A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ...
Barrow, Isaac, 1630-1677.
1681
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A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ...
Barrow, Isaac, 1630-1677.
[6], 333-459, [1] p. : port.
Printed by M. Flesher for Brabazon Aylmer ...,
London :
1681.
Advertisement on p. [1].
Reproduction of original in Union Theological Seminary Library, New York.
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eng
Lord's prayer -- Early works to 1800.
Ten commandments -- Early works to 1800.
Sacraments.
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A
Brief
EXPOSITION
OF
THE
Lord's
Prayer
AND
THE
Decalogue
.
To
which
is
added
The
DOCTRINE
of
the
Sacraments
.
By
ISAAC
BARROW
,
D.
D.
And
late
Master
of
Trinity
College
in
Cambridge
.
LONDON
,
Printed
by
M.
Flesher
,
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
,
over
against
the
Royal
Exchange
in
Cornhill
.
1681.
ISAACUS
BARROW
S.T.P.
REG.
MA.
A
SACRIS
COLL
S.
S.
TRINI
.
CANTAB
PRAEFEC
.
NEC
NON
ACAD
.
EIUSDEM
PROCANC
:
1676
portrait
TO
The
Right
Honourable
HENEAGE
EARL
of
NOTTINGHAM
,
Lord
High
CHANCELLOUR
OF
ENGLAND
,
AND
One
of
the
Lords
of
His
Majesty's
most
Honourable
Privy
Council
;
THOMAS
BARROW
,
the
Authour's
Father
,
Humbly
Dedicateth
these
DISCOURSES
.
The
Publisher
to
the
Reader
.
AMong
the
Remains
of
this
pious
and
learned
Authour
,
fit
to
be
communicated
to
the
publick
,
none
more
likely
to
be
of
general
use
and
advantage
than
this
Explication
of
the
Lord's
Prayer
,
the
Decalogue
,
and
the
Doctrine
of
the
Sacraments
;
whether
we
regard
the
brevity
and
plainness
,
or
the
admirable
weight
and
fulness
of
it
.
And
therefore
I
thought
fit
to
publish
it
in
a
small
Manual
by
it self
,
and
not
to
join
it
with
other
Discourses
of
the
Authour
,
that
so
this
little
Treatise
,
which
is
so
necessary
and
usefull
to
all
,
might
be
had
upon
the
easiest
terms
.
It
were
to
be
wish'd
,
that
the
Creed
also
had
been
explain'd
by
him
in
the
same
manner
;
but
that
he
hath
handled
in
a
larger
way
,
in
a
great
many
excellent
Sermons
upon
the
several
Articles
of
it
,
wherein
he
hath
not
onely
explain'd
and
confirm'd
the
great
Doctrines
of
our
Religion
,
but
likewise
shewn
what
influence
every
Article
of
our
Faith
ought
to
have
upon
our
practice
.
These
Discourses
will
make
a
very
considerable
Treatise
,
which
will
in
due
time
be
made
publick
.
In
the
mean
time
enjoy
and
make
use
of
this
.
Jo.
Tillotson
.
AN
EXPOSITION
OF
THE
Lord's
Prayer
.
Orat.
Domin
.
Si
per
omnia
precationum
sanctarum
verba
discurras
,
quantum
existimo
nihil
invenies
,
quod
non
ista
Dominica
contineat
&
concludat
oratio
:
unde
liberum
est
aliis
atque
aliis
verbis
,
eadem
tamen
in
orando
dicere
,
sed
non
debet
esse
liberum
alia
dicere
.
Aug.
ad
Probam
Epist.
CXXI
.
AN
EXPOSITION
OF
The
Lord's
Prayer
.
AMong
all
the
Duties
,
prescribed
to
us
by
our
Religion
,
the
rendring
due
Worship
to
God
is
in
nature
,
and
for
consequence
the
principal
;
God
thereby
being
most
directly
honoured
,
and
served
,
we
from
it
immediately
deriving
most
ample
,
and
high
benefits
;
to
the
performance
of
which
duty
we
are
furnished
with
excellent
direction
,
and
assistance
from
that
Prayer
,
which
our
Lord
(
at
several
times
,
and
upon
several
occasions
)
dictated
,
and
recommended
to
his
Disciples
,
both
as
a
pattern
,
according
to
which
they
should
regulate
their
devotions
(
Pray
thus
,
or
in
this
manner
,
saith
he
in
Saint
Matthew
)
and
as
a
form
,
in
which
they
should
express
them
(
When
you
pray
,
say
;
that
is
,
say
this
or
in
these
words
;
so
he
injoins
them
in
Saint
Luke
)
:
unto
it
therefore
we
should
carefully
attend
as
to
our
best
rule
;
and
we
should
frequently
use
it
as
our
best
matter
of
devotion
;
to
the
well
performing
of
both
which
duties
,
it
is
requisite
that
we
should
distinctly
understand
the
particulars
contained
therein
,
in
order
to
which
purpose
we
shall
endeavour
to
explain
them
;
but
first
let
us
premise
a
few
words
in
general
about
Prayer
.
Prayer
in
its
latitude
of
acception
doth
comprehend
all
devotion
,
or
worship
immediately
addressed
unto
Almighty
God
;
consisting
of
praise
,
which
we
render
to
God
in
regard
to
his
most
excellent
perfections
,
and
glorious
works
;
of
submissive
gratulation
,
declaring
our
satisfaction
in
all
the
dispensations
of
his
most
wise
and
just
providence
;
of
thanksgiving
,
for
the
numberless
great
benefits
we
have
received
from
him
;
of
acknowledging
our
total
dependence
on
him
,
and
our
subjection
to
him
;
of
professing
faith
in
him
,
and
vowing
service
to
him
;
of
confessing
the
sins
we
have
committed
against
him
,
with
the
guilt
and
aggravation
of
them
;
of
deprecating
the
wrath
and
punishment
due
to
us
for
our
offences
;
of
petition
for
all
things
needfull
and
convenient
for
us
;
of
intercession
for
others
,
whose
good
we
according
to
duty
or
charity
are
concerned
to
desire
and
promote
:
Prayer
,
I
say
(
although
according
to
its
most
restrained
sense
it
onely
doth
signifie
one
of
these
particulars
,
namely
the
petition
of
what
is
needfull
or
expedient
for
us
,
yet
)
in
its
larger
acception
,
as
it
commonly
is
used
,
it
doth
comprize
them
all
;
and
so
we
may
well
take
it
here
;
this
form
,
although
so
very
brief
,
being
with
so
admirable
wisedom
contrived
,
as
without
straining
the
words
beyond
their
natural
importance
,
we
may
,
applying
a
moderate
attention
,
discern
them
all
,
as
to
their
main
substance
,
couched
therein
;
so
that
we
may
indeed
reasonably
regard
this
Prayer
as
a
compleat
directory
,
and
a
full
exercise
of
all
our
devotion
toward
God
:
of
devotion
,
I
say
,
the
which
(
to
engage
,
excite
,
and
encourage
us
to
the
carefull
and
constant
practise
thereof
)
we
may
consider
injoin'd
us
as
a
necessary
duty
,
commended
to
us
as
a
requisite
means
of
good
,
and
a
special
instrument
of
all
piety
,
and
as
a
high
privilege
granted
to
us
by
God.
1.
It
is
a
natural
duty
and
debt
we
owe
to
God
(
both
in
correspondence
to
the
design
of
our
being
made
and
endowed
with
rational
capacities
agreeable
to
our
relations
;
and
in
requital
for
our
being
,
and
for
all
the
good
we
have
,
and
do
continually
receive
from
him
)
as
most
highly
to
love
and
reverence
him
in
our
hearts
;
so
to
declare
our
esteem
of
his
excellencies
,
and
our
sense
of
his
bounty
toward
us
:
to
avow
the
dependence
we
have
upon
his
will
and
providence
;
the
obligations
we
are
under
to
his
mercy
and
goodness
;
to
yield
our
due
homage
of
respect
,
submission
and
obedience
to
him
:
if
we
do
acknowledge
a
God
,
our
Maker
,
our
Lord
,
our
continual
Benefactour
to
be
,
we
must
consequently
acknowledge
these
performances
in
reason
,
justice
and
gratitude
due
to
him
;
and
God
accordingly
requires
,
and
positively
injoins
them
:
He
is
the
Lord
our
God
,
whom
we
must
worship
and
serve
;
the
God
,
whom
praise
waiteth
for
;
who
heareth
prayers
,
and
to
whom
therefore
all
flesh
must
come
:
the
Scripture
is
very
frequent
in
commanding
the
duty
.
2.
It
is
a
most
usefull
means
,
or
a
condition
requisite
for
the
procurement
of
benefits
,
and
blessings
upon
us
.
God
hath
declared
that
he
doth
accept
,
he
hath
promised
that
he
will
reward
all
devotions
with
an
honest
intention
,
and
pure
mind
offered
up
unto
him
;
that
he
is
nigh
unto
all
them
that
call
upon
him
in
truth
;
that
he
will
be
found
of
them
who
seek
him
with
all
their
heart
;
that
he
will
fulfill
the
desire
of
them
that
fear
him
;
he
will
hear
their
cry
,
and
will
save
them
;
that
they
who
seek
him
shall
not
want
any
good
thing
;
that
,
whatever
we
ask
in
prayer
believing
we
shall
receive
;
that
if
we
ask
,
it
shall
be
given
us
,
if
we
seek
,
we
shall
find
;
if
we
knock
,
it
shall
be
opened
to
us
.
Prayer
is
also
a
means
of
procuring
a
blessing
upon
all
our
undertakings
;
it
sanctifieth
every
performance
,
&c.
There
is
no
good
thing
so
great
and
precious
,
so
high
above
the
reach
of
common
power
;
so
strange
to
expect
or
difficult
to
compass
,
which
we
may
not
easily
and
surely
by
this
means
obtain
;
relief
in
all
distresses
both
of
our
outward
and
inward
estate
;
supplies
of
all
our
needs
both
corporal
and
spiritual
;
comfort
in
all
our
sorrows
and
sadnesses
;
satisfaction
in
all
our
doubts
and
darknesses
of
mind
;
help
and
strength
against
all
our
temptations
we
may
be
confident
to
obtain
,
if
we
duly
seek
them
from
the
Almighty
dispenser
of
all
good
gifts
:
sure
promises
there
are
,
and
obvious
examples
hereof
,
too
many
to
be
now
recited
:
as
on
the
other
hand
;
they
that
will
neglect
this
duty
,
that
will
not
vouchsafe
to
seek
help
and
remedy
of
God
,
may
be
sure
to
want
it
;
shall
certainly
suffer
for
their
proud
contempt
,
profane
diffidence
,
or
foolish
sloth
:
you
will
not
(
saith
our
Saviour
)
come
to
me
,
that
ye
may
have
life
;
no
wonder
then
if
they
do
not
receive
it
,
if
they
will
not
go
thither
for
it
,
where
onely
it
is
to
be
had
.
All
good
things
are
in
God's
hand
,
and
we
shall
never
by
any
force
or
policy
get
them
thence
without
his
will
,
moved
by
intreaty
;
all
good
gifts
come
from
heaven
,
and
thence
we
shall
never
fetch
them
down
,
without
ascending
thither
in
our
hearts
and
affections
,
spiritual
goods
especially
are
so
high
above
us
,
that
we
can
never
reach
them
otherwise
,
than
by
God's
help
by
humble
supplication
obtained
.
3.
It
is
not
onely
a
means
by
impetration
acquiring
for
us
,
but
it
is
an
effectual
instrument
working
in
us
all
true
good
;
It
is
the
channel
,
by
which
God
conveyeth
spiritual
light
into
our
minds
,
and
spiritual
vigour
into
our
hearts
.
It
is
both
the
seed
and
the
food
of
spiritual
life
;
by
which
all
holy
dispositions
of
soul
,
and
all
honest
resolutions
of
practice
are
bred
,
are
nourished
,
are
augmented
and
strengthened
in
us
.
It
exciteth
,
it
quickneth
,
it
maintaineth
all
pious
affections
;
the
love
of
God
can
no
otherwise
than
by
it
be
kindled
,
fomented
or
kept
in
life
(
without
it
we
certainly
shall
have
an
enstrangement
,
and
an
aversation
from
him
)
it
alone
can
maintain
a
constant
reverence
and
awe
of
God
,
keeping
him
in
our
thoughts
,
and
making
us
to
live
as
in
his
presence
;
it
chiefly
enliveneth
and
exerciseth
our
faith
and
our
hope
in
God
:
it
is
that
which
begetteth
in
our
hearts
a
savoury
relish
of
divine
things
;
which
sweetneth
and
endeareth
to
our
souls
the
practice
of
piety
;
which
onely
can
enable
us
with
delight
and
alacrity
to
obey
God's
commandments
:
It
alone
can
raise
our
minds
from
the
cares
and
concernments
of
this
world
to
a
sense
and
desire
of
heavenly
things
.
By
it
God
imparteth
strength
to
subdue
bad
inclinations
,
to
restrain
sensual
appetites
,
to
compress
irregular
passions
;
to
evade
the
allurements
to
evil
,
and
the
discouragements
from
good
,
which
this
world
always
presenteth
;
to
support
also
with
patience
and
equanimity
the
many
crosses
and
troubles
we
must
surely
meet
with
therein
.
It
is
,
in
short
,
the
onely
strong
bulwark
against
temptation
and
sin
;
the
onely
sure
guard
of
piety
and
a
good
conscience
:
no
man
indeed
can
be
a
faithfull
servant
to
God
,
a
real
friend
to
goodness
,
a
serious
practicer
of
duty
without
a
constant
tenour
of
devotion
.
4.
It
is
a
most
high
privilege
and
advantage
to
us
,
that
we
are
allowed
to
pray
and
address
our
devotions
to
God.
To
have
a
free
access
to
the
presence
and
audience
of
an
earthly
Prince
(
to
the
effect
of
receiving
from
him
all
that
we
could
desire
)
would
be
deemed
a
matter
of
great
honour
,
and
much
advantage
;
how
much
more
is
it
so
to
us
,
that
we
are
admitted
to
the
presence
and
ear
of
the
great
King
of
all
the
world
;
so
mighty
in
power
,
so
large
in
bounty
,
so
full
of
goodness
and
pity
;
so
thoroughly
able
,
so
exceedingly
willing
to
grant
and
perform
our
requests
?
How
sweet
a
thing
,
of
what
comfort
and
benefit
is
it
,
to
have
the
liberty
of
pouring
out
our
souls
and
our
hearts
(
as
the
Psalmist
speaks
)
before
God
;
of
disburthening
our
minds
of
all
their
cares
,
their
desires
,
their
doubts
,
their
griefs
and
anxieties
into
the
breast
of
so
kind
a
friend
,
so
wise
a
counseller
,
so
able
a
helper
;
who
alone
indeed
can
afford
relief
,
ease
,
satisfaction
and
comfort
to
us
?
Considering
which
things
we
shall
appear
not
onely
very
disobedient
to
God
,
and
highly
ingratefull
toward
him
(
who
so
infinitely
condescends
in
vouchsafing
to
us
dust
and
ashes
(
vile
and
unworthy
creatures
)
leave
to
speak
and
converse
with
him
)
but
very
injurious
and
unfaithfull
to
our selves
,
and
to
our
own
good
;
if
we
neglect
this
duty
commanded
,
or
slight
this
privilege
indulged
to
us
:
In
the
due
performance
of
which
we
are
directed
and
assisted
by
this
Form
of
Prayer
,
composed
and
dictated
for
that
purpose
by
him
,
who
best
knew
what
we
ought
to
pray
for
,
and
how
we
ought
to
pray
;
what
matter
of
desire
,
what
manner
of
address
;
what
disposition
of
mind
would
be
most
pleasing
and
acceptable
to
his
Father
,
would
most
become
and
befit
us
in
our
approaches
to
him
.
We
might
consequently
observe
many
things
concerning
those
particulars
,
discernible
in
this
Form
:
the
sublimity
,
the
gravity
,
the
necessity
,
the
singular
choiceness
of
the
matter
;
together
with
the
fit
order
,
and
just
disposition
thereof
;
according
to
the
natural
precedence
of
things
in
dignity
or
necessity
;
the
full
brevity
,
the
deep
plainness
,
the
comely
simplicity
of
expression
;
the
lowly
reverence
signified
therein
accompanied
with
due
faith
and
confidence
:
these
,
and
the
like
vertues
directive
of
our
devotion
we
might
observe
running
generally
through
the
whole
contexture
of
this
venerable
Form
;
but
we
shall
rather
chuse
to
take
notice
of
them
as
they
shall
offer
themselves
in
their
particular
places
,
to
the
consideration
of
which
in
order
we
now
do
apply
our selves
.
Our
Father
which
art
in
Heaven
.
Our
Father
;
upon
this
title
,
or
manner
of
compellation
,
we
may
first
observe
,
that
although
our
Saviour
prescribeth
this
Form
as
a
pattern
,
and
an
exercise
of
private
prayer
to
be
performed
in
the
Closet
(
and
alone
in
secret
as
is
expressed
in
the
Gospel
)
yet
he
directeth
us
to
make
our
addresses
to
God
in
a
style
of
plurality
,
saying
,
not
my
Father
,
but
our
Father
;
thereby
,
it
seems
,
implying
;
1.
That
we
should
in
our
prayers
consider
and
acknowledge
the
Universality
of
God's
power
and
goodness
.
2.
That
we
should
not
in
our
conceit
proudly
and
vainly
appropriate
or
engross
the
regard
of
God
unto
our selves
;
but
remember
that
our
brethren
have
an
equal
share
with
us
therein
.
3.
That
in
all
our
devotions
we
should
be
mindfull
of
those
common
bands
which
knit
us
together
as
Men
and
as
Christians
(
the
band
of
nature
and
humanity
;
the
more
strict
tyes
of
common
faith
and
hope
;
of
manifold
relations
unto
God
that
made
us
,
and
our
Saviour
that
redeemed
us
,
and
the
Holy
Spirit
who
animateth
and
quickneth
us
,
and
combineth
us
in
spiritual
union
.
)
4.
That
we
should
bear
such
hearty
good-will
,
and
charitable
affection
toward
others
,
as
not
onely
to
seek
and
desire
our
own
particular
and
private
good
,
but
that
of
all
men
;
especially
of
all
good
Christians
;
who
in
a
peculiar
manner
are
God's
children
and
our
brethren
;
He
did
not
bid
us
say
my
Father
,
but
our
Father
,
who
art
in
Heaven
;
that
being
taught
that
we
have
a
common
Father
,
we
might
shew
a
brotherly
good-will
one
toward
another
,
saith
S.
Chrysostome
.
As
for
the
appellation
Father
;
it
doth
mind
us
of
our
relation
to
God
,
who
upon
many
grounds
,
and
in
divers
high
respects
is
our
Father
(
by
nature
,
for
that
he
gave
us
our
being
,
and
made
us
after
his
own
image
;
by
providence
,
for
that
he
continually
preserveth
and
maintaineth
us
;
by
grace
,
for
that
he
reneweth
us
to
his
image
in
righteousness
and
holiness
;
by
adoption
,
for
that
he
alloweth
us
the
benefit
and
privilege
of
his
children
,
assigning
an
eternal
inheritance
to
us
)
of
this
relation
,
which
as
Creatures
,
as
Men
,
as
Christians
,
we
bear
to
God
it
mindeth
us
,
and
consequently
how
we
ought
in
correspondence
thereto
to
behave
our selves
;
yielding
to
him
all
respect
,
affection
and
observance
;
demeaning
our selves
in
all
things
as
becomes
such
a
relation
,
and
rank
:
This
indeed
of
all
God's
Names
,
Titles
and
Attributes
is
chosen
as
most
sutable
to
the
nature
of
the
present
duty
;
as
most
encouraging
to
the
performance
thereof
,
as
most
fully
implying
the
dispositions
required
in
us
,
when
we
apply
our selves
thereto
.
Our
Saviour
used
to
compare
Prayer
to
a
Son
's
asking
nourishment
of
his
Father
;
arguing
thence
what
success
,
and
benefit
we
may
expect
from
it
:
we
come
therein
to
God
,
not
(
directly
)
as
to
a
Lord
or
Master
,
to
receive
commands
;
but
rather
as
to
a
Father
to
request
from
him
the
sustenance
of
our
life
,
and
supply
of
our
needs
;
to
render
withall
unto
him
our
thankfull
acknowledgments
,
for
having
continuedly
done
those
things
for
us
;
and
to
demonstrate
our
dutifull
respect
,
and
affection
toward
him
.
It
is
natural
for
children
in
any
danger
,
streight
,
or
want
to
fly
to
their
parents
for
shelter
,
relief
and
succour
;
and
it
is
so
likewise
for
us
to
have
recourse
unto
God
,
in
all
those
cases
,
wherein
no
visible
means
of
help
appear
from
elsewhere
:
And
to
doe
so
the
title
of
Father
doth
encourage
us
,
signifying
not
onely
power
and
authority
over
us
,
but
affection
and
dearness
toward
us
:
The
name
God
,
importing
his
excellent
perfections
;
the
name
Lord
,
minding
us
of
his
power
,
and
empire
over
us
,
with
the
like
titles
declarative
of
his
supereminent
Majesty
,
might
deter
us
,
being
conscious
of
our
meanness
and
unworthiness
,
from
approaching
to
him
;
but
the
word
Father
is
attractive
and
emboldning
;
thinking
on
that
we
shall
be
apt
to
conceive
hope
,
that
how
mean
,
how
unworthy
soever
,
yet
being
his
children
,
he
will
not
reject
,
or
refuse
us
:
If
men
being
evil
do
give
good
gifts
unto
their
children
;
how
much
more
will
our
Father
,
which
is
in
heaven
,
give
good
things
to
them
that
ask
him
?
It
also
plainly
intimates
how
qualified
and
disposed
in
mind
we
should
come
to
God
;
namely
,
with
high
reverence
,
with
humble
affection
,
with
hearty
gratitude
;
as
to
the
Authour
of
our
being
,
to
him
that
hath
continually
preserved
and
brought
us
up
;
from
whose
care
and
providence
we
have
received
all
the
good
we
have
ever
enjoyed
;
from
whose
mercy
and
favour
we
can
onely
expect
any
good
for
the
future
.
By
calling
God
Father
,
we
avow
our selves
obliged
to
honour
and
love
him
incomparably
beyond
all
things
;
We
also
declare
our
faith
,
and
hope
in
God
;
that
we
believe
him
well
affected
toward
us
,
and
willing
to
doe
us
good
;
and
that
we
thence
hope
to
receive
the
good
desirable
from
him
(
the
which
are
dispositions
necessary
to
the
due
performance
of
this
duty
.
)
It
also
implyeth
,
that
we
should
come
thereto
with
purity
of
mind
and
good
conscience
,
which
is
also
requisite
to
the
same
intent
:
for
if
we
are
conscious
of
undutifull
and
disobedient
carriage
toward
God
,
how
can
we
call
him
Father
?
with
what
heart
,
or
face
can
we
assume
to
our selves
the
title
of
children
?
If
(
saith
S.
Peter
)
ye
call
upon
him
as
Father
,
who
impartially
judges
according
to
every
man's
work
,
(
that
is
,
who
onely
esteemeth
them
for
his
children
,
who
truly
behave
themselves
as
becometh
children
)
pass
the
time
of
your
pilgrimage
in
fear
(
or
in
reverence
toward
God
)
.
We
may
add
,
that
we
also
hereby
may
be
supposed
to
express
our
charity
toward
our
brethren
;
who
bear
unto
God
,
the
Father
of
all
men
,
the
same
common
relation
.
But
I
proceed
:
Which
art
in
Heaven
.
God
Almighty
is
substantially
present
every
where
;
but
he
doth
not
every
where
in
effects
discover
himself
alike
,
nor
with
equal
splendour
in
all
places
display
the
beams
of
his
glorious
Majesty
.
The
Scripture
frequently
mentioneth
a
place
of
his
special
residence
(
seated
in
regions
of
inaccessible
light
,
above
the
reach
not
onely
of
our
sense
,
but
of
our
fancy
and
conception
)
where
his
royal
Court
,
his
presence
Chamber
,
his
imperial
Throne
are
;
where
he
is
more
immediately
attended
upon
by
the
glorious
Angels
,
and
blessed
Saints
;
which
place
is
called
Heaven
,
the
highest
heavens
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
highest
places
;
by
his
presence
wherein
God
is
described
here
,
as
for
distinction
from
all
other
parents
here
on
earth
,
so
to
encrease
reverence
in
us
toward
him
(
while
we
reflect
upon
his
supereminent
glory
and
majesty
)
and
to
raise
our
hearts
from
these
inferiour
things
unto
desire
,
and
hope
,
and
love
of
heavenly
things
;
withdrawing
(
saith
S.
Chrysostome
)
him
that
prays
from
earth
,
and
fastning
him
to
the
places
on
high
,
and
to
the
mansions
above
.
But
so
much
for
the
Title
.
The
first
Sentence
of
our
Prayer
is
,
Hallowed
(
or
sanctified
)
be
thy
Name
.
Let
us
first
(
with
S.
Chrysostome
)
observe
the
direction
we
hence
receive
in
all
our
prayers
to
have
a
prime
,
and
principal
regard
to
the
glory
of
God
;
not
seeking
any
thing
concerning
our
own
good
before
his
praise
;
that
for
the
order
.
As
to
the
substance
of
this
particular
we
may
consider
,
that
sanctity
implying
a
discrimination
,
a
distance
,
an
exaltment
in
nature
or
use
of
the
thing
,
which
is
denominated
thereby
;
and
God's
name
signifying
himself
with
all
that
we
can
know
of
him
;
himself
,
as
however
discovered
or
declared
,
with
all
that
relates
to
him
,
and
bears
his
inscription
;
we
do
here
accordingly
express
our
due
acknowledgments
and
desires
;
for
by
a
rare
complication
this
Sentence
doth
involve
both
praise
and
petition
;
doth
express
both
our
acknowledgment
of
what
is
,
and
our
desire
of
what
should
be
:
we
do
I
say
hereby
partly
acknowledge
,
and
praise
the
supereminent
perfections
of
God
above
all
things
,
in
all
kind
of
excellency
,
joining
in
that
seraphical
Doxology
(
which
to
utter
is
the
continual
employment
of
the
blessed
Spirits
above
)
who
incessantly
day
and
night
cry
out
,
Holy
,
Holy
,
Holy
;
confessing
with
the
heavenly
host
in
the
Apocalypse
,
that
he
is
worthy
of
all
honour
,
glory
and
power
;
we
do
also
partly
declare
our
hearty
wishes
,
that
God
may
be
every
where
had
in
highest
veneration
;
that
all
things
relating
to
him
may
receive
their
due
regard
;
that
all
honour
and
praise
,
all
duty
and
service
may
in
a
peculiar
manner
be
rendred
unto
him
by
all
men
,
by
all
creatures
,
by
our selves
especially
:
that
all
minds
may
entertain
good
and
worthy
opinions
of
him
;
all
tongues
speak
well
of
him
,
celebrate
and
bless
him
;
all
creatures
yield
adoration
to
his
name
,
and
obedience
to
his
will
:
that
he
be
worshipped
in
truth
and
sincerity
,
with
zeal
and
fervency
;
this
particularly
in
the
Prophet
Esay
,
and
by
S.
Peter
is
called
sanctifying
God's
Name
in
opposition
to
idolatrous
and
profane
Religion
(
Sanctifie
the
Lord
of
hosts
himself
,
and
let
him
be
your
fear
,
let
him
be
your
dread
,
saith
the
Prophet
;
and
,
Fear
not
their
fear
,
nor
be
troubled
;
but
sanctifie
the
Lord
God
in
your
hearts
,
saith
the
Apostle
.
)
Thus
do
we
here
pray
and
wish
in
respect
to
all
men
,
and
to
all
creatures
capable
of
thus
sanctifying
God's
Name
;
but
more
particularly
we
pray
for
our selves
,
that
God
would
grant
to
us
,
that
we
by
our
religious
and
righteous
conversation
may
bring
honour
to
his
name
;
so
that
men
seeing
our
good
works
may
glorifie
our
Father
,
which
is
in
Heaven
.
(
Vouchsafe
,
saith
he
,
that
we
may
live
so
purely
,
that
all
men
by
us
may
glorifie
thee
:
so
descants
S.
Chrysostome
.
)
Thy
Kingdom
come
.
This
Petition
,
or
devout
wish
,
being
subordinate
to
the
former
,
as
expressing
a
main
particular
of
that
,
which
is
there
generally
desired
(
we
here
to
the
glory
of
God
desiring
a
successfull
and
speedy
propagation
of
true
Religion
)
seems
in
its
direct
,
and
immediate
sense
to
respect
the
state
of
things
in
that
time
,
more
especially
befitting
our
Lord's
Disciples
then
,
when
the
Kingdom
of
God
(
that
is
,
the
state
of
Religion
under
the
Evangelical
Dispensation
)
was
coming
and
approaching
;
(
according
to
that
of
our
Saviour
in
S.
Luke
:
I
say
unto
you
of
a
truth
,
there
be
some
of
you
standing
here
that
shall
not
taste
death
,
till
they
see
the
Kingdom
of
God
)
whence
it
did
become
them
in
zeal
to
God's
glory
,
and
charity
for
mens
salvation
,
to
desire
that
Christianity
might
soon
effectually
be
propagated
over
the
world
,
being
generally
entertained
by
men
with
due
faith
and
obedience
:
that
is
,
that
all
men
willingly
might
acknowledge
God
as
their
Lord
and
Maker
,
worshipping
and
serving
him
in
truth
;
that
they
might
receive
his
blessed
Son
Jesus
Christ
as
their
King
and
Saviour
,
heartily
embracing
his
doctrine
,
and
humbly
submitting
to
his
laws
;
to
which
purpose
our
Lord
injoins
his
Disciples
to
pray
,
that
the
Lord
of
the
harvest
would
send
labourers
into
his
harvest
;
and
S.
Paul
exhorts
the
Thessalonians
to
pray
,
that
the
word
of
the
Lord
may
run
and
be
glorified
.
And
in
parity
of
reason
,
upon
the
same
grounds
,
we
are
concerned
,
and
obliged
to
desire
,
that
Christian
Religion
may
be
settled
and
confirmed
;
may
grow
and
be
encreased
;
may
prosper
and
flourish
in
the
world
;
that
God's
authority
may
to
the
largest
extension
of
place
,
to
the
highest
intention
of
degree
,
universally
and
perfectly
,
be
maintained
and
promoted
,
both
in
external
profession
and
real
effect
;
the
minds
of
all
men
being
subdued
to
the
obedience
of
faith
;
and
avowing
the
subjection
due
to
him
;
and
truly
yielding
obedience
to
all
his
most
just
and
holy
laws
.
Thus
should
we
pray
that
God's
Kingdom
may
come
;
particularly
desiring
that
it
may
so
come
into
our
own
hearts
;
humbli●●
imploring
his
grace
,
that
he
thereby
would
rule
in
our
hearts
,
quelling
in
them
all
exorbitant
passions
,
and
vicious
desires
;
protecting
them
from
all
spiritual
enemies
,
disposing
them
to
an
entire
subjection
to
his
will
,
and
a
willing
compliance
with
all
his
commandments
:
for
this
is
the
Kingdom
of
God
,
which
(
as
our
Lord
telleth
us
)
is
within
us
;
the
which
doth
not
(
as
S.
Paul
teacheth
us
)
consist
in
meat
and
drink
(
in
any
outward
formal
performances
)
but
in
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
;
that
is
,
in
obedience
to
God's
will
,
and
in
the
comfortable
consequences
thereof
:
this
is
the
Kingdome
of
God
,
which
we
are
enjoined
,
before
any
worldly
accommodations
,
first
to
seek
.
Thy
will
be
done
in
earth
,
as
it
is
in
heaven
.
This
Sentence
is
likewise
complicated
of
praise
,
good
desire
,
and
petition
:
for
we
thereby
first
do
acknowledge
the
wisedom
,
justice
,
and
goodness
of
God
in
all
resolutions
of
his
will
,
and
dispensations
of
his
providence
:
1.
We
profess
our
approbation
of
all
God's
counsels
,
our
complacence
and
satisfaction
in
all
his
proceedings
;
our
cheerfull
submission
and
consent
to
all
his
pleasure
;
joining
our
suffrage
,
and
saying
in
harmony
with
that
blessed
Choire
in
the
Revelation
:
Great
,
and
wonderfull
are
thy
works
,
O
Lord
God
Almighty
;
just
and
true
are
thy
ways
,
O
thou
King
of
Saints
.
We
disclaim
our
own
judgments
and
conceits
;
we
renounce
our
own
desires
and
designs
,
so
far
as
they
appear
inconsistent
with
the
determinations
of
Gods
wisedom
,
or
discordant
with
his
pleasure
;
saying
after
our
Lord
,
Let
not
my
will
,
but
thine
be
done
.
2.
We
do
also
express
our
desire
,
that
as
in
heaven
all
things
with
a
free
,
and
undisturbed
course
do
pass
according
to
God's
will
,
and
good
liking
;
every
intimation
of
his
pleasure
finding
there
a
most
entire
and
ready
compliance
,
from
those
perfectly
loyal
and
pious
spirits
(
those
ministers
of
his
,
that
do
his
pleasure
,
as
the
Psalmist
calls
them
)
so
that
here
on
earth
the
gracious
designs
of
God
may
be
accomplished
without
opposition
or
rub
;
that
none
should
presume
,
as
the
Pharisees
and
Lawyers
are
said
to
doe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
disappoint
or
defeat
God's
counsel
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
thrust
away
or
repulse
God's
word
,
as
the
Jews
did
in
the
Acts
;
to
resist
,
provoke
,
or
defie
God
by
obstinate
disobedience
;
as
many
are
said
to
do
in
the
Scriptures
;
but
that
every
where
a
free
,
humble
,
hearty
,
and
full
obedience
be
rendred
to
his
commands
.
