was
not
of
so
pure
an
Alloy
as
formerly
,
but
much
embased
in
that
Age
;
so
into
what
Heats
did
they
fall
with
the
old
Britains
,
concerning
the
Observation
of
Easter
,
in
which
we
now
certainly
know
,
that
neither
Side
understood
the
Point
they
debated
about
.
But
they
were
more
set
on
that
,
and
other
Superstitious
Conceits
,
than
on
a
real
Conversion
of
the
Nation
.
And
how
was
this
Island
plagued
after
that
,
by
the
Incursions
and
Depredations
which
the
Danes
made
for
near
two
Ages
?
The
Contests
between
the
Greek
and
Latin
Church
ended
in
the
Ruine
of
the
Eastern
Empire
;
and
the
Triumphs
of
the
Crescent
over
the
Cross
,
were
in
a
great
measure
to
be
ascribed
unto
that
most
unhappy
Breach
.
I
shall
pursue
this
no
more
;
the
thing
is
plain
to
common
Observation
,
and
needs
not
to
be
fortified
with
much
Proof
.
It
is
as
certain
as
any
humane
thing
can
possibly
be
,
that
when
any
Body
of
men
are
engaged
against
a
Common
Enemy
,
and
yet
divided
among
themselves
and
jealous
of
one
another
,
they
will
rather
let
the
Enemy
prevail
than
assist
their
brethren
,
even
in
the
wisest
and
best
things
,
if
they
think
the
honour
of
such
actions
will
raise
the
credit
of
their
Rivals
.
And
thus
if
their
strength
were
ever
so
much
superiour
to
the
Enemies
;
yet
when
his
force
is
united
,
and
theirs
disjointed
,
they
must
become
a
prey
to
him
:
but
this
will
hold
more
certainly
if
the
Common
Enemy
is
really
stronger
than
they
are
,
though
united
.
In
such
a
case
their
heats
among
themselves
are
so
unaccountable
,
that
though
the
World
is
naturally
foolish
enough
,
yet
it
is
not
to
be
supposed
that
meer
folly
could
carry
such
a
madness
so
far
;
there
is
more
reason
to
ascribe
it
to
the
secret
practices
of
corrupted
and
perfidious
men
,
who
are
imployed
,
and
may
be
hired
,
to
be
Incendiaries
perhaps
on
both
sides
.
For
a
wise
and
watchful
Enemy
,
when
one
Plot
fails
,
will
soon
set
up
another
;
and
will
think
it
an
extraordinary
happiness
,
if
without
the
infamy
of
an
Assassination
of
a
Gun-powder
Plot
,
which
they
would
not
choose
but
upon
extremities
,
they
can
make
their
adversaries
so
spend
their
strength
one
against
another
,
that
they
shall
either
deliver
themselves
up
to
them
,
or
be
able
to
make
a
very
faint
resistance
to
a
vigorous
impression
:
And
there
is
no
design
so
certain
as
the
inflaming
of
divisions
among
their
adversaries
;
and
that
both
in
Church
and
State
:
which
when
they
are
once
brought
to
that
pass
,
that
both
sides
have
vowed
revenge
,
either
party
will
be
so
intent
on
their
little
designs
,
that
the
whole
must
perish
:
And
some
will
perhaps
come
to
think
it
safer
to
trust
themselves
to
the
mercy
of
their
adversary
,
than
to
the
resentments
of
enraged
Country-men
.
And
thus
will
they
bite
and
devour
one
another
,
till
they
are
either
consumed
one
of
another
,
or
made
an
easie
conquest
to
those
that
both
see
and
improve
all
their
advantage
.
And
so
much
I
have
adventur●●
to
say
upon
the
First
head
.
I
come
now
to
the
Secon●…
▪
2.
The
beginnings
of
those
heats
are
often
very
inconsiderable
;
but
by
a
confluence
of
unhappy
Circumstances
,
they
soon
grow
to
be
almost
incurable
.
It
is
but
a
division
at
first
,
but
that
will
end
in
ruin
.
All
our
evils
flow
from
our
own
ill
humours
;
and
whatever
excites
or
provokes
these
,
be
it
how
inconsiderable
soever
in
its
own
nature
,
yet
its
effects
will
grow
great
and
remarkable
.
In
Civil
matters
it
is
so
.
What
a
trifling
thing
was
it
among
the
Romans
to
be
of
the
faction
of
the
Veneti
or
Prasini
,
that
betted
for
matches
in
the
Cirque
,
which
were
distinguished
by
a
Livery
?
yet
this
produced
great
Convulsions
in
the
Imperial
City
;
and
when
the
Emperour
hapned
to
be
of
either
side
,
that
party
of
which
he
was
,
thought
they
had
an
authority
to
exercise
great
Cruelties
on
all
the
other
faction
.
But
this
is
much
more
dangerous
,
if
the
ground
of
the
difference
is
any
point
of
Religion
,
though
ever
so
indifferent
in
it self
:
What
heats
arose
concerning
the
day
on
which
Easter
was
to
be
observed
?
How
little
did
it
concern
Religion
,
what
Cecilian
,
or
his
Ordainers
were
,
especially
in
the
age
after
they
were
dead
?
And
yet
not
only
a
separation
and
violent
rage
,
but
a
great
effusion
of
blood
,
with
the
other
dismal
consequences
of
that
blind
fury
,
followed
upon
this
,
and
the
Africans
continued
quarrelling
about
it
,
till
the
Vandals
came
and
destroyed
both
the
one
and
the
other
.
And
surely
many
of
the
contests
about
mysteries
,
began
at
some
unwary
expressions
,
in
which
the
one
side
fastned
ill
sences
on
the
words
spoken
by
the
other
;
and
the
other
,
rather
than
yield
so
far
for
peace
sake
,
as
to
explain
themselves
,
choosed
rather
to
justifie
their
words
in
any
sense
,
than
to
retract
or
mollifie
them
:
And
can
we
think
without
astonishment
that
such
matters
as
giving
the
Sacrament
in
leavened
,
or
unleavened
bread
;
or
an
explication
of
the
procession
of
the
Holy
Ghost
,
whether
it
was
from
the
Father
and
the
Son
,
or
from
the
Father
by
the
Son
,
could
have
rent
the
Greek
and
Latine
Churches
so
violently
one
from
another
,
that
the
Latines
rather
than
assist
the
other
,
lookt
on
,
till
they
were
destroyed
by
the
Othoman
Family
,
which
has
ever
since
been
so
terrible
a
Neighbour
to
the
rest
of
Europe
!
Oft-times
one
contest
beeds
another
;
and
that
which
perhaps
began
at
a
speculative
point
ends
in
a
practical
one
;
and
that
which
begins
in
some
Rite
or
Ceremony
,
grows
at
last
to
a
breach
in
matters
of
Faith.
The
contests
whether
Christ
had
one
or
two
wills
,
being
determined
by
the
sixth
General
Council
against
the
Monothelites
,
they
by
their
interest
at
Court
,
got
that
Assembly
to
be
decried
;
so
that
a
Picture
of
the
Fathers
that
sate
there
being
hung
up
in
a
great
Church
,
was
removed
,
and
those
that
removed
it
said
to
excuse
themselves
,
that
no
Pictures
or
Images
ought
to
be
in
Churches
.
Upon
this
those
of
the
other
party
did
violently
contend
,
that
Images
ought
not
only
to
be
set
up
,
but
Worshipped
;
and
this
produced
great
disorders
in
the
East
,
under
two
or
three
revolutions
of
the
Court
:
and
in
conclusion
,
Italy
shook
off
the
Emperours
Authority
by
the
Popes
instigation
,
because
he
brake
the
Images
.
And
this
gave
the
rise
to
another
question
,
whether
the
Sacrament
was
only
the
Image
of
Christ
as
the
one
party
asserted
,
or
was
the
very
substance
of
his
body
.
Both
had
Councils
,
which
in
those
Ages
past
for
General
ones
,
of
their
side
.
To
what
has
the
different
explications
of
the
presence
of
Christ
in
the
Sacrament
made
by
Luther
and
Zuinglius
,
risen
,
though
it
lies
merely
in
speculation
?
It
has
raised
such
an
alienation
,
that
in
many
places
the
Lutherans
are
no
less
,
and
in
some
they
are
more
fierce
,
against
the
Calvinists
;
than
against
Papists
.
Like
a
strange
sort
of
people
among
our selves
,
that
are
not
ashamed
to
own
a
greater
aversion
to
any
sort
of
Dissenters
,
than
to
the
Church
of
Rome
.
