The law and equity of the gospel, or, The goodness of our Lord as a legislator delivered first from the pulpit in two plain sermons, and now repeated from the press with others tending to the same end ... by Thomas Pierce ...
         Pierce, Thomas, 1622-1691.
      
       
         
           1686
        
      
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             The law and equity of the gospel, or, The goodness of our Lord as a legislator delivered first from the pulpit in two plain sermons, and now repeated from the press with others tending to the same end ... by Thomas Pierce ...
             Pierce, Thomas, 1622-1691.
          
           [15], 706, [14] p.
           
             Printed by S. Roycroft for Robert Clavell ...,
             London :
             1686.
          
           
             Includes index.
             Includes [2] p. of advertisements at end.
             Errata: preliminary p. [15]
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Providence and government of God.
           Christian life.
        
      
    
     
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           Imprimatur
           ,
        
         
           
             
               C.
               Alston
            
             R.
             P.
             D.
             Hen.
             Episc.
             Lond.
             a
             Sacris
             Domesticis
             .
          
           
             
               October
               17.
               1685.
               
            
          
        
      
       
         
         
           THE
           LAW
           and
           EQUITY
           OF
           THE
           GOSPEL
           .
        
         
           OR
           THE
           
             Goodness
             of
             our
             Lord
          
           AS
           A
           LEGISLATOR
           .
        
         
           Delivered
           first
           from
           the
           Pulpit
           in
           Two
           plain
           Sermons
           .
           And
           now
           Repeated
           from
           the
           Press
           ,
           with
           others
           tending
           to
           the
           same
           End.
           
        
         
           To
           which
           is
           added
           ,
           
             The
             Grand
             Inquiry
          
           to
           be
           made
           in
           These
           
             Inquisitive
             Times
          
           ;
           together
           with
           The
           Resolution
           of
           Paul
           and
           Silas
           .
        
         
           AS
           ALSO
           An
           
             Improvement
             of
             That
             Inquiry
          
           ,
           Containing
           ,
           in
           its
           Parts
           ,
           A
           
             Resolution
             unto
             It self
          
           .
        
         
           AND
           A
           Scriptural
           Prognostick
           of
           Jesus
           Christ's
           Second
           Advent
           to
           Judge
           the
           World.
           
        
         
           LASTLY
           A
           Proeservative
           against
           Ambition
           .
        
         
           By
           
             THOMAS
             PIERCE
          
           D.
           D.
           Chaplain
           in
           Ordinary
           to
           his
           MAJESTY
           ,
           and
           Dean
           of
           Sarum
           .
        
         
           London
           ,
           Printed
           by
           
             S.
             Roycroft
          
           for
           
             Robert
             Clavell
          
           at
           the
           Peacock
           in
           St.
           
           Paul's
           Church-yard
           .
           1686.
           
        
      
       
         
         
         
           A
           PREFACE
           TO
           THE
           READER
           .
        
         
           
             Christian
             Reader
             ,
          
        
         
           THô
           some
           Disputes
           are
           made
           Needful
           by
           needless
           Questions
           which
           are
           raised
           by
           a
           
             strife
             of
             Words
          
           ;
           and
           thô
           when
           Malice
           ,
           or
           Curiosity
           ,
           Carnal
           Interest
           ,
           or
           Ambition
           ,
           have
           brew'd
           and
           broached
           such
           Doctrines
           ,
           as
           are
           dishonourable
           to
           God
           ,
           and
           his
           holy
           Gospel
           ,
           or
           have
           a
           Tendency
           to
           the
           Ruin
           of
           Church
           and
           State
           ,
           The
           
           
             greatest
             Lovers
             of
             Peace
             and
             Silence
          
           must
           so
           dispute
           against
           the
           Former
           ,
           as
           by
           their
           Arguments
           to
           assert
           and
           secure
           the
           Later
           ;
           Thô
           the
           most
           peaceable
           Dr.
           Hammond
           ,
           *
           
             the
             Best
             of
             Men
          
           ,
           and
           †
           
             The
             Divinest
          
           ,
           (
           as
           two
           eminent
           Prelats
           have
           publickly
           stiled
           him
           from
           the
           Press
           ,
           )
           thought
           it
           his
           Duty
           to
           be
           the
           Author
           of
           more
           Disputes
           and
           Defensatives
           ,
           than
           I
           and
           my
           Betters
           have
           ever
           yet
           been
           ,
           (
           as
           his
           Controversial
           Writings
           do
           make
           apparent
           ,
           his
           second
           Volume
           being
           spent
           like
           the
           Eighth
           Volume
           of
           Erasmus
           )
           yet
           't
           were
           heartily
           to
           be
           w●sh'd
           such
           powerful
           Courses
           could
           be
           taken
           ,
           as
           might
           prevent
           the
           every
           Cause
           and
           Occasion
           of
           them
           .
        