3.
We
do
also
pray
,
that
God
would
grant
us
the
grace
willingly
to
perform
,
whatever
he
requires
of
us
,
(
perfecting
us
,
as
the
Apostle
speaketh
,
in
every
good
work
to
do
his
will
,
and
working
in
us
that
which
is
well-pleasing
in
his
sight
)
contentedly
to
bear
whatever
he
layeth
upon
us
;
that
God
would
bestow
upon
us
a
perfect
resignation
of
our
wills
unto
his
will
;
a
cheerfull
acquiescence
in
that
state
and
station
wherein
he
hath
placed
us
;
a
submiss
patience
in
all
adversities
,
whereinto
he
disposeth
us
to
fall
;
a
constant
readiness
with
satisfaction
and
thankfulness
(
without
reluctancy
or
repining
)
to
receive
whatever
cometh
from
his
will
,
whether
gratefull
or
distastefull
to
our
present
sense
;
acknowledging
his
wisedom
,
his
goodness
,
his
justice
in
all
his
dealings
toward
us
;
heartily
saying
with
good
Eli
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
;
with
Hezekiah
;
Good
is
the
word
of
the
Lord
,
which
thou
hast
spoken
,
with
David
;
Behold
here
I
am
,
let
him
do
to
me
,
as
seemeth
good
to
him
;
with
Job
;
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
and
,
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
:
Yea
it
were
well
,
if
we
could
after
the
Heathen
Philosopher
,
upon
all
occasions
with
our
hearts
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
If
God
will
have
it
so
,
so
let
be
:
if
we
could
observe
those
rules
and
precepts
,
which
even
the
Philosophers
so
much
inculcate
;
to
commit
all
our
affairs
to
God
,
to
love
and
embrace
(
hugg
)
all
events
;
to
follow
,
and
to
accompany
God
;
to
yield
,
deliver
,
and
resign
our selves
up
to
him
.
(
Deo
se
praebere
,
dedere
,
tradere
,
&c.
)
and
the
like
.
Give
us
this
day
our
daily
bread
.
I
shall
not
stand
to
criticise
upon
the
hard
word
here
used
,
translated
daily
;
I
onely
say
,
that
of
two
senses
offering
themselves
,
both
are
probable
,
and
by
good
authority
countenanced
;
both
are
proper
and
sutable
to
the
matter
,
or
nature
of
the
thing
:
according
to
one
we
pray
for
the
bread
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
time
to
come
,
or
of
that
future
life
,
which
it
shall
please
God
to
allow
us
;
according
to
the
other
,
we
request
bread
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
necessary
for
our
being
,
and
the
preservation
of
our
lives
;
joining
both
together
(
which
is
more
sure
and
safe
)
we
pray
for
a
competent
provision
toward
the
maintenance
of
our
life
hereafter
,
during
our
appointed
time
:
that
for
the
sense
;
upon
the
Petition
it self
we
observe
:
1.
That
after
we
have
rendred
our
due
tribute
of
praise
,
and
respect
unto
God
,
we
are
allowed
,
and
directed
to
request
of
him
good
things
for
our selves
;
beginning
,
as
nature
prompteth
,
with
the
preservation
of
our
beings
,
and
lives
;
whereby
we
become
capable
of
receiving
and
enjoying
other
good
things
;
2.
By
doing
which
we
also
do
imply
the
sense
we
have
of
our
total
dependence
upon
God
;
avowing
our selves
to
subsist
by
his
care
and
bounty
;
disclaiming
consequently
all
confidence
in
any
other
means
to
maintain
or
support
us
;
in
any
store
we
have
laid
up
,
or
estate
we
pretend
to
;
in
any
contrivance
or
industry
we
can
use
;
in
any
succour
of
friends
or
relations
;
for
that
notwithstanding
all
these
,
we
do
need
our
daily
bread
to
be
dealt
to
us
by
God
,
and
must
continually
beg
it
as
a
gift
from
his
hands
.
3.
We
are
by
that
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
day
,
taught
our
duty
(
signifying
withall
our
performance
thereof
)
of
being
willing
continually
to
rely
upon
God
;
not
affecting
to
ever
be
so
much
before
hand
,
as
not
to
need
God's
constant
assistance
:
we
ask
not
,
that
God
would
give
us
at
once
,
what
may
serve
us
for
ever
,
and
may
put
us
out
of
any
fear
to
want
hereafter
;
we
ask
not
for
that
which
may
suffice
for
a
long
time
,
for
many
years
,
many
months
,
many
days
;
but
that
God
would
give
us
to
day
,
or
rather
day
by
day
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
expressed
in
S.
Luke
)
that
is
,
that
he
would
continually
dispense
to
us
,
what
is
needfull
for
us
:
we
should
not
therefore
desire
to
have
an
estate
settled
upon
us
;
to
live
by
our selves
,
or
on
our
own
incomes
;
to
be
set
out
of
God's
house
,
or
immediate
protection
and
care
;
this
in
it self
cannot
be
(
for
God
cannot
alienate
his
goods
from
himself
,
nor
can
we
subsist
out
of
his
hand
)
nor
must
we
desire
it
should
be
;
't
is
a
part
of
Atheism
,
of
Infidelity
,
of
Heathenish
profaneness
and
folly
to
desire
it
(
these
things
,
saith
our
Lord
,
do
the
Gentiles
seek
;
that
is
,
they
are
covetous
of
wealth
,
and
carefull
for
provisions
to
live
without
dependence
upon
God
)
but
we
must
esteem
God's
providence
our
surest
estate
,
God's
bounty
our
best
treasure
,
God's
fatherly
care
our
most
certain
,
and
most
comfortable
support
;
casting
all
our
care
on
him
,
as
being
assured
that
he
careth
for
us
;
will
not
leave
nor
forsake
us
;
will
not
withhold
,
what
is
necessary
for
our
comfortable
sustenance
.
4.
It
is
here
intimated
,
how
sober
,
and
moderate
our
appetites
should
be
,
in
regard
both
to
the
quality
and
quantity
of
the
things
we
use
:
we
are
directed
to
ask
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
S.
Chrysostome
says
)
necessary
food
,
not
luxurious
plenty
,
or
delicacy
:
it
is
bread
(
the
most
simple
,
homely
,
and
common
diet
)
that
is
,
such
accommodations
as
are
necessary
to
maintain
our
lives
,
and
satisfie
our
natural
desires
;
not
superfluities
,
serving
to
please
our
wanton
appetites
,
or
humour
our
curious
fancies
;
't
is
not
variety
,
daintiness
,
elegancy
,
or
splendour
we
should
affect
to
enjoy
,
but
be
content
to
have
our
necessities
supplied
,
with
the
coursest
diet
,
and
the
meanest
apparel
,
if
our
condition
requireth
it
,
or
God's
providence
in
an
honest
way
allotteth
no
other
to
us
:
we
may
soberly
and
thankfully
enjoy
what
God
sends
;
but
we
should
not
presume
to
ask
for
,
or
desire
other
than
this
.
And
for
the
measure
,
we
learn
to
ask
onely
for
so
much
as
shall
be
fit
to
maintain
us
;
not
for
rich
,
or
plentifull
store
;
not
for
full
barns
,
or
for
heaps
of
treasure
;
not
for
wherewith
to
glut
,
or
pamper
our selves
;
but
for
daily
bread
,
a
moderate
provision
then
to
be
dealt
to
us
,
when
we
need
it
.
It
follows
,
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
(
our
trespasses
,
't
is
our
debts
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
S.
Matthew
;
our
sins
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
S.
Luke
;
and
they
who
trespass
against
us
are
in
both
Evangelists
called
our
debtors
:
for
he
that
injures
another
is
obnoxious
and
in
debt
to
him
;
owing
him
satisfaction
,
either
by
making
reparation
,
or
undergoing
punishment
.
)
After
the
preservation
of
our
beings
(
the
foundation
of
enjoying
other
good
things
)
our
first
care
,
we
see
,
ought
to
be
concerning
the
welfare
of
our
better
part
,
and
state
;
which
chiefly
consists
in
the
terms
,
whereon
we
stand
,
toward
God
,
upon
whose
favour
all
our
happiness
dependeth
,
and
from
whose
displeasure
all
our
misery
must
proceed
:
since
therefore
we
all
do
stand
obnoxious
to
God's
wrath
and
justice
;
having
omitted
many
duties
,
which
we
own
to
him
,
having
committed
manifold
offences
against
him
;
it
is
therefore
most
expedient
,
that
we
first
endeavour
to
get
him
reconciled
to
us
,
by
the
forgiveness
of
our
debts
and
offences
;
concerning
which
remission
,
upon
what
account
it
is
necessary
,
upon
what
terms
it
is
granted
,
by
what
means
it
is
obtained
,
in
what
manner
it
is
dispensed
by
God
,
I
have
otherwhere
touched
,
and
it
is
not
seasonable
now
farther
to
insist
thereon
:
onely
it
may
be
pertinent
here
to
observe
,
1.
That
this
being
the
first
of
Petitions
(
formally
such
,
and
)
purely
spiritual
;
we
are
hereby
admonished
to
lay
the
foundation
of
our
devotions
in
humility
;
that
we
are
obliged
,
before
we
presume
to
ask
any
thing
of
God
concerning
our
chief
happiness
,
and
well-being
,
to
reflect
upon
,
acknowledge
,
and
confess
our
unworthiness
(
not
coming
to
our
prayers
as
the
Pharisee
did
,
doting
upon
our
worthy
qualities
,
and
good
deeds
;
but
like
the
poor
Publican
,
with
a
sense
of
our
infirmities
and
miscarriages
;
so
as
to
be
ready
to
acknowledge
our selves
,
as
indeed
we
all
are
,
guilty
of
many
,
and
great
sins
)
this
is
here
implyed
;
for
in
requesting
pardon
for
our
sins
,
we
confess
our selves
to
be
sinners
,
and
to
need
God's
mercy
.
2.
We
may
hence
learn
the
necessity
,
and
the
excellency
of
that
benefit
we
here
beg
.
When
the
Psalmist
applied
himself
to
praise
God
for
his
benefits
,
this
he
set
in
the
first
place
,
as
most
needfull
and
considerable
to
him
:
Bless
the
Lord
,
O
my
Soul
(
said
he
)
and
forget
not
all
his
benefits
(
or
rather
,
not
any
of
his
benefits
)
who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
diseases
;
and
answerably
,
it
is
the
first
particular
benefit
we
pray
for
.
3.
We
must
take
notice
,
that
we
are
obliged
to
go
to
our
devotions
with
universal
charity
,
and
good-will
toward
others
;
to
lift
up
(
as
S.
Paul
injoineth
)
holy
hands
without
wrath
,
and
doubting
(
or
without
wrath
,
and
dissension
)
to
depose
all
enmity
(
as
our
Lord
adviseth
)
before
we
bring
our
oblation
to
the
altar
of
God
;
reserving
no
spight
,
or
grudge
toward
any
man
,
but
having
a
heart
clear
of
all
ill-will
,
and
desire
of
revenge
;
being
in
affection
of
mind
toward
others
as
we
do
wish
,
and
hope
,
and
pray
that
God
would
be
toward
us
:
such
in
all
reason
,
equity
,
and
ingenuity
should
our
disposition
be
;
and
such
God
requires
it
to
be
;
and
such
we
do
assert
,
and
promise
it
to
be
;
implying
also
a
compact
with
God
,
no
otherwise
to
desire
,
or
expect
his
favour
,
and
mercy
toward
us
,
than
as
we
resemble
him
in
kind
and
mercifull
intentions
toward
our
brethren
:
It
is
implyed
on
God's
part
,
that
he
vouchsafes
pardon
onely
upon
these
terms
;
yea
more
,
that
he
doth
truly
promise
pardon
upon
our
performing
this
condition
;
so
our
Saviour
,
purposely
reflecting
on
this
Petition
,
doth
afterward
expound
it
:
for
,
saith
he
,
if
you
forgive
to
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
;
it
also
implies
a
consent
on
our
parts
,
and
submission
to
this
condition
,
as
most
equal
and
reasonable
;
so
that
if
we
break
it
,
if
we
do
retain
any
uncharitable
inclinations
,
we
deal
,
falsely
with
God
;
we
forfeit
all
pretence
to
favour
,
and
mercy
from
him
;
we
are
neither
qualified
for
mercy
,
nor
shall
obtain
it
from
God.
Lead
us
not
into
temptation
.
Temptation
is
sometime
taken
in
a
middle
,
and
indifferent
sense
for
any
occasion
,
by
which
the
moral
quality
of
persons
(
their
vertue
,
or
vice
)
is
examined
,
and
discovered
:
so
God
is
said
to
have
tempted
Abraham
,
when
he
propounded
to
him
the
offering
up
of
his
Son
;
so
he
tempted
the
Israelites
,
by
leading
them
in
that
long
journey
through
the
wilderness
,
that
he
might
know
what
was
in
their
heart
,
whether
they
would
keep
his
commandments
,
or
no
:
so
he
likewise
tempted
them
by
permitting
Seducers
to
do
wonderfull
things
,
that
he
might
know
,
whether
they
did
love
the
Lord
with
all
their
heart
,
and
with
all
their
soul
:
And
because
affliction
is
of
such
a
nature
,
as
to
try
the
temper
,
disposition
,
and
intentions
of
men
,
therefore
temptation
often
is
used
for
affliction
.
It
seemeth
also
sometimes
put
in
a
good
sense
,
for
an
occasion
designed
to
exercise
,
or
to
improve
,
or
to
declare
the
vertues
of
a
person
;
so
the
inconveniencies
,
and
crosses
incident
to
our
nature
,
and
condition
here
,
the
which
our
Lord
did
undergo
,
are
by
S.
Luke
,
and
others
of
the
Apostles
styled
temptations
;
so
the
fiery
trial
in
S.
Peter
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
exercise
and
refine
them
,
that
(
saith
he
)
the
trial
of
their
faith
might
be
to
praise
,
and
honour
,
and
glory
;
so
S.
James
biddeth
Christians
to
rejoice
,
when
they
fall
into
divers
temptations
;
that
is
when
they
meet
with
opportunities
of
exercising
their
faith
,
and
patience
;
and
so
we
may
understand
that
place
in
Deuteronomy
:
Who
(
't
is
said
)
sed
thee
with
Manna
,
that
he
might
humble
,
and
prove
thee
(
or
tempt
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
say
the
LXX
.
)
to
do
thee
good
at
the
latter
end
;
that
he
might
tempt
thee
,
that
is
,
that
he
might
render
thee
approved
;
might
exercise
,
and
improve
thy
dependence
on
God
,
thy
patience
,
thy
obedience
.
But
the
word
is
commonly
taken
in
a
worse
sense
,
for
an
occasion
presented
with
ill
purpose
,
or
naturally
tending
and
not
easily
avoided
,
of
falling
into
sin
;
a
stumbling
block
,
a
snare
;
as
when
S.
Paul
saith
,
that
they
who
will
be
rich
,
do
fall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
temptation
,
and
a
snare
;
thus
S.
James
assureth
us
,
that
God
tempteth
no
man
;
that
is
,
doth
not
intend
to
seduce
,
or
inveagle
any
man
into
sin
.
Yet
because
nothing
in
the
world
,
either
good
or
bad
,
doth
happen
without
God's
permission
,
and
governance
;
and
the
Devil
himself
must
obtain
licence
from
God
,
before
he
can
tempt
any
man
,
or
do
any
mischief
(
as
we
see
in
Job's
case
,
and
in
the
history
of
Ahab
)
since
God
seeth
whatever
is
done
,
and
with
greatest
ease
could
hinder
it
;
and
doth
not
otherwise
than
for
some
good
end
suffer
any
evill
to
be
designed
,
or
atchieved
,
it
is
the
style
of
Scripture
to
attribute
such
things
in
some
sense
to
him
;
as
when
God
is
said
to
send
Joseph
into
Egypt
to
preserve
life
;
when
as
in
truth
his
brethren
out
of
envy
,
and
ill-will
did
sell
him
thither
;
and
,
God
is
said
to
move
David
to
number
the
people
;
when
as
indeed
Satan
(
as
it
is
otherwhere
affirmed
)
provoked
him
to
number
them
;
and
that
horrid
Tragedy
acted
by
the
Jews
upon
our
Blessed
Saviour
is
said
to
be
brought
to
pass
by
the
hand
and
definite
counsel
of
God
;
because
God
foreseeing
the
temptations
,
which
those
men
should
incurr
of
committing
such
acts
,
and
their
inclinations
to
perform
them
,
did
resolve
not
to
interpose
his
power
in
hindrance
of
them
,
but
suffering
them
to
proceed
,
would
turn
their
mischievous
practices
to
an
excellently
good
end
,
and
use
them
as
instruments
of
his
just
,
holy
,
and
gracious
purposes
:
Thus
then
whereas
by
temptation
here
is
meant
any
occasion
alluring
,
or
provoking
to
sin
,
or
withdrawing
from
duty
,
with
a
violence
,
all
things
considered
,
exceeding
our
strength
to
resist
or
avoid
;
(
or
however
such
an
one
,
that
is
apt
to
overthrow
us
)
God
may
be
said
to
bring
them
into
it
,
whom
in
justice
he
permits
to
be
exposed
thereto
;
although
he
do
no
otherwise
intermeddle
,
or
concur
therein
,
than
by
not
affording
,
or
by
withdrawing
his
especial
direction
,
and
assistance
;
leaving
them
without
check
blindly
or
wilfully
to
follow
the
sway
of
their
own
tempers
,
the
instinct
of
their
vain
minds
,
the
bent
of
their
corrupt
wills
;
the
violence
of
their
unruly
passions
,
and
appetites
;
letting
them
to
fall
into
the
manifold
snares
of
false
opinion
,
evil
custom
,
and
contagious
example
,
which
the
World
sets
before
them
;
(
the
World
,
which
by
its
fair
promises
,
and
pleasing
flatteries
enticeth
to
sin
,
or
by
its
angry
frowns
,
&
fierce
threats
discourageth
from
goodness
)
permitting
the
Devil
,
without
controll
or
impediment
,
by
his
wiles
to
delude
and
seduce
them
;
which
kind
of
proceeding
of
God
with
men
is
clearly
represented
in
the
81
Psalm
;
where
,
of
the
Israelites
God
says
,
that
having
signally
declared
his
pleasure
to
them
,
and
by
promise
of
great
benefits
invited
them
to
observe
it
;
upon
their
wilfull
neglect
,
he
dealth
thus
with
them
:
But
(
says
God
there
)
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
;
So
I
gave
them
up
unto
their
own
hearts
lusts
;
and
they
walked
in
their
own
counsels
.
In
such
manner
,
if
God
,
provoked
thereto
by
our
heinous
miscarriages
,
doth
justly
bring
us
into
,
or
doth
let
us
enter
into
temptation
(
as
our
Lord
otherwhere
expresseth
it
,
Pray
,
saith
he
,
that
ye
enter
not
into
temptation
)
we
shall
infallibly
run
into
many
grievous
sins
,
and
desperate
mischiefs
;
no
less
surely
,
than
we
shall
wander
,
and
stumble
in
the
dark
,
than
we
shall
slide
,
and
fall
in
the
most
slippery
places
;
and
sometimes
be
entangled
,
when
we
do
walk
in
the
midst
of
snares
,
surrounded
with
traps
innumerable
,
most
cunningly
laid
to
catch
us
:
It
is
not
(
saith
the
Prophet
)
in
man
to
direct
his
steps
;
so
as
to
go
streight
,
and
upright
;
't
is
not
in
him
to
see
his
duty
,
to
bend
his
inclinations
to
compliance
therewith
;
to
restrain
his
appetites
,
when
sensible
objects
forcibly
press
on
them
;
to
govern
his
passions
,
when
they
are
vehemently
stirr'd
to
disorderly
motion
:
we
do
continually
need
God's
instruction
to
guide
us
,
God's
hand
to
uphold
us
,
God's
care
,
and
help
to
guard
us
:
when
therefore
,
I
say
,
our
condition
and
circumstances
do
minister
dangerous
occasions
of
sin
;
when
our
vain
and
weak
tempers
do
incline
,
or
betray
us
thereto
;
when
the
world
would
smile
,
or
frown
us
into
it
;
when
the
Devil
violently
solicits
,
or
thrusts
on
toward
it
;
thus
to
be
destitute
of
God's
grace
,
thus
to
be
left
to
our selves
,
is
the
most
horrible
judgment
,
that
can
be
.
In
such
cases
and
seasons
God's
interposal
is
necessary
either
to
remove
those
temptations
,
or
to
support
,
and
defend
us
from
the
prevalence
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keeping
us
from
stumbling
and
falling
(
as
S.
Jude
speaks
)
not
suffering
us
(
as
S.
Paul
expresseth
it
)
to
be
tempted
above
what
we
are
able
,
but
making
with
the
temptation
also
a
way
to
escape
,
so
that
we
shall
be
able
to
sustain
it
.
That
God
would
please
to
do
this
for
us
,
we
do
here
pray
;
and
in
pursuance
of
this
Petition
we
subjoin
that
,
which
in
part
may
pass
for
an
illustration
thereof
;
(
implying
an
antithesis
serving
to
that
purpose
:
for
delivering
from
evil
importeth
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
rescued
from
temptation
,
in
S.
Peter
;
The
Lord
,
saith
he
,
knoweth
how
to
rescue
the
godly
out
of
temptation
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
preserve
from
the
time
of
temptation
,
in
the
Revelation
;
which
are
opposed
to
bringing
into
temptation
)
partly
it
may
be
supposed
an
improvement
thereof
;
delivering
from
evil
signifying
perhaps
somewhat
more
,
than
not
permitting
us
to
incur
occasions
strongly
inviting
us
to
evil
;
even
the
effectual
keeping
us
from
being
overborn
,
or
complying
with
it
;
but
let
us
consider
that
Petition
it self
.
But
deliver
us
from
evil
.
From
evil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
S.
Chrysostome
takes
it
for
the
Devil
;
who
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Evil
one
,
the
tempter
;
who
seduceth
us
to
evil
:
but
we
shall
take
it
,
according
to
the
more
common
acception
:
from
evil
,
that
is
principally
from
sin
,
or
evil
moral
and
spiritual
;
the
onely
evil
,
simply
and
in
its
own
nature
such
;
and
the
root
of
all
other
evil
;
from
that
,
and
consequently
from
all
mischief
(
evil
natural
,
and
temporal
;
or
evil
penal
,
and
afflictive
)
which
may
grow
upon
,
or
sprout
from
thence
.
As
for
such
evils
as
these
,
the
want
of
things
necessary
,
or
convenient
for
us
,
bodily
disease
,
and
pain
,
disappointment
in
our
designs
and
ill
success
in
our
undertakings
,
disgrace
and
reproach
upon
our
good
names
,
dangers
,
difficulties
and
distresses
concerning
our
outward
estate
,
distractions
,
vexations
,
and
troubles
of
mind
about
temporal
matters
,
with
the
like
evils
,
(
in
some
sense
,
in
some
degree
evils
,
or
appearing
such
to
our
natural
sense
and
fancy
)
we
may
indeed
deprecate
them
(
as
even
our
Lord
himself
did
)
with
submission
(
as
he
did
)
to
the
wisedom
and
will
of
God
,
in
case
it
pleaseth
him
,
and
he
thinketh
fit
to
remove
them
;
but
all
these
things
,
being
but
names
and
empty
sounds
in
comparison
to
spiritual
and
eternal
evils
(
such
as
are
vicious
distempers
of
mind
,
indispositions
to
serve
God
,
ill
progress
in
our
spiritual
affairs
,
dissatisfaction
concerning
our
state
in
respect
to
God
;
actual
transgression
of
God's
holy
will
and
law
;
incurring
God's
displeasure
and
disfavour
;
being
deprived
of
his
grace
and
assistence
;
wanting
the
communion
and
comfort
of
his
Holy
spirit
;
remorse
of
conscience
,
and
anguish
of
spirit
for
having
violated
or
neglected
our
duty
;
blindness
of
mind
,
hardness
of
heart
;
want
of
love
,
reverence
,
devotion
toward
God
,
of
charity
and
good-will
toward
our
neighbour
;
of
sobriety
,
humility
,
regularity
of
passion
,
and
calmness
of
temper
in
respect
to
our selves
and
the
inward
frame
of
our
souls
;
these
,
I
say
,
and
such
like
evils
)
we
should
absolutely
request
of
God
,
that
he
in
mercy
would
deliver
and
free
us
from
them
;
they
being
irreconcileably
repugnant
to
his
will
and
glory
;
and
inconsistent
with
our
eternal
welfare
.
Yet
even
these
,
and
all
other
things
we
do
request
onely
in
general
terms
,
leaving
the
distinct
matter
,
and
manner
and
measure
,
according
to
which
they
should
be
dispensed
,
to
the
wisedom
,
and
goodness
of
God
;
who
doth
(
as
our
Lord
telleth
us
)
know
what
things
we
need
before
we
ask
him
;
and
is
not
onely
able
(
as
S.
Paul
says
,
but
willing
also
)
to
do
for
us
superabundantly
above
what
we
can
ask
,
or
think
.
We
are
hereby
(
it
seems
)
taught
this
point
of
good
manners
in
our
devotion
,
not
to
be
tediously
punctual
and
particular
in
our
prayers
,
as
if
God
needed
our
information
,
or
were
apt
to
neglect
the
particulars
concerning
our
good
.
We
shut
up
all
with
a
Doxology
,
most
sutable
to
the
nature
of
devotion
,
signifying
our
due
faith
,
our
affection
,
and
our
reverence
toward
God
:
For
thine
is
the
kingdom
,
the
power
,
and
the
glory
,
for
ever
,
and
ever
.
Amen
.
That
is
,
For
thou
hast
a
perpetual
and
unmoveable
authority
whereby
justly
to
dispose
of
all
things
;
thou
hast
an
indefectible
,
and
irresistible
power
,
whereby
thou
canst
effect
whatever
seems
just
and
good
to
thee
;
wherefore
we
profess
onely
to
rely
upon
,
and
seek
help
from
thee
;
with
hope
and
confidence
we
address
our selves
to
thee
for
the
supply
of
our
needs
;
thine
is
the
glory
;
all
honour
and
reverence
,
all
love
and
thankfulness
are
due
unto
thee
,
therefore
we
render
our
adorations
and
acknowledgments
to
thee
.
Even
so
to
thee
,
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
be
for
ever
ascribed
all
glory
and
praise
.
Amen
.
AN
EXPOSITION
OF
The
Decalogue
.
ALthough
this
Systeme
of
Precepts
may
seem
to
have
been
in
its
design
rather
political
,
than
moral
;
to
regard
publick
,
and
external
,
rather
than
private
,
and
interiour
action
;
that
great
branch
of
morality
,
which
respecteth
our selves
in
our
private
retirements
,
or
in
our
particular
conversation
,
Sobriety
of
mind
and
manners
,
being
scarce
touched
herein
,
at
least
not
openly
and
plainly
expressed
;
as
also
devotion
toward
God
(
in
any
of
its
kinds
,
of
praise
,
thanksgiving
,
confession
of
sin
,
prayer
and
intercession
)
that
great
part
of
natural
Religion
,
being
not
explicitly
,
and
positively
injoined
:
Although
also
(
as
by
the
introduction
thereto
,
and
some
passages
therein
,
especially
as
it
is
delivered
in
Deuteronomy
,
may
appear
)
it
seemeth
particularly
to
concern
the
Jewish
Nation
;
a
People
called
,
and
chosen
by
God
out
of
all
Nations
,
to
be
governed
in
a
more
special
,
and
immediate
manner
by
God
himself
,
obliged
to
him
by
peculiar
benefits
and
favours
,
designed
by
him
to
a
separate
manner
of
living
;
being
also
perhaps
in
temper
and
disposition
as
well
as
in
condition
and
circumstances
of
life
different
from
other
People
;
whence
Laws
convenient
,
(
or
in
a
manner
necessary
)
for
them
,
might
not
so
well
sute
to
all
others
;
upon
which
accompts
as
other
of
their
Laws
,
so
perchance
some
passages
in
this
notable
part
of
them
may
not
unreasonably
be
deemed
peculiarly
to
concern
them
;
Although
however
this
Systeme
doth
more
directly
and
immediately
oblige
that
People
,
all
being
formally
,
and
in
style
of
Law
directed
onely
to
them
,
promulged
in
their
ears
,
expressed
in
their
language
,
inserted
into
the
body
of
their
Laws
as
a
principal
member
of
them
;
it
being
also
expresly
called
a
Covenant
with
that
People
(
He
declared
unto
you
,
says
the
text
,
his
covenant
,
which
he
commanded
you
to
perform
,
even
ten
commandments
)
and
accordingly
was
reposed
in
the
Ark
,
hence
it
seems
named
the
Ark
of
the
Covenant
,
the
which
,
when
all
Nations
should
be
converted
to
God
,
and
admitted
into
the
Church
,
was
(
as
the
Prophet
Jeremy
foretold
)
to
be
utterly
discarded
and
laid
aside
.
(
In
those
days
,
saith
God
in
him
,
they
shall
say
no
more
the
Ark
of
the
Covenant
of
the
Lord
;
neither
shall
it
come
to
mind
,
neither
shall
they
remember
it
,
neither
shall
they
visit
it
;
neither
shall
that
be
done
any
more
.
)
Hence
although
some
passages
herein
,
according
to
their
primary
,
strict
,
and
literal
meaning
might
never
have
been
intended
universally
and
perpetually
to
oblige
;
Yet
notwithstanding
these
exceptions
,
if
we
consider
,
1.
The
manner
of
its
delivery
;
with
what
extraordinary
solemnity
it
was
proclaimed
;
how
it
was
dictated
immediately
from
God's
own
mouth
;
and
written
with
his
finger
;
on
2.
The
matter
of
it
,
containing
the
prime
dictates
of
natural
reason
,
the
chief
rules
of
piety
toward
God
,
and
equity
toward
our
neighbour
(
whence
those
elogies
conferr'd
on
it
,
in
Nehemiah
:
Thou
camest
also
down
upon
mount
Sinai
,
and
gavest
them
right
judgments
,
and
true
laws
,
good
statutes
and
commandments
;
and
by
Saint
Paul
:
The
law
is
holy
;
the
commandment
holy
,
just
and
good
;
(
for
that
commendation
doth
I
suppose
especially
respect
this
part
of
the
Jewish
Law
;
out
of
which
he
takes
his
instance
,
Thou
shalt
not
covet
)
if
we
also
consider
,
3.
The
end
and
design
of
these
Precepts
,
which
was
to
ground
them
in
true
notions
of
Religion
,
and
to
dispose
them
to
the
practice
of
righteousness
;
to
render
them
loyal
and
acceptable
subjects
to
God
;
to
promote
God's
glory
,
and
their
own
good
;
which
being
expressed
in
general
concerning
their
Law
,
doth
more
especially
agree
to
this
Systeme
;
being
as
the
base
and
platform
,
the
heart
and
quintessence
of
all
their
other
Laws
;
the
which
seem
added
as
superstructures
on
it
,
or
fences
thereof
:
4.
If
we
also
consider
,
that
our
Saviour
did
not
derogate
from
this
Law
,
but
declared
his
intention
onely
to
expound
it
,
or
to
ampliate
,
and
extend
it
(
they
are
the
words
of
Tertullian
and
Irenaeus
)
and
how
the
Apostles
do
sometimes
allege
some
passages
in
it
,
as
retaining
some
authority
,
and
force
to
oblige
.
5.
Considering
also
farther
,
that
there
is
no
commandment
herein
(
howsoever
,
according
to
its
immediate
and
direct
sense
seeming
peculiar
to
that
People
)
which
may
not
in
a
larger
,
or
in
a
mysterious
and
spiritual
meaning
;
which
at
least
may
not
according
to
good
analogy
,
or
parity
of
reason
concern
us
;
obliging
us
,
if
not
by
direct
authority
in
punctual
manner
to
the
very
same
thing
,
yet
,
as
a
signification
of
God's
pleasure
and
approbation
,
to
somewhat
answerable
and
like
thereto
;
6.
Lastly
,
If
we
consider
that
all
,
or
the
greatest
part
of
,
the
main
duties
concerning
us
are
either
plainly
expressed
,
or
closely
insinuated
in
them
;
or
may
at
least
be
conveniently
reduced
to
them
;
our
Saviour
himself
having
gone
before
,
directing
us
in
the
matter
and
manner
of
doing
it
;
Considering
,
I
say
,
these
things
,
we
have
no
small
reason
to
yield
great
veneration
to
this
ancient
Systeme
of
Precepts
;
and
to
acknowledge
the
great
use
thereof
in
order
to
the
guidance
of
our
life
,
and
practice
:
we
accordingly
shall
so
descant
thereon
,
as
by
considering
the
main
drift
,
intrinsick
reason
,
and
spiritual
intention
of
each
particular
,
to
reduce
the
chief
Precepts
of
Christian
Doctrine
,
which
oblige
us
,
thereto
.
Premising
thus
much
I
address
my
discourse
to
the
particulars
;
omitting
all
controverted
niceties
concerning
the
division
thereof
;
and
all
circumstantial
questions
;
touching
onely
such
things
,
as
shall
appear
substantial
,
and
usefull
.