But
to
come
nearer
home
;
To
what
has
a
contest
that
began
at
first
about
Hoods
and
Surplices
risen
amongst
us
?
Those
points
upon
which
it
began
,
have
been
long
ago
yielded
up
as
indifferent
;
but
new
matter
will
soon
be
found
out
by
those
who
have
a
mind
to
search
for
it
.
In
the
last
age
the
heats
about
Divine
Decrees
,
and
the
Moralitie
of
the
Lords
day
,
almost
destroyed
us
.
Now
as
there
is
no
difference
at
all
remaining
about
the
one
,
Divines
agreeing
,
as
much
to
press
the
observation
of
it
,
as
the
greater
part
of
the
Nation
does
in
profaning
it
;
so
in
the
other
,
the
mysteriousness
of
those
points
being
so
very
much
enquired
into
,
there
have
been
such
moderate
methods
used
in
handling
them
of
both
sides
,
that
there
are
now
no
more
heats
concerning
them
:
But
alas
,
though
some
things
fall
off
,
I
do
not
know
how
it
comes
that
this
Monster
shoots
out
always
new
heads
,
and
there
grow
up
new
Subjects
for
debate
and
anger
;
and
though
at
present
there
are
no
considerable
Contests
among
us
about
any
Doctrinal
points
,
yet
we
are
not
a
whit
the
nearer
an
agreement
:
the
reason
is
,
the
alienation
of
our
minds
stands
or
rather
grows
still
,
and
this
is
of
late
blown
up
to
such
a
degree
by
some
venemous
Libels
and
Pamphlets
,
that
in
the
midst
of
Peace
and
plenty
we
seem
to
be
in
a
posture
of
War.
And
what
will
the
end
of
these
things
be
?
if
this
fermentation
goes
on
,
it
will
burst
out
at
last
,
and
upon
the
first
unlucky
Crisis
it
must
produce
dismal
effects
.
It
is
not
so
much
to
be
considered
what
are
the
grounds
of
contests
in
matters
of
Religion
,
as
what
is
the
temper
with
which
they
are
managed
.
Things
of
great
moment
may
be
managed
by
men
of
prudent
and
calm
tempers
in
so
soft
a
manner
,
that
none
of
their
differences
shall
be
able
to
divide
them
:
and
the
inconsiderablest
things
possible
,
may
by
the
ill
natured
sophistry
of
angry
men
,
be
raised
up
to
seem
matters
of
the
greatest
moment
.
For
it
is
but
the
fastning
an
ill
name
,
or
an
ill
consequence
to
any
opinion
,
that
will
do
it
;
and
then
since
a
consequence
if
rightly
inferred
,
is
really
involved
in
that
upon
which
it
follows
,
it
is
given
out
as
the
sense
of
a
whole
party
,
which
detests
the
consequence
,
and
would
forsake
the
opinion
if
they
could
but
be
perswaded
that
it
really
belonged
to
it
.
It
is
in
strife
as
in
the
letting
out
of
waters
,
a
vent
to
the
least
measure
does
dilute
and
spread
.
Therefore
the
Wise
man
advises
us
to
leave
off
contention
before
it
be
medled
with
.
It
may
seem
a
contradiction
to
leave
it
off
before
it
is
medled
with
;
but
we
are
so
early
to
retire
from
all
contention
,
that
as
soon
as
it
appears
,
and
before
we
have
engaged
in
it
,
we
must
break
it
off
.
For
if
we
are
once
ingaged
,
humour
,
honour
and
other
peevish
or
designing
men
will
hold
us
to
it
:
it
is
best
to
break
it
off
in
time
,
otherwise
we
shall
have
reason
to
cry
out
often
with
St.
James
,
Behold
how
great
a
matter
a
little
fire
hath
kindled
.
3.
I
now
go
on
to
the
Third
particular
,
which
is
to
shew
how
vain
and
unreasonable
all
those
pretences
are
,
that
are
made
use
of
to
support
this
hot
and
bitter
temper
.
I
shall
reduce
them
to
these
Four.
First
,
Zeal
for
truth
.
Secondly
,
A
care
to
preserve
our selves
.
Thirdly
,
Authorities
from
the
Old
Testament
.
Fourthly
,
Authorities
from
the
New.
For
the
first
,
It
is
true
we
ought
to
be
zealously
affected
in
a
good
thing
;
we
ought
indeed
to
be
much
concerned
in
every
thing
that
relates
to
our
eternal
happiness
hereafter
,
and
to
those
means
that
dispose
and
lead
us
to
it
here
.
But
there
is
also
a
bitter
zeal
,
which
is
reckoned
among
the
works
of
the
flesh
,
and
a
zeal
without
knowledge
.
That
zeal
which
is
acceptable
to
God
,
must
be
suitable
to
his
nature
,
full
of
goodness
,
mercy
and
compassion
.
If
it
makes
us
hate
,
defame
or
persecute
our
brother
,
we
are
sure
this
is
not
that
zeal
which
will
commend
us
to
God.
In
a
word
,
true
zeal
is
,
when
out
of
an
inward
sense
of
the
goodness
of
God
,
and
of
the
excellency
of
Religion
,
we
have
an
earnest
concern
in
our
minds
,
that
other
men
may
honour
and
serve
him
,
and
participate
in
those
joyes
which
we
feel
in
Religion
.
A
little
reflection
on
our selves
and
our
secret
thoughts
will
soon
resolve
the
point
,
whether
it
is
malice
and
revenge
for
some
injury
supposed
or
real
,
whether
it
is
some
secret
design
and
private
end
that
we
disguise
with
the
name
of
zeal
,
or
a
sincere
affection
to
Religion
and
the
souls
of
our
brethren
,
that
governs
us
.
We
ought
also
to
be
well
assured
both
of
the
truth
and
importance
of
those
things
on
which
we
imploy
our
zeal
,
and
not
let
it
run
out
impetuously
on
every
trifle
,
and
we
are
still
to
watch
over
our
tempers
,
lest
our
heat
carry
us
too
far
.
And
we
must
never
forget
that
we
ought
to
be
zealous
for
peace
as
well
as
truth
.
Can
it
be
supposed
that
those
who
live
in
all
sorts
of
debaucheries
and
impieties
,
are
either
zealous
for
the
Church
on
the
one
hand
,
or
for
the
Protestant
Religion
,
as
they
pretend
,
on
the
other
?
If
these
things
will
scarce
pass
with
wise
men
,
much
less
will
they
pass
with
that
God
,
who
sees
the
heart
.
It
is
certain
,
Zeal
must
never
exclude
Charity
;
for
the
love
of
God
,
and
our
Neighbour
is
the
foundation
of
it
.
Whatever
has
not
this
at
bottom
is
but
the
dreg
of
Education
,
the
sowrness
of
a
party
,
and
a
thin
disguise
for
black
designs
.
The
second
pretence
is
Safety
.
I
am
not
to
meddle
with
the
publick
security
of
government
,
that
is
a
subject
above
me
:
I
speak
with
relation
to
private
persons
and
their
deportment
.
All
Zealots
apprehend
themselves
in
some
danger
from
those
against
whom
they
are
set
;
if
their
numbers
are
small
,
they
fear
that
they
will
become
greater
;
and
if
they
are
great
,
they
fear
they
will
master
them
:
and
so
they
indeavour
to
conquer
them
,
first
in
point
of
reputation
in
the
battels
of
the
tongue
and
pen
,
by
defaming
them
,
either
discovering
real
faults
,
or
forging
calumnies
to
disgrace
them
;
and
then
in
point
of
interest
insinuating
themselves
into
such
as
they
can
have
access
to
,
and
indeavouring
to
work
the
ruine
of
those
who
differ
from
them
.
If
there
were
no
other
measures
to
be
taken
in
matters
of
Religion
,
but
the
Maximes
of
humane
Policy
,
this
might
pass
for
tolerably
prudent
:
But
St.
James
tells
us
,
the
Wisdom
of
that
bitter
zeal
,
is
not
from
above
,
it
is
earthly
,
sensual
and
devilish
.
The
Bonds
of
a
man
,
and
the
cords
of
love
are
those
,
by
which
God
uses
to
draw
us
;
and
in
imitation
of
that
,
the
methods
of
reason
,
and
the
wayes
of
meekness
are
both
more
suitable
to
the
Divine
Nature
,
and
more
likely
to
work
on
the
greater
part
of
men
:
In
following
these
which
God
has
appointed
,
we
may
with
confidence
depend
upon
his
protection
and
blessing
;
and
if
the
petulancies
and
follies
of
some
make
it
at
any
time
necessary
to
punish
them
,
it
should
appear
,
that
what
they
suffer
is
the
correction
of
a
Father
or
Brother
,
and
not
the
wound
of
an
enemy
,
or
the
lash
of
a
Jaylor
.