         
           Experience
           tells
           us
           't
           is
           often
           easier
           ,
           by
           Obstinate
           Silence
           to
           prevent
           ,
           than
           by
           Reason
           to
           confute
           ,
           or
           to
           shame
           an
           Error
           .
           And
           next
           to
           such
           a
           Resolved
           Silence
           ,
           I
           know
           not
           any
           better
           Preventive
           of
           needless
           Controversies
           and
           Questions
           ,
           than
           our
           Medit●●ing
           on
           Questions
           which
           are
           
             not
             needless
          
           ;
           But
           of
           great
           Consequence
           to
           be
           asked
           ,
           and
           of
           greater
           Necessity
           to
           be
           Answered
           .
           And
           such
           as
           to
           which
           
             we
             ought
             to
             give
             our selves
          
           b
           wholly
           .
           As
           c
           
             what
             we
             must
             do
             that
             we
          
           
           
             may
             be
             sav'd
          
           ?
           What
           is
           the
           certain
           d
           Diagnostick
           whereby
           to
           judge
           without
           Sin
           of
           our selves
           ,
           and
           others
           ?
           and
           as
           well
           of
           our
           present
           ,
           as
           future
           state
           ?
           What
           is
           that
           we
           call
           The
           Gospel
           ?
           and
           wherein
           especially
           does
           It
           consist
           ?
           What
           is
           it
           
             to
             be
             able
             to
          
           e
           
             comprehend
             with
             all
             Saints
             ,
             the
             Breadth
             ,
             and
             Length
             ,
             and
             Depth
             ,
             and
             Highth
             ,
             and
             so
             to
             know
             the
             Love
             of
             Christ
             which
             passeth
             Knowledge
             ?
          
           to
           know
           the
           Immensity
           of
           his
           Love
           ,
           expressed
           to
           us
           (
           as
           by
           an
           Emblem
           ,
           )
           by
           all
           the
           Dimensions
           of
           the
           Cross
           he
           was
           fastned
           to
           ;
           Extended
           upwards
           ,
           and
           downwards
           ,
           and
           on
           Both
           the
           sides
           of
           it
           ;
           a
           Type
           of
           the
           Fathomless
           love
           of
           Christ
           ,
           whereof
           the
           Knowledge
           is
           supereminent
           ,
           surpassing
           and
           transcending
           All
           other
           knowledges
           in
           the
           World.
           In
           so
           much
           that
           we
           may
           fitly
           espouse
           our
           Apostles
           Resolution
           ,
           f
           
             Not
             to
             know
             any
             thing
             in
             comparison
             of
             Jesus
             Christ
             ,
             and
             Him
             Crucified
          
           ;
           whereby
           is
           pithily
           represented
           The
           Law
           and
           Equity
           of
           The
           Gospel
           ,
           which
           is
           the
           Summ
           of
           All
           the
           Theology
           a
           Faithful
           Steward
           needs
           Preach
           ,
           towards
           g
           
             the
             Saving
             of
             himself
             ,
             and
             of
             Them
             that
             hear
             him
             .
          
        
         
         
           And
           as
           in
           the
           Days
           of
           our
           Forefathers
           ,
           when
           
             Christian
             Simplicity
          
           was
           at
           its
           purest
           ,
           
             A
             vitious
             Life
          
           was
           justly
           reckon'd
           ,
           not
           only
           the
           greatest
           ,
           but
           the
           
             worst
             Haeresie
          
           in
           the
           World
           ;
           So
           of
           Convictions
           ,
           and
           Confutations
           ,
           
             Religious
             Practices
          
           were
           the
           most
           Cogent
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           St.
           Chrysostom
           somewhere
           calls
           them
           ,
           )
           Convincing
           Syllogisms
           and
           Arguments
           ,
           not
           to
           be
           answer'd
           by
           the
           Acutest
           ,
           nor
           ever
           heartily
           gainsaid
           by
           the
           worst
           of
           men
           .
           And
           therefore
           as
           Controverted
           Doctrines
           have
           taken
           up
           much
           of
           my
           Time
           pass't
           ,
           so
           These
           (
           I
           am
           sure
           )
           are
           the
           
             Grand
             Requisites
          
           ,
           which
           't
           will
           be
           better
           to
           advance
           for
           the
           Time
           to
           come
           .
        