God
spake
all
these
words
,
saying
:
This
is
a
title
,
or
superscription
like
the
Par
de
le
Roy
,
(
by
the
King
)
at
the
head
of
a
Proclamation
declaring
from
whom
,
and
in
what
manner
,
that
which
follows
doth
come
;
and
therefore
implying
what
it
is
,
and
how
it
should
be
received
.
God
spake
;
It
comes
from
God
as
Authour
;
and
that
most
immediately
,
as
it
were
from
his
own
mouth
;
and
hath
consequently
the
nature
and
force
of
a
Law
,
obliging
to
highest
regard
and
obedience
;
as
that
which
proceedeth
from
the
most
sovereign
,
unquestionable
,
and
uncontrollable
authority
;
which
is
promulged
in
a
way
most
evident
,
and
most
direct
:
every
signification
of
God's
purpose
,
or
pleasure
is
usually
called
God's
Word
;
for
God
(
as
the
Apostle
says
)
in
divers
kinds
,
and
manners
did
speak
unto
the
Fathers
;
and
to
every
such
Word
our
ear
should
be
attentive
,
our
heart
should
be
submissive
,
our
hand
should
be
obedient
;
but
especially
they
should
be
so
,
when
God
himself
immediately
declares
his
mind
and
will
;
as
he
did
notoriously
in
this
case
,
by
a
great
voice
,
distinctly
audible
and
intelligible
,
miraculously
formed
by
himself
:
Behold
,
say
the
People
,
the
Lord
our
God
hath
shewed
us
his
glory
,
and
his
greatness
,
and
we
have
heard
his
voice
out
of
the
midst
of
the
fire
;
we
have
seen
this
day
,
that
God
doth
talk
with
man
,
and
he
liveth
:
and
if
whatever
is
in
God's
name
(
by
message
of
Angels
,
by
inspiration
of
men
,
or
by
any
other
ways
)
revealed
must
be
entertained
with
all
submiss
respect
,
what
regard
is
due
to
that
Word
,
which
God
is
pleased
,
not
by
his
Ministers
and
instruments
,
but
himself
in
person
,
as
it
were
,
to
pronounce
?
These
words
:
that
is
these
speeches
,
or
sentences
;
(
for
so
a
Word
in
Scripture
style
signifieth
)
or
these
things
,
and
matters
(
for
the
Hebrew
word
debarim
,
as
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
both
words
and
things
:
they
are
several
times
in
the
Pentateuch
called
the
ten
words
,
or
ten
things
;
whence
the
Systeme
of
them
is
named
the
Decalogue
.
All
these
words
:
all
,
without
distinction
or
exception
,
did
proceed
from
the
same
authority
,
and
in
the
same
manner
;
and
all
therefore
do
require
the
like
regard
,
and
observance
to
be
yielded
to
them
:
I
am
the
Lord
;
or
,
I
am
Jehovah
,
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
:
These
words
are
by
some
taken
for
a
Precept
;
injoining
the
acknowledgment
,
and
acceptance
of
God
,
answerable
to
what
is
here
implyed
;
and
consequently
all
the
positive
duties
of
Religion
,
deducible
hence
;
but
we
see
the
style
is
declarative
,
and
assertive
,
not
directly
imperative
;
and
so
it
may
pass
rather
as
a
Preface
farther
enforcing
obligation
to
obedience
;
wherein
are
expressed
,
or
intimated
the
chief
reasons
,
upon
which
it
is
grounded
;
every
word
containing
in
it
somewhat
of
remarkable
emphasis
:
I
am
Jehovah
;
or
that
very
same
God
,
who
under
this
appellation
discovered
my self
to
thy
forefathers
;
who
enacted
a
special
Covenant
with
them
;
who
received
homage
,
worship
,
and
engagements
to
service
from
them
;
who
promised
especial
protection
and
favour
to
them
,
and
to
their
seed
;
that
Jehovah
,
who
indeed
am
,
what
this
name
importeth
,
the
onely
true
and
real
God
;
eternal
,
independent
,
and
indefectible
in
essence
;
true
and
infallible
in
word
;
constant
and
immutable
in
purpose
;
firm
and
faithfull
in
performance
of
whatever
I
promise
,
or
threaten
:
that
same
Jehovah
I
am
;
to
whose
words
therefore
,
upon
all
accompts
of
reason
,
of
duty
,
of
interest
thou
particularly
dost
owe
most
submissive
attention
,
and
obedience
.
Thy
God
:
that
supereminent
being
,
and
power
,
to
whom
thou
peculiarly
dost
owe
worship
and
honour
,
love
and
affection
,
duty
,
and
service
:
who
although
he
be
indeed
the
Lord
of
all
the
World
,
yet
beareth
a
special
relation
unto
thee
;
as
having
chosen
,
and
avouched
thee
to
be
a
special
People
to
himself
,
above
all
the
People
,
that
are
upon
the
face
of
the
earth
;
having
promised
thee
to
make
thee
high
above
all
Nations
,
which
he
hath
made
,
in
praise
,
and
in
name
,
and
in
honour
;
and
having
by
many
signal
demonstrations
of
favour
and
mercy
confirmed
to
thee
the
performance
of
his
covenant
,
and
promise
;
thou
also
reciprocally
having
avowed
me
to
be
thy
God
,
to
walk
in
my
ways
,
to
keep
my
statutes
,
my
commandments
,
my
judgments
,
and
to
hearken
to
my
voice
.
Who
brought
thee
out
of
the
land
of
Egypt
;
out
of
the
house
of
bondage
:
This
is
a
particular
,
and
most
remarkable
instance
,
by
which
it
appeareth
what
God
it
is
,
that
doth
thus
impose
law
upon
them
;
and
how
they
are
obliged
to
entertain
it
:
that
God
it
is
,
who
in
pursuance
of
his
singular
favour
toward
thee
,
and
of
his
Covenant
made
with
thee
,
hath
particularly
obliged
thee
by
so
eminent
a
benefit
,
in
a
manner
so
full
of
wonder
in
it self
,
so
full
of
grace
toward
thee
,
delivering
thee
from
saddest
oppression
and
slavery
,
bringing
thee
into
a
desirable
state
of
present
liberty
,
and
of
sure
tendency
(
not
otherwise
than
by
thy
fault
to
be
frustrated
)
toward
enjoyment
of
rest
,
of
plenty
,
of
all
joy
and
comfort
in
the
promised
Land
;
declaring
hereby
,
as
his
glorious
and
divine
perfections
of
wisedom
,
and
power
,
so
his
exceeding
goodness
toward
thee
,
his
faithfull
care
over
thee
,
his
readiness
and
sufficiency
in
all
thy
needs
and
exigencies
to
protect
,
preserve
,
and
deliver
thee
:
I
then
being
such
,
Jehovah
,
the
onely
true
God
;
thy
God
,
by
particular
engagement
,
and
endearment
;
thy
gracious
and
bountifull
benefactour
not
in
will
onely
,
but
in
deed
;
do
thus
propound
my
will
unto
thee
;
and
upon
all
accompts
of
general
and
special
duty
;
of
reason
,
of
justice
,
of
gratitude
require
thy
regard
,
and
observance
of
what
follows
.
Now
what
God
in
a
direct
,
and
literal
sense
thus
speaketh
to
the
Jewish
People
,
may
according
to
likeness
of
case
,
and
parity
of
reason
(
especially
in
a
mystical
and
spiritual
way
)
upon
more
considerable
,
and
effectual
accompts
be
applied
unto
us
:
The
Lord
Jehovah
is
such
no
less
to
us
than
to
them
:
He
is
the
same
yesterday
,
to
day
,
and
for
ever
;
to
him
,
as
to
the
onely
,
true
,
eternal
,
and
Almighty
God
,
the
essential
Authour
,
Lord
,
and
Governour
of
all
things
,
our
highest
respect
,
and
observance
are
due
;
He
also
,
in
a
stricter
relation
,
founded
on
higher
grounds
,
is
our
God
,
having
chosen
us
,
and
consecrated
us
more
especially
to
himself
;
having
received
us
into
a
closer
confederacy
(
a
new
and
better
covenant
,
as
the
Apostle
calls
it
,
established
upon
better
promises
)
having
obliged
us
by
granting
nobler
privileges
,
and
dispensing
more
excellent
benefits
to
us
:
who
likewise
hath
brought
us
up
out
of
a
spiritual
Egypt
,
and
state
of
infinitely
more
wretched
bondage
;
hath
rescued
us
from
the
tyrannical
dominion
of
Satan
(
a
far
more
intolerably
cruel
and
hard
Master
,
than
any
Pharaoh
)
hath
freed
us
from
serving
sin
in
our
souls
and
bodies
,
a
far
harder
service
,
than
making
bricks
,
or
any
bodily
toil
can
be
;
who
hath
conducted
us
in
the
way
,
and
conferr'd
on
us
an
assured
hope
(
if
we
be
not
wanting
to
our selves
,
and
our
duty
)
of
entring
into
the
heavenly
Canaan
,
a
place
of
perfect
rest
,
and
unconceivable
bliss
:
who
(
as
S.
Paul
expresseth
it
)
hath
delivered
us
from
the
power
of
darkness
,
and
translated
us
into
the
kingdom
of
his
most
beloved
Son
:
who
therefore
here
,
according
to
spiritual
intent
,
may
be
understood
to
speak
in
a
higher
strain
to
us
;
justly
exacting
a
more
punctual
and
accurate
obedience
to
his
commandments
.
But
so
much
for
that
part
,
which
seems
introductory
.
I.
Commandment
.
Thou
shalt
have
no
other
God's
before
me
.
'T
is
in
the
Hebrew
;
there
shall
be
to
thee
no
other
Gods
(
or
no
strange
Gods
;
for
alii
some
render
it
,
some
alieni
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
al-panai
)
to
my
face
,
or
at
my
face
;
that
is
in
comparison
,
or
competition
with
me
;
so
as
to
be
confronted
to
me
;
or
together
and
in
consort
with
me
:
I
am
He
(
saith
God
otherwhere
)
and
there
is
no
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
immadhi
)
with
me
;
or
beside
me
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
LXX
render
it
;
and
so
the
phrase
commonly
importeth
;
as
in
that
saying
of
the
Scribe
,
answering
to
this
:
There
is
one
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
there
is
no
other
God
beside
him
:
but
we
need
not
criticize
on
the
words
,
the
sense
being
plain
;
as
containing
a
prohibition
of
assuming
any
other
into
partnership
with
the
one
true
God
;
acknowledging
in
mind
,
or
in
outward
expression
any
other
for
God.
The
Precept
,
as
most
of
the
rest
,
is
in
form
negative
,
and
prohibitive
,
but
supposeth
and
implyeth
somewhat
affirmative
and
positive
;
as
the
rest
also
may
be
conceived
to
do
.
It
implies
this
affirmative
Precept
,
thou
shalt
have
me
for
thy
God
:
Now
to
have
for
our
God
,
signifies
as
to
internal
disposition
of
mind
a
most
high
esteem
,
honour
,
dread
,
and
love
of
that
Being
,
as
endued
with
attributes
,
and
perfections
superlatively
excellent
;
the
admiring
all
his
works
,
approving
all
his
actions
,
acquiescing
in
all
his
proceedings
and
dealings
with
us
;
the
reposing
our
hope
and
trust
in
him
as
most
able
and
willing
to
help
us
,
and
do
us
good
;
in
outward
expression
to
acknowledge
,
praise
,
and
bless
him
as
such
;
to
yield
all
sitting
demonstrations
of
respect
to
his
name
,
and
to
whatever
is
specially
related
to
him
;
patiently
to
submit
to
his
will
,
and
readily
to
obey
his
commandments
:
these
principally
and
the
like
acts
of
internal
devotion
,
and
external
piety
are
comprized
in
the
words
,
having
him
for
our
God
;
and
we
are
to
understand
them
here
injoined
to
us
;
the
same
,
which
is
in
Scripture
called
the
fearing
,
the
serving
,
the
worshipping
,
the
loving
God
with
all
our
heart
,
and
all
our
soul
,
and
all
our
mind
,
and
all
our
might
.
This
is
implied
;
and
it
is
expresly
prohibited
us
to
yield
to
any
other
,
beside
him
,
the
like
esteem
,
acknowledgment
,
or
service
:
That
there
is
in
truth
but
one
such
Being
,
to
whom
eminently
those
acts
are
due
,
nature
,
ancient
tradition
,
general
consent
,
and
especially
divine
Revelation
do
assure
us
;
whereupon
is
consequent
,
that
yielding
them
(
yielding
,
I
say
,
those
opinions
,
estimations
,
and
affections
of
our
mind
,
or
those
acknowledgments
and
expressions
in
word
,
or
those
performances
in
deed
or
work
,
which
we
before
specified
)
to
any
other
Being
whatever
,
whether
really
existent
in
the
world
,
or
meerly
formed
by
our
imagination
,
is
highly
unreasonable
,
unbeseeming
us
,
and
unjust
toward
him
.
1.
It
is
highly
unreasonable
,
as
false
and
groundless
in
it self
;
as
vain
and
unprofitable
to
us
;
as
productive
of
many
bad
effects
.
It
is
from
errour
in
a
matter
of
the
highest
nature
,
and
mainest
consequence
;
and
so
beyond
any
other
mistake
hurtfull
to
us
,
as
reasonable
and
intelligent
creatures
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
transmuting
the
truth
of
God
into
a
lye
,
S.
Paul
calls
it
;
reckoning
it
for
a
grievous
folly
,
and
crime
.
It
is
a
vanity
of
all
most
lamentable
;
a
pursuance
of
shadows
,
an
embracing
of
clouds
;
a
building
in
air
,
or
meer
vacuity
;
a
leaning
upon
that
,
which
hath
no
substance
,
or
no
strength
to
support
us
;
a
dreaming
and
doting
upon
meer
nothing
;
whence
those
false
Deities
well
in
Scripture
are
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vanities
,
for
that
as
they
have
no
truth
,
or
substance
,
or
efficacy
considerable
in
them
,
so
all
our
thoughts
,
affections
,
expectations
,
and
labours
are
idly
misemployed
,
and
unprofitably
mispent
upon
them
.
2.
It
is
also
a
thing
most
unbeseeming
us
men
,
(
whom
God
hath
placed
in
so
high
a
rank
of
worth
and
dignity
,
among
his
creatures
;
who
are
in
our
original
so
near
of
kin
,
so
like
in
nature
,
so
dear
in
relation
,
and
regard
unto
God
himself
)
to
admire
,
and
worship
,
to
place
our
choice
affections
upon
,
to
afford
lowly
submissions
unto
,
to
rest
our
hope
and
confidence
in
any
other
,
but
him
,
who
alone
truly
so
far
excels
us
,
and
can
worthily
challenge
such
respects
from
us
;
all
flattery
is
base
and
unworthy
,
but
this
of
all
is
the
worst
and
most
unbecoming
.
3.
To
do
so
,
is
also
most
unjust
and
injurious
to
God
;
to
whom
as
to
the
Authour
of
our
being
,
and
of
all
our
good
received
since
,
we
do
ow
all
that
our
mind
can
yield
of
reverence
,
all
that
our
heart
can
hold
of
affection
,
all
that
our
tongue
can
utter
of
praise
,
all
that
our
utmost
might
can
perform
of
service
;
and
since
the
exhibiting
to
any
other
thing
part
of
these
must
needs
not
onely
by
that
communication
debase
,
and
derogate
from
their
worth
,
but
also
withdraw
them
in
great
measure
from
him
,
so
diminishing
and
embezilling
his
due
(
for
we
cannot
,
as
our
Saviour
teacheth
us
,
together
adhere
unto
,
or
serve
divers
Masters
)
therefore
having
any
other
God
,
but
the
true
one
,
is
a
high
indignity
,
and
a
heinous
injury
to
him
.
This
command
therefore
is
most
reasonable
upon
many
accompts
;
which
as
it
hath
been
in
grossest
manner
violated
by
those
,
who
have
not
acknowledged
,
or
worshipped
any
God
at
all
,
and
by
those
who
have
acknowledged
and
adored
many
Gods
(
by
all
Atheists
and
Polytheists
)
from
which
transgressions
thereof
we
Christians
may
seem
totally
exempt
,
who
in
formal
profession
and
practice
have
but
one
God
(
the
Maker
and
Lord
of
all
things
,
infinitely
perfect
,
and
glorious
)
yet
there
are
many
subtle
,
and
perchance
no
less
mischievous
transgressions
thereof
,
of
which
even
we
may
be
very
guilty
,
and
to
which
we
are
very
obnoxious
.
If
we
do
not
with
all
our
hearts
reverence
,
and
love
the
most
wise
and
powerfull
,
the
most
just
and
holy
,
the
most
good
and
gracious
God
;
if
we
do
not
trust
and
hope
in
him
as
the
fountain
of
all
our
good
;
if
we
do
not
diligently
worship
and
praise
him
;
if
we
do
not
humbly
submit
to
his
will
,
and
obey
his
Laws
,
we
break
the
positive
intent
of
this
Law
,
not
having
him
for
our
God
;
being
indeed
like
those
,
of
whom
S.
Paul
speaketh
,
who
profess
to
know
God
(
that
is
,
who
in
words
and
outward
pretence
acknowledge
him
)
but
in
works
deny
him
,
being
abominable
,
and
disobedient
,
and
to
every
good
work
reprobate
.
Likewise
if
we
frame
in
our
fancy
an
Idea
untrue
,
disagreeable
unto
,
or
unworthy
of
that
one
most
excellent
Being
,
and
to
such
a
phantasm
of
our
own
creation
do
yield
our
highest
respects
,
and
best
affections
,
we
break
this
Law
,
and
have
another
God
to
our selves
.
If
upon
any
creature
(
whether
our selves
,
or
any
other
thing
)
we
impart
our
chief
esteem
,
or
affection
;
or
employ
our
most
earnest
care
and
endeavour
;
or
chiefly
rely
upon
it
,
or
most
delight
in
it
,
that
thing
we
make
a
God
unto
us
,
and
are
guilty
of
breaking
this
Law
;
hence
Saint
Paul
more
than
once
calls
the
covetous
(
or
wrongfull
)
person
an
Idolater
;
and
our
Lord
calls
the
●mmoderate
pursuit
of
riches
,
the
serving
(
or
worshipping
)
of
Mammon
;
and
Saint
Paul
speaketh
of
some
persons
,
who
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lovers
of
pleasures
,
rather
than
lovers
of
God
;
of
whom
otherwhere
he
says
,
that
their
God
was
their
belly
:
we
meet
with
those
in
the
Scripture
,
who
put
their
trusts
in
their
horses
,
and
their
chariots
;
with
those
,
who
sacrifice
to
their
net
,
and
burn
incense
to
their
drag
;
with
them
who
trust
in
man
,
and
make
flesh
their
arm
(
men
of
Mezentius
his
faith
;
ready
to
say
with
him
,
Dextra
mihi
Deus
est
,
&
telum
quod
missile
libro
)
with
those
,
whose
heart
is
lifted
up
(
as
the
Prince
of
Tyre
in
Ezekiel
)
and
who
say
they
are
Gods
;
these
,
and
whoever
practise
in
like
manner
,
are
so
many
transgressours
of
this
Covenant
:
In
short
,
whoever
chiefly
regards
and
affects
,
seeks
and
pursues
,
confides
and
delights
in
wealth
,
or
honour
,
or
pleasure
;
wit
,
wisedom
,
strength
,
or
beauty
;
himself
,
friends
,
or
any
other
creature
,
he
hath
another
God
,
against
the
design
,
and
meaning
of
this
Holy
Law.
II.
Commandment
.
Thou
shalt
not
make
unto
thee
any
graven
image
,
&c.
The
first
Commandment
determined
the
final
object
of
our
Religion
;
this
doth
limit
the
manner
of
exercising
and
expressing
it
;
as
to
the
chief
intent
of
it
,
interdicting
that
mode
,
which
in
the
practice
of
ancient
times
had
so
generally
prevailed
,
of
representing
the
Deities
(
apprehended
so
)
in
some
corporeal
shape
,
and
thereto
yielding
such
expressions
of
respect
,
as
they
conceived
sutable
and
acceptable
to
such
Deities
.
I
cannot
stand
to
declare
the
rise
,
and
progress
of
such
a
practice
;
how
the
Devil's
malice
,
and
some
mens
fraud
conspiring
with
other
mens
superstitious
ignorance
and
fondness
,
prevailed
so
far
to
impose
upon
mankind
;
I
shall
onely
observe
,
that
men
naturally
are
very
prone
to
comply
with
suggestions
to
such
guises
of
Religion
:
for
as
the
sense
of
want
,
and
pain
,
and
manifold
inconvenience
,
not
to
be
removed
or
remedied
by
any
present
sensible
means
,
doth
prompt
men
to
wish
,
and
seek
for
help
from
otherwhere
;
and
this
disposes
them
to
entertain
any
hopes
propounded
to
them
(
with
how
little
soever
ground
of
probability
)
of
receiving
it
from
any
absent
,
or
invisible
power
;
as
it
also
consequently
engageth
them
to
undertake
any
conditions
required
by
those
,
who
propound
such
hopes
,
as
needfull
for
obtaining
thereof
;
whence
the
ordinary
sort
of
men
are
very
apt
to
embrace
any
way
of
Religion
suggested
to
them
,
especially
by
persons
of
credit
,
and
authority
for
knowledge
;
so
also
,
when
the
proposition
thereof
doth
come
attended
with
circumstantial
appearances
,
and
shews
gratifying
their
senses
,
or
humouring
their
passions
,
or
delightfully
amusing
their
fancies
,
it
most
easily
allures
,
and
takes
them
;
as
likewise
on
the
other
side
,
when
abstraction
of
mind
,
and
restraint
of
passion
are
required
,
and
sense
or
fancy
are
little
entertained
thereby
,
men
are
somewhat
averse
from
such
proposals
of
Religion
,
and
are
not
so
easily
brought
heartily
to
like
,
or
earnestly
to
embrace
them
;
wherefore
since
the
propounding
of
images
and
sensible
representations
(
relating
to
somewhat
not
immediately
discerned
,
from
whence
men
are
promised
the
supply
of
their
needs
,
or
relief
from
the
inconveniencies
,
which
they
endure
)
by
their
magnificency
,
beauty
,
curiosity
,
strangeness
,
or
even
by
their
sensibility
it self
,
do
make
so
facile
,
and
pleasant
impressions
upon
the
dull
and
low
conceits
of
men
,
it
is
the
less
wonderfull
,
that
men
commonly
have
been
so
easily
inveagled
into
such
idolatrous
superstitions
;
so
unreasonable
in
themselves
,
and
of
so
mischievous
consequence
.
For
what
can
be
more
senseless
,
than
to
imagine
,
that
that
Being
,
which
in
wisedom
and
power
is
sufficient
to
over-rule
nature
,
and
thereby
to
afford
us
the
assistance
we
need
may
be
resembled
by
any
of
these
corporeal
things
,
the
best
of
which
we
cannot
,
without
debasing
our selves
,
esteem
superiour
to
our selves
?
how
unreasonable
is
it
to
conceit
thus
,
how
unworthy
is
it
,
and
unsutable
to
the
dignity
of
our
nature
,
derived
from
heaven
,
to
crouch
unto
such
mean
representations
?
it
is
S.
Paul's
discourse
:
Being
(
saith
he
)
the
off-spring
of
God
,
we
ought
not
to
think
,
that
the
Godhead
is
like
unto
gold
,
or
silver
,
or
stone
graven
by
art
,
and
man's
device
.
How
injurious
also
to
that
most
excellent
nature
must
it
be
to
frame
,
and
expose
to
view
such
not
onely
homely
and
mean
,
but
in
respect
of
the
divine
nature
,
most
foul
and
ugly
portaictures
of
him
,
which
cannot
but
tend
to
vilifie
him
in
men's
conceit
?
*
He
that
should
form
the
image
of
a
serpent
,
or
a
toad
,
and
exhibit
it
as
the
similitude
of
a
King
,
would
surely
derogate
much
from
his
Majesty
,
and
beget
very
mean
and
unbeseeming
conceits
of
his
person
in
their
minds
,
whom
he
should
perswade
to
take
it
for
such
;
and
infinitely
more
must
he
detract
from
the
dignity
,
and
diminish
the
reverence
due
to
that
immense
,
almighty
,
alwise
,
most
pure
and
perfect
being
,
who
shall
presume
to
present
any
sensible
,
any
finite
,
any
corruptible
thing
as
a
resemblance
of
him
;
changing
(
as
S.
Paul
expresseth
it
)
the
glory
of
the
incorruptible
God
into
an
image
made
like
to
corruptible
man
,
and
to
birds
,
and
fourfooted
beasts
,
and
creeping
things
;
as
the
Israelites
are
said
to
have
changed
their
glory
(
that
is
,
their
glorious
God
)
into
the
similitude
of
an
ox
,
that
eateth
grass
:
No
wonder
it
was
,
that
they
,
who
used
such
expressions
of
their
Religion
,
had
so
low
opinions
concerning
those
supposed
Deities
whom
they
worshipped
;
that
they
supposed
them
liable
to
such
passions
,
fathered
such
actions
upon
them
,
described
them
as
vile
in
their
dispositions
and
their
doings
,
as
they
represented
them
in
their
shape
:
Most
reasonable
therefore
is
this
prohibition
of
making
any
resemblance
of
what
kind
soever
(
by
picture
,
sculpture
,
or
fusion
)
in
order
to
religious
adoration
;
and
yielding
to
them
any
such
signification
of
respect
,
which
the
custom
or
consent
of
men
hath
appropriated
to
Religion
;
as
bowing
,
falling
down
,
lying
prostrate
before
them
,
or
the
like
:
most
reasonable
I
say
,
for
since
there
is
but
one
proper
,
and
allowable
object
of
our
worship
,
as
the
first
Commandment
declares
and
enacts
,
the
making
an
image
of
any
other
existent
in
nature
,
or
devised
by
our
own
fancy
in
order
to
the
worship
thereof
,
is
but
a
pursuance
of
that
unreasonable
,
unhandsome
,
and
unjust
superstition
there
forbidden
;
adding
some
absurdity
in
the
manner
to
the
pravity
in
the
substance
of
such
worship
.
And
as
for
that
one
true
object
of
our
devotion
,
the
eternal
,
immense
,
and
all
perfect
God
;
the
glorious
excellency
of
whose
nature
doth
infinitely
transcend
our
comprehension
,
and
consequently
of
whom
we
cannot
devise
any
resemblance
not
infinitely
beneath
him
,
unlike
to
him
,
unworthy
of
him
(
whereby
we
shall
not
disparage
him
,
and
expose
him
to
irreverent
apprehensions
,
especially
with
the
gross
Vulgar
;
whereby
indeed
we
shall
not
cloud
his
true
inimitable
perfections
,
and
affix
imperfections
to
him
;
blending
inexpressible
truth
with
apparent
falshood
)
it
must
be
therefore
a
profane
folly
to
pretend
the
representing
him
by
any
image
;
and
the
doing
of
it
is
upon
such
accompts
in
many
places
of
Scripture
forbidden
;
and
that
it
is
so
here
,
according
to
the
intent
of
this
Precept
is
plain
by
that
place
in
Deuteronomy
,
where
Moses
reports
the
ground
of
this
prohibition
:
Take
ye
therefore
(
saith
he
)
good
heed
unto
your
selves
;
for
ye
saw
no
manner
of
similitude
on
the
day
,
that
the
Lord
spake
unto
you
in
Horeb
,
out
of
the
midst
of
the
fire
,
lest
you
corrupt
,
and
make
you
a
graven
image
:
No
shape
representing
God
did
appear
at
his
utterance
of
these
Laws
,
to
prevent
their
framing
any
resemblance
of
God
,
and
taking
occasion
to
practise
this
sort
of
worship
;
thereby
implyed
to
be
unreasonable
.
And
the
Prophet
Esay
having
in
sublime
language
and
discourse
set
out
the
incomparable
greatness
,
power
,
and
majesty
of
God
(
who
hath
measured
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
heaven
with
a
span
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mountains
in
scales
,
and
the
hills
in
a
ballance
;
before
whom
the
nations
are
as
a
drop
of
a
bucket
,
and
are
counted
as
the
small
dust
of
a
balance
—
yea
before
whom
all
nations
are
as
nothing
,
and
are
counted
to
him
less
than
nothing
and
vanity
:
who
sitteth
upon
the
circle
of
the
earth
;
and
the
inhabitants
thereof
are
as
grashoppers
;
who
stretcheth
out
the
heavens
as
a
curtain
,
and
spreadeth
them
out
as
a
tent
to
dwell
in
)
having
,
I
say
,
in
this
,
and
more
such
language
endeavoured
to
describe
the
might
,
and
majesty
of
God
,
he
infers
:
To
whom
then
will
ye
liken
God
;
or
what
likeness
will
ye
compare
unto
him
?
and
thereupon
he
proceeds
to
discourse
against
making
images
for
religious
use
.
Like
whereto
is
the
discourse
of
S.
Paul
to
the
Athenians
:
God
(
saith
he
)
who
made
the
world
,
and
all
things
that
are
therein
,
being
Lord
of
heaven
and
earth
,
dwelleth
not
in
temples
made
with
hands
;
nor
is
worshipped
by
the
hands
of
men
,
—
we
therefore
being
the
off-spring
of
God
,
ought
not
to
think
that
the
Godhead
is
like
unto
gold
,
or
silver
,
or
stone
,
the
engravement
of
art
,
and
man's
device
;
in
which
place
,
as
the
forming
any
image
to
represent
divine
things
is
manifestly
prohibited
;
so
the
reasons
which
we
touched
against
such
practice
,
are
discernibly
enough
insinuated
.
Neither
should
we
omit
,
that
this
Law
is
confirmed
in
the
New
Testament
,
and
there
made
a
part
of
God's
new
Law
:
for
we
are
therein
often
commanded
to
flee
idols
,
not
to
be
idolaters
,
to
shun
idolatry
as
a
most
heinous
crime
,
of
the
highest
rank
,
proceeding
from
fleshly
pravity
,
inconsistent
with
good
conscience
,
and
exposing
to
damnation
:
for
the
meaning
and
notion
of
Idolatry
in
which
places
,
why
should
we
understand
it
otherwise
,
than
according
to
the
plain
sense
of
the
word
,
which
is
the
worship
of
images
,
or
resemblances
?
why
should
we
take
it
otherwise
,
than
as
opposite
to
God's
Law
,
then
in
force
?
why
shold
we
otherwise
expound
it
,
than
according
to
the
common
notion
and
acceptance
of
God's
People
at
that
time
?
The
word
Idolatry
was
unknown
to
other
people
than
the
Jews
;
among
the
Jews
it
signified
the
violation
of
the
second
Commandment
;
wherefore
the
observance
of
that
Commandment
is
established
and
enforced
by
the
Apostles
.
The
Jews
detested
the
worshipping
any
images
;
their
detestation
was
grounded
on
this
Law
;
they
therefore
,
who
earnestly
exhort
them
to
continue
in
detestation
thereof
,
do
confirm
,
and
enforce
the
obligation
of
this
Law
;
nor
can
we
reasonably
suppose
any
distinction
,
or
reservation
for
any
Idolatry
(
or
any
worshipping
of
images
)
as
lawfull
,
or
allowable
to
Christians
;
since
the
Apostles
as
they
found
it
universally
prohibited
to
the
Jews
,
so
they
continued
to
charge
Christians
against
it
.
This
discourse
hath
more
force
,
considering
that
the
same
reason
,
upon
which
this
Law
was
enacted
,
doth
still
apparently
continue
;
men
still
unmeasurably
affecting
this
fancifull
way
of
Religion
,
being
apt
in
the
exercise
thereof
(
if
not
curb'd
by
a
Law
)
to
dote
upon
sensible
representations
;
being
averse
from
raising
up
their
minds
to
the
onely
true
object
of
worship
,
as
endued
with
intelligible
,
and
spiritual
perfections
:
this
the
experience
of
mens
wild
eagerness
for
images
,
reliques
,
and
other
such
foolish
trinkets
,
which
had
almost
quite
oppressed
our
Religion
(
as
in
many
ages
the
best
and
wisest
men
did
observe
and
complain
)
doth
plainly
evince
.
We
may
add
,
that
if
the
common
tradition
and
consent
of
the
ancient
Church
is
in
any
case
a
ground
of
perswasion
,
or
rule
of
practice
to
us
,
we
are
thence
obliged
to
disapprove
,
and
decline
the
worshipping
images
;
for
nothing
can
be
more
evident
than
that
all
such
worship
was
not
onely
carefully
eschewed
,
but
zealously
detested
by
the
primitive
Christians
:
This
is
manifest
from
most
express
words
of
the
Fathers
generally
impugning
and
condemning
all
worship
of
images
;
which
are
as
applicable
to
that
worship
,
which
hath
been
practised
among
Christians
,
as
to
that
of
the
Heathens
;
their
expressions
do
not
signifie
,
nor
their
arguments
prove
any
thing
,
if
any
worship
of
images
be
allowable
,
if
they
do
not
as
well
condemn
and
confute
the
modern
,
as
the
ancient
Romans
;
They
could
not
with
any
reason
,
or
modesty
have
used
such
words
,
or
urged
such
reasons
,
if
their
practice
had
been
like
that
,
which
afterward
crept
into
the
Church
;
their
darts
then
against
Pagan
Idolatry
easily
might
,
surely
would
have
been
,
retorted
on
themselves
;
which
is
so
far
from
having
been
done
,
that
the
Pagans
accused
them
for
having
no
Images
*
(
Celsus
objecteth
,
†
saith
Origen
,
that
we
shun
making
altars
,
statues
,
and
shrines
,
thinking
this
to
be
a
faithfull
pledge
(
or
mark
)
of
our
secret
communion
together
:
this
Origen
answers
by
confessing
the
matter
of
fact
;
but
defending
the
right
;
not
for
your
reason
,
saith
he
,
we
shun
these
things
,
but
*
because
we
,
by
the
doctrine
of
Jesus
,
having
found
the
true
manner
of
piety
toward
God
,
do
eschew
those
things
,
which
in
conceit
or
appearance
of
piety
do
make
men
impious
—
and
the
images
of
Christians
are
(
saith
he
)
their
vertues
,
whereby
they
resemble
God
;
and
truly
worship
him
;
and
every
good
Christian
,
carefully
imitating
God
,
is
his
best
statue
.