Extream
heats
if
not
repressed
will
carry
to
extream
severities
.
And
perhaps
no
severities
are
very
prudent
,
except
they
be
extream
,
as
are
the
Inquisitions
of
Spain
;
but
we
may
see
what
the
Church
of
Rome
has
gained
by
their
cruelties
in
the
last
Age.
Violence
alienates
those
further
,
whom
we
ought
to
gain
upon
,
and
likewise
increases
their
party
by
the
compassions
of
all
good-natured
people
,
who
are
thereby
first
inclined
to
pity
them
,
then
to
love
them
,
and
perhaps
in
conclusion
to
go
over
to
them
:
and
so
the
sharpness
of
rigour
instead
of
being
a
security
,
often
proves
the
ruin
of
those
who
depend
on
it
:
whereas
the
wayes
of
love
and
meekness
will
work
more
universally
and
effectually
,
at
least
to
mollifie
if
not
to
turn
those
with
whom
we
deal
;
and
it
draws
all
people
who
are
less
ingaged
in
their
affections
,
to
adhere
to
those
who
are
moderate
:
The
very
appearances
of
a
calm
temper
have
a
charm
in
them
,
but
the
effects
of
them
in
concurrence
with
other
prudent
methods
,
are
almost
irresistible
.
In
summ
,
it
is
better
to
be
overrun
and
ruined
in
the
wayes
of
meekness
,
than
to
conquer
all
the
World
by
cruelty
;
in
the
one
we
bear
the
cross
and
suffer
for
righteousness
sake
;
in
the
other
we
triumph
in
the
Garments
of
Anti-christ
dyed
red
with
the
blood
of
those
who
though
in
errours
,
yet
may
be
good
men
in
the
main
for
ought
we
know
.
The
third
pretence
,
is
from
the
severities
of
the
old
Testament
,
and
that
spirit
of
zeal
,
which
was
so
much
commended
and
set
up
for
a
pattern
in
the
Instances
of
Phinehas
,
Elijah
,
and
others
.
But
our
Saviour
answered
this
when
he
was
desired
to
suffer
his
Apostles
to
imitate
Elijah
,
and
to
call
for
fire
from
Heaven
;
that
was
because
they
could
not
kindle
it
upon
earth
,
otherwise
they
had
begun
there
;
but
our
meek
and
lowly
Saviour
rebuked
them
,
and
told
them
,
They
knew
not
what
Spirit
they
were
of
:
And
that
the
son
of
Man
came
not
to
destroy
mens
lives
,
but
to
save
them
.
That
people
was
fierce
and
untractable
,
and
as
they
had
the
Land
of
Canaan
by
an
immediate
grant
from
Heaven
;
so
the
Civil
Government
was
kept
in
the
hand
of
God
;
and
sharp
punishments
were
inflicted
on
those
that
broke
those
Laws
by
which
they
held
all
their
possessions
:
But
the
dispensation
of
the
Gospel
is
wholly
Spiritual
upon
another
bottom
,
and
to
be
managed
in
another
method
.
Fourthly
,
The
last
excuse
for
these
heats
is
from
the
practice
of
our
Saviour
,
who
severely
laid
open
the
hypocrisies
of
the
Pharisees
;
and
the
Apostles
who
writ
warmly
against
false
Teachers
,
by
which
a
sharpness
in
speaking
and
writing
seems
well
warranted
.
But
if
we
consider
that
our
Saviour
certainly
knew
the
Pharisees
were
Hypocrites
,
and
did
by
the
shew
of
strictness
mislead
the
people
,
so
that
they
were
in
danger
to
perish
by
their
false
Doctrines
,
and
that
no
meekness
,
no
reason
,
no
nor
the
most
wonderful
miracles
which
he
wrought
,
could
work
upon
them
;
it
was
necessary
for
the
good
of
others
to
expose
them
.
So
if
we
manifestly
see
an
Hypocritical
sort
of
people
misleading
the
World
in
points
that
indanger
their
salvation
;
and
are
well
assured
that
what
we
say
is
true
,
and
that
fairer
means
cannot
prevail
;
we
not
only
may
but
ought
to
discover
this
:
But
this
will
not
excuse
those
who
believe
every
story
,
and
propagate
it
meerly
out
of
hatred
to
others
,
and
know
in
their
own
Consciences
that
their
chief
concern
is
to
disgrace
those
they
hate
,
and
not
to
preserve
others
,
out
of
a
principle
of
charity
to
them
.
There
must
be
a
great
evidence
to
make
us
conclude
a
man
an
Hypocrite
,
even
some
one
ill
act
will
not
amount
to
it
:
nothing
but
some
very
heinous
crime
,
or
an
ill
course
in
some
sin
,
which
the
common
illumination
of
all
Christians
discovers
to
be
evil
,
and
which
they
disguise
with
a
colour
of
Religion
,
ought
to
justifie
the
fastning
this
black
imputation
on
any
:
For
God
knows
in
how
ill
colours
many
would
appear
,
if
some
of
their
secret
actions
were
made
publick
,
which
may
seem
,
and
indeed
are
,
heinous
;
and
yet
they
having
truly
repented
of
them
,
ought
not
to
be
so
branded
.
We
ought
to
judge
charitably
,
and
to
be
ready
alwayes
to
put
the
best
reasonable
construction
on
other
mens
actions
,
that
upon
a
fair
representation
they
will
bear
;
and
make
such
allowances
for
the
errours
and
failings
of
others
,
as
we
know
in
our
own
consciences
we
would
desire
to
be
made
for
our
own
,
if
all
the
secrets
of
our
lives
were
known
.
They
are
known
to
God
,
and
ought
to
be
remembred
by
our selves
;
and
in
those
cases
,
he
that
shews
no
mercy
in
his
censures
,
is
to
expect
judgement
without
mercy
.
But
the
force
of
this
whole
Objection
will
be
better
taken
off
by
the
fourth
particular
that
I
proposed
,
4.
Which
is
to
consider
the
methods
that
Christ
and
his
Apostles
have
prescribed
for
bringing
us
to
Love
and
Unity
.
The
whole
life
of
our
blessed
Saviour
was
a
continued
course
of
meekness
,
and
lowliness
of
mind
;
and
in
these
he
proposes
himself
chiefly
as
a
pattern
for
our
imitation
;
and
it
is
scarce
possible
for
men
to
quarrel
much
,
that
are
under
the
influences
of
that
happy
temper
:
he
hath
made
this
the
cognisance
,
by
which
all
the
World
shall
know
his
Disciples
,
if
they
love
one
another
:
And
has
not
only
charged
us
to
love
our
Friends
,
but
our
Enemies
,
Persecutors
and
Slanderers
;
to
bless
them
,
to
pray
for
them
,
and
to
do
them
all
the
good
that
is
in
our
power
.
So
that
no
excuse
of
ill
usage
can
give
us
a
priviledge
to
hate
,
to
rail
at
,
or
revenge
our selves
of
others
.
And
we
may
see
the
sense
he
had
of
Unity
and
Peace
among
his
followers
,
by
his
intercession
with
his
Father
for
it
;
since
in
that
prayer
of
his
a
little
before
he
suffered
for
us
,
he
in
five
several
places
prays
,
That
they
might
be
one
,
as
the
Father
and
he
were
:
That
they
might
be
one
in
them
,
and
be
made
perfect
in
one
.
And
as
our
Saviour
delivered
this
to
his
Apostles
,
so
they
in
every
Epistle
did
repeat
the
same
exhortations
with
most
vehement
and
mighty
obtestations
,
as
considering
,
That
this
was
essential
to
the
very
Being
and
preservation
of
the
Christian
Religion
.
A
Controversy
arose
then
which
raised
great
heats
concerning
the
obligation
which
the
converted
Gentiles
lay
under
to
observe
the
Law
of
Moses
:
and
there
were
some
zealous
Jews
,
who
though
they
believed
in
Christ
,
as
the
true
Messias
,
yet
they
adhered
so
fiercely
to
the
Law
,
that
they
not
only
separated
from
the
Apostles
,
but
persecuted
them
,
because
they
were
for
freeing
the
Gentiles
from
that
yoke
.