         
           I
           easily
           guess
           what
           will
           happen
           ,
           to
           me
           and
           others
           of
           the
           Old
           Stamp
           ,
           (
           the
           envied
           Friends
           and
           Disciples
           of
           Dr.
           Hammond
           ,
           )
           whilst
           we
           ingage
           in
           This
           Course
           of
           Preaching
           up
           
             Christ
             as
             a
             Legislator
          
           ;
           and
           of
           celebrating
           The
           Law
           ,
           as
           well
           as
           the
           Equity
           of
           The
           Gospel
           ;
           of
           walking
           evenly
           in
           our
           Doctrines
           'twixt
           two
           Extremes
           ;
           to
           wit
           Socinians
           on
           the
           one
           side
           ,
           and
           Solifidians
           on
           the
           other
           .
           Even
           the
           same
           that
           befell
           the
           Antient
           Fathers
           of
           the
           Church
           ;
           who
           for
           distinguishing
           
           the
           Persons
           or
           Subsistences
           of
           the
           Deity
           ,
           were
           called
           Tritheites
           and
           Arians
           by
           the
           Followers
           of
           Sabellius
           ;
           and
           yet
           were
           called
           Sabellians
           too
           ,
           both
           by
           the
           Tritheites
           and
           the
           Arians
           ,
           for
           not
           dividing
           the
           very
           Substance
           ,
           or
           the
           Deity
           it self
           .
           So
           for
           teaching
           that
           our
           Saviour
           did
           consist
           of
           
             two
             Natures
          
           ,
           they
           were
           branded
           as
           Nestorians
           by
           the
           whole
           Sect
           of
           the
           Eutychians
           ;
           and
           yet
           were
           stiled
           Eutychians
           too
           by
           all
           the
           Gang
           of
           the
           Nestorians
           ,
           for
           asserting
           that
           our
           Saviour
           was
           no
           more
           than
           
             one
             Person
          
           .
           After
           the
           very
           same
           manner
           ;
           We
           ,
           for
           holding
           the
           
             Necessity
             of
             impartial
             Obedience
          
           to
           Christ's
           Commands
           ,
           and
           (
           by
           consequence
           unavoidable
           )
           
             a
             Necessity
             of
             Good
             Works
          
           ,
           as
           Part
           of
           the
           means
           of
           our
           being
           saved
           ,
           do
           commonly
           pass
           for
           Socinians
           in
           the
           Rash
           Censure
           of
           Solifidians
           ;
           and
           yet
           are
           accompted
           Solifidians
           by
           the
           like
           Rashness
           of
           the
           Socinians
           ,
           for
           our
           disclaiming
           All
           Merit
           in
           our
           Obedience
           and
           
             Good
             Works
          
           ,
           as
           to
           the
           making
           Satisfaction
           to
           the
           Justice
           of
           God
           for
           our
           Transgressions
           ;
           and
           for
           desiring
           with
           St.
           
             Paul
             ,
             To
             be
             found
             only
             in
             Christ
             ,
          
           
           
             not
             having
             our
             own
             Righteousness
          
           ,
           
           
             But
             That
             which
             is
             of
             God
             by
             Faith.
             
          
        
         
           But
           we
           must
           not
           be
           afraid
           to
           assert
           and
           propagate
           
             The
             Truth
          
           ,
           because
           there
           are
           who
           infer
           it
           from
           diverse
           Falshoods
           ;
           Nor
           may
           we
           dishonestly
           
             let
             it
             go
          
           ,
           for
           other
           mens
           holding
           
             it
             in
             unrighteousness
          
           .
           For
           for
           us
           to
           
           deny
           our
           Obligation
           to
           Good
           Works
           ,
           because
           there
           are
           who
           do
           contend
           for
           the
           Merit
           of
           them
           ;
           or
           for
           us
           not
           to
           own
           the
           perfect
           Necessity
           of
           Obedience
           ,
           which
           does
           naturally
           tend
           to
           the
           Glory
           of
           God
           ,
           because
           Socinians
           own
           the
           same
           to
           his
           great
           Dishonour
           ;
           or
           for
           us
           not
           to
           infer
           it
           from
           the
           Divinity
           of
           our
           Saviour
           ,
           (
           as
           well
           as
           from
           the
           Perfection
           both
           of
           his
           Covenant
           and
           his
           Commands
           ,
           )
           because
           such
           Haereticks
           do
           infer
           it
           from
           their
           Denial
           of
           His
           Divinity
           ,
           and
           of
           his
           Plenary
           Satisfaction
           for
           the
           Sins
           of
           the
           World
           ;
           is
           just
           as
           bad
           as
           if
           
             the
             Christians
          
           should
           now
           begin
           to
           dogmatize
           ,
           That
           there
           are
           
             Three
             distinct
             Gods
          
           ,
           (
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           )
           because
           
             The
             Jews
          
           and
           
             The
             Mahomedans
          
           do
           constantly
           hold
           there
           is
           
             but
             ONE
          
           .
        