Yea
the
Fathers
were
so
far
from
practising
worship
of
Images
that
some
of
them
condemn
the
simple
making
of
them
;
calling
the
art
of
doing
it
a
fallacious
art
,
introduced
by
the
Devil
and
forbidden
by
God
;
expounding
this
Commandment
so
,
as
that
in
it
not
onely
the
worshipping
,
but
the
forming
any
similitude
is
forbidden
:
*
(
Moses
,
saith
Clem
▪
Alex
.
did
of
old
expresly
give
law
,
that
no
carved
,
or
fusile
,
or
plaistered
,
or
painted
portraicture
,
or
imagery
should
be
made
;
that
we
should
not
attend
to
sensible
things
,
but
pass
to
things
intelligible
:
and
†
Tertullian
in
several
places
saith
the
same
.
Whether
their
exposition
(
concurring
it
seems
with
the
common
opinion
of
the
Jews
in
their
time
)
were
true
,
I
shall
not
now
discuss
;
that
making
any
similitudes
in
order
to
worship
is
prohibited
,
is
most
evident
.
In
fine
,
divers
of
the
Fathers
say
,
that
all
the
commands
in
the
Decalogue
,
excepting
the
Sabbath
,
do
continue
in
Force
,
as
naturally
obligatory
,
and
as
confirmed
by
the
Christian
Law
:
for
instance
S.
Augustin
in
his
119
Epistle
speaketh
thus
:
The
other
precepts
(
excepting
the
Sabbath
)
there
(
in
the
Decalogue
)
we
do
observe
properly
as
they
are
commanded
without
any
figurate
observation
;
for
we
have
manifestly
learnt
,
not
to
worship
idols
,
and
not
to
take
the
name
of
the
Lord
our
God
in
vain
,
to
honour
father
and
mother
,
&c.
do
not
figurately
pretend
one
thing
and
mystically
signifie
another
thing
,
but
are
so
observed
as
they
sound
.
But
so
much
for
the
prohibition
:
I
shall
add
,
that
we
may
conceive
this
positive
Precept
implied
,
and
intended
here
,
that
in
our
devotions
and
religious
services
of
God
we
should
raise
our
mind
above
gross
sense
and
fancy
;
that
we
should
entertain
high
and
worthy
conceptions
of
God
;
that
we
should
apprehend
him
incomparably
superiour
to
all
things
,
which
we
do
see
or
know
;
that
we
direct
our
minds
unto
him
as
to
a
being
transcendently
perfect
in
goodness
,
justice
,
wisedom
and
power
,
above
what
we
can
comprehend
and
think
;
that
which
our
Saviour
calls
worshipping
God
in
spirit
and
truth
;
which
is
(
as
I
take
it
)
the
special
positive
duty
of
this
Commandment
.
I
need
not
farther
to
urge
,
how
presumptuous
and
dangerous
the
practices
of
those
men
are
,
who
(
to
the
great
danger
,
and
scandal
of
Christianity
among
Jews
,
and
Mahometans
,
and
men
of
other
Religions
)
notwithstanding
these
commandments
of
God
,
backed
with
others
,
of
the
same
import
,
frequently
occurring
in
the
Holy
Scripture
,
(
never
that
we
find
any
intimation
of
,
repealed
or
relaxed
)
particularly
against
that
signal
one
made
use
or
by
our
Saviour
,
Thou
shalt
worship
the
Lord
,
thy
God
,
and
him
onely
shalt
thou
serve
;
without
any
ancient
good
authority
,
or
example
,
without
any
necessity
or
good
reason
inducing
,
do
not
onely
yield
themselves
,
but
violently
force
others
to
yield
unto
angels
,
and
unto
the
souls
of
dead
men
(
men
of
dubious
state
in
reference
to
God
,
not
having
past
the
last
trial
and
judgment
,
the
result
whereof
't
is
a
profane
temerity
in
us
peremptorily
to
anticipate
)
all
kinds
of
worship
,
both
internal
(
reposing
trust
and
hope
in
them
of
obtaining
benefits
from
them
;
attributing
unto
them
in
their
esteem
the
knowledge
and
power
,
which
for
all
that
we
can
know
are
incommunicably
proper
unto
God
himself
)
and
external
,
of
prayer
and
invocation
,
of
praise
and
thanksgiving
;
and
not
onely
thus
as
to
the
substance
imparting
a
kind
of
divine
worship
to
them
,
but
as
to
the
manner
,
erecting
images
of
them
,
even
in
the
places
devoted
to
God's
own
service
,
and
affording
to
them
the
same
expressions
of
reverence
and
respect
,
that
we
do
or
can
present
unto
God
himself
(
with
great
solemnity
dedicating
such
Images
to
them
,
with
huge
care
and
cost
decking
them
,
with
great
semblance
of
devotion
saluting
them
;
and
casting
themselves
down
before
them
;
carrying
them
in
procession
,
exposing
them
to
the
people
,
and
making
long
pilgrimages
to
them
;
)
so
that
instead
of
the
spiritual
worship
of
God
himself
,
peculiarly
required
of
Christians
,
and
to
which
our
Religion
is
perfectly
suted
,
a
Religion
chiefly
employing
sense
,
and
fancy
,
and
for
the
greatest
part
directed
unto
the
representations
of
creatures
is
substituted
,
in
despight
,
as
it
were
,
and
in
defiance
of
these
Commandments
:
the
plain
force
of
which
they
endeavour
to
elude
and
evade
by
slender
pretences
,
and
subtle
distinctions
,
by
the
like
to
which
there
is
no
Law
,
which
may
not
as
easily
be
rendred
insignificant
,
and
invalid
;
never
in
the
mean
time
considering
,
that
these
laws
were
not
given
to
employ
the
wits
of
Sophisters
and
Schoolmen
;
but
to
direct
the
practice
of
rude
and
plain
people
;
to
which
purpose
no
law
,
after
such
artists
have
had
the
handling
of
it
,
can
signifie
any
thing
:
nothing
being
so
clear
which
by
their
cavillations
and
quirks
they
cannot
confound
;
nothing
so
smooth
wherein
they
cannot
find
or
make
knots
.
There
is
subjoined
to
these
two
Commandments
(
as
we
reckon
them
;
others
*
have
accounted
them
but
one
;
and
their
opinion
is
somewhat
countenanced
,
by
what
is
added
here
seeming
to
bear
a
common
respect
to
both
,
there
is
I
say
subjoined
)
a
reason
,
or
rather
a
contexture
of
reasons
strongly
pressing
and
encouraging
to
obedience
,
deterring
and
discouraging
from
disobedience
to
them
;
or
indeed
generally
to
all
God's
Commandments
,
but
especially
unto
these
,
most
immediately
relating
to
Him
:
For
I
the
Lord
thy
God
am
a
jealous
God.
(
am
El
kanah
,
fortis
zelotes
,
as
the
Vulg.
Latine
reads
it
:
it
may
seem
to
have
been
a
name
of
God
,
implying
,
as
all
the
other
names
of
God
do
,
some
attribute
of
God
;
for
it
is
in
the
34th
.
of
Exodus
,
said
:
Thou
shalt
worship
no
other
God
,
for
the
Lord
,
whose
Name
is
Jealous
,
or
Kana
,
is
a
jealous
God
;
)
I
am
a
jealous
God
,
that
is
,
a
God
very
tender
of
my
honour
,
and
of
my
right
;
who
am
impatient
of
any
mate
,
or
competitour
in
respect
to
those
duties
,
which
properly
and
incommunicably
belong
unto
me
;
I
am
(
saith
God
in
the
Prophet
Esay
)
the
Lord
,
that
is
my
name
,
and
my
glory
I
will
not
give
to
another
,
nor
my
praise
to
graven
images
:
this
Jealousie
doth
contain
in
it
not
onely
a
strong
dislike
,
but
a
fierce
displeasure
,
against
the
infringers
of
these
Laws
:
For
the
Lord
thy
God
(
saith
Moses
in
Deuteronomy
,
pressing
the
observance
of
this
same
Precept
,
concerning
the
worship
of
images
)
is
a
consuming
fire
,
he
is
a
jealous
God
:
And
if
God
be
thus
jealous
,
so
easily
provoked
to
indignation
by
our
detracting
his
due
honour
,
and
imparting
it
to
any
other
,
we
have
great
reason
to
be
afraid
of
incurring
the
guilt
of
either
;
for
who
can
stand
in
his
sight
,
when
he
is
angry
?
who
can
support
the
effects
of
his
displeasure
?
Uisiting
the
iniquity
of
the
Fathers
upon
the
Children
,
unto
the
third
and
fourth
generation
of
them
that
hate
me
.
Visiting
the
iniquities
of
fathers
upon
the
children
;
God
doth
not
onely
punish
those
persons
themselves
,
who
commit
notorious
and
heinous
sins
(
such
as
these
of
idolatry
and
profaneness
,
whereby
he
is
publickly
wrong'd
and
dishonoured
)
but
the
more
to
deter
men
(
who
naturally
bear
much
regard
to
their
posterity
,
and
are
afraid
to
be
,
ashamed
to
appear
the
causes
of
ruine
and
calamity
to
their
family
)
he
declareth
that
in
respect
to
their
doings
it
shall
go
ill
with
their
posterity
;
they
shall
therefore
be
more
strictly
and
severely
dealt
with
;
they
shall
upon
this
score
be
capable
of
less
favour
and
mercy
from
God
,
than
otherwise
they
might
have
been
:
for
we
must
not
hereby
understand
,
that
God
will
arbitrarily
inflict
undeserved
pains
upon
the
children
of
bad
men
for
the
faults
of
their
ancestours
(
God
doth
expresly
disclaim
such
kind
of
proceeding
;
The
Son
shall
not
bear
the
iniquity
of
the
Father
;
the
soul
that
sinneth
it
shall
die
;
saith
he
in
the
Prophet
:
and
,
Every
one
shall
die
for
his
own
iniquity
;
every
man
that
eateth
the
sowre
grape
,
his
teeth
shall
be
set
on
edge
)
but
that
he
will
upon
that
accompt
withdraw
his
free
favours
from
them
〈…〉
that
measure
of
grace
and
indulgence
,
which
otherwise
the
son
of
such
a
person
(
had
he
not
been
a
great
Traitour
against
God
)
might
according
to
the
general
course
of
God's
goodness
have
received
,
the
which
might
have
more
effectually
restrained
him
from
sin
,
and
consequently
have
prevented
his
guilt
and
his
punishment
,
God
may
well
(
in
consistence
with
his
justice
and
goodness
,
to
manifest
his
detestation
of
heinous
wickedness
)
withhold
from
him
.
Such
a
son
,
if
he
do
fall
into
personal
offences
(
for
that
also
is
to
be
understood
;
otherwise
such
is
the
goodness
of
God
,
that
he
hath
declared
,
if
a
son
seeing
his
fathers
sins
,
and
considering
doth
not
the
like
,
he
shall
not
die
for
the
iniquity
of
his
father
,
but
shall
surely
live
;
if
I
say
he
falleth
into
personal
sins
)
God
will
visit
;
that
is
,
will
use
a
close
inspection
and
animadversion
upon
him
,
will
severely
punish
and
avenge
his
sin
;
not
onely
upon
his
own
,
but
on
his
father's
accompt
;
examples
of
which
proceeding
do
in
the
divine
histories
frequently
occurr
;
in
Solomon
,
in
Jeroboam
,
in
Baasha
,
in
Ahab
,
in
Jehu
,
and
in
others
.
Of
them
that
hate
me
.
We
may
observe
that
in
the
Scripture
style
the
transgressours
of
God's
Laws
are
termed
haters
,
and
enemies
of
God
;
because
their
actions
signifie
a
disposition
of
mind
in
them
repugnant
to
the
mind
of
God
;
and
because
by
them
they
resist
,
and
oppose
God's
will
;
no
wonder
then
if
God
deal
thus
severely
with
them
.
But
God
not
onely
deters
from
disobedience
by
threatning
a
train
of
punishments
,
but
he
encourageth
to
obedience
by
a
declaration
of
his
intention
(
or
promise
)
graciously
to
reward
not
onely
upon
the
obedient
persons
themselves
,
but
upon
their
posterity
for
ever
(
in
a
manner
)
unto
thousands
,
that
is
unto
a
thousand
descents
:
Shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
commandments
.
Shewing
mercy
;
God
doth
not
absolutely
promise
,
that
he
will
forbear
to
punish
the
posterity
of
good
men
,
in
case
they
offend
,
but
that
he
will
shew
mercy
,
and
deal
the
more
favourably
with
them
in
that
respect
:
his
meaning
and
method
in
these
cases
are
plainly
represented
in
those
words
concerning
David
:
If
his
children
forsake
my
law
,
and
walk
not
in
my
judgments
,
if
they
break
my
statutes
,
and
keep
not
my
commandments
;
then
will
I
visit
their
transgression
with
the
rod
,
and
their
iniquity
with
stripes
;
nevertheless
my
loving
kindness
will
I
not
utterly
take
from
him
—
:
God
declares
he
will
punish
the
offending
children
of
very
good
men
,
yet
so
that
their
misdeeds
shall
not
interrupt
his
kindness
toward
the
rest
of
their
posterity
,
or
abolish
his
remembrance
of
their
goodness
:
so
we
may
see
God
dealt
with
Abraham
,
and
the
Patriarchs
,
passing
by
(
in
memory
of
their
love
and
reverence
to
him
;
and
their
faithfull
obedience
to
his
will
)
the
manifold
provocations
of
their
posterity
;
so
that
he
did
not
for
a
long
tract
of
time
,
and
after
many
generations
past
suffer
them
(
according
as
their
personal
demeanour
highly
deserved
)
to
incurr
ruine
;
upon
this
consideration
he
brought
them
out
of
Egypt
,
he
settled
them
in
Canaan
,
he
frequently
delivered
them
from
their
enemies
,
he
restored
them
from
oppressions
,
and
captivities
;
as
is
often
expressed
,
and
insinuated
in
Scripture
.
So
also
it
is
frequently
mentioned
,
that
for
David's
sake
,
his
posterity
,
although
highly
provoking
God
by
their
miscarriages
,
was
protected
and
preserved
;
I
cannot
stand
to
mention
places
:
I
shall
onely
farther
note
that
which
is
very
obvious
,
and
most
remarkable
here
;
the
difference
between
God's
proceeding
in
way
of
severity
,
and
in
way
of
favour
;
by
a
vast
proportion
the
expressions
of
God's
mercy
do
exceed
those
of
justice
,
although
both
insisting
upon
like
,
or
correspondent
grounds
:
he
visiteth
the
iniquities
of
disobedient
fathers
unto
the
third
or
fourth
generation
,
but
he
sheweth
mercy
to
a
thousand
generations
of
those
that
love
and
obey
him
;
he
soon
forgetteth
the
wrongs
done
,
but
he
long
retaineth
in
memory
the
services
performed
to
him
;
which
consideration
should
work
upon
our
ingenuity
,
and
engage
us
willingly
to
obey
so
gracious
a
Lord.
It
is
also
observable
,
that
as
disobedience
is
styled
hatred
of
God
,
so
loving
God
and
keeping
his
commandments
are
conjoined
as
terms
equivalent
:
they
are
indeed
inseparably
connected
,
love
being
a
certain
cause
of
obedience
,
obedience
an
infallible
sign
of
love
:
He
that
hath
my
commandments
,
and
observeth
them
,
he
it
is
(
saith
our
Saviour
)
that
loveth
me
:
and
,
If
any
man
loveth
me
,
he
will
keep
my
word
.
But
I
pass
forward
to
the
next
,
III.
Commandment
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
for
the
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
It
consisteth
we
see
of
a
Precept
,
and
of
a
reason
deterring
from
disobedience
thereto
,
by
declaring
or
threatning
the
mischief
ensuing
thereon
.
The
Precept
is
:
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
:
it
might
be
rendred
,
Thou
shalt
not
bring
the
name
of
the
Lord
thy
God
to
a
vanity
(
or
to
a
lye
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shaveh
,
frequently
importeth
)
that
is
(
as
it
seems
interpreted
in
a
parallel
place
,
where
most
of
these
Laws
are
repeated
,
inculcated
,
and
fenced
by
additional
injunctions
)
Thou
shalt
not
swear
in
my
name
to
a
falshood
;
and
in
the
24th
.
Psalm
,
to
lift
up
one's
soul
to
vanity
,
is
explained
by
swearing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
lemirmah
)
to
deceit
,
or
falshood
.
Josephus
expresseth
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
adjure
God
to
no
bad
matter
(
or
to
no
false
matter
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
in
good
Writers
is
taken
.
)
And
our
Lord
himself
in
his
Sermon
on
the
Mount
seemeth
to
respect
this
Law
,
when
he
says
;
Ye
have
heard
that
it
was
said
to
the
ancients
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
shall
not
forswear
,
but
shall
render
to
the
Lord
your
oaths
;
For
he
doth
immediately
before
cite
other
passages
out
of
the
Decalogue
(
thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
)
with
intention
to
explain
or
extend
them
;
and
therefore
probably
he
proceeds
respecting
this
Law
,
the
most
conspicuous
of
all
those
,
which
relate
to
this
matter
;
and
if
this
Law
be
(
as
some
conceive
)
supposed
to
signifie
more
strictly
,
it
had
been
more
sutable
to
his
purpose
to
cite
it
,
than
any
other
of
more
lax
importance
;
his
drift
being
plainly
to
extend
in
matter
;
and
to
streighten
in
obligation
even
the
fullest
,
and
strictest
of
ancient
Laws
,
at
least
as
they
were
then
commonly
expounded
,
and
understood
;
yea
even
in
this
case
our
Lord
seemeth
to
affirm
that
the
ancients
had
no
Law
strict
and
perfect
enough
for
Evangelical
practice
:
considering
which
things
,
it
is
probable
,
that
the
prime
intent
of
this
Law
is
to
prohibit
that
great
sin
of
Perjury
,
that
is
of
invoking
God's
attestation
to
a
lie
;
thereupon
appealing
to
him
as
witness
,
and
judge
,
that
what
we
assert
is
true
;
as
a
surety
,
that
what
we
promise
we
do
stedfastly
resolve
and
shall
faithfully
endeavour
to
perform
;
implying
also
,
that
we
do
expect
a
curse
,
and
vengeance
from
him
upon
us
,
if
we
be
found
knowingly
to
falsifie
in
our
affirmation
,
or
wilfully
to
violate
our
promise
.
Swearing
is
in
its
own
nature
immediately
an
act
of
Religion
,
and
as
such
was
injoined
by
God
(
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
,
and
shalt
swear
by
his
name
;
)
It
expresseth
the
pious
persuasion
we
have
concerning
God's
chief
attributes
and
prerogatives
;
of
his
omnipresence
and
omniscience
(
extending
to
the
knowledge
of
our
most
inward
thoughts
,
and
secret
purposes
)
of
his
watchfull
providence
over
what
we
do
,
of
his
justice
,
and
fidelity
in
maintaining
truth
and
right
;
in
avenging
iniquity
and
falshood
:
the
reason
of
using
it
,
was
derived
from
,
or
grounded
upon
a
persuasion
,
about
God
,
which
hath
ever
been
common
among
men
,
that
God
the
Governour
and
Judge
of
the
world
,
the
Protectour
and
Patron
of
right
,
is
always
ready
upon
our
invocation
and
reference
unto
him
to
undertake
the
cognizance
of
matters
in
debate
and
controversie
between
men
,
for
the
protection
of
truth
,
the
maintenance
of
right
,
and
preservation
of
peace
among
them
(
An
oath
,
saith
the
Apostle
,
for
confirmation
is
to
men
an
end
of
all
strife
)
so
that
the
use
thereof
becometh
a
main
instrument
of
promoting
those
purposes
,
the
strongest
tye
of
fidelity
,
the
surest
ground
to
proceed
upon
in
administration
of
justice
,
the
most
sacred
band
of
all
society
;
which
therefore
he
that
shall
presume
to
violate
,
doth
not
onely
most
unworthily
wrong
this
or
that
person
,
this
or
that
society
of
men
,
but
doth
what
in
him
lies
to
subvert
the
foundations
of
all
publick
justice
and
peace
;
withall
most
impiously
abusing
,
and
affronting
God
Almighty
himself
;
profaning
his
most
sacred
ordinance
,
making
his
name
instrumental
to
the
compassing
his
deceitfull
and
base
purposes
,
despising
his
judgment
,
and
defying
his
vengeance
.
This
seems
to
be
the
first
,
and
direct
meaning
of
this
Law
;
but
it
may
by
parity
of
reason
well
be
extended
farther
,
so
as
we
may
hereby
understand
all
light
and
vain
swearing
,
all
wanton
and
irreverent
use
of
God's
holy
name
:
and
hitherto
our
Lord
hath
plainly
extended
it
,
forbidding
us
to
swear
at
all
,
and
charging
us
in
our
conversation
to
use
onely
the
simple
and
plain
manner
of
assertion
,
or
promise
,
saying
onely
yea
,
yea
,
or
nay
,
nay
;
without
presuming
upon
any
slight
occasion
to
introduce
the
Holy
Name
of
God
;
which
indeed
we
should
not
without
extreme
awe
of
spirit
ever
think
upon
,
nor
without
high
veneration
dare
to
mention
:
't
is
an
instance
of
the
most
sottish
folly
,
't
is
an
argument
of
most
horrible
impiety
that
can
be
thus
(
without
any
cause
,
or
temptation
thereto
,
without
any
profit
or
pleasure
thence
)
to
trifle
with
the
divine
Majesty
;
to
abuse
his
glorious
Name
,
and
provoke
his
dreadfull
vengeance
;
who
will
no
wise
hold
him
guiltless
,
that
taketh
his
name
in
vain
.
IV.
Commandment
.
Remember
the
Sabbath
day
to
keep
it
holy
,
&c.
The
Decalogue
is
in
several
places
of
Scripture
(
as
we
before
noted
)
called
a
Covenant
with
the
Jewish
People
,
and
the
observation
of
this
Law
is
likewise
so
called
in
a
particular
and
special
manner
:
It
is
expressed
to
have
been
appointed
as
a
sign
,
or
characteristical
note
,
whereby
their
peculiar
relation
to
God
might
be
discerned
,
and
they
distinguished
from
all
other
People
.
As
Circumcision
was
a
seal
of
the
Covenant
made
with
Abraham
and
his
posterity
;
so
keeping
the
Sabbath
did
obsignate
the
Covenant
made
with
the
Children
of
Israel
after
their
delivery
out
of
Egypt
:
The
children
of
Israel
(
saith
the
text
)
shall
keep
the
Sabbath
to
observe
the
Sabbath
,
throughout
their
generations
for
a
perpetual
Covenant
,
it
is
a
sign
between
me
,
and
the
Children
of
Israel
for
ever
:
and
,
I
gave
them
(
saith
God
in
Ezekiel
)
my
statutes
,
and
shewed
them
my
judgments
,
which
if
a
man
do
,
he
shall
live
in
them
;
moreover
I
gave
them
my
Sabbaths
to
be
a
sign
between
me
,
and
them
,
that
they
might
know
,
that
I
am
the
Lord
,
who
sanctifies
them
:
and
,
Thou
camest
down
from
mount
Sinai
(
say
the
Levites
in
Nehemiah
)
and
spakest
with
them
from
heaven
,
and
gavest
them
right
judgments
,
and
true
laws
,
good
statutes
,
and
commandments
;
and
madest
known
unto
them
thy
holy
Sabbaths
:
where
making
known
to
them
the
Sabbaths
,
as
also
otherwhere
giving
them
the
Sabbath
are
expressions
(
together
with
the
special
ends
of
the
Sabbath's
appointment
,
which
are
mentioned
in
those
places
)
confirming
the
judgment
of
the
ancient
Christians
,
Justin
M.
Irenaeus
,
Tertullian
,
&c.
who
refer
the
first
institution
of
the
Sabbath
to
Moses
,
affirming
(
that
which
indeed
the
history
by
its
total
silence
concerning
the
Sabbath
before
him
sufficiently
doth
seem
to
confirm
)
that
the
Patriarchs
were
not
obliged
thereto
,
nor
did
practise
it
.
And
we
may
observe
,
that
the
Law
concerning
the
Sabbath
,
is
mentioned
and
insisted
upon
separately
from
the
body
of
their
Laws
,
as
being
in
nature
different
from
the
rest
,
and
enacted
upon
a
special
design
;
as
from
the
forecited
passages
appeareth
;
and
farther
may
appear
from
considering
how
the
condition
of
Proselytes
(
those
of
the
stricter
sort
,
called
Proselytes
of
Righteousness
)
is
described
in
Esay
The
sons
of
the
strangers
,
(
saith
God
in
that
Prophet
)
that
join
themselves
to
the
Lord
,
to
serve
him
,
and
to
love
the
name
of
the
Lord
,
to
be
his
servants
,
every
one
that
keepeth
the
Sabbath
from
polluting
it
,
and
taketh
hold
of
my
Covenant
;
even
them
will
I
bring
to
my
holy
mountain
,
and
make
them
joyfull
in
my
house
of
prayer
:
where
to
undertake
the
observance
of
the
Sabbath
,
and
to
lay
hold
of
the
Jewish
Covenant
are
signified
to
be
coincident
,
or
especially
coherent
.
All
the
other
Precepts
indeed
(
one
passage
in
the
Second
Commandment
as
it
may
be
understood
to
prohibit
absolutely
the
making
of
any
similitude
,
being
liable
to
exception
)
are
immediately
grounded
in
the
reason
of
the
thing
,
and
have
a
necessary
obligation
even
visible
to
natural
light
;
they
consequently
have
been
acknowledged
as
reasonable
,
and
obliging
by
the
general
consent
of
men
;
or
might
be
so
propounded
and
asserted
by
argument
,
as
easily
to
extort
such
consent
:
but
this
Command
,
(
although
as
to
its
general
and
remote
matter
it
is
most
evidently
reasonable
,
and
requireth
that
,
which
no
man
can
deny
to
be
matter
of
necessary
duty
,
yet
)
as
to
the
more
immediate
matter
,
as
to
the
determinate
measure
,
and
manner
of
performing
those
general
duties
,
no
reason
can
discern
an
obligation
distinct
from
,
or
antecedent
to
the
Law
givers
will
,
to
practise
according
thereto
:
that
we
should
frequently
with
gratefull
and
joyfull
sense
reflect
upon
the
glorious
works
of
God
(
especially
that
grand
and
fundamental
one
,
wherein
God's
wonderfull
excellencies
of
goodness
,
wisedom
,
and
power
were
so
illustriously
displayed
;
the
creation
of
the
world
,
wherein
so
great
accommodations
,
and
benefits
were
generally
dispensed
to
all
the
creatures
,
and
to
us
eminently
among
them
;
remembring
with
deepest
respect
,
and
most
hearty
thankfulness
our
bountifull
Maker
;
)
that
we
should
be
unmindfull
of
the
special
favours
by
God's
gracious
providence
vouchsafed
to
our
country
,
our
relations
,
our selves
(
especially
such
very
signal
ones
,
as
was
that
of
the
delivery
from
Egyptian
slavery
in
a
manner
so
remarkable
and
miraculous
)
;
that
we
should
not
spend
our selves
,
and
our
time
in
perpetually
carking
and
labouring
about
affairs
touching
our
body
,
and
this
present
life
,
but
should
assign
some
competent
time
both
for
the
relaxation
of
our
mind
,
and
for
attendance
to
the
concernments
of
our
soul
:
that
also
we
should
allow
fitting
time
of
respite
,
and
refreshment
to
those
of
our
brethren
,
whom
divine
Providence
hath
disposed
into
a
meaner
condition
,
and
relation
of
servants
to
us
;
that
their
lives
may
not
by
incessant
care
,
and
toil
be
rendred
over
burthensome
,
and
grievous
to
them
;
but
so
that
they
may
with
some
comfort
serve
us
;
that
also
they
be
not
destituted
of
leasure
and
opportunity
to
serve
God
,
our
common
Master
;
and
to
regard
the
welfare
of
their
souls
,
no
less
precious
than
our
own
:
that
also
we
should
shew
some
kindness
,
and
mercy
even
toward
our
beasts
,
allowing
them
some
ease
from
their
painfull
drudgeries
in
our
behalf
;
these
are
all
of
them
things
,
which
reason
evidently
dictates
;
which
common
sense
must
needs
admit
,
as
duties
of
piety
,
justice
,
and
humanity
:
and
to
secure
the
performance
of
them
both
as
to
the
substance
,
due
measure
,
and
fit
manner
of
them
,
common
prudence
would
suggest
,
that
set
times
should
be
appointed
;
in
which
they
should
be
solemnly
and
notoriously
discharged
,
under
the
publick
testimony
and
cognizance
:
and
accordingly
we
find
,
that
in
all
wise
and
civil
Societies
some
provision
ever
hath
been
made
,
by
appointing
Festival
times
,
for
the
practice
of
such
duties
,
in
some
kind
or
degree
:
The
founders
of
Laws
(
saith
Seneca
)
did
institute
festival
days
,
that
men
should
publickly
be
constrained
to
cheerfulness
;
interposing
as
necessary
a
temperament
of
their
pains
;
Plato
with
a
more
admirable
sagacity
refers
the
invention
,
or
first
institution
of
such
times
unto
God
himself
;
The
Gods
(
saith
he
;
that
is
,
the
divine
providence
administring
affairs
here
by
the
ministery
of
inferiour
invisible
powers
,
according
to
his
notion
and
manner
of
speaking
)
pitying
mankind
,
born
to
painfull
labour
,
appointed
for
an
ease
and
cessation
from
their
toils
the
recourses
of
festival
seasons
observed
to
the
Gods.
Thus
(
I
say
)
reason
acknowledges
the
substance
of
these
duties
,
and
approves
the
securing
their
performance
,
as
a
good
end
,
or
fit
matter
of
Law
both
divine
and
humane
.
But
as
to
the
circumstantial
determination
of
measure
and
manner
;
that
a
Seventh
day
precisely
should
be
assigned
,
that
a
total
cessation
from
labour
for
man
and
beast
should
be
prescribed
;
this
is
above
reason
to
discern
a
necessity
of
;
or
a
conveniency
in
comparison
with
other
limitations
in
those
respects
deviseable
and
practicable
:
nor
can
we
assuredly
resolve
the
obligation
thereto
into
any
other
ground
,
than
the
pleasure
of
〈◊〉
most
wise
Author
of
this
Law
;
who
did
see
what
was
most
fit
to
be
prescribed
to
those
,
whom
this
Law
concerned
.