This
was
a
question
of
far
greater
consequence
than
those
are
about
which
we
contend
so
earnestly
:
but
in
this
we
shall
observe
the
gentleness
of
the
Apostles
,
even
towards
those
that
did
obstinately
dissent
from
the
determination
which
they
made
,
though
it
proceeded
from
an
infallible
Authority
.
St.
Paul
writing
to
the
Romans
,
as
he
expresses
his
love
to
the
Jews
in
so
high
a
strain
,
that
he
was
willing
to
be
accursed
,
that
is
,
cast
out
of
the
Communion
of
Christians
,
if
that
would
have
induced
them
to
come
into
it
,
(
a
very
high
pitch
of
Charity
,
which
needs
not
be
raised
higher
,
as
some
fanciful
people
have
done
:
)
he
likewise
gives
his
sense
of
their
contests
in
those
matters
concerning
the
observation
of
their
customes
in
two
speculative
Maximes
;
and
in
two
practical
rules
,
which
are
of
general
use
,
and
on
which
he
inlarges
copiously
.
He
first
tells
them
,
That
on
both
sides
sincere
men
might
so
follow
their
perswasions
as
to
be
accepted
of
God.
He
that
regardeth
a
day
,
regardeth
it
to
the
Lord
:
And
he
that
regardeth
not
a
day
,
to
the
Lord
he
doth
not
regard
it
:
He
further
sayes
,
That
Religion
lay
not
in
such
trivial
things
;
The
Kingdom
of
God
,
that
is
the
dispensation
of
the
Gospel
,
consisted
not
in
meats
or
drinks
,
(
that
is
,
in
questions
about
clean
or
unclean
meats
)
but
in
righteousness
and
peace
,
and
joy
in
the
Holy
Ghost
:
and
that
he
who
in
these
things
served
Christ
,
was
acceptable
to
God
and
approved
of
men
,
whatever
he
might
think
of
other
matters
.
Upon
these
two
conclusions
he
grafts
two
rules
;
the
one
is
,
That
every
one
should
follow
the
clearest
light
he
could
have
,
and
be
fully
perswaded
in
his
own
mind
,
and
to
do
what
he
did
upon
an
inward
assurance
,
and
without
doubting
:
the
other
is
,
That
men
ought
not
to
judge
,
or
set
at
nought
their
Brethren
;
that
the
weaker
ought
not
to
judge
the
stronger
,
nor
the
stronger
to
despise
the
weaker
;
and
that
all
should
follow
after
the
things
which
made
for
peace
,
by
which
they
might
edifie
one
another
.
All
this
is
plain
and
decisive
.
When
he
writ
to
the
Corinthians
,
he
expresses
great
grief
for
what
he
had
heard
of
their
divisions
:
Some
were
for
Paul
,
that
is
those
of
the
uncircumcision
:
Some
for
Cephas
or
Peter
,
that
is
,
those
of
the
Circumcision
:
Some
were
for
Apollo
,
that
is
,
those
of
St.
John's
baptism
:
And
some
were
for
Christ
,
who
perhaps
received
Christ
as
the
Messias
and
yet
rejected
the
Apostles
:
Upon
which
he
argues
,
That
by
this
it
appeared
they
were
carnal
and
walkt
as
men
.
And
that
they
might
not
think
he
was
partial
to
those
that
set
up
for
himself
,
he
particularly
sets
himself
against
them
.
He
also
by
an
excellent
Simile
taken
from
the
several
uses
of
the
members
of
the
natural
body
,
exhorts
them
all
,
not
to
despise
one
another
,
but
that
every
one
in
his
station
should
be
useful
to
the
whole
body
,
and
to
every
member
in
it
:
and
runs
out
into
one
of
the
greatest
raptures
that
is
in
the
whole
Scripture
in
commendation
of
charity
,
which
he
calls
not
only
,
a
more
excellent
thing
than
all
the
extraordinary
gifts
that
were
then
in
the
Church
;
without
which
,
doing
miracles
,
suffering
Martyrdom
,
or
the
giving
all
one
had
to
the
poor
was
nothing
;
but
preferres
it
both
to
faith
and
hope
.
Writing
to
the
Galatians
,
though
he
incourages
them
with
more
than
ordinary
earnestness
not
to
yield
to
the
Judaizers
,
yet
he
gives
them
this
necessary
caution
,
That
they
should
by
love
serve
one
another
,
for
all
the
Law
was
comprehended
in
this
one
word
,
Thou
shalt
love
thy
neighbour
as
thy self
:
And
he
adds
these
weighty
words
,
on
which
we
should
all
reflect
much
,
If
ye
bite
and
devour
one
another
,
take
heed
ye
be
not
consumed
one
of
another
.
And
giving
an
enumeration
of
the
fruits
of
the
spirit
,
he
begins
with
these
,
love
,
joy
,
peace
,
long-suffering
,
gentleness
and
goodness
.
He
also
exhorts
the
Ephesians
to
this
,
as
that
by
which
they
should
approve
themselves
as
worthy
of
their
holy
calling
,
that
They
should
walk
with
all
lowliness
,
meekness
,
long-suffering
,
forbearing
one
another
in
love
,
indeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
:
And
the
reasons
he
gives
for
it
are
eternally
strong
and
binding
:
There
is
one
Lord
,
one
faith
,
one
Baptism
,
and
one
God
,
and
Father
of
all
.
In
his
Epistle
to
the
Philippians
it
appears
,
how
exactly
he
himself
followed
those
rules
,
which
he
gave
to
others
;
for
he
being
then
a
prisoner
,
some
that
envied
his
labours
in
the
Gospel
,
and
intended
to
add
affliction
to
his
bonds
,
preached
Christ
not
sincerely
,
but
in
pretence
;
yet
he
rejoyced
that
good
was
done
by
any
person
whatsoever
,
and
upon
what
motives
soever
.
And
though
men
that
suffer
,
are
apt
to
be
more
touched
with
insultings
and
ill
usage
from
their
own
friends
,
than
they
can
be
for
any
thing
that
their
Enemies
do
to
them
;
yet
this
did
no
way
disorder
him
,
nor
did
he
thunder
against
those
Hypocritical
and
insolent
teachers
.
Upon
this
he
goes
on
to
recommend
that
temper
to
others
which
appeared
so
eminently
in
himself
,
and
in
the
most
tender
strains
of
a
true
but
moving
Rhetorick
he
obtests
them
,
If
there
was
any
Consolation
in
Christ
,
if
any
comforts
of
Love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
,
that
they
would
fulfill
his
joy
,
and
be
like
minded
,
having
the
same
love
,
being
of
one
accord
,
and
of
one
mind
:
and
that
nothing
should
be
done
through
strife
and
vain
glory
,
but
that
in
lowliness
of
mind
,
every
one
should
esteem
others
better
than
themselves
.
And
in
order
to
this
he
proposes
to
them
the
wonderful
pattern
of
the
humility
and
love
of
Christ
.
How
effectually
does
he
exhort
the
Colossians
to
put
off
all
anger
,
wrath
,
malice
and
Blasphemy
,
that
is
,
reviling
and
reproachful
words
,
and
to
put
on
as
the
elect
of
God
holy
and
beloved
,
bowels
of
mercies
,
kindness
,
humbleness
of
mind
,
meekness
and
long-suffering
,
forbearing
one
another
,
and
forgiving
one
another
:
If
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
you
,
so
also
do
you
;
and
above
all
things
put
on
Charity
,
which
is
the
bond
of
perfection
;
and
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
ye
are
called
in
one
body
.
He
heard
the
Thessalonianswere
eminent
for
their
mutual
love
,
so
that
it
was
needless
to
exhort
them
to
it
,
yet
he
beseeches
them
to
encrease
in
it
more
and
more
;
and
since
much
medling
or
the
running
about
,
are
the
chief
occasions
by
which
contentions
arise
,
or
spread
;
he
charges
them
to
study
to
be
quiet
,
and
to
do
their
own
business
:
to
be
at
peace
among
themselves
,
to
warn
them
that
were
unruly
,
to
be
patient
to
all
men
,
and
not
to
render
evil
for
evil
,
but
ever
to
follow
that
which
was
good
.
And
in
his
Epistles
to
Timothyhe
gives
us
the
Characters
both
of
false
and
true
teachers
in
relation
to
these
things
.
Of
the
former
he
saies
,
They
were
proud
knowing
nothing
,
but
doting
about
questions
and
strifes
of
words
,
of
which
came
envy
,
strife
,
railings
,
evil
surmisings
,
and
perverse
disputings
of
men
of
corrupt
minds
;
but
the
reverse
of
this
is
,
the
servant
of
the
Lord
must
not
strive
,
but
be
gentle
unto
all
men
,
apt
to
teach
,
patient
in
meekness
,
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledgment
of
the
truth
.