         
         
           I
           shall
           therefore
           so
           order
           the
           following
           Parts
           of
           my
           Design
           ,
           betwixt
           the
           Enemies
           of
           Truth
           upon
           
             either
             side
          
           ,
           as
           to
           hazard
           the
           displeasure
           of
           
             both
             Extreams
          
           .
           But
           yet
           because
           I
           am
           convinc'd
           by
           the
           best
           Searches
           I
           can
           make
           ,
           That
           the
           preaching
           up
           of
           Faith
           in
           its
           
             vulgar
             Notions
          
           ,
           hath
           been
           generally
           the
           Cause
           of
           such
           a
           
             Carnal
             Security
          
           ,
           as
           hath
           
             shrunk
             up
          
           those
           Sinews
           of
           
             Vertuous
             Living
          
           ,
           wherein
           the
           strength
           of
           Religion
           doth
           chiefly
           stand
           ;
           and
           that
           Men
           are
           made
           Infidels
           (
           not
           to
           say
           Atheists
           )
           in
           their
           practice
           ,
           by
           no
           means
           more
           ,
           than
           by
           their
           Errours
           about
           the
           Nature
           and
           the
           great
           Privilege
           of
           the
           Gospel
           ,
           and
           so
           of
           their
           
             Belief
             in
             the
             Lord
             Jesus
             Christ
          
           ;
           I
           shall
           give
           such
           a
           Byass
           to
           my
           ensuing
           Meditations
           ,
           as
           may
           incline
           them
           most
           strongly
           to
           the
           Advantages
           of
           Obedience
           ,
           and
           
             strict
             Converse
          
           .
           Whether
           by
           solving
           such
           Objections
           ,
           as
           still
           remain
           to
           be
           Consider'd
           ;
           or
           by
           the
           clearing
           of
           such
           Scriptures
           ,
           as
           men
           have
           Appetites
           to
           obscure
           ;
           or
           by
           shewing
           the
           Agreement
           ,
           of
           such
           as
           may
           seem
           to
           contradict
           ,
           or
           else
           by
           pointing
           at
           such
           Instructions
           ,
           as
           all
           the
           Premisses
           put
           together
           
           shall
           chance
           to
           yield
           us
           .
        
         
           And
           this
           I
           shall
           do
           ,
           if
           God
           permit
           upon
           some
           future
           Opportunities
           ;
           if
           This
           I
           presently
           lay
           hold
           on
           shall
           prove
           as
           worthy
           of
           Acceptation
           ,
           as
           by
           Me
           it
           is
           well-intended
           .
           That
           it
           may
           ,
           I
           think
           fit
           to
           premise
           before-hand
           This
           Declaration
           :
           That
           if
           in
           any
           Thing
           I
           have
           spoken
           ,
           I
           seem
           to
           have
           spoken
           somewhat
           Austerely
           ;
           I
           have
           not
           done
           it
           with
           any
           particular
           Reflections
           ,
           upon
           any
           man's
           Person
           ,
           alive
           ,
           or
           dead
           .
           My
           Propositions
           are
           Universal
           ,
           as
           well
           as
           True
           ;
           and
           my
           Severities
           to
           the
           Guilty
           lye
           All
           in
           common
           .
           As
           many
           as
           find
           themselves
           concern'd
           ,
           may
           make
           their
           personal
           and
           their
           private
           Applications
           of
           my
           Reproofs
           ;
           so
           as
           they
           carry
           it
           in
           their
           Memories
           ,
           that
           I
           have
           
             made
             None
             at
             all
          
           .
           For
           the
           longer
           I
           live
           ,
           the
           more
           I
           am
           of
           this
           Opinion
           ,
           that
           Truth
           it self
           may
           be
           asserted
           ,
           and
           Questions
           about
           it
           decided
           also
           ,
           without
           reflecting
           upon
           the
           Persons
           (
           thô
           we
           must
           intimate
           the
           Parties
           )
           from
           whom
           we
           differ
           .
        