Here
is
indeed
mentioned
a
reason
,
why
God
specially
did
choose
this
day
to
bless
,
and
sanctifie
it
in
this
manner
to
such
purposes
;
namely
,
his
resting
upon
the
Seventh
day
from
his
works
of
Creation
;
the
which
yet
doth
not
certainly
import
a
natural
conveniency
,
toward
accomplishing
those
purposes
,
of
this
precise
quantity
of
time
,
or
in
this
way
of
observing
it
,
in
preference
to
any
other
,
that
might
have
been
appointed
;
it
onely
seemeth
to
imply
a
fitness
of
these
determinations
,
as
containing
somewhat
of
profitable
significancy
;
that
such
a
correspondency
in
circumstance
of
time
,
and
manner
of
practice
might
admonish
us
concerning
the
substance
of
our
duty
,
or
a
principal
part
thereof
peculiarly
designed
in
the
Sanction
of
this
Law
,
the
gratefull
Commemoration
of
God's
most
glorious
work
(
the
foundation
as
it
were
of
all
other
his
acts
of
beneficence
)
the
Creation
of
the
World
:
for
thus
in
all
ceremonial
Institutions
we
may
observe
,
that
some
significant
circumstance
is
selected
,
on
purpose
to
instruct
or
excite
us
to
practice
,
by
representing
to
our
fancy
the
nature
and
intention
of
the
main
duty
required
,
as
in
Circumcision
,
in
the
Passover
,
in
Baptism
,
and
other
ritual
Constitutions
it
is
not
hard
to
perceive
:
so
it
being
God's
design
to
enforce
the
performance
of
that
excellent
duty
,
by
appropriating
a
time
thereto
,
we
may
conceive
that
he
therefore
especially
selected
that
day
,
as
most
apt
to
mind
them
,
to
whom
this
Law
was
given
,
of
the
history
of
the
Creation
;
the
reflecting
upon
and
celebrating
which
was
the
main
duty
intended
:
Seeing
therefore
the
observation
of
the
Sabbath
is
expressed
to
have
a
peculiar
respect
to
the
children
of
Israel
,
as
a
sign
of
the
Covenant
made
with
them
,
when
he
led
them
out
of
Egypt
;
seeing
in
its
own
nature
it
differeth
from
the
rest
of
the
ten
Laws
,
the
obligation
thereto
being
not
,
discernibly
to
natural
light
,
grounded
in
the
reason
of
the
thing
,
we
can
no
wise
be
assured
,
that
an
universal
and
perpetual
obligation
thereto
was
intended
,
or
that
its
obligation
did
extend
farther
than
to
the
Jews
,
to
whom
it
was
as
a
formal
Law
delivered
,
and
upon
special
considerations
severely
inculcated
;
to
whose
humour
,
condition
,
and
circumstances
it
might
also
perhaps
be
particularly
suted
:
Justin
M.
was
of
opinion
that
this
Law
,
as
many
others
was
given
to
the
Jews
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
their
iniquity
,
and
hardness
of
heart
,
by
way
of
concession
and
indulgence
;
for
,
because
they
by
their
natural
disposition
were
apt
to
forget
their
maker
;
to
neglect
the
state
of
their
soul
,
being
wholly
intent
on
worldly
affairs
;
to
exact
intolerable
pains
from
their
brethren
,
who
served
them
;
to
use
cruelly
the
poor
beasts
,
employed
in
tilling
their
ground
,
or
bearing
their
burthens
;
therefore
God
(
considering
this
incorrigible
temper
of
theirs
)
did
indulge
six
days
to
them
for
the
prosecution
of
those
affairs
,
to
which
they
were
so
devoted
,
contenting
himself
to
exact
from
them
no
more
,
than
this
part
of
time
for
his
own
service
,
for
the
benefit
of
servants
,
and
ease
of
beasts
;
if
he
had
required
more
of
them
they
could
it
seems
or
would
hardly
have
endured
it
;
the
command
would
perhaps
not
onely
have
been
disobeyed
it self
,
but
the
dislike
thereof
might
have
rendred
them
averse
from
all
Religion
,
and
service
of
God
;
as
it
happeneth
,
when
commands
very
rigorous
,
and
exceeding
mens
strength
are
enjoined
;
for
we
see
the
Prophets
complain
of
them
,
that
they
could
hardly
be
induced
to
go
thus
far
,
or
to
afford
God
this
so
moderate
share
of
time
;
but
were
impatient
even
for
this
one
day
in
seven
to
abstain
from
their
secular
business
,
to
relax
themselves
,
or
their
servants
,
or
their
cattel
from
their
daily
labours
:
they
impeach
them
for
polluting
,
profaning
,
hiding
their
eyes
from
(
that
is
,
wholly
overlooking
,
neglecting
and
disregarding
)
the
Sabbath
;
for
doing
their
own
pleasure
,
and
exacting
their
own
labours
upon
it
,
for
not
delighting
therein
,
or
not
willingly
observing
it
:
Hear
this
(
saith
the
Prophet
Amos
)
O
ye
that
swallow
up
the
needy
,
even
to
make
the
poor
of
the
land
to
fail
,
saying
,
when
will
the
new-moon
be
gone
,
that
we
may
sell
corn
,
and
the
Sabbath
that
we
may
set
forth
wheat
?
this
being
the
disposition
of
that
People
,
not
bearing
a
greater
strictness
,
they
not
being
able
to
preserve
within
their
hearts
a
perpetual
remembrance
of
God's
works
and
favours
;
not
to
moderate
their
pursuits
of
temporal
good
things
;
not
to
bear
a
due
regard
and
tenderness
toward
their
brethren
,
and
their
fellow-creatures
(
the
performing
which
things
in
a
constant
uninterrupted
tenour
the
said
Holy
Father
,
and
Blessed
Martyr
supposeth
to
be
the
Sabbatism
,
which
Christians
are
bound
to
observe
)
therefore
God
considering
their
infirmity
and
incapacity
to
comply
with
higher
injunctions
,
did
use
(
as
in
the
cases
of
Divorce
,
Revenge
,
and
the
like
)
an
indulgence
toward
them
,
permitting
them
on
the
other
days
to
do
their
pleasure
(
as
the
Prophet
speaks
)
,
reserving
onely
this
day
for
a
punctual
and
solemn
performance
of
the
duties
specified
:
thus
discourses
that
good
Ancient
in
his
Dialogue
with
the
Jew
.
However
,
that
this
Law
(
as
to
its
circumstantial
parts
)
was
not
intended
to
oblige
generally
and
perpetually
,
we
have
a
most
forcible
ground
to
suppose
;
S.
Paul
himself
his
express
discharging
Christians
from
the
observation
thereof
;
yea
his
earnest
reprehension
of
some
persons
for
rigorously
insisting
thereon
,
deeming
themselves
and
urging
it
upon
others
as
a
necessary
duty
to
observe
it
;
his
conjoining
it
with
other
Ceremonial
Observances
,
whose
nature
was
meerly
symbolical
,
and
whose
design
was
to
continue
no
longer
,
than
till
the
real
substance
of
that
,
which
they
represented
,
came
into
full
force
and
practice
:
Let
no
man
(
saith
he
to
the
Colossians
)
judge
you
for
meat
,
or
drink
,
or
upon
account
of
a
festival
day
,
or
new
moon
,
*
or
sabbath
,
which
things
are
the
shadow
of
future
things
,
but
the
body
is
of
Christ
(
that
is
,
they
did
onely
prefigure
,
and
presignifie
;
the
real
substance
intended
,
and
represented
by
them
is
somewhat
in
the
Law
,
and
Doctrine
of
Christ
;
which
coming
immediately
to
appear
,
and
to
oblige
,
that
shadow
vanisheth
,
and
ceaseth
to
have
any
regard
due
thereto
)
again
more
sharply
to
the
Galatians
,
whom
some
Judaizing
Dogmatists
had
reduced
,
or
were
reducing
to
the
practice
of
legal
Rites
,
under
conceit
of
needfull
obligation
to
them
;
How
saith
he
,
do
ye
return
again
to
those
weak
,
and
beggerly
elements
,
to
which
back
again
you
are
pleased
to
be
enslaved
:
ye
observe
days
,
and
months
,
and
years
;
which
words
,
that
they
relate
generally
to
the
Jewish
Festivals
,
the
context
doth
plainly
enough
shew
,
and
there
is
good
reason
to
think
,
that
they
chiefly
respect
the
Sabbath
we
treat
on
,
for
which
probably
these
men
had
the
greatest
respect
,
and
zeal
;
Again
in
the
14th
.
to
the
Romans
the
same
great
Patron
and
Champion
of
Christian
Liberty
,
not
obscurely
declareth
his
mind
,
that
Christians
of
strength
in
judgment
did
regard
no
day
above
another
,
but
esteemed
all
days
(
he
excepteth
none
)
alike
,
as
to
any
special
obligation
,
grounded
upon
divine
Law
and
Right
;
in
subordination
to
which
Doctrine
we
may
add
,
that
this
appears
with
great
evidence
to
have
been
the
common
opinion
of
the
wisest
,
and
most
orthodox
Christians
in
the
Primitive
Church
;
the
most
constant
and
strict
adherents
to
Catholick
Tradition
(
who
from
the
Apostles
instruction
best
understood
the
purport
and
limits
of
the
liberty
purchased
by
Christ
)
that
this
Law
,
†
as
it
was
not
known
or
practised
before
Moses
,
so
it
ceased
to
oblige
after
Christ
;
being
one
of
the
shadows
which
the
Evangelical
light
dispelled
;
one
of
the
burthens
,
which
this
Law
of
liberty
did
take
off
us
†
Now
although
upon
these
accompts
we
cannot
press
the
strict
observation
of
this
Law
in
all
its
parts
,
according
to
its
literal
,
and
direct
intention
,
yet
we
may
learn
much
of
our
duty
,
much
of
God's
will
from
it
:
all
God's
laws
,
spiritually
and
wisely
,
understood
did
tend
to
the
promoting
of
piety
and
vertue
;
and
abstracting
from
the
special
circumstances
of
that
People
,
to
whom
they
were
consigned
,
may
(
so
far
as
our
case
is
like
theirs
,
and
wherein
a
common
reason
doth
appear
)
pass
for
fit
patterns
for
us
to
imitate
,
suggesting
proper
means
of
exercising
,
nourishing
,
encreasing
those
qualities
in
us
;
and
so
from
this
Law
we
may
learn
these
duties
:
1.
That
we
should
frequently
call
to
mind
,
and
consider
the
great
and
glorious
works
of
God
,
performed
for
the
general
good
of
his
creatures
,
and
specially
for
mankind
:
The
Creation
of
the
World
,
the
Redemption
of
mankind
;
the
Nativity
,
Passion
,
Resurrection
,
and
Exaltation
of
our
Lord
and
Saviour
,
and
the
like
,
no
less
now
considerable
to
us
,
both
in
respect
of
glory
due
to
God
,
and
of
benefit
accruing
to
us
,
then
was
the
Creation
formerly
to
the
Jews
.
2.
That
we
are
bound
to
restrain
our selves
in
the
prosecution
of
worldly
business
;
not
distracting
our
minds
with
care
,
not
exhausting
our
bodies
with
toil
about
them
,
but
allowing
our
mind
convenient
and
seasonable
freedom
,
affording
our
soul
sufficient
leisure
with
vigour
and
alacrity
to
enjoy
its
nobler
entertainments
,
and
to
pursue
its
higher
interests
.
3.
That
we
are
obliged
to
use
the
same
indulgence
toward
those
,
whom
divine
providence
hath
disposed
to
be
under
our
power
,
care
,
or
governance
:
to
allow
our
children
,
our
subjects
,
our
servants
a
competent
measure
of
rest
,
and
refreshment
from
their
ordinary
labours
,
sufficient
time
and
leisure
undistractedly
to
serve
God
,
and
quietly
to
mind
their
spiritual
welfare
:
we
must
so
charitably
tender
their
good
,
as
to
permit
and
procure
,
that
their
life
may
be
easie
and
comfortable
here
;
and
that
also
they
may
have
means
to
obtain
for
themselves
a
happy
immortality
hereafter
;
not
being
in
these
respects
either
harsh
to
their
outward
man
,
or
uncharitable
to
their
souls
.
4.
That
we
must
no
be
unmercifull
to
any
creature
,
not
onely
abstaining
from
inflicting
,
in
wantonness
of
humour
,
needless
vexation
upon
them
,
but
also
from
wearying
and
grieving
them
too
much
for
our
emolument
or
convenience
:
the
advantage
and
preeminency
bestowed
upon
us
by
God
over
them
should
be
managed
with
moderation
,
and
clemency
;
we
should
be
gentle
masters
to
them
,
not
cruel
tyrants
over
them
:
we
should
consider
,
that
God
did
make
them
,
as
to
help
and
serve
us
,
so
to
enjoy
somewhat
themselves
of
delight
and
satisfaction
in
their
being
;
which
if
we
go
to
deprive
them
of
,
rendring
their
condition
intolerable
and
worse
than
if
they
had
no
being
,
as
we
do
abuse
and
injure
them
,
transgressing
the
bounds
of
our
right
over
them
,
so
we
encroach
upon
,
disappoint
,
and
wrong
their
maker
,
and
cannot
therein
but
displease
him
;
doing
thus
is
a
point
of
injustice
not
enough
considered
by
them
,
who
commit
it
:
they
consider
not
how
beastly
they
are
themselves
,
when
they
misuse
poor
beasts
.
5.
We
may
hence
farther
learn
,
that
it
is
fit
certain
times
should
be
allotted
for
the
publick
,
and
solemn
performance
of
the
forenamed
duties
:
common
reason
prompteth
,
that
God
(
upon
whose
protection
,
and
disposal
the
publick
good
depends
)
should
be
publickly
honoured
,
and
his
benefits
frequently
acknowledged
;
also
that
care
should
be
taken
in
every
society
,
that
all
states
of
men
should
lead
their
lives
in
some
competent
degree
of
content
;
that
all
objects
of
grievous
pity
should
be
removed
from
publick
view
;
also
common
sense
will
inform
us
,
that
these
things
cannot
effectually
be
executed
,
without
constituting
definite
periods
of
time
,
and
limiting
circumstances
,
according
to
which
they
shall
be
practised
under
publick
inspection
,
and
censure
:
And
these
dictates
of
ordinary
prudence
the
divine
wisedom
hath
ratified
by
his
exemplary
order
;
the
which
in
cases
,
wherein
he
hath
not
interposed
his
direct
authority
by
way
of
precept
may
serve
for
a
good
direction
to
Governours
,
what
they
may
with
safety
,
what
they
should
in
wisedom
establish
;
what
provision
they
should
make
for
the
promotion
of
piety
and
vertue
:
such
a
precedent
requires
greatest
veneration
,
and
respect
,
cannot
but
appear
of
high
moment
in
consultation
about
matters
of
this
nature
.
It
is
indeed
particularly
observable
,
that
in
this
command
there
is
not
an
express
order
concerning
the
natural
or
moral
service
of
God
(
by
prayer
,
or
hearing
God's
Law
)
to
be
publickly
performed
on
this
day
;
but
the
Jews
were
themselves
so
wise
as
to
understand
these
duties
couched
in
the
sanctification
of
the
day
prescribed
to
them
;
and
accordingly
they
practised
;
they
in
all
places
of
their
habitation
did
settle
Synagogues
,
and
Oratories
;
to
them
upon
this
day
they
resorted
;
in
them
then
they
did
offer
devotions
to
God
;
(
as
the
names
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
import
)
the
Scribes
did
reade
the
Law
,
and
expound
it
to
the
People
:
Moses
(
saith
Josephus
)
did
command
the
people
to
assemble
for
hearing
of
the
law
,
not
once
or
twice
,
or
many
times
,
but
every
seventh
day
,
laying
aside
their
works
;
and
exactly
to
learn
it
;
whence
,
addeth
he
,
the
people
became
so
skilfull
in
the
laws
,
that
if
one
asked
any
of
them
concerning
them
,
he
would
more
easily
tell
them
all
than
his
own
name
;
whence
also
an
admirable
concord
in
mind
,
and
uniformity
in
practice
did
(
as
he
farther
observes
)
arise
:
and
The
custom
(
saith
Philo
)
was
always
as
occasion
gave
leave
,
especially
upon
the
seventh
days
,
to
philosophate
,
&c.
in
consideration
of
which
practice
it
was
,
that
Jews
so
highly
valued
this
Precept
,
that
it
was
a
saying
among
them
,
The
Sabbath
weigheth
against
all
the
Commandments
;
as
procuring
them
all
to
be
known
,
and
observed
:
And
if
that
blind
people
could
pick
these
duties
out
of
this
Law
,
much
more
should
we
see
our selves
obliged
,
according
to
analogy
thereof
,
to
appoint
set
times
for
ensuring
the
practice
of
them
.
6.
Again
,
We
may
hence
also
learn
our
obligation
to
submit
obediently
to
the
constitution
of
Governours
relating
to
this
matter
;
that
we
readily
should
observe
all
solemn
times
of
festivity
and
rest
,
which
the
Rulers
of
Church
,
or
State
do
appoint
for
the
securing
or
the
promoting
those
purposes
of
piety
,
or
charity
,
according
to
the
measure
and
manner
prescribed
by
them
:
for
Reason
approving
the
thing
as
good
and
usefull
;
and
divine
order
more
clearly
and
fully
confirming
it
to
be
so
,
and
it
not
appearing
that
God
hath
made
express
determinations
about
it
,
it
remains
,
that
it
is
left
wholly
to
them
,
to
whose
care
God
hath
entrusted
the
publick
welfare
,
and
hath
committed
to
their
judgments
the
providing
means
conducible
thereto
;
having
also
consequently
injoined
us
in
all
lawfull
things
to
follow
their
guidance
and
appointment
in
order
thereto
.
God
decreed
death
to
be
inflicted
on
those
,
who
violated
his
command
concerning
the
Sabbath
;
which
sheweth
how
great
a
fault
it
is
to
offend
in
this
particular
;
and
we
may
reasonably
esteem
that
command
to
be
his
,
which
proceedeth
from
his
Ministers
by
authority
from
himself
,
and
in
conformity
to
his
own
pattern
.
7.
We
add
,
that
whereas
God
required
of
the
Jews
such
a
portion
of
time
to
be
solemnly
dedicated
to
Religion
,
and
mercy
,
we
to
whom
he
hath
vouchsafed
higher
benefits
,
and
proposed
greater
encouragements
,
cannot
reasonably
but
deem
our selves
obliged
to
sequester
and
consecrate
as
much
or
more
time
to
the
same
intents
:
we
should
indeed
be
content
to
withdraw
our selves
more
frequently
from
pursuance
of
our
own
profits
and
pleasures
to
the
service
of
God
,
to
the
remembrance
and
celebration
of
his
favours
:
we
should
willingly
allow
greater
relaxation
to
our
dependents
:
and
should
the
publick
be
deficient
in
exacting
a
performance
of
such
duties
from
us
,
it
would
become
us
to
supply
such
defects
by
our
private
devoting
fit
and
frequent
seasons
thereto
:
that
in
some
proportion
we
may
exceed
the
Jews
in
gratefull
piety
,
as
we
surpass
them
in
the
matter
,
and
causes
thereof
;
that
we
may
appear
in
some
degree
more
charitable
than
they
,
as
we
have
much
greater
reason
and
obligation
to
be
so
then
they
.
So
much
for
this
;
I
proceed
briefly
to
consider
the
remaining
Commandments
,
the
which
immediately
concern
another
Object
:
those
foregoing
did
chiefly
serve
to
regulate
our
religious
practice
in
yielding
due
reverence
toward
God
;
these
following
(
which
are
supposed
to
have
made
up
the
second
of
those
Tables
,
which
written
by
God's
hand
were
delivered
to
Moses
,
and
preserved
in
the
Ark
of
the
Testimony
)
do
guide
our
conversation
and
carriage
toward
our
Neighbour
;
in
the
front
of
which
worthily
is
placed
that
which
obligeth
to
dutifulness
toward
our
Parents
;
unto
whom
after
God
,
and
his
supreme
Vice-gerents
we
owe
the
highest
respect
,
gratitude
and
duty
.
V.
Commandment
.
Honour
thy
father
,
and
thy
mother
.
Honour
;
the
word
signifies
to
have
in
weighty
regard
,
and
aptly
serves
to
denote
those
particular
acts
of
duty
,
which
are
otherwhere
expressed
in
Scripture
;
fear
and
reverence
(
ye
shall
fear
every
man
his
father
and
his
mother
)
observance
and
obedience
(
children
obey
your
parents
in
all
things
,
for
this
is
well
pleasing
to
God
)
gratitude
and
retribution
(
Let
children
learn
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
pious
toward
their
own
family
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
render
sutable
returns
,
or
to
requite
their
parents
,
for
this
is
good
,
and
acceptable
before
God.
)
regarding
their
instruction
and
advice
(
My
son
hear
the
instruction
of
thy
father
,
and
forsake
not
the
law
of
thy
mother
)
it
also
comprehendeth
a
prohibition
of
the
contrary
acts
,
contemning
,
cursing
,
offering
violence
or
contumely
unto
,
disobedience
and
contumacy
toward
parents
,
the
which
are
forbidden
under
capital
penalties
,
and
dreadfull
comminations
:
Cursed
be
he
that
setteth
light
by
his
father
or
mother
:
and
,
The
eye
that
mocketh
at
his
father
,
and
despiseth
to
obey
his
mother
,
the
ravens
of
the
valley
shall
pick
it
out
,
and
the
young
eagles
shall
eat
it
(
that
is
,
God
in
a
fearfull
and
strange
manner
will
avenge
that
wickedness
upon
him
)
and
in
the
Law
it
is
ordained
that
the
rebellious
and
stubborn
son
,
who
will
not
obey
the
voice
of
his
father
,
or
the
voice
of
his
mother
;
and
that
when
they
have
chastned
him
,
will
not
hearken
unto
them
,
shall
be
stoned
by
all
the
men
of
his
City
,
and
put
to
death
in
that
manner
.
Whence
we
may
learn
the
nature
of
the
duty
here
enjoined
,
and
what
rank
it
beareth
among
other
duties
;
what
high
obligation
belongs
thereto
,
of
what
consideration
it
is
with
God
,
and
how
grievous
a
crime
the
violation
thereof
is
;
that
,
briefly
,
we
are
obliged
to
yield
our
parents
high
affection
of
heart
,
great
expressions
of
respect
and
observance
in
word
and
deed
;
that
the
neglect
of
these
duties
is
,
next
to
that
of
profaneness
and
undutifulness
toward
God
himself
,
the
greatest
disorder
we
can
be
guilty
of
:
this
all
civil
Nations
have
consented
to
be
our
duty
;
and
if
we
consider
the
grounds
,
upon
which
it
is
built
,
we
shall
find
that
reason
,
justice
,
and
necessity
do
require
it
:
S.
Paul
presseth
his
precept
of
observance
to
parents
with
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
is
just
and
equal
:
for
if
we
look
upon
the
disposition
of
parents
in
their
mind
toward
children
,
we
may
presume
them
always
full
of
tender
affection
,
and
good
will
toward
them
,
full
of
desire
,
and
care
for
their
good
,
full
of
pity
and
compassion
toward
them
;
in
the
highest
and
most
especial
degree
beyond
what
they
bear
to
others
;
which
dispositions
in
reason
and
equity
do
require
answerable
dispositions
in
those
,
upon
whom
they
are
placed
,
and
who
from
them
do
receive
inestimable
benefits
:
for
if
we
do
regard
the
effects
proceeding
from
them
we
shall
discern
,
that
1.
From
parents
children
do
receive
being
and
life
;
that
good
which
nature
inclineth
so
highly
to
value
and
tender
,
as
the
foundation
of
all
the
good
,
happiness
,
and
comfort
we
are
capable
of
.
2.
They
are
obliged
to
their
parents
for
the
preservation
,
maintenance
,
and
protection
of
their
life
:
it
is
a
long
time
before
we
came
to
be
able
(
such
is
the
particular
condition
of
man
among
all
living
creatures
,
so
ordered
on
purpose
,
as
it
were
,
to
beget
this
obligation
and
endearment
)
any-wise
to
provide
for
,
or
to
defend
our selves
;
and
the
doing
thereof
,
in
that
senseless
and
helpless
state
,
relies
upon
the
care
,
pain
,
and
solicitous
vigilance
of
our
parents
;
the
which
they
are
not
onely
always
obliged
,
but
are
commonly
disposed
with
admirable
willingness
to
spend
on
their
children
.
3.
Parents
not
onely
thus
at
first
undergo
such
care
and
trouble
to
maintain
their
children
,
but
by
expensive
education
(
often
with
much
inconvenience
and
incommodity
to
themselves
)
they
provide
means
for
their
future
support
,
and
subsistence
,
during
life
.
4.
Children
are
so
strictly
tied
to
their
parents
,
as
by
their
willing
concession
to
partake
in
all
the
comforts
of
their
state
,
and
ornaments
of
their
fortune
.
5.
The
goods
acquired
by
the
parents
industry
do
usually
devolve
upon
their
children
by
inheritance
and
succession
;
whence
that
children
live
handsomely
and
comfortably
,
is
the
reward
of
their
parents
merit
,
comes
from
the
store
,
that
they
have
carefully
provided
,
and
laid
up
for
them
.
6.
To
which
we
may
add
,
that
not
onely
the
provision
for
our
temporal
necessities
and
conveniencies
dependeth
upon
our
parents
,
but
the
care
of
our
souls
,
and
our
spiritual
welfare
is
incumbent
on
them
:
they
are
obliged
to
instruct
us
in
the
fear
of
God
,
and
to
set
us
in
the
way
toward
eternal
happiness
.
7.
We
may
consider
also
,
that
all
this
they
do
most
frankly
and
out
of
pure
kindness
;
without
regard
to
any
merit
antecedent
,
or
benefit
consequent
to
themselves
:
as
they
received
nothing
to
oblige
and
move
them
to
such
performances
,
so
they
can
seldom
hope
for
answerable
returns
:
it
is
abundant
satisfaction
to
them
if
they
see
their
children
do
well
;
their
chief
delight
and
contentment
is
in
their
childrens
good
absolutely
and
abstractedly
,
without
indirect
regards
to
their
own
advantage
.
Upon
these
,
and
the
like
accompts
it
appeareth
,
that
as
parents
have
the
affections
most
resembling
those
of
God
toward
us
,
as
they
perform
toward
us
the
actions
most
like
to
his
,
as
they
are
the
principal
instruments
of
divine
providence
and
bounty
(
by
which
God's
blessings
are
conveyed
and
conferred
upon
us
)
so
they
may
be
deemed
in
a
sort
to
represent
God
,
and
as
his
most
lively
images
have
an
especial
veneration
due
to
them
.
God
himself
,
to
endear
and
render
himself
amiable
,
or
in
the
most
kindly
way
venerable
to
us
,
to
engage
us
to
a
more
ready
obedience
of
him
,
to
declare
the
nature
of
our
duty
toward
him
,
assumes
the
title
of
Father
;
and
all
Nations
have
agreed
to
style
him
so
;
Reciprocally
also
,
whereas
the
duties
toward
other
men
are
termed
justice
,
or
charity
,
or
courtesie
,
or
liberality
,
or
gratitude
,
those
toward
parents
in
every
Language
(
I
suppose
)
are
styled
piety
,
implying
somewhat
divine
in
the
object
of
those
duties
;
't
is
more
than
injustice
to
wrong
a
parent
;
't
is
more
than
uncharitableness
to
refuse
them
succour
,
or
relief
;
't
is
more
than
discourtesie
to
be
unkind
to
them
;
't
is
more
than
sordid
avarice
to
be
in
their
need
illiberal
to
them
;
't
is
rather
high
impiety
to
offend
in
any
of
these
kinds
.
He
that
returns
not
love
in
answer
to
their
tender
affection
;
that
doth
not
(
as
occasion
requires
,
and
his
ability
permits
)
requite
the
benefits
received
from
them
,
doth
not
defer
to
them
an
especial
reverence
,
in
regard
to
that
sacred
name
and
character
they
bear
,
thereby
intimates
,
that
he
would
in
like
manner
be
unjust
,
ungratefull
,
and
disingenuous
toward
God
,
from
whom
he
hath
received
the
like
benefits
;
the
beginning
and
continuance
of
his
being
;
the
preservation
,
maintenance
,
and
protection
of
his
life
:
if
he
will
not
honour
his
earthly
Parents
,
whom
he
hath
seen
,
how
will
he
reverence
his
heavenly
Father
,
whom
he
hath
not
seen
?
so
we
may
according
to
S.
John
argue
.
I
might
subjoin
,
that
as
justice
,
and
ingenuity
do
enforce
this
duty
,
so
for
the
good
of
the
world
there
is
a
necessity
that
it
should
be
observed
:
If
parents
are
not
onely
by
natural
instinct
disposed
,
but
by
divine
command
obliged
,
and
by
humane
Law
(
the
preservation
of
the
world
so
requiring
)
constrained
to
undergo
such
hardships
for
the
maintenance
,
and
education
of
their
children
,
it
is
fit
and
necessary
they
should
be
supported
and
encouraged
in
the
bearing
them
by
reciprocal
obligations
in
children
to
return
them
dutifull
respect
,
observance
,
and
requital
;
the
world
could
not
well
subsist
without
children
being
engaged
to
these
duties
:
there
were
no
reason
to
exact
,
there
were
no
ground
to
expect
,
that
parents
should
cheerfully
and
faithfully
discharge
their
part
,
upon
other
terms
.
To
this
Precept
there
is
added
a
Promise
(
and
it
is
,
as
S.
Paul
observeth
,
the
first
precept
,
that
hath
a
promise
formally
annexed
;
whereby
he
enforceth
his
exhortation
to
the
observance
thereof
.
)
That
thy
days
may
be
long
upon
the
land
,
which
the
Lord
thy
God
giveth
thee
.
So
God
expresly
promiseth
to
bless
dutifull
children
with
a
long
life
in
the
comfortable
possession
of
those
good
things
,
which
he
should
bestow
upon
them
;
this
was
the
most
of
reward
,
explicitly
covenanted
to
the
Jews
,
in
regard
to
their
obedience
:
there
is
also
implyed
a
commination
of
a
contrary
curse
from
God
upon
the
infringers
of
this
Law
,
that
they
should
either
be
immaturely
cut
off
from
life
(
as
Abimelech
and
Absalom
were
upon
this
score
)
or
should
draw
on
a
wretched
life
in
banishment
from
the
contents
thereof
;
by
which
things
respectively
are
intimated
to
us
the
rewards
of
piety
in
this
kind
,
or
the
punishments
of
impiety
in
the
future
state
,
whereof
the
land
here
mentioned
was
a
shadow
,
or
figure
:
what
length
of
days
in
Canaan
was
to
them
,
that
to
us
is
immortal
life
in
heaven
;
what
being
excluded
thence
was
then
,
that
now
is
everlasting
death
,
or
banishment
into
the
regions
of
misery
.
I
might
also
note
the
congruity
of
the
reward
propounded
,
that
they
who
are
gratefull
to
those
from
whom
,
in
subordination
to
God
,
they
received
life
,
shall
by
God's
dispensation
enjoy
that
life
long
and
well
;
and
that
they
who
neglect
the
authours
of
their
life
,
shall
soon
be
deprived
of
it
,
or
of
its
comforts
.
But
I
find
the
same
reward
assigned
to
the
diligent
observers
of
other
duties
;
particularly
to
them
,
who
are
just
in
their
dealings
;
to
them
who
are
charitable
to
the
poor
;
to
them
who
are
meek
and
patient
;
to
them
who
confide
in
God
;
and
to
all
good
men
that
obey
God's
commandments
.
I
shall
onely
add
farther
,
that
we
may
,
according
to
analogy
and
like
ground
of
reason
,
reduce
unto
this
Commandment
the
obligation
we
have
to
honour
all
those
,
who
perform
toward
us
beneficial
offices
like
unto
those
,
which
we
receive
from
our
parents
;
those
who
preserve
our
life
by
relief
,
protection
or
defence
;
those
who
afford
us
maintenance
,
or
education
;
those
who
watch
over
us
for
the
good
of
our
body
,
or
of
our
soul
;
those
who
instruct
us
,
or
advise
us
:
such
are
our
Governours
and
Magistrates
either
Political
or
Ecclesiastical
;
our
Benefactours
and
Patrons
;
our
Schoolmasters
,
and
Tutours
;
our
especial
faithfull
Friends
;
and
the
like
;
But
I
pass
forward
.
In
the
subsequent
Precepts
are
contained
the
prime
rules
of
justice
toward
our
neighbour
;
the
observation
of
which
is
not
onely
most
equal
and
reasonable
in
it self
,
but
necessary
for
the
preservation
of
civil
society
,
and
publick
peace
among
men
;
for
the
procurement
of
our
safe
,
and
pleasant
living
and
conversing
in
the
World
;
men
thereby
being
secured
in
the
quiet
enjoyment
of
God's
gifts
,
and
the
fruits
of
their
industry
,
and
of
whatever
is
dear
and
precious
to
them
;
of
their
lives
first
;
then
of
the
comforts
of
their
conjugal
state
;
of
their
possessions
;
of
their
reputations
;
the
laws
respecting
these
being
here
disposed
in
order
,
according
to
the
value
of
their
respective
objects
,
in
the
nature
of
things
,
or
in
the
opinion
of
men
,
or
in
regard
to
the
consequences
arising
from
them
.
VI.
Commandment
.
Thou
shalt
not
kill
.
Of
all
good
gifts
conferr'd
upon
us
none
(
according
to
the
natural
and
common
esteem
of
men
)
is
more
precious
than
life
it self
,
the
foundation
of
enjoying
the
rest
.
God
hath
therefore
reserved
the
disposal
of
it
entirely
to
himself
,
as
his
special
prerogative
:
neither
he
that
hath
it
,
nor
any
other
person
having
absolutely
any
just
power
or
right
over
it
;
No
man
can
take
away
any
man's
life
,
but
by
commission
or
licence
from
God
,
reasonably
presumed
to
be
granted
by
him
:
So
may
God
(
the
absolute
King
of
the
World
)
be
supposed
to
have
committed
to
lawfull
Magistrates
,
as
his
Vice-gerents
and
Officers
,
in
his
name
and
behalf
,
upon
reasonable
cause
,
for
preservation
of
publick
justice
,
peace
,
and
order
,
in
a
lawfull
course
of
justice
,
to
dispose
of
mens
lives
,
who
have
forfeited
them
to
the
Law
:
(
The
Magistrate
,
as
S.
Paul
saith
,
beareth
not
the
sword
in
vain
;
for
he
is
the
minister
of
God
;
an
avenger
to
execute
wrath
upon
him
that
doth
evil
.
)
He
hath
not
forbidden
Sovereigns
(
in
case
of
necessity
,
and
when
amicable
means
will
not
prevail
)
to
maintain
the
safety
or
welfare
of
the
Societies
entrusted
to
their
care
,
even
by
armed
violence
,
against
such
as
wrongfully
invade
them
,
or
any
wise
harm
them
,
and
will
not
otherwise
be
induced
to
forbear
doing
so
;
in
which
case
the
resolution
of
such
differences
(
insomuch
as
they
cannot
be
tried
at
any
other
bar
,
or
composed
by
other
means
)
is
referred
to
God's
arbitrement
;
who
is
the
Lord
of
Hosts
,
the
Sovereign
Protectour
of
right
,
and
dispenser
of
success
;
the
Souldier
in
a
just
cause
being
then
his
Minister
,
and
carrying
a
tacit
commission
from
him
.