Insinuating
,
that
instruction
given
in
the
spirit
of
meekness
,
was
the
likeliest
way
to
bring
this
about
.
He
also
exhorts
Titus
to
put
the
Cretians
in
mind
,
to
be
subject
to
Principalities
and
Powers
,
to
obey
Magistrates
,
to
be
ready
to
every
good
work
,
to
speak
evil
of
no
man
,
not
to
be
brawlers
but
gentle
,
shewing
all
meekness
to
all
men
.
The
chief
scope
of
his
Epistle
to
Philemon
,
is
to
perswade
him
to
be
reconciled
to
Onesimus
,
who
being
his
servant
had
robbed
him
,
and
run
away
from
him
.
He
exhorts
the
Hebrews
to
provoke
one
another
to
love
and
to
good
works
;
and
in
order
to
that
,
not
to
forsake
the
assembling
themselves
together
as
the
manner
of
some
was
,
and
to
follow
peace
with
all
men
:
And
to
take
care
that
no
root
of
bitterness
might
spring
up
and
trouble
them
,
by
which
many
might
be
defiled
.
For
Dissensions
are
the
buddings
of
bitterness
in
the
mind
,
and
do
both
disturb
and
corrupt
those
in
whom
they
grow
up
.
Nor
was
this
a
stile
peculiar
to
St.
Paul
;
though
it
may
be
supposed
that
one
reason
,
which
made
him
insist
so
vehemently
on
it
,
&
repeat
this
exhortation
so
frequently
,
was
,
That
he
reflecting
on
his
own
temper
,
when
he
was
a
Jewish
Zealot
,
knew
that
it
was
a
venom
which
might
by
degrees
creep
even
into
a
sincere
mind
,
and
leaven
and
corrupt
it
under
the
colour
of
the
being
active
in
the
cause
of
Religion
,
and
so
transform
a
man
,
and
an
honest
man
too
,
into
an
enraged
fury
,
as
himself
was
when
under
the
power
of
those
ill
principles
;
though
what
he
did
,
was
the
effect
not
of
designed
wickedness
,
but
of
Ignorance
.
St.
James
writes
in
the
same
strain
against
all
furious
Zealots
,
who
were
apt
to
boast
of
their
zeal
,
and
to
face
down
the
truth
with
their
impudence
,
and
pretended
to
great
wisdom
for
the
justifying
what
they
did
.
He
tells
them
,
that
wisdom
was
not
from
above
,
but
was
earthly
,
sensual
and
Devilish
:
and
that
where
bitter
zeal
and
strife
was
,
there
was
confusion
and
every
evil
work
;
but
the
wisdom
that
was
from
above
,
was
first
pure
,
then
peaceable
,
gentle
and
easie
to
beintreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
and
without
Hypocrisie
;
and
that
the
fruits
of
righteousness
were
sown
in
peace
,
of
them
that
made
peace
.
St.
Peter
keeps
in
the
same
path
.
He
had
formerly
been
under
the
sudden
transports
of
ill
tempered
zeal
,
when
he
smote
with
the
Sword
those
that
came
to
seize
on
our
Saviour
,
which
he
ought
not
to
have
done
,
since
they
were
sent
out
by
those
who
had
a
lawful
authority
;
but
it
then
appeared
in
him
,
that
the
rages
of
indiscreet
heat
do
not
agree
with
that
disposition
of
mind
so
indispensably
necessary
to
a
Christian
,
which
is
a
readiness
to
confess
the
truth
,
though
the
danger
in
doing
it
were
ever
so
apparent
:
He
therefore
exhorts
those
,
to
whom
he
wrote
,
to
lay
aside
all
malice
and
guile
,
and
Hypocrisies
,
envies
and
evil
speakings
;
that
they
would
be
all
of
one
mind
,
having
compassion
one
of
another
;
that
they
would
love
as
brethren
,
be
pitiful
and
courteous
,
not
rendring
evil
for
evil
,
nor
railing
for
railing
,
but
contrariwise
a
blessing
;
and
that
above
all
things
they
would
have
fervent
charity
among
themselves
,
which
would
cover
a
multitude
of
sins
;
and
he
exhorts
all
to
add
to
their
godliness
,
brotherly
kindness
and
charity
,
as
if
godliness
could
not
be
compleat
without
these
.
St.
John
in
all
his
Epistles
seems
to
have
had
nothing
more
in
his
thoughts
,
than
to
perswade
those
to
whom
he
wrote
to
love
one
another
,
which
he
does
with
the
highest
and
most
earnest
Exhortations
to
it
possible
:
God
is
love
,
and
he
that
dwelleth
in
love
,
dwelleth
in
God
,
and
God
in
him
;
he
that
loves
his
brother
,
abideth
in
the
light
,
and
there
is
no
occasion
of
stumbling
;
he
has
a
serene
and
calm
mind
,
and
is
not
hurried
unto
violent
Transports
:
Whereas
he
that
hates
his
brother
,
is
in
darkness
,
and
walks
in
it
,
for
it
hath
blinded
his
eyes
;
it
runs
him
on
blindly
to
many
Precipices
,
it
carries
him
to
excessive
Heats
,
and
makes
him
act
like
a
mad
man
:
And
no
wonder
if
it
end
in
bloud
and
confusion
;
for
he
that
hates
his
brother
is
a
murderer
;
he
murders
him
in
his
wishes
,
and
will
not
fail
to
put
these
in
execution
upon
the
first
opportunity
;
and
to
sum
up
all
,
By
this
we
know
,
says
he
,
that
we
have
pass'd
from
death
to
life
,
from
the
death
of
sin
to
the
life
of
God
,
if
we
love
the
brethren
.
St.
Jude
gives
a
Character
of
the
Incendiaries
that
were
then
in
the
Church
,
who
did
separate
themselves
,
pretending
to
greater
sanctity
and
strictness
,
and
yet
were
sensual
,
and
had
not
the
Spirit
,
which
appeared
in
these
Instances
,
They
were
murmurers
,
complainers
,
who
spoke
great
swelling
words
,
and
had
mens
persons
in
admiration
for
advantage
;
that
is
,
were
given
to
Canting
,
and
did
blindly
follow
their
Leaders
.
But
as
he
exhorts
the
Christians
to
contend
earnestly
for
the
faith
,
so
in
relation
even
to
those
grosly
deluded
and
unruly
dividers
,
he
charges
them
to
have
compassion
of
some
,
and
to
endeavour
to
gain
upon
them
in
the
mildest
manner
;
others
whose
tempers
were
rougher
,
were
to
be
rescued
by
sharper
methods
,
like
the
pulling
one
out
of
the
fire
;
and
these
different
methods
were
to
be
applied
discreetly
,
as
the
condition
of
the
person
might
require
it
.
And
thus
we
see
the
Apostles
in
all
their
Epistles
repeat
these
Exhortations
with
so
much
earnestness
,
that
upon
the
whole
matter
it
must
be
concluded
,
either
this
is
not
the
Gospel
,
or
those
that
differ
so
much
from
these
Rules
are
not
true
Gospellers
.
I
have
enlarged
on
these
things
the
more
fully
,
because
I
must
conclude
,
that
if
the
Authority
of
such
words
does
not
prevail
,
it
is
a
vain
thing
to
go
about
to
perswade
any
to
these
duties
by
other
Topicks
.
Nor
were
these
only
Lessons
given
to
Christians
as
political
Precepts
,
in
that
Infancy
and
weakness
of
this
Religion
,
which
as
their
numbers
increased
,
and
their
power
grew
,
they
might
supersede
:
But
we
clearly
see
the
ancient
Christians
thought
they
were
as
much
bound
by
them
,
after
the
Emperors
became
Christian
,
as
they
were
before
.
When
the
last
Persecution
ceased
,
and
the
Calm
and
Protection
of
Constantine's
Reign
succeeded
,
the
Christians
,
tho'
many
of
them
carried
still
the
marks
of
the
Cruelty
of
their
Persecutions
,
in
the
loss
of
their
Eyes
or
Limbs
,
yet
endeavoured
no
Revenge
on
their
Persecutors
,
no
not
in
Egypt
,
where
so
many
thousands
of
them
had
suffered
;
and
the
Heathens
,
for
above
an
Age
after
that
,
continued
to
be
in
the
chief
Imployments
,
both
Civil
and
Military
.
And
tho'
this
had
made
it
easier
for
the
Empire
again
to
turn
to
Heathenism
under
Julian
,
yet
upon
his
death
no
Cruelties
nor
Violences
were
imployed
;
nor
did
they
think
the
Disturbance
given
by
Arius
,
and
the
small
Party
he
then
had
,
was
to
be
prosecuted
with
a
higher
severity
than
Banishment
.
And
tho'
the
Arians
became
cruel
Persecutors
,
when
the
Court
was
governed
by
their
Councels
,
acting
more
politically
under
Constantius
,
but
violently
under
Valens
,
yet
the
Orthodox
,
who
had
complained
of
those
Severities
,
did
not
retaliate
,
when
the
Empire
fell
into
the
hands
of
one
that
was
so
zealous
for
them
as
Theodosius
was
:
and
when
Nazianzen
saw
some
too
much
inclined
to
it
,
in
the
beginnings
of
his
Reign
,
how
earnestly
did
he
study
to
moderate
their
Heats
and
Resentments
?
And
tho'
the
Donatists
were
after
many
renewed
Hearings
condemned
in
Constantine's
time
,
in
every
one
of
them
,
yet
the
Orthodox
Party
studied
still
to
gain
upon
them
,
by
the
ways
of
love
and
meekness
,
till
at
last
they
grew
insupportable
,
and
fell
upon
the
others
,
and
robbed
and
wounded
them
,
committing
such
Outrages
,
that
the
Bishops
in
Africk
were
forced
to
implore
the
Emperor's
protection
for
their
own
safety
;
and
yet
the
severity
went
no
higher
than
Banishment
,
or
fining
of
the
most
outragious
.
And
as
St.
Austin
was
not
easily
brought
to
consent
even
to
so
much
,
so
afterwards
when
the
Governors
were
punishing
the
Donatists
for
their
Insolences
,
he
was
always
interposing
to
mitigate
the
sharpness
of
the
Law
,
and
the
rigor
of
their
Proceedings
.
It
is
true
,
there
were
too
great
Heats
in
the
Church
,
even
then
in
the
management
of
their
Debates
,
yet
till
Damasus
begun
that
mad
prosecution
of
the
Luciferians
at
Rome
,
these
were
not
carried
to
violent
degrees
.
But
as
the
purity
of
the
Christian
Religion
grew
corrupted
,
and
iniquity
did
abound
,
then
did
love
wax
cold
,
and
rage
grew
hot
,
till
at
last
it
flamed
out
in
most
terrible
Persecutions
,
set
on
in
the
12th
.
Century
against
the
Albigenses
at
first
.
And
that
these
might
be
managed
with
all
the
advantages
possible
,
for
the
destruction
of
poor
Innocents
,
new
Courts
were
set
up
,
and
unheard
of
Methods
were
found
out
,
for
facilitating
Processes
,
making
a
slight
proof
serve
,
and
forcing
the
Party
to
accuse
himself
by
an
Oath
ex
Officio
;
these
Courts
did
also
proceed
upon
secret
Information
,
without
Indictments
or
Accusers
.
In
a
word
:
Forms
of
Procedure
were
invented
,
such
as
even
Tyrants
had
not
used
for
the
Crimes
of
Treason
;
and
all
this
to
destroy
such
as
could
not
submit
to
every
unreasonable
Doctrine
,
or
ridiculous
piece
of
Worship
then
set
up
.
And
they
were
not
only
satisfied
with
the
Cruelties
then
practised
,
but
they
made
Laws
and
Canons
,
(
then
esteemed
more
binding
than
Laws
)
by
which
all
Princes
were
for
ever
bound
to
extirpate
Hereticks
.
And
because
some
might
be
better
natured
than
easily
to
become
the
Inquisitors
Hangmen
,
they
were
declared
to
have
forfeited
their
Dominions
,
if
they
should
be
guilty
of
any
lenity
,
which
upon
that
fell
to
the
disposal
of
the
Pope
.
And
lest
some
good
natured
Bishops
might
be
backward
and
slow
in
it
,
they
were
likewise
bound
by
the
Oath
which
they
took
at
their
Consecration
,
to
prosecute
Hereticks
to
the
utmost
of
their
power
.
So
the
Bishops
being
thus
sworn
to
condemn
them
,
and
Princes
threatned
with
Deposition
if
their
Sentences
were
not
executed
,
it
was
scarce
possible
for
these
poor
men
to
escape
.
But
we
have
not
so
learned
Christ
:
We
see
clearly
what
Rules
the
Gospel
gives
in
this
Matter
;
we
ought
to
love
one
another
as
Brethren
,
and
not
to
suffer
our
Zeal
to
degenerate
into
Rage
or
Barbarity
,
but
must
study
to
gain
upon
those
who
differ
from
us
in
the
spirit
of
meekness
,
by
which
we
may
in
time
conquer
their
Mistakes
,
and
at
least
bring
them
to
a
greater
temper
,
through
the
gentleness
of
our
deportment
towards
them
,
and
incline
them
to
have
better
thoughts
of
us
,
and
that
may
prove
an
effectual
mean
to
make
them
think
the
better
of
the
Truth
for
our
sakes
.
For
the
greatest
part
mens
Affections
do
insensibly
govern
their
Opinions
,
since
few
examine
speculative
Points
as
they
lye
before
them
,
in
the
Arguments
used
about
them
,
but
consider
them
in
the
lump
,
and
generally
judge
of
them
by
some
prejudices
which
incline
them
to
like
or
dislike
such
a
sort
of
men
.
One
thing
is
to
be
said
for
Moderation
,
that
it
is
the
constant
Plea
of
the
unfortunate
:
all
People
when
depressed
,
take
Sanctuary
in
it
,
as
a
common
place
,
upon
which
it
is
easie
to
say
many
popular
things
.
But
alas
,
how
commonly
is
it
forgotten
by
the
very
same
Persons
when
the
Wind
and
Tide
turns
?
We
hear
even
the
Papists
,
for
all
their
Inquisitions
and
Burnings
,
Plead
for
gentleness
and
favor
,
though
in
them
it
is
scarce
reconcileable
to
common
Modesty
.
If
there
were
nothing
but
opinion
in
the
case
,
if
they
had
not
such
a
mixture
of
cruel
Principles
,
with
a
blind
dependence
on
a
Forrain
Power
,
that
is
bound
by
their
own
Rules
,
never
to
relent
till
Heresie
is
extirpated
,
and
all
Hereticks
destroyed
,
I
should
be
as
earnest
to
stir
up
Compassion
for
them
as
for
others
:
and
as
it
is
,
I
am
sure
we
ought
to
carry
so
towards
them
,
that
it
may
appear
we
do
not
hate
their
Persons
,
and
do
nothing
against
them
but
as
we
are
compelled
to
it
for
self-preservation
,
and
even
in
the
hardest
things
that
a
prudent
care
of
our
own
quiet
and
safety
may
force
us
to
do
,
all
personal
softness
and
gentleness
towards
them
,
is
indispensably
necessary
to
such
as
would
shew
themselves
to
be
truly
Reformed
Christians
.
Others
Plead
now
for
Moderation
,
though
they
have
forgot
it
shamefully
where
they
have
Power
,
as
the
Congregations
do
now
in
New-England
,
and
the
Presbytery
did
in
Scotland
.
The
one
impose
under
the
pains
of
Banishment
and
Death
in
case
of
return
;
not
only
the
Religion
of
their
State
,
but
many
speculative
points
of
Opinion
,
and
other
things
that
are
certainly
indifferent
.
The
Presbytery
in
Scotland
imposed
the
Covenant
under
the
pains
of
Excommunication
,
upon
which
followed
a
Forfeiture
of
the
personal
Estate
,
and
a
Sequestration
of
the
real
Estate
,
and
this
all
persons
Men
and
Women
were
forced
to
Swear
,
though
few
could
understand
it
;
and
one
particular
was
not
far
from
an
Inquisition
,
that
every
one
should
discover
all
Malignants
and
Enemies
to
their
Cause
,
in
order
to
the
bringing
them
to
condign
punishment
,
by
which
every
man
was
Sworn
to
be
a
Spy
and
an
Informer
.
These
are
ill
Patterns
,
and
as
we
ought
not
to
imitate
them
,
so
we
must
govern
our selves
by
very
different
methods
,
if
we
come
under
the
Discipline
of
the
Gospel
.
4.
And
now
I
come
to
the
last
Particular
,
to
make
some
Application
of
all
this
to
this
time
,
and
the
occasion
you
are
now
met
about
.