God
also
may
be
supposed
together
with
life
,
with
a
natural
love
to
it
,
with
means
to
preserve
it
,
to
have
imparted
to
every
man
a
right
to
defend
his
life
,
with
its
necessary
supports
,
against
unjust
,
extreme
,
and
inevitable
violence
upon
it
,
or
them
:
the
slaughter
therefore
,
which
may
happen
in
these
cases
(
or
in
the
like
,
wherein
God
hath
plainly
by
a
general
order
,
or
by
special
command
,
or
by
permission
reasonably
supposed
,
conferred
on
any
person
a
power
over
his
neighbour's
lise
,
in
the
maintenance
of
God's
own
honour
,
or
in
subserviency
to
publick
good
)
is
not
concerned
in
the
design
,
or
meaning
of
this
Precept
:
for
he
that
kills
another
,
in
a
way
not
irregular
,
as
a
Minister
of
justice
,
or
in
a
lawfull
War
as
a
Souldier
authorized
by
a
Sovereign
power
here
under
God
,
or
for
his
own
just
and
necessary
defence
,
doth
not
,
according
to
the
intent
of
this
Law
,
kill
;
but
rather
God
himself
,
the
Lord
of
life
and
death
,
doth
then
kill
;
the
authority
of
killing
so
being
derived
from
him
,
and
his
work
being
done
thereby
:
Vengeance
is
his
,
and
he
so
(
by
his
instruments
)
repays
it
.
But
here
is
forbidden
all
other
voluntary
taking
away
our
neighbour's
life
,
when
a
man
acts
as
a
private
person
;
without
just
and
necessary
cause
,
in
any
illegal
or
irregular
way
;
upon
what
motive
,
principle
,
or
end
soever
(
whether
it
be
out
of
hatred
,
spight
,
envy
,
revenge
;
for
our
presumed
safety
,
or
pretended
reparation
of
honour
;
for
promoting
what
interest
,
or
procuring
what
satisfaction
soever
to
our selves
)
by
what
means
soever
,
either
by
direct
violence
,
or
by
fraudulent
contrivance
;
in
an
open
,
or
clandestine
manner
;
immediately
by
our selves
,
or
by
means
of
others
;
by
advising
,
encouraging
,
any
wise
becoming
instrumental
,
or
accessory
thereto
.
This
is
the
crime
expresly
prohibited
;
but
a
positive
duty
should
also
be
understood
;
that
we
are
obliged
,
so
far
as
we
are
able
,
to
preserve
our
neighbour's
life
;
by
relieving
him
in
extreme
need
,
by
succouring
him
in
extreme
danger
;
by
admonishing
him
of
any
destructive
mischief
,
when
he
appears
tending
unawares
thereinto
;
the
neglect
of
which
things
argueth
a
murtherous
disposition
toward
our
neighbour
,
is
in
reasonable
esteem
,
and
in
God's
sight
a
killing
of
him
;
for
we
mistake
,
if
we
think
with
Cain
,
that
we
are
not
our
brother's
keepers
,
or
are
not
bound
when
we
are
able
to
preserve
his
life
.
The
violation
of
which
Commandment
is
certainly
the
most
heinous
sin
,
that
can
be
committed
of
all
those
▪
which
are
not
immediately
directed
against
God
himself
,
or
the
persons
which
peculiarly
represent
him
;
and
a
sin
which
never
can
escape
vengeance
and
due
punishment
from
him
.
It
is
the
greatest
wrong
to
God
;
it
is
the
extremest
injury
to
our
neighbour
;
it
is
the
highest
sort
of
uncharitableness
;
it
is
a
principal
offence
against
publick
society
.
1.
It
is
an
exceeding
wrong
and
affront
done
unto
God
;
in
assuming
the
disposal
of
his
gifts
;
in
dispossessing
him
of
his
rights
,
by
robbing
him
of
a
creature
,
of
his
child
,
his
servant
,
his
subject
(
one
whose
life
is
precious
to
him
,
and
toward
whom
he
beareth
a
tender
regard
)
an
usurping
in
a
high
way
his
Sovereign
Authority
,
his
Throne
of
Majesty
,
his
Tribunal
of
Justice
,
his
Sword
of
Vengeance
;
to
omit
the
sacrilege
(
as
Philo
speaks
)
committed
herein
by
violating
God's
own
Image
,
which
every
man
doth
bear
.
2.
It
is
also
an
extreme
injury
to
the
person
,
who
is
thereby
deprived
of
an
unvaluable
good
,
which
can
no
wise
be
repaired
,
or
compensated
:
he
that
loses
his
life
,
doth
therewith
lose
all
the
good
he
possesseth
,
or
is
capable
of
here
,
without
any
possibility
of
recovering
it
again
:
the
taking
therefore
of
life
can
be
no
sutable
revenge
,
no
reasonable
satisfaction
for
any
injury
or
damage
received
;
it
infinitely
,
in
a
manner
,
surpasseth
all
the
evil
,
which
any
man
can
sustain
from
another
in
his
estate
,
or
fame
,
or
welfare
of
any
kind
;
for
those
things
have
their
measure
,
and
may
be
capable
of
some
reparation
,
but
this
is
altogether
extreme
and
irreparable
;
and
therefore
doth
include
greatest
iniquity
:
add
hereto
,
that
not
onely
all
temporal
good
is
hereby
at
once
ravished
from
a
man
,
but
the
soul
also
of
the
person
may
incur
the
greatest
damage
or
hazard
in
respect
to
its
future
estate
by
being
thus
snatched
away
:
the
slayer
not
onely
robbeth
his
brother
of
his
temporal
life
,
but
of
his
time
of
repentance
,
and
opportunity
of
making
peace
with
God.
3.
It
is
also
the
highest
uncharitableness
to
deal
thus
with
our
neighbour
;
arguing
that
nothing
of
good
will
,
of
pity
,
of
humanity
toward
him
is
left
in
us
:
to
hate
his
brother
to
the
death
is
the
utmost
pitch
of
hatred
.
If
in
imitation
of
our
Saviour
,
and
out
of
respect
to
him
we
ought
(
as
S.
John
instructeth
us
)
to
be
willing
to
lay
down
our
lives
for
our
brethren
;
how
enormous
a
crime
,
how
opposite
to
Christian
charity
is
it
to
take
away
our
brother's
life
?
4.
It
is
likewise
a
main
offence
against
the
publick
;
not
onely
by
unlawfully
bereaving
it
of
a
member
and
subject
,
but
to
its
prejudice
and
dishonour
(
yea
so
far
as
lies
in
us
to
its
subversion
and
dissolution
)
assuming
to
our selves
,
pulling
away
from
it
its
rights
,
and
prerogatives
of
judgment
.
Such
briefly
is
the
direct
intent
,
and
importance
of
this
Law
;
but
our
Saviour
in
his
comment
hereon
hath
explained
and
extended
it
farther
,
so
as
to
interdict
all
,
that
any
wise
approaches
in
nature
,
or
in
effect
tends
unto
this
heinous
evil
:
he
means
to
obstruct
all
the
springs
,
and
extirpate
all
the
roots
thereof
;
such
as
are
rash
,
causeless
,
outragious
,
inveterate
anger
,
contumelious
and
despightfull
language
,
reserving
grudges
,
or
spight
in
our
heart
,
not
endeavouring
speedily
to
reconcile
our selves
to
them
,
who
have
done
us
injury
or
displeasure
;
for
these
things
as
they
commonly
do
produce
the
act
of
murther
,
so
they
argue
inclinations
thereto
(
which
if
fear
and
self-respect
did
not
restrain
,
would
produce
it
)
,
and
consequently
in
moral
accompt
,
which
regardeth
not
so
much
the
act
as
the
will
,
are
of
the
same
quality
therewith
;
however
they
arise
from
the
same
bitter
root
of
great
uncharitableness
;
upon
which
score
S.
John
telleth
us
,
that
He
that
hateth
his
brother
is
a
murtherer
;
and
consequently
in
effect
all
malice
,
and
spight
,
envy
,
hatred
,
malignity
,
rancour
,
immoderate
,
and
pertinacious
anger
,
and
animosity
are
here
prohibited
.
VII
.
Commandment
.
Thou
shalt
not
commit
adultery
.
After
life
(
if
after
that
,
for
this
command
in
the
Greek
Translation
of
Exodus
(
though
not
in
Deuteronomy
)
in
some
places
of
the
New
Testament
,
and
in
sundry
ancient
Writers
is
placed
before
that
against
murther
)
nothing
commonly
is
more
dear
to
men
,
than
the
comforts
of
their
conjugal
estate
;
the
enjoyment
of
that
special
affection
,
and
friendship
,
together
with
those
instances
of
benevolence
,
which
by
divine
institution
and
mutual
contract
,
ratified
by
most
sacred
and
solemn
promises
of
fidelity
,
are
reserved
peculiar
to
that
state
:
which
enclosures
therefore
of
his
neighbour
whoever
shall
invade
,
or
trespass
upon
,
who
shall
any
wise
loose
or
slacken
those
holy
bands
,
who
shall
attempt
the
affection
,
or
chastity
of
his
neighbour's
wife
,
doth
most
grievously
offend
God
,
and
committeth
(
as
Joseph
,
when
he
was
tempted
thereto
,
did
call
it
)
a
great
evil
against
God
,
against
his
neighbour
,
against
himself
,
against
the
common
society
of
men
.
He
violateth
an
institution
,
to
which
God
hath
affixed
especial
marks
of
respect
,
and
sanctity
;
he
wounds
his
neighbour's
honour
,
and
interest
in
the
most
tender
part
,
wherein
the
content
of
his
mind
and
comfort
of
his
life
are
most
deeply
concerned
:
he
as
much
(
or
rather
more
)
dishonoureth
and
abuseth
himself
,
not
onely
by
committing
a
fact
of
so
high
injustice
,
but
by
making
himself
accessory
to
the
basest
perfidiousness
that
can
be
.
[
Whoso
committeth
adultery
,
lacketh
understanding
;
he
that
doth
it
,
destroyeth
his
own
soul
;
a
wound
and
dishonour
shall
he
get
,
and
his
reproach
shall
not
be
wiped
away
;
for
jealousie
is
the
rage
of
a
man
,
therefore
he
will
not
spare
in
the
day
of
vengeance
;
he
will
not
regard
any
ransome
,
neither
will
he
rest
content
though
thou
givest
many
gifts
.
]
He
also
offendeth
against
the
publick
quiet
,
and
welfare
,
breeding
inextricable
confusions
,
and
implacable
dissensions
in
families
,
so
that
hardly
from
any
other
cause
such
tragical
events
have
issued
as
from
this
:
in
fine
this
crime
is
,
as
Philo
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
loathsome
unrighteousness
,
most
odious
to
God
;
and
a
fire
(
as
Job
representeth
it
)
that
consurneth
to
destruction
.
But
we
must
further
also
consider
,
that
acts
of
this
kind
contain
also
in
them
another
evil
;
that
persons
committing
them
do
not
onely
so
highly
wrong
their
neighbour
,
but
defile
themselves
also
by
the
foulest
turpitude
;
in
which
respect
the
prohibition
of
all
unlawfull
and
irregular
satisfactions
to
lustfull
appetite
;
all
compliance
with
that
great
enemy
of
our
souls
,
the
flesh
;
all
kinds
of
impurity
and
lasciviousness
,
not
in
act
onely
,
but
in
thought
,
in
speech
,
in
gesture
may
be
reduced
to
this
Law
:
Our
Lord
himself
doth
so
interpret
it
,
as
to
make
it
include
a
forbidding
of
all
unchast
desires
;
and
Christianity
doth
in
a
most
strict
and
special
manner
oblige
us
to
all
kinds
of
sobriety
and
modesty
,
of
chastity
and
purity
in
body
and
spirit
;
injoining
us
to
abstain
from
all
fleshly
lusts
,
as
enemies
to
our
souls
,
to
mortifie
our
fleshly
members
;
to
possess
our
vessels
(
or
bodies
)
in
sanctity
and
honour
;
not
to
have
any
impurity
,
or
filthiness
so
much
as
named
among
us
;
nor
to
suffer
a
foul
word
to
proceed
out
of
our
mouth
;
not
to
defile
our
bodies
,
consecrated
unto
to
God
,
and
made
temples
of
the
Holy
Spirit
;
excluding
persons
guilty
of
such
things
from
any
title
,
or
capacity
of
entring
into
God's
Kingdom
;
in
fine
representing
all
such
practices
as
most
dishonourable
to
us
,
most
displeasing
to
God
,
most
grievous
to
God's
Holy
Spirit
(
the
fountain
of
all
vertue
and
goodness
)
most
contrary
to
the
nature
and
design
of
our
Religion
,
and
most
destructive
of
our
souls
.
VIII
.
Commandment
.
Thou
shalt
not
steal
.
That
every
man
should
quietly
enjoy
those
supports
and
those
conveniencies
of
life
,
which
in
any
honest
manner
(
by
God's
bounty
immediately
dispensing
it
,
or
by
God's
blessing
upon
his
industry
)
he
hath
acquired
the
possession
of
,
or
right
unto
,
as
all
reason
and
equity
do
require
,
so
it
must
be
acknowledged
absolutely
necessary
for
the
preservation
of
common
peace
,
and
the
maintenance
of
civil
society
among
men
:
to
secure
which
purposes
,
and
to
encourage
honest
industry
,
this
Law
prohibiteth
all
invasion
,
or
usurpation
by
any
means
whatever
(
either
by
open
violence
,
and
extortion
;
or
by
clandestine
fraud
,
and
surreption
)
of
our
neighbour's
proper
goods
and
rights
:
He
that
in
any
way
,
against
his
neighbour's
knowledge
or
will
,
getteth
into
his
power
,
or
detaineth
therein
what
doth
in
equity
belong
to
his
neighbour
,
and
which
he
can
restore
to
him
,
doth
transgress
against
the
intent
of
this
Law
;
as
we
see
it
interpreted
in
Leviticus
;
where
it
is
thus
expressed
:
Thou
shalt
not
defraud
thy
neighbour
,
nor
rob
him
:
defrauding
by
cunning
practice
,
is
no
less
forbidden
,
than
robbing
by
violent
force
.
Any
wise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
,
to
deprive
our
neighbour
of
his
due
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
purloin
,
or
(
by
subtle
and
sly
conveyance
)
to
separate
any
part
of
our
neighbour's
substance
from
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
exact
,
or
extort
any
thing
more
than
ones
due
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
go
beyond
,
or
over-reach
our
neighbour
in
dealing
;
to
delude
and
cozen
him
by
false
speeches
,
or
fallacious
pretences
,
are
acts
in
S.
Paul's
expression
,
to
be
referred
hither
;
as
so
many
special
acts
of
theft
.
I
cannot
stand
to
reckon
up
all
the
sorts
of
unrighteousness
included
here
,
or
reducible
to
this
matter
(
such
as
,
beside
down-right
rapine
and
cheating
,
are
,
fould
dealing
in
bargains
and
contracts
;
using
false
weights
,
and
measures
,
withholding
the
pledge
,
detaining
the
labourer's
wages
from
him
;
the
exercising
vexatious
,
biting
,
and
devouring
usuries
;
removing
bounds
of
possession
,
oppressing
by
undue
,
or
rigorous
exaction
,
corrupting
justice
for
reward
or
favour
,
raising
gain
by
unlawfull
and
shamefull
arts
,
or
practices
;
consenting
,
or
sharing
with
,
advising
,
or
instigating
to
these
,
and
the
like
acts
;
these
I
shall
not
particularly
insist
upon
)
but
shall
onely
say
,
that
God
expresseth
great
indignation
against
,
and
threatneth
most
severely
to
punish
all
acts
of
this
kind
:
For
all
(
saith
he
)
that
do
such
things
(
such
as
use
deceitfull
measures
in
trade
)
,
and
all
that
do
unrighteousness
are
an
abomination
unto
the
Lord
,
thy
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
(
saith
S.
Paul
,
speaking
against
the
circumventing
,
and
defrauding
our
neighbour
)
is
an
avenger
for
all
these
kinds
of
things
:
Nor
indeed
is
the
Gospel
more
severe
in
denunciation
of
punishment
against
any
crime
than
this
:
Know
ye
not
,
that
unjust
persons
(
saith
S.
Paul
,
meaning
this
sort
of
unjust
persons
,
so
most
properly
and
strictly
called
)
shall
not
inherit
the
kingdom
of
God
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thieves
,
exactors
(
or
cheaters
)
and
rapacious
persons
make
a
good
party
in
the
catalogue
of
those
,
who
shall
be
excluded
from
eternal
bliss
.
I
should
add
the
positive
duties
,
here
to
be
understood
,
and
referr'd
to
this
matter
,
the
which
are
commended
to
us
in
Scripture
;
such
are
,
diligence
and
industry
in
our
calling
,
whereby
with
God's
blessing
we
may
support
our selves
,
preventing
the
need
,
and
escaping
the
temptation
of
encroachment
upon
our
neighbour's
property
;
(
whereby
we
may
,
as
Saint
Paul
speaketh
,
have
need
of
nothing
,
may
eat
our
own
bread
,
may
even
have
wherewith
to
impart
to
the
needs
of
others
)
contentment
in
that
estate
,
wherein
God
hath
placed
us
,
how
mean
soever
;
trusting
in
God
,
and
relying
upon
his
providence
;
casting
our
burthen
and
care
upon
him
;
who
hath
promised
to
sustain
us
;
who
hath
said
,
that
he
will
never
leave
,
or
forsake
us
;
lastly
,
charitable
relief
of
our
neighbour
in
his
need
;
for
in
such
a
case
our
neighbour
hath
a
title
to
the
goods
we
possess
;
derived
from
the
appointment
and
donation
of
God
,
who
is
the
absolute
proprietor
of
all
we
have
,
we
being
onely
his
stewards
,
and
dispensers
thereof
according
to
the
rules
he
hath
declared
;
so
that
if
we
do
not
according
to
his
order
,
supply
our
poor
neighbour
,
we
are
in
just
estimation
,
we
shall
in
God's
judgment
appear
to
be
thieves
,
both
in
respect
to
God
himself
,
and
to
our
neighbour
;
for
that
we
thereby
detain
from
God
what
by
original
right
is
his
,
and
bereave
our
neighbour
of
what
God
hath
bestowed
on
him
.
IX
.
Commandment
.
Thou
shalt
not
bear
false
witness
against
thy
neighbour
.
'T
is
in
the
Hebrew
,
Thou
shalt
not
answer
(
to
wit
being
examined
,
or
adjured
in
judgment
)
against
thy
neighbour
as
a
false
witness
;
so
that
primarily
,
it
seems
,
bearing
false
testimony
against
our
neighbour
(
especially
in
matters
of
capital
,
or
of
high
concernment
to
him
)
is
prohibited
:
yet
that
not
onely
this
great
crime
,
but
that
all
injurious
(
even
extrajudicial
)
prejudicing
our
neighbour's
reputation
,
and
consequently
of
his
safety
,
or
his
welfare
in
any
sort
,
is
forbidden
,
we
may
collect
from
that
explication
of
this
Law
,
or
that
parallel
Law
,
which
we
have
in
Leviticus
:
Thou
shalt
not
(
't
is
there
said
)
go
up
and
down
as
a
talebearer
among
thy
people
;
neither
shalt
thou
stand
against
the
bloud
of
thy
neighbour
:
as
a
talebearer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
merchant
,
or
trader
in
ill
reports
and
stories
concerning
our
neighbour
,
to
his
prejudice
;
defaming
him
,
or
detracting
from
him
,
or
breeding
in
the
minds
of
men
an
ill
opinion
of
him
;
which
vile
and
mischievous
practice
is
otherwhere
under
several
names
condemned
and
reproved
;
such
are
muttering
:
(
The
words
of
a
mutterer
,
saith
the
Wise
man
,
are
as
wounds
,
going
into
the
innermost
parts
of
the
belly
)
:
whispering
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
have
often
in
the
Son
of
Sirach
,
and
in
S.
Paul
mentioned
with
a
bad
character
,
or
with
prohibition
,
and
reproof
:
supplanting
;
(
so
in
the
good
man's
description
,
Psal.
15.
't
is
said
,
He
supplants
not
with
his
tongue
,
so
the
word
signifies
)
detraction
or
backbiting
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
so
often
in
the
Apostolical
Writings
forbidden
,
and
reprehended
;
slander
,
or
calumny
,
and
sycophantry
;
that
is
,
oppressing
,
abusing
,
or
any
way
harming
men
by
false
tales
,
suggestions
,
or
pretences
;
which
sort
of
practices
how
base
they
are
in
themselves
(
nothing
being
more
unworthy
of
an
honest
and
ingenuous
mind
,
nothing
more
ugly
to
the
judgment
of
them
,
who
have
any
sense
of
goodness
)
how
contrary
they
are
to
justice
,
which
doth
not
permit
us
to
wrong
our
neighbour
,
as
well
in
his
credit
and
good
name
,
as
in
his
other
goods
(
for
they
perhaps
may
be
as
much
valued
by
him
,
may
really
be
of
as
much
consequence
to
him
,
as
any
thing
that
he
hath
)
which
bindeth
us
to
abstain
from
hurting
him
as
well
in
word
,
as
in
deed
;
how
opposite
they
are
to
charity
,
which
obligeth
us
to
think
the
best
of
our
neighbour
,
and
to
endeavour
that
others
also
may
do
so
;
to
conceal
his
real
faults
and
blemishes
;
much
more
not
to
devise
,
and
affix
false
ones
to
him
;
not
to
gather
and
disperse
ill
reports
to
his
prejudice
;
of
how
mischievous
consequence
also
they
are
,
breeding
ill
will
,
and
sowing
strife
in
all
Societies
both
publick
,
and
private
(
even
separating
chief
friends
,
as
the
Wise
man
telleth
us
)
common
sense
,
and
experience
do
shew
:
they
consequently
must
be
very
odious
in
the
sight
of
God
,
who
loveth
the
peace
and
welfare
of
men
;
and
very
offensive
to
men
,
who
do
the
mischiefs
springing
from
them
.
To
this
Law
may
be
reduced
our
obligations
to
be
candid
in
our
opinions
,
and
discourses
concerning
others
(
according
to
Saint
Paul's
excellent
description
of
charity
:
)
to
forbear
all
rash
and
harsh
censure
,
as
you
know
our
Saviour
in
his
most
divine
Sermon
on
the
Mount
chargeth
us
;
to
be
veracious
,
sincere
and
faithfull
in
all
our
conversation
;
which
duties
are
so
often
taught
and
pressed
in
both
Testaments
:
Ye
shall
not
(
saith
the
Law
)
steal
,
nor
deal
falsely
,
nor
lye
one
to
another
;
and
,
To
walk
uprightly
,
and
work
righteousness
,
and
speak
the
truth
from
his
heart
,
are
the
first
lineaments
in
the
good
man's
character
drawn
by
the
Psalmist
:
and
,
These
are
the
things
ye
shall
do
(
saith
God
in
the
Prophet
)
speak
ye
every
man
the
truth
to
his
neighbour
;
execute
the
judgment
of
truth
,
and
peace
in
your
gates
:
And
in
the
New
Testament
,
To
lay
aside
lying
,
to
speak
the
truth
every
man
with
his
neighbour
;
to
lay
aside
all
malice
,
all
guile
,
all
hypocrisies
,
envyings
and
backbitings
are
Apostolical
commands
.
X.
Commandment
.
Thou
shalt
not
covet
thy
neighbour's
house
;
thou
shalt
not
covet
thy
neighbour's
wife
;
nor
his
man-servant
,
nor
his
maid-servant
,
nor
his
oxe
,
nor
his
ass
,
nor
any
thing
that
is
thy
neighbour's
.
This
Law
is
comprehensive
,
and
recapitulatory
(
as
it
were
)
of
the
rest
concerning
our
neighbour
,
prescribing
universal
justice
toward
him
(
whence
S.
Mark
it
seems
meaneth
to
render
it
in
one
word
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deprive
not
,
or
bereave
not
your
neighbour
of
any
thing
)
and
this
not
onely
in
outward
deed
,
and
dealing
,
but
in
inward
thought
,
and
desire
,
the
spring
,
whence
they
do
issue
forth
(
for
,
from
the
heart
,
as
our
Saviour
teacheth
,
do
proceed
evil
thoughts
,
murthers
,
adulteries
,
fornications
,
thefts
,
false
witness
,
blasphemies
)
we
are
obliged
to
be
so
far
from
depriving
our
neighbour
of
any
good
thing
belonging
to
him
;
that
we
are
not
so
much
as
to
wish
,
or
desire
it
;
not
onely
to
abstain
from
injurious
action
,
but
to
repress
covetous
inclinations
:
wherein
is
also
implyed
,
that
we
should
have
a
delight
and
complacence
in
our
neighbour's
good
;
not
envying
him
any
enjoyment
;
being
in
our
minds
content
with
the
portion
God
pleaseth
to
vouchsafe
us
;
and
entirely
trusting
in
him
,
that
he
will
supply
us
with
what
is
needfull
or
befitting
to
us
,
without
the
damage
of
our
neighbour
.
Thus
God's
Law
is
as
Saint
Paul
observed
)
spiritual
;
not
onely
restraining
exteriour
acts
,
but
regulating
our
inmost
thoughts
,
quelling
all
inordinate
appetites
and
affections
of
heart
within
us
;
the
which
may
be
extended
so
as
to
respect
not
onely
matters
of
justice
toward
our
neighbour
,
but
all
objects
whatever
of
our
practice
;
so
as
to
import
that
,
which
in
the
Christian
Law
is
so
frequently
injoined
us
,
as
the
life
of
our
Religion
,
circumcising
our
hearts
,
crucifying
the
flesh
with
its
passions
and
desires
,
mortifying
our
earthly
members
,
putting
to
death
by
the
spirit
the
deeds
of
the
body
,
putting
off
the
old
man
,
which
is
corrupted
according
to
deceitfull
lusts
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
shalt
not
unlawfully
or
irregularly
desire
doth
,
according
to
the
spiritual
intent
,
import
all
this
.
I
have
done
;
and
shall
onely
add
,
that
the
sum
and
end
of
these
,
and
all
other
good
Laws
,
of
all
Religion
,
and
all
our
Duty
is
(
as
we
often
are
taught
in
the
New
Testament
)
comprized
in
those
two
Rules
,
of
Loving
God
with
all
our
heart
,
and
,
Loving
our
neighbour
as
our selves
;
seriously
and
honestly
attending
unto
which
we
can
hardly
fail
of
knowing
what
in
any
case
our
duty
is
;
It
remains
that
we
employ
our
best
care
and
endeavour
on
the
conscientious
practice
thereof
;
imploring
therewith
the
assistance
of
God's
grace
,
and
that
good
Spirit
,
which
God
hath
most
graciously
promised
to
those
,
who
duly
ask
it
,
by
which
alone
we
can
be
enabled
to
keep
God's
Commandments
:
To
him
be
all
glory
and
praise
.
Amen
.
THE
DOCTRINE
OF
THE
Sacraments
.
THE
DOCTRINE
OF
The
Sacraments
.
IT
is
a
peculiar
excellency
of
our
Religion
,
that
it
doth
not
much
employ
mens
care
,
pains
,
and
time
,
about
matters
of
ceremonial
observance
;
but
doth
chiefly
(
and
in
a
manner
wholly
)
exercise
them
in
works
of
substantial
duty
,
agreeable
to
reason
,
perfective
of
man's
nature
,
productive
of
true
glory
to
God
,
and
solid
benefit
to
men
.
It
s
design
is
not
to
amuse
our
fancies
with
empty
shews
,
nor
to
take
up
our
endeavours
in
fruitless
performances
,
but
to
render
us
truly
good
,
and
like
unto
God
;
first
in
interior
disposition
of
mind
,
then
in
exterior
practice
;
full
of
hearty
love
and
reverence
to
God
,
of
tender
charity
and
good
will
toward
men
,
of
moderation
and
purity
in
the
enjoyment
of
these
things
;
of
all
true
piety
and
vertue
;
whereby
we
may
become
qualified
for
that
life
of
bliss
which
it
tendereth
and
promiseth
;
for
conversation
in
that
holy
Society
above
,
to
which
it
designeth
and
calleth
us
.
Yet
because
Fancy
is
naturally
a
medium
,
and
an
effectual
instrument
of
action
;
and
because
sensible
objects
are
apt
strongly
to
affect
our
minds
;
it
hath
pleased
the
divine
Wisdom
to
apply
them
,
in
fit
measure
,
and
to
sanctify
them
to
those
good
purposes
,
by
appointing
some
few
solemn
and
significant
Rites
to
be
observed
by
us
,
being
in
their
own
nature
proper
and
useful
,
and
by
God
designed
to
declare
his
mind
,
and
gracious
intents
to
us
;
to
consign
and
convey
his
Grace
into
our
Souls
,
to
confirm
our
Faith
in
him
,
to
raise
our
devotion
toward
him
,
to
quicken
our
resolutions
of
obeying
his
Will
;
to
enable
and
excite
us
to
the
practice
of
those
great
Duties
which
he
requireth
of
us
:
*
Our
Lord
Jesus
Christ
,
saith
S.
Austin
,
hath
subjected
us
to
his
gentle
yoke
,
and
light
burthen
;
whence
with
Sacraments
most
few
in
number
,
most
easy
for
observance
,
most
excellent
in
signification
he
bound
together
the
society
of
new
people
.
And
,
The
mercy
of
God
(
saith
he
again
)
would
have
Religion
free
,
by
the
celebration
of
a
most
few
,
and
most
clear
Sacraments
.
Of
these
there
appear
two
(
and
S.
Austin
in
the
place
cited
could
instance
in
no
more
)
of
general
and
principal
use
,
instituted
by
our
Lord
hismelf
;
which
,
because
they
represent
to
us
somewhat
not
subject
to
sense
,
and
have
a
secret
influence
upon
us
;
because
what
is
intended
by
them
,
is
not
immediately
discernible
by
what
is
done
,
without
some
explication
,
(
their
significancy
being
not
wholly
grounded
in
the
nature
,
but
depending
upon
arbitrary
institution
,
as
that
of
words
,
which
is
of
kin
to
them
;
whence
S.
Austin
calls
a
Sacrament
,
Verbum
visibile
)
have
usually
been
called
Mysteries
,
(
that
is
,
actions
of
a
close
and
occult
importance
,
of
deeper
meaning
and
design
,
than
is
obvious
to
ordinary
perception
)
and
thence
are
also
called
Sacraments
,
for
no
other
reason
,
I
conceive
,
then
because
the
ancientest
translators
of
the
Bible
into
Latin
,
did
usually
render
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
word
Sacramentum
;
whence
every
thing
containing
under
it
somewhat
of
abstruse
meaning
,
is
by
ancient
Writers
termed
a
Sacrament
.
(
So
Tertullian
calls
all
Christianity
the
Sacrament
of
Christian
Religion
;
and
*
Elisha's
Ax
he
calls
the
Sacrament
of
Wood
;
and
S.
Austin
speaks
of
the
Sacrament
of
Bread
,
of
Fish
,
of
Numbers
,
of
the
Rock
,
&c.
In
short
,
he
says
of
all
Signs
,
That
when
they
belong
to
divine
things
,
they
are
called
Sacraments
†
;
which
shews
to
how
small
purpose
the
disputes
are
,
yea
on
what
small
grounds
the
decrees
are
,
concerning
the
number
,
general
nature
,
and
efficacy
of
Sacraments
;
for
where
a
name
or
form
of
a
Sacrament
is
of
so
large
,
ambiguous
,
and
indeterminate
signification
,
there
can
be
nothing
but
confusion
in
the
disputes
about
it
)
But
those
which
chiefly
at
least
,
and
in
way
of
eminency
have
obtained
this
name
,
are
those
two
instituted
by
our
Lord
,
Baptism
,
and
the
Lord's
Supper
;
of
which
I
shall
in
order
discourse
;
and
so
of
each
,
as
very
briefly
to
consider
the
occasion
of
their
institution
,
the
actions
injoined
in
them
;
the
nature
of
them
,
or
wherein
their
mystery
doth
consist
,
the
ends
for
which
they
were
intended
,
and
the
effects
they
produce
;
together
with
the
dispositions
and
duties
(
antecedent
,
concomitant
,
and
consequent
)
required
of
us
in
the
use
and
practice
of
them
.
And
first
,
Of
Baptism
.
THere
were
,
(
as
the
Apostle
to
the
Hebrews
telleth
us
)
in
sacred
use
among
the
Jews
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
several
kinds
of
Baptisms
.
The
learned
in
their
Laws
and
Customs
teach
,
that
they
never
did
receive
any
person
into
their
Covenant
,
whether
that
which
was
more
strict
(
to
which
natural
Jews
,
and
Proselytes
of
Righteousness
were
tyed
)
or
that
which
was
more
lax
,
with
which
Strangers
and
Proselytes
of
the
gate
did
comply
,
without
a
Baptism
.
And
that
Priests
and
Levites
entring
into
their
Office
,
were
to
be
sanctifyed
by
washing
with
water
,
we
see
plainly
prescribed
in
their
Law
;
likewise
that
all
persons
,
who
had
contracted
any
kind
of
defilement
,
were
purified
by
the
like
Ceremony
,
particularly
Children
new-born
,
is
expressed
there
.
Moreover
,
that
it
was
in
use
for
Persons
,
who
were
conscious
to
themselves
of
having
trangressed
God's
Law
,
being
in
God's
Name
invited
by
some
person
of
eminent
authority
(
a
Prophet
,
or
like
a
Prophet
,
one
commissionated
by
God
)
unto
repentance
,
and
amendment
of
life
,
to
be
washed
by
him
,
in
testimony
of
their
stedfast
purpose
to
amend
;
and
in
hope
to
obtain
pardon
from
God
of
their
past
offences
,
and
to
be
reinstated
in
his
favour
,
appears
probable
by
S.
John
the
Baptist
his
undertaking
,
and
the
success
thereof
.
For
if
the
manner
of
his
proceeding
had
been
altogether
unusual
,
and
unknown
,
so
many
it
seems
would
not
so
readily
(
without
any
stir
or
obstacle
)
have
complyed
therewith
;
especially
among
the
Scribes
and
Pharisees
,
those
zealous
adherents
to
traditionary
practice
,
who
to
maintain
their
credit
and
interest
with
the
people
,
were
so
averse
from
all
appearance
of
novelty
.
This
practice
then
of
washing
in
so
many
cases
,
and
to
so
many
purposes
customary
among
God's
people
,
to
signify
mens
entring
into
a
new
state
or
course
of
life
,
being
withal
most
apt
and
proper
for
his
design
,
our
Blessed
Saviour
,
who
never
favoured
needless
innovations
,
was
pleased
to
assume
and
impose
upon
the
Disciples
and
followers
of
his
Religion
,
accommodating
it
to
those
holy
purposes
,
which
we
shall
now
endeavour
to
declare
.
What
the
action
it self
enjoined
is
,
what
the
manner
and
form
thereof
,
is
apparent
by
the
words
of
our
Lord's
institution
;
Going
forth
therefore
,
(
saith
he
)
teach
(
or
disciple
)
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
teaching
them
to
observe
all
things
which
I
have
commanded
you
.
The
Action
is
baptizing
,
or
immersing
in
water
;
the
Object
thereof
,
those
Persons
of
any
Nation
,
whom
his
Ministers
can
by
their
instruction
and
perswasion
render
Disciples
,
that
is
,
such
as
do
sincerely
believe
the
truth
of
his
Doctrine
,
and
seriously
resolve
to
obey
his
Commandments
.
It
is
performed
in
the
Name
;
that
is
,
it
is
ministred
by
the
authority
,
and
bears
special
relation
unto
the
Persons
of
the
Blessed
Trinity
,
as
the
chief
Objects
of
the
Faith
professed
,
and
the
sole
Objects
of
the
obedience
undertaken
therein
;
as
exhibiting
gracious
favours
unto
the
person
baptized
,
and
as
receiving
special
obligations
from
him
.
Such
is
the
Action
it self
declared
to
be
;
the
mystery
thereof
consists
in
its
being
a
notable
sign
to
represent
,
and
an
authentick
Seal
to
ratify
the
collation
then
made
of
certain
great
benefits
to
us
;
and
our
undertaking
correspondent
duties
toward
God.
The
Benefits
which
God
then
signifies
,
and
(
upon
due
terms
)
engageth
to
confer
on
us
,
are
these
:
1.
The
purgation
or
absolution
of
us
from
the
guilt
of
past
offences
,
by
a
free
and
full
remission
of
them
,
(
the
which
washing
by
Water
,
cleansing
from
all
stains
,
doth
most
appositely
represent
)
and
consequently
God's
being
reconciled
unto
us
,
his
receiving
us
into
a
state
of
grace
and
favour
,
his
freely
justifying
us
,
(
that
is
,
looking
upon
us
,
or
treating
us
as
just
and
innocent
Persons
,
although
before
we
stood
guilty
of
heinous
sins
,
and
thereupon
lyable
to
grievous
punishments
)
that
these
benefits
are
conferred
in
Baptism
,
many
places
of
Scripture
plainly
shew
;
[
and
the
Primitive
Church
,
with
most
firm
and
unanimous
consent
,
did
believe
*
.
]
And
now
(
said
Ananias
to
S.
Paul
)
Why
dost
thou
tarry
?
Arise
and
be
baptized
,
and
wash
away
thy
sins
.
And
,
Repent
(
saith
S.
Peter
,
preaching
to
the
Jews
)
and
let
every
one
of
you
be
baptized
for
the
remission
of
sins
.
And
,
Christ
(
saith
S.
Paul
again
to
the
Ephesians
)
loved
his
Church
,
and
delivered
himself
for
it
,
that
he
might
sanctify
it
,
purging
it
by
the
washing
of
water
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
is
,
he
effectually
in
Baptism
consigned
to
the
members
of
his
Church
,
that
mercy
and
remission
of
sins
,
which
he
purchased
and
merited
by
his
passion
)
.
And
again
,
Such
(
saith
he
to
the
Corinthians
)
were
some
of
you
,
(
that
is
,
ye
were
persons
guilty
of
heinous
sins
)
but
ye
have
been
washed
,
ye
have
been
sanctifyed
,
ye
have
been
justified
in
the
name
of
our
Lord
,
and
by
the
spirit
of
our
God
;
where
,
having
been
washed
in
Christ's
name
,
doth
(
in
congruity
with
what
is
said
in
other
places
)
denote
Baptism
in
his
name
;
being
sanctified
and
justified
,
do
express
the
first
benefits
accompanying
that
Baptism
.
And
indeed
,
where-ever
a
general
remission
of
sins
,
or
a
full
sanctification
,
or
consecration
,
and
justification
,
or
consecration
,
and
justification
of
mens
persons
in
God's
sight
,
are
mentioned
;
that
remission
of
sins
,
that
separation
,
or
dedication
unto
God's
Service
,
that
reception
into
Grace
,
which
are
consigned
in
Baptism
,
are
(
I
conceive
)
understood
;
there
being
no
other
season
or
occasion
,
wherein
ordinarily
and
visibly
God
doth
exhibit
those
Benefits
.
It
may
be
demanded
,
How
Children
,
by
reason
of
their
innocent
age
,
are
capable
of
these
Benefits
;
how
they
can
be
pardoned
,
who
never
had
offended
,
how
they
can
be
justified
,
who
never
were
capable
of
being
unjust
?
I
briefly
answer
,
That
because
they
come
from
that
race
,
which
by
sin
had
forfeited
God's
favour
,
and
had
alienated
it self
from
him
;
because
also
they
have
in
them
those
seeds
of
pravity
from
which
afterward
certainly
,
life
continuing
,
(
without
God's
restraining
Grace
)
will
sprout
forth
innumerable
evil
actions
;
therefore
that
God
overlooking
all
the
defects
of
their
nature
,
both
relative
,
and
absolute
,
or
personal
,
doth
assume
them
into
his
special
favour
,
is
no
small
benefit
to
them
,
answerable
to
the
remission
of
actual
sin
,
and
restitution
from
the
state
consequent
thereon
in
others
.
2.
In
Baptism
,
the
Gift
of
God's
Holy
Spirit
is
conferred
,
qualifying
us
for
the
state
into
which
we
then
come
,
and
enabling
us
to
perform
the
duties
we
then
undertake
,
which
otherwise
we
should
be
unable
to
perform
;
for
purification
of
our
hearts
from
vitious
inclinations
,
and
desires
;
for
begetting
holy
dispositions
,
and
affections
in
our
Souls
;
for
to
guide
and
instruct
us
,
to
sustain
and
strengthen
us
,
to
encourage
and
comfort
us
in
all
the
course
of
Christian
piety
:
The
which
effects
are
well
also
figured
by
water
,
which
purifieth
things
both
from
inherent
and
adherent
filth
.
That
this
benefit
is
annexed
to
Baptism
,
the
Scripture
also
teacheth
us
:
Be
baptized
(
saith
S.
Peter
)
in
the
Name
of
Christ
to
the
remission
of
sins
,
and
ye
shall
receive
the
gift
of
the
Holy
Ghost
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
being
baptized
in
one
body
,
are
made
to
drink
of
one
spirit
,
saith
S.
Paul
:
And
with
the
*
Laver
of
Regeneration
,
S.
Paul
again
joineth
the
renovation
of
the
Holy
Ghost
:
And
it
is
represented
as
an
advantage
of
our
Saviour's
Baptism
above
that
of
John
,
that
our
Lord
not
only
baptized
with
water
to
repentance
,
but
with
the
Holy
Ghost
,
and
Fire
.
Some
preventing
operations
of
the
Holy
Ghost
(
whereby
God
freely
draweth
Men
to
Christianity
,
persuading
their
minds
to
assent
thereto
,
inspiring
their
hearts
with
resolutions
to
comply
with
it
)
do
precede
Baptism
;
but
a
more
full
communication
thereof
(
due
by
compact
,
assured
by
promise
)
for
the
confirming
,
and
maintaining
us
in
the
firm
belief
,
and
constant
practice
of
Christianity
,
is
consequent
thereon
;
After
ye
had
believed
,
ye
were
sealed
by
the
Holy
Spirit
of
promise
,
saith
S.
Paul
:
To
signify
which
benefit
then
conferr'd
,
the
ancient
Christians
did
to
Baptism
annex
the
Chrism
,
or
holy
Unction
,
signifying
the
collation
of
that
healing
and
chearing
Spirit
to
the
baptized
person
;
that
which
S.
Paul
may
seem
to
respect
,
when
he
saith
,
He
that
establisheth
(
or
confirmeth
)
us
with
you
into
Christ
,
and
who
hath
anointed
us
,
is
God
;
who
also
hath
sealed
us
,
and
hath
given
us
the
earnest
of
the
Spirit
in
our
hearts
.
3.
With
those
gifts
is
connected
the
benefit
of
Regeneration
,
implying
our
entrance
into
a
new
state
and
course
of
life
;
being
endowed
with
new
faculties
,
dispositions
,
and
capacities
of
Souls
,
becoming
new
Creatures
,
and
new
Men
,
as
it
were
,
renewed
after
the
likeness
of
God
in
righteousness
and
true
holiness
,
our
being
sanctified
in
our
hearts
and
lives
;
being
mortified
to
fleshly
lusts
,
and
worldly
affections
;
being
quickned
to
a
spiritual
life
,
and
heavenly
conversation
:
in
short
,
becoming
in
relation
and
in
disposition
of
mind
,
the
children
of
God.
This
the
matter
,
and
the
action
of
Baptism
doth
set
out
;
for
as
children
new
born
,
(
for
cleansing
them
from
impurities
adherent
from
the
Womb
)
both
among
the
Jews
and
other
people
,
were
wont
to
be
washed
;
so
are
we
in
Baptism
,
signifying
our
purification
from
natural
and
worldly
defilements
:
The
mersion
also
in
Water
,
and
the
emersion
thence
,
doth
figure
our
death
to
the
former
,
and
receiving
to
a
new
life
.
Whence
Baptism
is
by
S.
Paul
called
the
laver
of
Regeneration
;
and
our
Lord
saith
,
that
,
If
a
man
be
not
born
again
of
Water
and
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
;
that
is
,
every
one
becoming
a
Christian
,
is
by
Baptism
regenerated
,
or
put
into
a
new
state
of
Life
,
getteth
new
dispositions
of
Soul
,
and
new
relations
to
God.
Ye
are
all
(
saith
S.
Paul
)
the
children
of
God
by
faith
in
Christ
Jesus
;
that
is
,
by
embracing
his
Doctrine
,
and
submitting
to
his
Law
professedly
in
Baptism
.
And
,
We
(
saith
S.
Paul
again
)
are
buried
with
Christ
through
Baptism
unto
death
;
that
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
,
so
also
we
should
walk
in
newness
of
life
.
4.
With
these
Benefits
is
conjoined
that
of
being
inserted
into
God's
Church
,
his
family
,
the
number
of
his
chosen
people
,
the
mystical
body
of
Christ
,
whereby
we
become
entitled
to
the
privileges
and
immunities
of
that
heavenly
Corporation
.
We
(
saith
S.
Paul
)
have
been
all
baptized
in
one
spirit
into
one
body
,
the
mystical
body
of
Christ
:
And
,
so
many
of
you
(
saith
he
again
)
as
have
been
baptized
into
Christ
,
(
into
Christ
mystical
,
or
the
Church
)
have
put
on
Christ
,
and
ye
are
(
adds
he
)
all
one
in
Christ
Jesus
.
As
Proselytes
among
the
Jews
by
Baptism
were
admitted
unto
the
Communion
,
and
privileges
of
the
Jewish
;
so
thereby
are
we
received
into
the
like
Communion
and
privileges
of
the
Christian
,
far
more
excellent
,
Society
.
5.
In
consequence
of
these
things
,
there
is
with
Baptism
conferred
a
capacity
of
,
a
title
unto
,
an
assurance
(
under
condition
of
persevering
in
faith
and
obedience
to
our
Lord
)
of
eternal
life
and
salvation
.
We
are
therein
,
in
S.
Peter's
words
,
regenerated
unto
a
lively
hope
of
an
incorruptible
inheritance
,
by
that
resurrection
of
Christ
,
which
is
represented
to
us
in
this
action
;
and
so
therein
applied
,
as
to
beget
in
us
a
title
and
a
hope
to
rise
again
in
like
manner
to
a
blissful
life
;
whence
we
are
said
therein
to
rise
with
him
:
Being
,
saith
S.
Paul
,
buried
with
him
in
Baptism
,
wherein
also
we
were
raised
again
:
whence
by
the
two
great
Apostles
,
Baptism
is
said
to
save
us
:
Baptism
(
saith
S.
Peter
)
the
antitype
of
the
delivery
in
the
flood
,
doth
save
us
,
that
is
,
admitteth
us
into
the
Ark
,
putteth
us
into
the
sure
way
of
Salvation
;
and
,
God
(
saith
S.
Paul
)
according
to
his
mercy
saved
us
,
by
the
laver
of
regeneration
;
and
,
He
that
shall
believe
,
and
shall
be
baptized
,
shall
be
saved
,
is
our
Saviour's
own
word
and
promise
;
shall
be
saved
,
that
is
,
shall
be
put
into
a
state
and
way
of
salvation
,
continuing
in
which
state
,
proceeding
in
which
way
he
assuredly
shall
be
saved
:
for
Faith
there
denoteth
perseverance
in
Faith
,
and
Baptism
implyeth
performance
of
the
conditions
therein
undertaken
;
which
next
is
to
be
considered
.
For
as
this
Holy
Rite
signifieth
,
and
sealeth
God's
collation
of
so
many
great
benefits
on
us
;
so
it
also
implyeth
,
and
on
our
part
ratifieth
our
Obligation
,
then
in
an
especial
manner
commencing
,
to
several
most
important
duties
toward
him
.
It
implyeth
,
that
we
are
in
mind
fully
persuaded
concerning
the
truth
of
that
Doctrine
,
which
God
the
Father
revealed
by
his
blessed
Son
,
and
confirmed
by
the
miraculous
operation
of
the
Holy
Ghost
;
we
therein
profess
our
humble
and
thankful
embracing
the
overtures
of
Mercy
and
Grace
,
purchased
for
us
by
our
Saviour's
meritorious
undertaking
and
performances
,
the
which
are
then
exhibited
and
tendred
to
us
;
we
therein
declare
our
hearty
resolution
to
forsake
all
wicked
courses
of
life
,
repugnant
to
the
Doctrine
and
Law
of
Christ
;
fully
to
conform
our
lives
to
his
Will
,
living
thereafter
in
all
piety
,
righteousness
,
and
sobriety
,
as
loyal
Subjects
,
faithful
Servants
,
and
dutiful
Children
to
God
;
in
brief
,
we
therein
are
bound
,
renouncing
all
erroneous
principles
,
all
vitious
inclinations
,
and
all
other
engagements
whatever
,
entirely
to
devote
our selves
to
the
Faith
and
Obedience
of
God
the
Father
,
our
glorious
and
good
Maker
;
of
God
the
Son
our
gracious
Redeemer
;
of
God
the
Holy
Ghost
our
blessed
Guide
,
Assistant
,
Advocate
,
and
Comforter
:
These
are
the
duties
antecedent
unto
,
and
concomitant
of
our
Baptism
(
immediately
and
formally
required
of
those
,
who
are
capable
of
performing
them
,
mediately
and
virtually
of
them
who
are
not
)
the
which
are
signified
by
our
being
baptized
in
the
Name
of
the
Holy
Trinity
.
These
duties
the
Scripture
commonly
expresseth
by
the
Word
,
Faith
and
Repentance
;
sometimes
singly
,
sometimes
conjunctly
:
If
(
said
Philip
to
the
Eunuch
)
thou
believest
with
thy
heart
it
is
lawful
(
for
thee
to
be
baptized
)
;
Faith
was
an
indispensible
condition
prerequisite
thereto
;
and
,
Repent
(
saith
S.
Peter
)
and
let
every
of
you
be
baptized
;
Repentance
also
was
necessary
to
precede
it
;
indeed
both
these
(
as
they
are
meant
in
this
case
)
do
in
effect
signify
the
same
;
each
importeth
a
being
renewed
in
Mind
,
in
Judgment
,
in
Will
,
in
Affection
;
a
serious
embracing
of
Christ's
Doctrine
,
and
a
stedfast
resolution
to
adhere
thereto
in
practice
.
Hence
are
those
effects
,
or
consequences
attributed
to
Faith
;
justifying
us
,
reconciling
and
bringing
us
near
to
God
,
saying
us
;
because
it
is
the
necessary
condition
required
by
God
,
and
by
him
accepted
,
that
we
may
be
capable
of
these
benefits
conferred
in
Baptism
;
the
same
being
also
referr'd
to
that
repentance
,
or
change
of
mind
,
which
must
accompany
our
entrance
into
Christianity
;
that
good
Conscience
,
with
which
we
stipulate
a
perpetual
devotion
and
obedience
to
God
,
the
which
therefore
doth
(
as
S.
Peter
telleth
us
)
save
us
;
it
contributing
to
our
Salvation
,
as
a
duty
necessarily
required
in
order
thereto
.
This
is
that
death
to
sin
,
and
resurrection
to
righteousness
,
that
being
buried
with
Christ
,
and
rising
again
with
him
,
so
as
to
walk
in
newness
of
life
,
which
the
baptismal
action
signifies
,
and
which
we
then
really
undertake
to
perform
.
And
as
such
are
the
duties
preceding
or
accompanying
Baptism
;
so
making
good
the
engagements
they
contain
,
constantly
persisting
in
them
,
maintaining
and
improving
them
,
are
duties
necessarily
consequent
thereupon
.
Having
(
saith
the
Apostle
)
had
our
bodies
washed
with
pure
water
,
let
us
hold
fast
the
profession
of
our
faith
without
wavering
.
We
should
indeed
continually
remember
,
frequently
and
seriously
consider
,
what
in
so
solemn
a
manner
we
(
upon
so
valuable
considerations
)
did
then
undertake
,
promise
,
and
vow
to
God
,
diligently
striving
to
perform
it
;
for
violating
our
part
of
the
Covenant
,
and
stipulation
then
made
,
by
apostacy
in
profession
or
practice
from
God
and
goodness
,
we
certainly
must
forfeit
those
inestimable
benefits
,
which
God
otherwise
hath
tied
himself
to
bestow
;
the
pardon
of
our
sins
,
the
favour
of
God
,
the
being
members
of
Christ
,
the
grace
,
guidance
,
assistance
,
and
comfort
of
the
Holy
Spirit
;
the
right
unto
,
and
hope
of
Salvation
.
We
so
doing
,
shall
not
only
simply
disobey
,
and
offend
God
;
but
add
the
highest
breach
of
fidelity
to
our
disobedience
,
together
with
the
most
heinous
ingratitude
,
abusing
the
greatest
grace
that
could
be
vouchsafed
us
:
If
we
wilfully
sin
,
after
we
have
taken
the
acknowledgment
of
the
truth
,
(
saith
the
Apostle
,
meaning
that
solmen
profession
of
our
Faith
in
Baptism
)
we
trample
under
foot
the
Son
of
God
;
we
profane
the
blood
of
the
Covenant
;
we
do
despite
unto
the
Spirit
of
Grace
;
and
incurring
so
deep
guilt
,
we
must
expect
sutable
punishment
.
But
I
proceed
to
the
other
Sacrament
,
The
Eucharist
.
AMong
the
wonderful
works
of
Power
,
and
Grace
performed
by
God
Almighty
,
in
favour
of
the
Children
of
Israel
,
and
in
order
to
their
delivery
from
the
Egyptian
slavery
,
a
most
signal
one
,
was
the
smiting
the
first-born
in
every
house
of
the
Egyptians
,
and
passing
over
the
houses
of
the
Children
of
Israel
;
wherein
God
declared
his
just
wrath
against
their
cruel
Oppressors
,
depriving
them
in
a
sudden
and
dreadful
manner
of
what
was
nearest
and
dearest
to
them
;
and
his
gracious
mercy
toward
them
,
in
preserving
what
was
alike
dear
to
them
from
so
woful
a
calamity
;
thus
(
as
the
Text
expresseth
it
)
putting
a
difference
between
the
Egyptians
and
the
Children
of
Israel
.
Now
that
the
memory
of
so
remarkable
a
Mercy
might
be
preserved
,
that
their
affections
might
be
raised
to
a
strong
sense
of
God's
goodness
,
and
their
Faith
in
them
confirmed
,
so
as
in
the
like
need
to
hope
for
the
same
favourable
help
and
protection
,
by
the
consideration
of
so
notable
an
experiment
,
it
pleased
God
to
appoint
a
Sacrament
,
or
mysterious
Rite
to
be
annually
celebrated
,
representing
and
recalling
to
mind
,
that
Act
of
God
,
wherein
his
special
kindness
was
so
eminently
demonstrated
toward
his
People
:
The
same
also
(
as
did
other
Rites
and
Sacrifices
,
instituted
by
God
among
that
people
)
looking
directly
forward
upon
that
other
great
delivery
from
Sin
and
Hell
,
which
God
in
mercy
designed
toward
mankind
,
to
be
atchieved
by
our
Saviour
;
prefiguring
,
that
the
Souls
of
them
who
should
be
willing
to
forsake
the
spiritual
bondage
of
sin
,
should
be
saved
from
the
ruin
coming
upon
them
who
would
abide
therein
;
God
regarding
the
blood
of
our
Saviour
(
that
immaculate
Lamb
,
sacrificed
for
them
)
sprinkled
upon
the
doors
of
their
houses
,
that
is
,
by
hearty
Faith
and
Repentance
,
applyed
to
their
Consciences
.
The
occasion
of
celebrating
which
Holy
Rite
,
our
Saviour
we
see
did
improve
to
the
institution
of
this
Sacrament
,
most
agreeing
therewith
in
design
,
as
representative
and
commemorative
of
the
greatest
blessing
and
mercy
that
we
are
capable
of
having
vouchsafed
to
us
;
some
part
of
that
ancient
Rite
,
or
Sacrifice
(
which
was
most
suitable
to
the
special
purposes
of
this
Institution
,
and
most
conformable
to
the
general
constitution
of
the
Christian
Religion
,
whereby
all
bloody
Sacrifices
are
abolished
)
being
retained
in
this
.
The
Action
it self
(
or
rather
the
whole
Rite
,
consisting
of
divers
actions
)
we
see
plainly
described
in
the
Gospels
,
and
in
the
first
Epistle
of
S.
Paul
to
the
Corinthians
;
distinguishable
into
these
chief
parts
.
1.
The
Benediction
and
Consecration
(
by
Prayer
and
Thanksgiving
)
of
Bread
and
Wine
.
2.
The
breaking
of
Bread
,
and
handling
the
Cup.
3.
The
delivery
and
distribution
of
them
to
the
persons
present
.
4.
The
declaration
accompanying
that
delivery
,
that
those
symbolical
things
and
actions
did
represent
our
Saviour's
Body
given
and
broken
,
our
Saviour's
Blood
shed
and
poured
out
for
us
,
in
sanction
of
the
new
Covenant
.
5.
The
actual
partaking
of
those
Symbols
,
by
eating
the
Bread
,
and
drinking
the
Wine
,
done
by
all
present
.
These
things
we
find
done
at
the
first
institution
and
exemplary
practice
of
this
holy
Ceremony
;
the
which
our
Saviour
obliged
us
to
imitate
,
saying
,
Do
this
in
remembrance
of
me
.
There
followeth
,
in
S.
Matthew
and
S.
Mark
,
presently
after
the
narration
concerning
these
particulars
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
having
sung
a
Hymn
,
they
went
to
the
Mount
of
Olives
:
Which
action
was
indeed
in
it self
proper
to
conclude
the
practice
of
this
holy
Rite
,
yet
what
reference
it
hath
thereto
,
cannot
thence
be
determined
;
However
with
these
the
Church
hath
always
joined
several
acts
of
Devotion
(
Confessions
,
Prayers
,
Praises
,
Thanksgivings
,
Intercessions
,
Vows
)
suitable
to
the
nature
and
design
of
the
Sacrament
,
apt
to
glorify
God
,
and
edify
the
Faithful
in
the
celebration
thereof
.
Such
is
the
practice
it self
instituted
and
injoined
by
our
Saviour
;
the
mysterious
importance
thereof
,
as
we
find
it
explained
in
Holy
Scripture
,
(
the
only
solid
and
sure
ground
,
upon
which
we
can
build
the
explication
of
supernatural
Mysteries
)
consisteth
chiefly
in
these
particulars
:
1.
It
was
intended
for
a
Commemorative
representation
of
our
Saviour's
Passion
for
us
;
fit
to
mind
us
of
it
,
to
move
us
to
consider
it
,
to
beget
affections
in
us
,
suitable
to
the
memory
and
consideration
thereof
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Do
this
(
saith
our
Lord
)
for
my
remembrance
,
or
in
commemoration
of
me
;
that
is
so
,
as
thereby
to
have
raised
in
you
a
reflection
of
mind
and
heart
upon
those
grievous
pains
,
which
I
shall
have
endured
for
your
sake
,
to
procure
for
you
a
remission
of
sins
,
and
reconciliation
to
God
:
And
,
So
often
(
saith
S.
Paul
)
as
you
eat
this
Bread
,
and
drink
this
Cup
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ye
tell
forth
(
or
significantly
express
)
the
death
of
our
Lord
till
he
come
,
or
during
his
absence
from
us
.
The
suffering
of
our
Saviour
(
the
most
wonderful
act
of
Goodness
and
Charity
,
that
ever
was
performed
in
the
World
,
which
produced
effects
of
highest
consequence
to
our
benefit
,
the
consideration
whereof
is
apt
to
work
the
best
dispositions
of
piety
in
us
)
should
very
frequently
be
present
to
our
thoughts
and
affections
;
and
that
it
may
be
so
with
advantage
,
such
a
solemn
and
sensible
representation
thereof
is
very
conducible
;
wherein
we
behold
him
crucified
,
as
it
were
in
effigie
,
his
Body
broken
,
his
Blood
poured
out
for
us
;
it
being
in
a
sort
a
putting
us
into
the
circumstances
of
those
,
who
did
behold
our
Saviour
for
us
hanging
upon
the
Cross.
Our
Lord
being
absent
in
Body
from
us
,
(
sitting
in
Heaven
at
God's
right
hand
)
to
supply
that
absence
,
that
we
should
not
be
apt
to
forget
him
,
and
thereby
become
wholly
estranged
from
him
,
is
pleased
to
order
this
occasion
of
being
present
,
and
conversing
with
us
,
in
such
a
manner
,
as
may
retain
in
our
memories
his
gracious
performances
for
us
;
may
impress
in
our
hearts
a
kindly
sense
of
them
;
may
raise
us
up
in
mind
and
affection
to
him
.
2.
The
Benefits
consequent
upon
our
Saviour's
Passion
,
rightly
apprehended
,
heartily
believed
,
seriously
considered
by
us
,
are
hereby
lively
represented
,
and
effectually
conveyed
;
to
the
sustenance
and
nourishment
of
our
spiritual
Life
,
to
the
refreshment
and
comfort
of
our
Souls
.
It
is
a
holy
Feast
,
a
spiritual
Repast
,
a
divine
Entertainment
,
to
which
God
in
kindness
invites
us
;
to
which
if
we
come
with
well-disposed
minds
,
he
there
feeds
us
with
most
holy
and
delicious
Viands
,
with
heavenly
Manna
,
with
most
reviving
and
cherishing
Liquor
.
Bread
is
the
staff
of
Life
,
the
most
common
,
most
necessary
,
and
most
wholsome
,
and
most
savory
Meat
;
Wine
is
the
most
pleasant
and
wholsome
also
,
the
most
sprightly
and
cordial
Drink
;
by
them
therefore
our
Lord
chose
to
represent
that
Body
and
Blood
,
by
the
Oblation
of
which
a
capacity
of
life
and
health
was
procured
to
Mankind
;
the
taking
in
which
by
right
apprehension
,
tasting
it
by
hearty
Faith
,
digesting
it
by
careful
attention
and
meditation
,
converting
it
into
our
substance
by
devout
,
grateful
,
and
holy
affections
,
joined
with
serious
and
steady
resolutions
of
living
answerable
thereto
,
will
certainly
support
and
maintain
our
spiritual
Life
in
a
vigorous
Health
,
and
happy
growth
of
Grace
;
refreshing
our
hearts
with
comfort
and
satisfaction
unspeakable
;
He
that
doth
thus
,
eats
our
Saviour's
Flesh
,
and
drinks
his
Blood
,
(
that
is
,
who
as
our
Saviour
interpreteth
it
,
doth
believe
in
him
;
that
Belief
importing
all
other
acts
of
Mind
and
Will
,
connected
with
right
persuasions
concerning
him
)
hath
eternal
life
,
and
shall
live
for
ever
,
as
himself
declares
and
promises
:
which
Benefits
therefore
in
the
due
performance
of
this
holy
Duty
,
are
conveyed
unto
us
.
3.
This
Sacrament
declares
that
Union
,
which
good
Christians
partaking
thereof
have
with
Christ
;
their
mystical
insertion
into
him
,
by
a
close
dependence
upon
him
for
spiritual
Life
,
Mercy
,
Grace
,
and
Salvation
;
a
constant
adherence
to
him
by
Faith
and
Obedience
,
a
near
conformity
to
him
in
Mind
and
Affection
;
an
inseparable
conjunction
with
him
,
by
the
strictest
bands
of
fidelity
,
and
by
the
most
endearing
Relations
:
Which
things
could
not
more
fitly
be
set
out
,
than
by
the
partaking
our
best
and
most
necessary
Food
;
which
being
taken
in
,
soon
becomes
united
to
us
,
assimilated
and
converted
into
our
substance
;
thereby
renewing
our
strength
,
and
repairing
the
decays
of
our
nature
:
Wherefore
,
He
(
saith
our
Saviour
)
that
eateth
my
Flesh
,
and
drinketh
my
Blood
,
abides
in
me
,
and
I
in
him
;
and
,
The
Cup
of
Blessing
(
saith
S.
Paul
)
which
we
bless
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
the
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
We
in
the
outward
Action
,
partake
of
the
Symbols
representing
our
Saviour's
Body
and
Blood
;
We
in
the
spiritual
Intention
,
communicate
of
his
very
Person
,
being
(
according
to
the
manner
insinuated
)
intimately
united
to
him
.
4.
By
this
Sacrament
consequently
is
signified
and
sealed
that
Union
,
which
is
among
our
Saviour's
true
Disciples
communicating
therein
;
their
being
together
united
in
consent
of
mind
,
and
unity
of
Faith
;
in
mutual
good
will
and
affection
,
in
hope
and
tendency
to
the
same
blessed
end
,
in
spiritual
Brotherhood
and
Society
;
especially
upon
account
of
their
Communion
with
Christ
,
which
most
closely
ties
them
one
to
another
;
they
partaking
of
this
one
individual
Food
,
become
translated
,
as
it
were
,
into
one
Body
and
Substance
:
Seeing
(
saith
S.
Paul
)
we
being
many
,
are
one
Bread
,
one
Body
;
for
all
of
us
do
partake
of
one
Bread.
In
the
representing
,
produceing
,
and
promoting
these
things
,
we
are
taught
the
Mystery
of
this
Sacrament
doth
consist
;
It
was
designed
as
a
proper
and
efficacious
Instrument
,
to
raise
in
us
pious
Affections
toward
our
good
God
,
and
gracious
Redeemer
;
to
dispose
us
to
all
holy
practice
;
to
confirm
our
Faith
,
to
nourish
our
Hope
,
to
quicken
our
Resolutions
of
walking
carefully
in
the
ways
of
Duty
;
to
unite
us
more
fastly
to
our
Saviour
,
and
to
combine
us
in
Charity
one
toward
another
;
the
accomplishing
of
which
Intents
thereof
,
doth
suppose
our
faithful
and
diligent
concurrence
in
the
use
thereof
;
whence
arise
many
Duties
incumbent
upon
us
in
respect
thereto
,
some
antecedent
,
some
concomitant
,
some
consequent
to
the
use
thereof
.
1.
Before
we
address
our selves
to
the
partaking
of
this
venerable
Mystery
,
we
should
consider
whither
we
are
going
,
what
is
the
nature
and
importance
of
the
Action
we
set
our selves
about
;
that
we
are
approaching
to
our
Lord's
Table
,
(
so
S.
Paul
calleth
it
)
to
come
into
his
more
especial
presence
,
to
be
entertained
by
him
with
the
dearest
welcome
,
and
the
best
chear
that
can
be
;
to
receive
the
fullest
testimonies
of
his
Mercy
,
and
the
surest
pledges
of
his
favour
toward
us
;
that
we
are
going
to
behold
our
Lord
in
tenderest
love
,
offering
up
himself
a
Sacrifice
to
God
,
therein
undergoing
the
sorest
pains
,
and
foulest
disgraces
for
our
Good
and
Salvation
;
that
we
ought
therefore
to
bring
with
us
dispositions
of
Soul
,
suitable
to
such
an
access
unto
,
such
an
entercourse
with
our
gracious
Lord.
Had
we
the
honour
and
favour
to
be
invited
to
the
Table
of
a
great
Prince
,
what
especial
care
should
we
have
to
dress
our
Bodies
in
a
clean
and
decent
garb
,
to
compose
our
minds
in
order
to
expression
of
all
due
respect
to
him
;
to
bring
nothing
about
us
noisome
or
ugly
,
that
might
offend
his
sight
,
or
displease
his
mind
?
The
like
surely
,
and
greater
care
we
should
apply
,
when
we
thus
being
called
,
do
go
into
God's
Presence
and
Communion
.