We
are
now
brought
under
one
of
the
unhappiest
Circumstances
that
a
Nation
or
a
City
can
be
in
.
There
have
arisen
amongst
us
such
heats
,
so
much
bitterness
,
so
violent
an
Aversion
to
one
another
,
that
it
must
needs
beget
great
grief
and
sad
apprehensions
in
all
that
look
on
,
and
judge
Impartially
.
Those
Animosities
,
which
no
wonder
if
,
at
the
end
of
a
long
War
,
when
our
Wounds
were
bleeding
,
and
our
Sores
were
tender
,
did
transport
,
especially
the
unhappy
but
worthy
Sufferers
a
little
,
and
were
by
a
happy
revolution
,
and
a
Gracious
Oblivion
,
wisely
buried
and
seemed
quite
extinguished
,
are
now
breaking
out
again
with
a
violence
almost
as
great
as
was
during
the
War
it self
:
and
though
we
are
still
in
Peace
,
yet
such
a
temper
appearing
among
us
,
we
have
no
reason
to
expect
it
shall
continue
long
.
Tinder
will
catch
fire
from
a
spark
.
These
heats
are
kept
up
by
Libels
and
defamations
,
and
all
the
methods
that
can
blow
upon
them
to
kindle
the
fire
the
faster
,
and
to
make
it
flame
out
the
more
vehemently
:
and
what
must
the
end
of
these
things
be
?
All
that
we
now
feel
is
but
the
beginning
of
sorrows
,
if
we
are
not
so
wise
,
as
in
time
to
know
the
things
which
belong
to
our
Peace
.
This
were
an
unhappiness
much
to
be
lamented
at
any
time
:
but
what
shall
be
said
,
when
we
are
as
it
were
called
upon
from
Heaven
,
by
such
awak'ning
Providences
,
to
lay
down
our
Contests
,
and
to
unite
,
for
the
preservation
of
our
Holy
Religion
?
Sure
none
believe
themselves
,
when
they
say
,
we
are
not
in
danger
of
Popery
:
and
none
can
think
it
but
they
who
desire
it
,
and
so
apprehend
no
danger
in
it
;
and
if
we
come
under
the
power
of
that
Religion
,
none
but
Fools
can
hope
that
they
shall
escape
the
Severities
they
must
fall
under
,
if
they
do
not
intend
to
change
with
the
Tide
,
and
even
such
must
resolve
still
to
be
suspected
.
Old
Stories
will
be
often
remembred
.
What
can
reasonably
preserve
us
from
this
,
or
that
storm
,
which
a
mighty
Potentate
is
ready
to
discharge
on
some
of
his
neighbors
,
but
our
joyning
together
in
mutual
Unity
and
Brotherly
love
?
England
is
a
Body
so
vast
and
strong
,
that
if
it
is
united
both
in
Church
and
State
,
it
cannot
only
defend
it self
,
but
so
steadily
hold
the
ballance
,
as
to
preserve
as
well
it
s
other
Allies
,
as
the
Forraign
Churches
,
some
of
which
are
now
exposed
to
the
rage
of
their
Persecutors
,
if
we
do
not
continue
dis-joynted
at
home
till
,
all
falls
into
one
Scale
.
Upon
this
occasion
I
cannot
forbear
to
set
before
you
the
deplorable
State
of
our
Persecuted
Brethren
in
France
,
whom
neither
the
security
of
Irrevocable
Edicts
,
nor
the
great
Services
done
the
Crown
,
and
that
not
only
in
the
last
Age
,
but
during
the
present
King's
Reign
in
the
Wars
of
Paris
,
nor
their
peaceable
submission
and
patience
amidst
all
the
oppressions
they
have
groaned
under
for
several
years
,
which
has
not
provoked
them
to
the
least
undutiful
behaviour
,
nor
their
great
numbers
and
industry
,
can
preserve
from
those
Cruelties
they
now
suffer
meerly
for
their
Religion
;
for
their
carriage
has
been
such
,
that
their
Enemies
have
not
a
colour
for
their
Proceedings
but
that
only
.
And
now
the
last
priviledge
of
the
miserable
,
liberty
to
complain
,
is
denied
them
.
Thus
we
see
what
all
Promises
,
yea
and
Laws
,
backed
with
great
merit
,
do
signifie
,
where
that
Religion
once
takes
place
.
I
must
acknowledge
,
that
among
the
many
sad
Symptomes
we
are
under
,
this
is
one
good
Sign
,
I
am
sorry
to
say
it
is
almost
the
only
good
one
,
that
God
has
raised
up
in
us
such
a
Spirit
of
Compassion
for
the
poor
Exiles
,
that
come
and
seek
shelter
here
:
that
the
King
does
so
graciously
receive
and
encourage
them
,
and
the
People
do
so
bountifully
relieve
them
:
And
among
the
other
Glories
of
this
Great
City
,
the
largeness
of
your
Charities
,
and
the
tenderness
of
your
Care
on
this
Occasion
,
will
be
added
to
your
Honour
here
on
Earth
,
and
to
your
Rewards
hereafter
in
Heaven
;
and
I
hope
what
you
have
already
given
,
is
but
the
Earnest
of
what
you
will
do
,
if
the
numbers
of
those
that
fly
hither
,
continue
to
increase
.
But
tho'
your
Charity
on
this
Occasion
is
a
thing
that
well
becomes
such
a
Reformed
Church
,
yet
it
is
not
all
the
Use
that
we
are
to
make
of
so
sad
a
Calamity
.
We
know
not
how
soon
we
may
be
reduced
to
the
like
Straits
,
and
be
brought
under
a
Famine
of
the
Word
of
the
Lord
,
and
be
exposed
to
the
fury
of
that
bloudy
Religion
.
Let
us
therefore
look
up
to
God
,
that
he
may
be
merciful
to
us
,
and
may
pour
out
on
us
a
Spirit
of
Repentance
,
to
turn
to
him
,
and
to
forsake
all
our
abominations
,
by
which
we
have
so
highly
provoked
him
,
and
dishonoured
our
holy
Profession
;
and
also
a
Spirit
of
Love
and
Charity
,
to
unite
us
one
to
another
.
I
shall
not
adventure
to
offer
at
any
thing
towards
this
,
which
belongs
to
the
Government
,
or
is
to
be
the
Subject
of
publick
Consultations
,
but
shall
only
say
this
to
private
Persons
;
If
every
one
will
endeavour
to
dispossess
himself
of
Heat
and
Rancor
,
and
will
resolve
to
do
all
he
can
towards
an
Agreement
;
and
if
we
all
pray
earnestly
for
it
,
there
will
be
no
such
difficulty
in
it
as
may
be
imagined
.
Hatred
stirreth
up
strife
,
but
Love
covers
a
multitude
of
sins
.
If
a
better
temper
did
possess
us
,
we
would
either
find
out
Expedients
to
accommodate
our
Differences
;
or
if
we
could
not
agree
them
,
yet
we
might
enjoy
our
Opinions
,
and
still
love
one
another
;
and
then
there
would
be
no
great
danger
in
the
continuance
of
some
different
Speculations
or
Practices
.
But
if
we
will
still
look
backwards
,
and
be
always
reflecting
on
every
thing
that
may
exasperate
more
and
more
,
and
will
not
look
forwards
to
that
Precipice
of
ruine
that
is
so
near
us
,
and
to
the
only
Mean
that
can
save
us
from
it
;
I
mean
,
a
Reformation
of
our
Manners
,
and
a
Composing
of
our
Heats
:
If
Libelling
,
and
the
defaming
one
another
;
if
the
spreading
of
Lyes
and
Scandals
,
with
design
to
make
the
breach
wider
,
is
still
continued
and
encouraged
among
us
,
what
is
to
be
said
?
This
is
of
the
Lord
,
and
is
a
punishment
for
our
other
sins
,
and
the
forerunner
of
most
terrible
Judgments
,
which
will
come
on
us
like
an
Armed
man
;
and
then
when
it
is
too
late
for
the
Publick
,
we
will
be
all
of
us
ready
to
accuse
our selves
,
and
to
condemn
one
another
.
God
avert
this
and
make
us
wise
in
time
.
To
conclude
,
I
shall
now
propose
a
few
things
wherein
we
ought
above
all
things
to
study
to
be
united
among
our selves
.
In
the
first
place
,
Let
us
joyn
in
calling
upon
God
earnestly
,
and
directing
our
aims
chiesly
to
his
Glory
,
for
the
preservation
of
that
Holy
Religion
,
which
by
his
Grace
is
setled
amongst
us
.