We
should
,
in
preparation
thereto
,
with
all
our
power
,
endeavour
to
cleanse
our
Souls
from
all
impurity
of
thought
and
desire
;
from
all
iniquity
and
perverseness
;
from
all
malice
,
envy
,
hatred
,
anger
,
and
all
such
evil
dispositions
,
which
are
most
offensive
to
God's
all-piercing
sight
,
and
unbeseeming
his
glorious
Presence
;
we
should
dress
our
Souls
with
all
those
comely
Ornaments
of
Grace
(
with
purity
,
humility
,
meekness
,
and
charity
)
which
will
render
us
acceptable
and
well-pleasing
to
him
:
We
should
compose
our
minds
into
a
frame
of
reverence
and
awful
regard
to
the
Majesty
of
God
,
into
a
lowly
,
calm
,
and
tender
disposition
of
heart
,
apt
to
express
all
respect
due
to
his
Presence
,
fit
to
admit
the
gracious
illapses
of
his
Holy
Spirit
;
very
susceptive
of
all
Holy
and
Heavenly
Affections
,
which
are
sutable
to
such
a
Communion
,
or
may
spring
from
it
.
We
should
therefore
remove
and
abandon
from
us
,
not
only
all
vitious
Inclinations
,
and
evil
purposes
;
but
even
all
worldly
cares
,
desires
,
and
passions
,
which
may
distract
,
or
discompose
us
,
that
may
dull
or
deject
us
,
that
may
cause
us
to
behave
our selves
indecently
or
unworthily
before
God
,
that
may
bereave
us
of
the
excellent
Fruits
from
so
blessed
an
entertainment
.
To
these
purposes
we
should
,
according
to
S.
Paul's
advice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
examine
and
approve
our selves
;
considering
our
past
Actions
,
and
our
present
Inclinations
,
and
accordingly
,
by
serious
meditation
,
and
fervent
prayer
to
God
for
his
gracious
assistance
therein
,
working
our
Souls
into
a
hearty
remorse
for
our
past
miscarriages
,
and
a
sincere
resolution
to
amend
for
the
future
;
forsaking
all
sin
,
endeavouring
in
all
our
actions
to
serve
and
please
God
;
purging
out
(
as
S.
Paul
again
injoineth
us
)
the
old
leaven
of
vice
and
wickedness
;
so
that
we
may
feast
,
and
celebrate
this
Passeover
,
in
which
Christ
is
mystically
sacrificed
for
us
,
in
the
unleavened
dispositions
of
sincerity
and
truth
.
Such
are
the
duties
previous
to
our
partaking
this
Sacrament
.
2.
Those
Duties
which
accompany
it
,
are
a
reverent
and
devout
affection
of
heart
,
with
a
suitable
behaviour
therein
;
an
awful
sense
of
mind
befitting
the
Majesty
of
that
Presence
wherein
we
do
appear
,
answerable
to
the
greatness
,
and
goodness
,
and
holiness
of
him
,
with
whom
we
converse
;
becoming
the
sacredness
of
those
Mysteries
,
which
are
exhibited
to
us
,
(
that
which
S.
Paul
seemeth
to
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
discern
or
distinguish
our
Lord's
Body
;
that
is
,
yielding
a
peculiar
reverence
of
mind
and
behaviour
in
regard
thereto
)
a
devotion
of
heart
,
consisting
in
hearty
contrition
for
our
sins
,
which
did
expose
our
Saviour
to
the
enduring
such
pains
,
then
remembred
;
in
firm
resolution
to
forsake
the
like
thereafter
,
as
injurious
,
dishonourable
,
and
displeasing
to
him
;
in
fervent
love
of
him
,
as
full
of
so
wonderful
goodness
and
charity
toward
us
;
in
most
hearty
thankfulness
for
those
unconceivably
great
expressions
of
kindness
toward
us
;
in
deepest
humility
,
upon
sense
of
our
unworthiness
,
to
receive
such
testimonies
of
grace
and
favour
from
him
,
(
our
unworthiness
to
eat
the
Crumbs
that
fall
from
his
Table
,
how
much
more
to
be
admitted
into
such
degrees
of
honourable
Communion
,
and
familiarity
,
of
close
conjunction
and
union
with
him
?
)
of
pious
joy
in
consideration
of
the
excellent
privileges
herein
imparted
,
and
of
the
blessed
Fruits
accruing
to
us
from
his
gracious
performances
;
in
a
comfortable
hope
of
obtaining
and
enjoying
the
benefits
of
his
obedience
and
passion
,
by
the
assistance
of
his
Grace
;
in
steady
Faith
,
and
full
persuasion
of
mind
,
that
he
is
(
supposing
our
dutiful
compliance
)
ready
to
bestow
upon
us
all
the
blessings
then
exhibited
;
in
attentively
fixing
the
eyes
of
our
Mind
,
and
all
the
powers
of
our
Soul
(
our
Understanding
,
Will
,
Memory
,
Fancy
,
Affection
)
upon
him
,
as
willingly
pouring
forth
his
Life
for
our
Salvation
;
lastly
,
in
motions
of
enlarged
good-will
and
charity
toward
all
our
Brethren
for
his
sake
,
in
obedience
to
his
Will
,
and
in
imitation
of
him
;
such-like
Duties
should
attend
our
participation
of
this
holy
Sacrament
.
3.
The
effects
of
having
duly
performed
which
,
should
appear
in
the
practice
of
those
Duties
,
which
are
consequent
thereon
;
being
such
as
these
;
An
increase
of
all
pious
inclinations
and
affections
,
expressing
themselves
in
a
real
amendment
of
our
lives
,
and
producing
more
goodly
fruits
of
obedience
;
the
thorough
digestion
of
that
spiritual
nourishment
by
our
becoming
more
fastly
knit
to
our
Saviour
by
higher
degrees
of
Faith
and
Love
;
the
maintaining
a
more
lively
sense
of
his
superabundant
goodness
;
the
cherishing
those
influences
of
Grace
,
which
descend
upon
our
hearts
in
this
Communion
,
and
improving
them
to
nearer
degrees
of
perfection
in
all
piety
and
vertue
;
a
watchful
care
,
and
endeavour
in
our
lives
to
approve
our selves
in
some
measure
worthy
of
that
great
honour
and
favour
,
which
God
hath
vouchsafed
us
in
admitting
us
to
so
near
approaches
to
himself
;
an
earnest
pursuance
of
the
Resolutions
,
performance
of
the
Vows
,
making
good
the
Engagements
,
which
in
so
solemn
a
manner
,
upon
so
great
an
occasion
we
made
,
and
offered
up
unto
our
God
and
Saviour
;
finally
,
the
considering
,
that
by
the
breach
of
such
Resolutions
,
by
the
violation
of
such
Engagements
,
our
sins
receiving
so
mighty
aggravation
of
vain
inconstancy
and
wicked
perfidiousness
,
our
guilt
will
hugely
be
increased
;
our
Souls
relapsing
into
so
grievous
distemper
,
our
spiritual
strength
will
be
exceedingly
impaired
;
consequently
hence
our
true
Comforts
will
be
abated
,
our
best
hopes
will
be
shaken
;
our
eternal
state
will
be
desperately
endangered
.
There
is
one
Duty
which
I
should
not
forbear
to
touch
,
concerning
this
Sacrament
,
that
is
,
Our
gladly
embracing
any
opportunity
presented
of
communicating
therein
;
the
doing
so
,
being
not
only
our
Duty
,
but
a
great
aid
and
instrument
of
Piety
;
the
neglecting
it
a
grievous
sin
,
and
productive
of
great
mischiefs
to
us
.
The
Primitive
Christians
did
very
frequently
use
it
,
partaking
therein
,
as
it
seems
at
every
time
of
their
meeting
for
God's
Service
;
it
is
said
of
them
,
by
S.
Luke
,
that
They
continued
stedfastly
in
the
Apostles
Doctrine
,
and
Communion
,
and
in
breaking
of
Bread
,
and
in
Prayers
;
and
,
when
you
meet
together
,
it
is
not
(
as
according
to
the
intent
and
duty
of
meeting
it
should
be
)
to
eat
the
Lord's
Supper
,
saith
S.
Paul
:
And
Just.
Martyr
in
his
second
Apologie
,
describing
the
religious
Service
of
God
in
their
Assemblies
,
mentioneth
it
as
a
constant
part
thereof
;
and
Epiphanius
reporteth
it
as
a
Custom
in
the
Church
,
derived
from
Apostolical
Institution
,
to
celebrate
the
Eucharist
thrice
every
week
,
that
is
,
so
often
as
they
did
meet
to
pray
and
praise
God
;
which
practice
may
well
be
conceived
,
a
great
means
of
kindling
and
preserving
in
them
that
holy
fervour
of
Piety
,
which
they
so
illustriously
expressed
in
their
Conversation
,
and
in
their
gladsome
suffering
for
Christ's
sake
:
and
the
remitting
of
that
frequency
,
as
it
is
certainly
a
sign
and
an
effect
,
so
in
part
it
may
possibly
be
reckoned
a
cause
of
the
degeneracy
of
Christian
Practice
,
into
that
great
coldness
and
slackness
which
afterward
did
seize
upon
it
,
and
now
doth
apparently
keep
it
in
a
languishing
and
half-dying
state
.
The
rarer
occasions
therefore
we
now
have
of
performing
this
Duty
,
(
the
which
indeed
was
always
esteemed
the
principal
Office
of
God's
Service
)
of
enjoying
this
Benefit
,
(
the
being
deprived
whereof
,
was
also
deemed
the
greatest
punishment
and
infelicity
that
could
arrive
to
a
Christian
)
the
more
ready
we
should
be
to
embrace
them
.
If
we
dread
God's
Displeasure
,
if
we
value
our
Lord
and
his
Benefits
,
if
we
tender
the
life
,
health
,
and
welfare
of
our
Souls
,
we
shall
not
neglect
it
;
for
how
can
we
but
extreamly
offend
God
by
so
extream
rudeness
,
that
when
he
kindly
invites
us
to
his
Table
,
we
are
averse
from
coming
thither
,
or
utterly
refuse
it
?
That
when
he
calleth
us
into
his
Presence
,
we
run
from
him
;
that
when
he
,
with
his
own
hand
,
offereth
us
inestimable
Mercies
and
Blessings
,
we
reject
them
?
It
is
not
only
the
breach
of
God's
Command
,
who
enjoined
us
to
do
this
,
but
a
direct
contempt
of
his
Favour
and
Goodness
,
most
clearly
and
largely
exhibited
in
this
Office.
And
how
can
we
bear
any
regard
to
our
Lord
,
or
be
any
wise
sensible
of
his
gracious
Performances
in
our
behalf
,
if
we
are
unwilling
to
join
in
thankful
and
joyful
commemoration
of
them
?
How
little
do
we
love
our
own
Souls
,
if
we
suffer
them
to
pine
and
starve
for
want
of
that
Food
,
which
God
here
dispenseth
for
its
Sustenance
and
Comfort
;
if
we
bereave
them
of
enjoying
so
high
a
Privilege
,
so
inestimable
a
Benefit
,
so
incomparable
Pleasures
as
are
to
be
found
and
felt
in
this
Service
,
or
do
spring
and
flow
from
it
?
What
reasonable
excuse
can
we
frame
for
such
neglect
?
are
we
otherwise
employed
?
What
Business
can
there
be
more
important
,
than
serving
God
,
and
saying
our
own
Souls
?
Is
it
wisdom
,
in
pursuance
of
any
the
greatest
Affair
here
,
to
disregard
the
principal
Concern
of
our
Souls
?
Do
we
think
our selves
unfit
and
unworthy
to
appear
in
God's
Presence
?
But
is
any
man
unworthy
to
obey
God's
Commands
?
Is
any
Man
unfit
to
implore
and
partake
of
God's
Mercy
,
if
he
be
not
unwilling
to
do
it
?
What
unworthiness
should
hinder
us
from
remembring
our
Lord's
excessive
Charity
towards
us
,
and
thanking
him
for
it
?
from
praying
for
his
Grace
;
from
resolving
to
amend
our
lives
?
Must
we
,
because
we
are
unworthy
,
continue
so
still
,
by
shunning
the
means
of
correcting
and
curing
us
?
Must
we
encrease
our
unworthiness
,
by
transgressing
our
Duty
?
If
we
esteem
things
well
,
the
conscience
of
our
sinfulness
should
rather
drive
us
to
it
,
as
to
our
Medicine
,
than
detain
us
from
it
.
There
is
no
man
indeed
,
who
must
not
conceive
and
confess
himself
unworthy
;
therefore
must
no
man
come
thither
at
God's
Call
?
If
we
have
a
sense
of
our
sins
,
and
a
mind
to
leave
them
;
if
we
have
a
sense
of
God's
goodness
,
and
a
heart
to
thank
him
for
it
;
we
are
so
worthy
,
that
we
shall
be
kindly
received
there
,
and
graciously
rewarded
.
If
we
will
not
take
a
little
care
to
work
these
dispositions
in
us
,
we
are
indeed
unworthy
;
but
the
being
so
,
from
our
own
perverse
negligence
,
is
a
bad
excuse
for
the
neglect
of
our
Duty
.
In
fine
,
I
dare
say
,
that
he
,
who
with
an
honest
meaning
(
altho
with
an
imperfect
devotion
)
doth
address
himself
to
the
performance
of
this
Duty
,
is
far
more
excusable
,
than
he
that
upon
whatever
score
declineth
it
;
no
scrupulous
shiness
can
ward
us
from
blame
;
what
then
shall
we
say
,
if
supine
sloth
,
or
prophane
contempt
,
are
the
causes
of
such
neglect
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
1
Cor.
Or.
24.
Thus
having
briefly
dispatched
the
Considerations
that
offered
themselves
upon
these
Subjects
,
I
shall
conclude
all
with
Prayer
to
Almighty
God
,
that
we
by
his
grace
and
help
believing
rightly
,
strongly
,
constantly
,
and
finally
;
being
frequent
and
fervent
in
Prayer
,
and
all
pious
devotion
,
sincerely
obeying
all
God's
Commandments
;
continuing
orderly
,
dutiful
,
and
worthy
Members
of
Christ's
Church
,
growing
continually
in
Grace
,
by
the
worthy
participation
of
the
Holy
Sacraments
,
may
obtain
the
end
of
our
Faith
,
the
success
of
our
Prayers
,
the
reward
of
our
Obedience
,
the
continuance
in
that
Holy
Society
,
the
perfect
consummation
of
Grace
in
the
possession
of
eternal
Joy
,
Glory
,
and
Bliss
;
which
God
in
his
infinite
Mercy
grant
to
us
,
for
our
blessed
Saviour's
sake
;
to
whom
be
all
glory
and
praise
for
ever
and
ever
.
Amen
.
FINIS
.
Books
writ
by
the
Learned
Dr.
Isaac
Barrow
,
and
printed
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
over
against
the
Royal
Exchange
in
Cornhill
.
TWelve
Sermons
preached
upon
Several
Occasions
:
In
Octavo
,
being
the
First
Volume
.
Ten
Sermons
against
Evil
Speaking
,
In
Octavo
,
being
the
Second
Volume
.
Eight
Sermons
of
the
Love
of
God
and
our
Neighbour
:
In
Octavo
,
being
the
Third
Volume
.
The
Duty
and
Reward
of
Bounty
to
the
Poor
:
In
a
Sermon
,
much
enlarged
,
preached
at
the
Spittal
upon
Wednesday
in
Easter
Week
,
Anno
Dom.
1671.
In
Octavo
.
A
Sermon
upon
the
Passion
of
our
Blessed
Saviour
:
Preached
at
Guild-Hall
Chappel
,
on
Good-Friday
,
the
13th
day
of
April
,
1677.
In
Octavo
.
A
Learned
Treatise
of
the
Pope's
Supremacy
.
To
which
is
added
a
Discourse
concerning
the
Unity
of
the
Church
.
In
Quarto
.
The
said
Discourse
concerning
the
Unity
of
the
Church
,
is
also
printed
alone
:
In
Octavo
.
An
Exposition
of
the
Lord's
Prayer
;
of
the
Ten
Commandments
.
And
the
Doctrine
of
the
Sacraments
:
In
Octavo
.
All
the
said
Books
of
the
Learned
Dr.
Isaac
Barrow
,
(
except
the
Sermon
of
Bounty
to
the
Poor
)
are
since
the
Author's
death
Published
by
Dr.
Tillotson
Dean
of
Canterbury
.
The
true
and
lively
Effigies
of
Dr.
Isaac
Barrow
,
in
a
large
Print
;
Ingraven
(
from
the
Life
)
by
the
excellent
Artist
D.
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:
Price
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Frame
six
pence
.
Notes, typically marginal, from the original text
Notes for div A31058-e490
Matt.
6.
9.
Luk.
11.
2.
Quamlibet
alia
verba
dicamus
,
quae
affectus
orantis
vel
praecedendo
format
ut
clareat
,
vel
consequendo
attendit
ut
crescat
,
nihil
aliud
dicimus
,
quàm
quod
in
ista
Dominica
Oratione
positum
est
,
si
rectè
&
congruenter
oramus
.
Aug.
Epist.
121.
Vide
illum
.
1
Tim.
2.
1.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Tom.
V.
p.
185.
Totius
Evangelii
breviarium
;
Tert.
de
Orat.
1
,
9.
Deut.
10.
20.
Matt.
4.
10.
Psal.
65.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
34.
10.
145.
18
,
19.
10.
17.
Jer.
29.
13.
1
John
3.
22.
Matt.
21.
22.
7.
7.
Luk.
11.
9.
Joh.
14.
13.
15.
7.
16.
23.
Joh.
5.
40.
Difficillimum
est
opus
orare
.
Luth.
Fervour
of
Spirit
.
Rom.
12.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
62.
8.
4●
.
4.
Gen.
18.
27.
Deus
solus
docere
potuit
,
ut
se
vellet
orari
.
Tert.
de
Orat.
cap.
9.
Matt.
6.
6
,
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tom.
V.
p.
186.
Matt.
7.
9.
Luk.
11.
11.
Matt.
6.
11.
Matt.
21.
22.
Jam.
1.
6.
1
Tim.
2.
8.
1
Pet.
1.
17.
Luk.
2.
14.
19.
38.
Matt.
21.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apoc.
4.
8.
Apoc.
4.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Tem.
V.
p.
186.
Esa.
8.
13.
29.
23.
1
Pet.
3.
14
,
15.
Matt.
5.
16.
1
Pet.
2.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrys.
in
Matt.
6.
Luk.
9.
27.
Matt.
16.
28.
3.
2.
Matt.
9.
38.
2
Thess.
3.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Chrys.
Luk.
17.
21.
Rom.
14.
17.
Matt.
6.
33.
Apoc.
15.
3.
Luk.
22.
42.
Psal.
103.
20.
Luk.
7.
30.
Acts
13.
46.
Heb.
13.
21.
Phil.
4.
11.
1
Sam.
3.
18.
2
King.
20.
19.
2
Sam.
15.
26.
Job
2.
10.
1.
21.
Psal.
37.
5.
55.
22.
Epict.
Ench.
38.
Plat.
Criton
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Ant.
IV.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ant.
III.
4
;
16.
II.
17.
X.
11.
XII
.
1.
Ant.
VII
.
31.
X.
11.
Sen.
De
Or.
Sap.
32.
Ego
secundum
naturam
vivo
,
si
totum
me
illi
dedo
.
Optimum
est
Deum
,
quo
auctore
cuncta
proveniunt
sine
murmuratione
comitari
,
&c.
—
hic
est
magnus
animus
,
qui
se
Deo
tradidit
—
Sen.
Ep.
37
,
54
,
71
,
&c.
de
Prov.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Tom.
V.
187.
Luk.
11.
3.
Matt.
6.
32.
Matt.
6.
25.
1
Pet.
5.
7.
Heb.
13.
5.
Phil.
4.
6.
Psal.
103.
2
,
3.
1
Tim.
2.
8.
Matt.
5.
23.
Matt.
6.
14.
Gen.
22.
1.
Deut.
8.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deut.
13.
3.
Luk.
22.
28.
Heb.
2.
18.
4.
15.
1
Pet.
4.
12.
1.
6
,
7.
Jam.
1.
2.
Deut.
8.
16.
1
Tim.
6.
9.
Jam.
1.
13.
Job
2.
6.
1
King.
21.
22.
Gen.
45.
5.
2
Sam.
24.
1.
1
Chron.
21.
1.
Act.
2.
23.
4.
28.
Psal.
81.
11
12.
Luk.
22.
40
,
46.
Jer.
10.
23.
Psal.
37.
23
,
24.
Jud.
24.
1
Cor.
10.
23.
2
Pet.
2.
9.
Apoc.
3.
10.
Matt.
6.
8.
Eph.
3.
20.
Notes for div A31058-e4810
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Just.
M.
Dial.
cum
Tryph.
p.
●28
.
Deut.
4.
13.
10.
2.
Exod.
34.
1
,
28.
Jer.
3.
16
,
17.
Neh.
9.
13.
Rom.
7.
12.
Rom.
7.
7.
Deut.
10.
12.
Rom.
7.
7.
Eph.
6.
2.
Heb.
1.
1.
Deut.
5.
24.
Exod.
34.
28.
Deut.
4.
13.
10.
2.
Jam.
2.
10
,
11.
Matt.
5.
19.
Deut.
7.
6.
4.
●
Deut.
26.
16.
Heb.
13.
8.
Heb.
8.
6.
7.
22.
Colos.
1.
13.
Matt.
4.
Deut.
3●
.
39.
Mark
12.
32.
Matt.
2●
.
37.
Luk.
10.
27.
Deut.
6.
5.
Rom.
1.
25.
Jer.
2.
●3
.
Jer.
8.
19.
&c.
Act.
14.
15.
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
l.
8.
p.
382.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
Strom.
V.
p.
426.
Id.
de
Numa
.
p.
223.
Strom.
I.
Vid.
Aug.
de
C.
D.
4.
31.
Tit.
1.
16.
Eph.
5.
5.
Coloss.
3.
5.
2
Tim.
3.
4.
Phil.
3.
19.
Psal.
20.
7.
Hab.
1.
16.
Jer.
17.
5.
Virgil
Aen.
10.
Ezek.
28.
2.
Isa.
10.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ma●
.
Tyr.
diss
.
38.
Where
he
defendeth
Idolatry
.
Act.
17.
29.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Strom.
V.
p.
408.
The
being
ordinarily
exposed
to
view
doth
(
saith
Clem.
Alex.
)
extenuate
the
venerability
of
God
;
and
to
worship
the
intelligible
nature
by
matter
doth
vilifie
it
through
the
sense
.
Rom.
1.
23.
Psal.
106.
20.
Deut.
4.
15.
Esa.
40.
18.
—
25.
Act.
17.
24.
—
29.
1
Joh.
5.
21.
1
Cor.
10.
7
,
14.
1
Cor.
5.
10
,
11.
6.
9.
Gal.
5.
20.
Apoc.
9.
20.
21.
8.
22.
15.
*
Cur
nullas
aras
habent
,
templa
nulla
,
nulla
noia
simulacra
?
Minut.
Consuestis
crimen
nobis
maximum
impietatis
aff●gere
,
quòd
neque
aedes
sacras
venerationis
ad
officia
construomus
,
non
Deorum
alicujus
simulacrum
constituamus
,
aut
formam
,
&c.
Arnob.
6.
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
8.
p.
389.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo
de
Gig.
*
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Vid.
Tertul.
de
Idol
.
3.
4.
p.
389.
p.
39●
.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Clem.
Strom.
V.
p.
408.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
411.
†
Tertul.
de
Spectac
.
cap.
23.
de
Idol
.
3
,
4
,
5
,
&c.
Contra
Marc.
2.
22.
Vid.
Iren.
4.
31
,
32.
Tertul.
de
Id.
per
tot
.
Aug.
contra
Faust.
15.
4
,
7.
&
19.
18.
Contra
2
Epist.
Pet.
3.
4.
Joh.
4.
23
,
24.
*
S.
Austin
,
Bede
,
&c.
Exod.
34.
14.
Isa.
42.
8.
Deut.
4.
24
▪
Psal.
76.
7.
Ezek.
18.
20.
Deut.
24.
16.
Jer.
31.
30.
Ezek.
18.
14
,
17.
1
Kings
11.
35.
1
Kings
11.
13.
13.
34.
14.
10.
16.
3.
21.
29.
2
Kings
9.
8.
10.
30.
15.
12.
Job
27.
14.
Vid.
Deut.
7.
9.
Psal.
89.
30.
2
Chron.
21.
7.
Isa.
45.
4.
Psal.
105.
42.
Deut.
4.
37.
Levit.
26.
42.
Exod.
2.
34.
1
King.
11.
12
,
34.
15.
4.
Psal.
18.
50.
Isa.
37.
35.
Joh.
1●
.
21.
〈◊〉
.
Joh.
23
,
24.
〈◊〉
.
1●
.
12.
Psal.
●●
.
4.
Jos.
Ar●h
.
3.
4.
Matt.
5.
3●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Deut.
6.
13.
10.
20.
Heb.
6.
16.
Matt.
5.
37.
Exod.
31.
16.
Ezek.
20.
11
,
12
,
20.
Neh.
9.
13
,
14.
Exod.
16.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Just.
p.
236.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
261.
Abraham
sine
circumcisione
,
&
sine
observatione
Sabbatorum
credidit
Deo
,
&c.
Iren.
IV.
30.
Tertul.
adv
.
Jud.
2
,
4.
Isa.
56.
6.
(
4.
)
Psal.
143.
5.
92.
4.
107.
22.
26.
7.
145.
10.
Legum
conditores
Festos
instituerunt
dies
,
ut
ad
hilaritatem
homines
publicè
cogerentur
,
tanquam
necessarium
laboribus
interponentes
temperamentum
.
Sen.
de
tranq
.
an
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plat.
de
Leg.
II.
p.
787.
Just.
Dial.
cum
Tryph.
p.
235.
&c.
Isa.
58.
3
,
●3
.
Ezek.
20.
13
,
21
,
23.
38.
22.
26.
Amos
8.
4
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
pag.
229.
Isa.
58.
13.
Coloss.
2.
16
,
17.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
both
read
;
both
equivalent
.
Gal.
●
.
10.
Rom.
14.
5
,
&c.
†
Inter
omnia
deem
praecepta
solùm
ibi
quod
de
Sabbato
positum
est
figuratè
observandum
praecipitur
.
Aug.
Ep.
119.
†
Vid.
Cit.
Patres
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
adv
.
App.
2.
p.
946.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ib.
947.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Philo
de
Vit.
Mos.
Midrash
.
Exod.
26.
Levit.
9.
3.
Coloss.
3.
20.
1
Tim.
5.
4.
Prov.
1.
8.
23.
22.
Deut.
27.
16.
Exod.
21.
15
▪
17.
Eph.
6.
1.
Deut.
6.
7
,
20.
Eph.
6.
4.
Deut.
32.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim.
5.
4.
Colere
parentes
.
Eph.
6.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Deut.
16.
20.
Psal.
37.
29.
Psal.
37.
9
,
11.
Psal.
●4
.
12
,
13
,
16.
Prov.
8
16.
Deut.
26.
15.
Rom.
13.
4.
1
Pet.
2.
14.
Matt.
5.
21.
1
Joh.
3.
15
,
17.
Prov.
6.
34.
Job
31.
12.
Matt.
5.
14.
1
Pet.
2.
11.
Coloss.
3.
5.
1
Thess.
4.
4.
Eph.
5.
3.
Eph.
4.
29.
1
Cor.
3.
17.
6.
18
,
19.
Eph.
5.
4
,
&c.
Levit.
19.
13.
●
Cor.
6.
8.
Tit.
2.
10.
1
Thess.
4.
6.
Prov.
22.
18.
20.
14.
9.
24.
Ezek.
22.
12.
18.
7
,
16.
Hos.
5.
10.
Amos
8.
5.
Deut.
25.
13.
Levit.
19.
13.
Deut.
24.
14.
Psal.
15.
4.
Isa.
1.
23.
Jam.
5.
4.
Deut.
15.
16.
1
Tess.
4.
6.
1
Cor.
6.
9.
Eph.
4.
28.
1
Thess.
4.
12.
2
Thess.
8.
12.
Phil.
4.
11.
1
Tim.
6.
8.
Prov.
30.
8.
Psal.
55.
23.
1
Pet.
5.
7.
Heb.
13.
5.
Levit.
19.
16.
LXX
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Prov.
18.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sirac
.
5.
14.
21.
30.
28.
13.
2
Cor.
12.
20.
Rom.
1.
30.
Ps.
15.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Cor.
12.
20.
Jam.
4.
11.
Rom.
1.
30.
1
Pet.
2.
1.
Luk.
3.
14.
19.
8.
Lev.
19.
11.
Psal.
72.
4.
119.
134.
Prov.
10.
12.
1
Cor.
13.
5
▪
7.
Prov.
16.
28.
1
Cor.
13.
Levit.
19.
11.
Psal.
15.
2.
Zech.
8.
16
▪
Eph.
4.
25.
Col.
3.
9.
1
Pet.
2.
1.
Mark
10.
19.
Matt.
15.
19.
Rom.
7.
7
,
14.
Rom.
2.
29.
Phil.
3.
3.
Coloss.
2.
11.
Gal.
5.
24.
Rom.
6.
6.
Col.
3.
5.
2.
11.
Eph.
4.
22.
Rom.
8.
13.
1
Tim.
1.
5.
Notes for div A31058-e14350
Cyp.
Epist.
76.
It
hath
especially
upon
vulgar
,
and
weaker
minds
a
strong
efficacy
.
*
Dominus
noster
leni
jugo
suo
nos
subdidit
,
&
sarcinae
levi
;
Unde
Sacramentis
numero
paucissimis
,
observatione
facillimis
,
significatione
praestantissimis
societatem
novi
populi
colligavit
:
sicut
est
Baptismus
Trinitatis
nomine
consecratus
,
communicatio
Corporis
&
Sanguinis
ipsius
;
&
siquid
aliud
in
Scripturis
Canonicis
commendatur
,
&c.
Ep.
118.
Religionem
paucissimis
,
&
manifestissimis
clebrationum
Sacramentis
misericordia
Dei
liberam
esse
voluit
.
Id.
Ep.
119.
*
Exod
12.
26.
Sacramenti
natura
disertè
&
planè
exprimitur
.
†
Nimis
autem
longum
est
convenienter
disputare
de
varietate
signorum
,
quae
,
cum
ad
res
divinas
pertinent
,
Sacramenta
appellantur
.
Aug.
Ep.
5.
In
cunctis
Christi
actionibus
Sacramentorum
mysteria
coruscarunt
.
Leo
I.
Ep.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
6.
1
,
2.
Heb.
9.
10.
Seld.
de
Synedriis
.
Exod.
29.
4.
Numb
.
8.
6.
Levit.
15.
8
,
16
,
18
,
27.
&
22.
6.
Numb
.
19.
7
,
&c.
Ezek.
16.
4.
Joh.
1.
25
,
33.
Mat.
28.
19.
Mark
16.
15.
*
Vid.
Just.
Apol
.
2.
Tertul.
de
Bapt.
&c.
Acts
22.
16.
Acts
2.
38.
Ephes.
5.
26.
1
Cor.
6.
11.
Quid
festinat
innocens
aetas
ad
remissionem
peccatorum
?
Tertull.
—
impletur
apud
nos
spiritu
sancto
puerorum
innocens
aetas
,
&c.
Cypr.
Ep.
10.
Acts
2.
38.
1
Cor.
12.
13.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tit.
3.
5.
Mat.
3.
15.
Ephes.
1.
14.
2
Cor.
1.
21.
Ephes.
2.
22
,
23
,
24.
Colos.
3.
10.
2
Cor.
5.
17.
Ezek.
16.
4.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theocr.
Tit.
3.
5.
John
3.
5.
Gal.
3.
26.
Rom.
6.
4.
Col.
2.
12.
1
Cor.
12.
13.
Gal.
3.
27.
1
Pet.
1.
2.
Colos.
2.
12.
1
Pet.
3.
21.
Tit.
3.
5.
Mat.
16.
16.
Acts
8.
37.
Acts
2.
38.
Acts
26.
14.
5.
31.
&
20.
21.
&
26.
20.
&
3.
19.
&
17.
30.
Rom.
5.
1
,
2.
&
3.
25.
&
2.
4.
Gal.
2.
16.
&
3.
8.
Heb.
10.
39.
Ephes.
2.
8.
&
3.
12.
2
Thess.
2.
13.
2
Tim.
2.
25.
2
Pet.
3.
9.
Mat.
9.
13.
Luke
24.
47.
Mark
2.
17.
1
Pet.
3.
21.
Rom.
6.
3
,
4
,
&c
Heb.
10.
23.
2
Pet.
3.
17.
Heb.
10.
26.
Cyp.
Epist.
63.
Exod.
12.
23.
Heb.
10.
22.
1
Pet.
1.
2.
1
Tim.
4.
5.
Luk.
22.
19
,
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
11.
24
,
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luke
22.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mark
14
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
26.
30.
Mark
14.
26.
Luke
22.
19.
1
Cor.
11.
25.
1
Cor.
11.
26.
Joh
6.
51
,
47.
&
5.
36.
Joh.
15.
4.
John
6.
56.
1
Cor.
10.
16.
Vid.
Cyp.
Ep.
63.
p.
146.
Ep.
67.
p.
208.
1
Cor.
10.
17.
1
Cor.
10.
21.
1
Cor.
11.
28.
1
Cor.
5.
7.
1
Cor.
11.
29.
Acts
2.
42.
1
Cor.
10.
20.
Mens
deficit
,
quam
non
recepta
Eucharistia
erigit
&
accendit
.
Cyp.
Ep.
54.