Let
us
not
,
by
our
ill
Lives
,
provoke
him
to
deprive
us
of
so
great
a
Blessing
,
and
let
us
all
resolve
to
spend
some
portion
of
our
time
,
at
least
an
hour
every
Week
,
in
earnest
Prayers
to
him
for
the
Peace
of
his
Jerusalem
amongst
us
,
and
for
continuing
our
Religion
still
with
us
.
It
is
his
Cause
,
and
we
ought
chiefly
to
offer
it
up
to
him
for
his
protection
and
defence
:
and
if
our
sins
do
not
defeat
the
design
of
our
Prayers
,
we
may
hope
that
a
considerable
number
of
such
Intercessors
will
procure
great
Blessings
to
us
,
especially
we
having
the
assistance
of
the
prayers
of
those
who
have
taken
sanctuary
among
us
;
towards
whom
your
bowels
have
been
so
opened
,
that
we
know
we
have
many
prayers
put
up
by
them
which
are
set
to
our
account
.
In
the
next
place
let
us
joyn
together
in
all
dutiful
expressions
of
sincere
loyalty
to
our
King
;
in
an
obedience
to
the
Laws
,
and
a
reverent
submission
to
his
Government
:
that
our
Enemies
may
not
have
the
least
pretence
to
say
,
that
the
zeal
we
express
for
him
,
and
our
detestation
of
their
Conspiracies
,
is
only
a
disguise
to
as
bad
designs
:
let
us
go
on
in
the
wayes
of
submission
and
loyalty
,
and
by
these
put
to
silence
the
ignorance
of
foolish
men
.
Let
all
Insolent
Libels
and
reproachful
Discourses
be
held
in
detestation
,
and
let
us
earnestly
pray
to
God
,
the
God
of
peace
and
love
,
to
turn
the
hearts
of
the
Fathers
to
the
Children
,
and
of
the
Children
to
the
Fathers
,
and
the
Disobedient
to
the
wisdom
of
the
Just
;
and
that
the
happy
day
of
an
entire
Settlement
,
and
the
burying
of
all
Fears
and
Jealousies
may
come
quickly
,
that
so
one
spirit
may
animate
both
the
King
and
his
Subjects
,
and
the
Court
and
the
Country
.
Let
this
be
a
part
of
our
daily
prayers
,
and
let
every
one
do
all
in
his
power
towards
it
,
and
then
we
may
hope
to
see
again
serene
and
quiet
times
.
Let
us
also
consider
one
another
as
brethren
:
Let
us
bear
with
one
anothers
Infirmities
:
Let
us
give
some
allowances
to
the
weakness
of
those
that
are
misled
,
to
the
force
of
Education
,
and
the
biass
of
vulgar
prejudices
.
Let
us
study
to
gain
upon
one
another
by
gentleness
and
meekness
.
Let
us
have
the
danger
of
Inquisitions
,
Fires
,
and
forreign
Conquest
more
in
our
thoughts
,
and
not
contend
still
about
some
less
essential
or
important
points
.
Let
not
every
triffling
excuse
be
sought
out
to
make
or
keep
up
divisions
.
Let
not
those
that
differ
from
us
think
,
that
because
of
some
hard
things
which
they
may
meet
with
,
they
are
excused
from
all
Reverence
to
their
Superiours
,
or
a
disposition
to
be
reconciled
to
those
who
may
have
used
them
ill
in
their
Opinion
.
Let
us
not
aggravate
matters
beyond
measure
,
but
judge
of
all
things
with
candour
and
charity
.
In
a
word
,
let
us
endeavour
if
we
can
to
be
of
one
mind
,
and
at
least
to
have
one
heart
,
to
love
one
another
,
and
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
And
in
the
last
place
,
and
in
relation
to
our
present
Assembling
,
I
humbly
exhort
you
to
proceed
to
the
Election
you
are
now
to
make
,
with
a
spirit
of
love
and
brotherly
kindness
,
without
faction
or
animosity
,
clamour
and
confusion
,
that
so
in
the
Choice
of
this
great
Magistrate
,
the
Head
of
so
great
Body
under
the
King
,
you
may
agree
in
a
man
that
fears
God
,
that
honours
the
King
,
that
may
be
an
Example
of
a
good
Life
,
an
Assertor
of
the
true
established
Religion
,
a
Maintainer
of
Justice
,
and
a
Promoter
of
Peace
and
Order
amongst
you
.
In
which
let
us
all
pray
to
God
to
bless
and
direct
you
,
and
to
make
you
still
carry
in
your
minds
these
words
of
our
Saviour
.
Every
Kingdom
divided
against
it self
is
brought
into
desolation
,
and
every
City
or
House
divided
against
it self
shall
not
stand
.
FINIS
.
Books
lately
Printed
by
Richard
Chiswel
.
1.
DR
.
Burnet's
History
of
the
Reformation
of
the
Church
of
England
.
In
two
Vol.
folio
.
2.
The
Laws
of
this
Realm
concerning
Jesuits
,
&c.
explained
by
divers
Judgements
and
Resolutions
of
the
Judges
;
with
other
Observations
thereupon
,
by
William
Cawley
Esq
;
folio
.
3.
An
Apology
for
a
Treatise
of
Humane
Reason
,
Written
by
Ma.
Clifford
Esq
;
twelves
.
4.
Mr.
Seller's
Remarques
relating
to
the
state
of
the
Church
of
the
3
first
Centuries
.
5.
Bishop
Sanderson's
Sermons
:
with
his
Life
,
folio
.
6.
Fowlis
his
History
of
Romish
Conspiracies
,
Treasons
and
Usurpations
,
folio
.
7.
Markham's
Perfect
Horseman
,
octavo
.
8.
The
History
of
the
Powder-Treason
,
with
a
Vindication
thereof
,
against
the
Author
of
the
Catholick
Apology
,
and
others
:
to
which
is
added
a
Parallel
betwixt
that
and
the
present
Plot
,
quarto
.
9.
Dr.
Parker's
demonstration
of
the
Divine
authority
of
the
Law
of
Nature
,
and
Christian
Religion
,
quarto
.
10.
Dr.
William
Sherlock's
Discourse
of
Religious
Assemblies
,
octavo
.
11.
A
Defence
of
Dr.
Stillingfleet's
Unreasonableness
of
Separation
,
octavo
.
12.
The
History
of
the
House
of
Estee
,
the
Family
of
the
Dutchess
of
York
,
octavo
.
13.
An
Historical
Relation
of
the
Island
CEYLON
,
in
the
East-Indies
:
Together
with
an
Account
of
the
detaining
in
Captivity
the
Author
and
divers
other
Englishmen
now
living
there
,
and
of
the
Author
's
Miraculous
Escape
:
Illustrated
with
15
Copper
Figures
,
and
a
Map
of
the
Island
.
By
Robert
Knox
,
a
Captive
there
near
20
Years
.
Notes, typically marginal, from the original text
Notes for div A69658-e250
Mat.
6.
23.
Libell
.
Pre.
Marcell
.
&
●au●●
.
Joel
1.
4.
〈◊〉
9.
55.
Matth.
11.
29
John
13.
35.
Matth.
5.
44.
John
17.
18
,
21
,
22
,
23.
Rom.
9.
3.
●om
.
14.
6.
17.
v.
5
,
21
,
22.
3
,
4
,
10.
v.
19.
v.
1
Cor.
1.
10
,
11
,
12.
13.
v.
12.
Ch.
13.
Ch.
Gal.
5.
13
,
14.
15.
v.
22.
v.
Ephes
.
4.
2
,
3
,
4
,
5.
Phil.
1.
15
,
16
,
17
▪
18.
Phil.
2.
1
,
2
,
3.
Col.
3.
8
,
12
,
13
,
14
,
15.
1
Thes
.
4.
v.
9
,
10
,
11.
5.
13
,
14.
1
Tim.
6.
3
,
4
,
5.
2
Tim.
2.
24
,
25
,
26.
Titus
2.
1
,
2.
Heb.
10.
24
,
25
.
Heb.
12.
14
,
15.
James
3.
13
,
14
,
&c.
1
Pet.
2.
1.
C
3.
v.
8
,
●
.
2
S.
Pet.
1
●
.
1
S
Joh.
4.
15.
Ch.
2.
V.
10
,
11.
1
S.
Joh.
3.
15.
Ch
3.
v.
14.
Jude
v.
19
,
16.
V.
3.
v.
22
,
23.
4.
Article
.