         
           And
           here
           I
           am
           tempted
           to
           take
           Occasion
           (
           where
           None
           is
           offer'd
           )
           to
           tell
           my
           Reader
           for
           his
           Service
           ,
           (
           if
           I
           can
           rightly
           apprehend
           
           it
           ,
           )
           that
           when
           I
           am
           now
           and
           then
           consulted
           by
           a
           young
           Student
           in
           Divinity
           ,
           and
           a
           Candidate
           for
           the
           Priesthood
           ,
           what
           kind
           of
           Cynosure
           he
           shall
           
             steer
             by
          
           ,
           when
           he
           is
           newly
           launching
           forth
           in
           the
           vast
           Ocean
           of
           Theology
           ;
           I
           do
           not
           presently
           direct
           him
           ,
           (
           as
           Dr.
           Steward
           at
           St.
           Germans
           directed
           Me
           ,
           )
           to
           begin
           with
           
             Vincentius
             Lirinensis
          
           ;
           to
           proceed
           with
           Baronius
           and
           The
           Magdeburgenses
           ;
           Then
           with
           the
           Fathers
           of
           the
           Church
           for
           the
           first
           Three
           hundred
           years
           ;
           Nor
           do
           I
           presently
           ingage
           him
           in
           the
           Learned
           and
           Elaborate
           and
           laudable
           Method
           of
           Mr.
           Dodwell
           ,
           whose
           Parts
           ,
           and
           Piety
           ,
           his
           Patience
           ,
           and
           his
           Pains-taking
           ,
           many
           Theologues
           may
           imitate
           ,
           but
           few
           can
           equal
           ;
           But
           first
           I
           tell
           him
           ,
           that
           the
           shortest
           and
           surest
           way
           ,
           whereby
           to
           make
           himself
           a
           sufficient
           and
           sound
           Divine
           ,
           is
           (
           next
           to
           his
           reading
           and
           revolving
           the
           
             Word
             of
             God
          
           ,
           )
           to
           study
           the
           Works
           of
           Dr.
           Hammond
           ;
           beginning
           with
           his
           Annotations
           ,
           at
           least
           with
           his
           Paraphrase
           on
           the
           
             New
             Testament
          
           ,
           His
           
             Practical
             Catechism
          
           ,
           and
           His
           Book
           
             of
             Fundamentals
          
           .
           For
           I
           have
           been
           long
           of
           this
           Opinion
           ;
           that
           He
           whose
           important
           Office
           it
           is
           ,
           to
           be
           a
           Leader
           
           of
           other
           men
           in
           the
           Way
           of
           Truth
           ,
           and
           either
           not
           at
           all
           to
           err
           ,
           or
           else
           to
           err
           as
           inoffensively
           ,
           as
           't
           is
           possible
           for
           him
           to
           do
           in
           a
           state
           of
           Frailty
           ,
           will
           find
           it
           Safest
           to
           be
           a
           Follower
           of
           the
           most
           Excellent
           Dr.
           Hammond
           ,
           who
           (
           if
           any
           man
           ever
           was
           )
           was
           a
           Circumspect
           Follower
           of
           
             Jesus
             Christ.
          
           To
           whom
           be
           Glory
           for
           ever
           and
           ever
           .
        
         
      
       
         
         
           ERRATA
           .
        
         
           PAge
           13.
           line
           17.
           read
           dear
           .
           and
           l.
           18.
           r.
           dearer
           .
           p.
           14.
           l.
           12.
           after
           of
           r.
           That
           .
           p.
           27.
           l.
           3.
           in
           marg
           .
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           31.
           l.
           5.
           from
           the
           bottom
           ,
           r.
           Receive
           .
           p.
           53.
           l.
           2.
           from
           the
           bottom
           ,
           r.
           Good.
           p.
           103.
           l.
           10.
           in
           marg
           .
           r.
           c.
           47.
           p.
           106.
           l.
           9.
           r.
           streight
           .
           and
           l.
           18.
           after
           Them
           r.
           in
           .
           p.
           110.
           l.
           17.
           after
           option
           r.
           
             to
             be
          
           .
           p.
           119.
           l.
           18.
           r.
           
             Six
             and
             twentieth
          
           .
           p.
           126.
           l.
           5.
           in
           marg
           .
           r.
           tra
           .
           p.
           216.
           l.
           11.
           for
           at
           r.
           of
           .
           p.
           253.
           l.
           3.
           from
           the
           bottom
           ,
           r.
           art
           .
           p.
           277.
           l.
           9.
           r.
           
             most
             Congregations
             do
             consist
          
           .
           p.
           280.
           l.
           10.
           after
           elegantly
           r.
           
             call's
             it
          
           .
           p.
           313.
           l.
           4.
           after
           Spouse
           )
           r.
           
             we
             are
          
           .
           p.
           331.
           l.
           19.
           after
           or
           ,
           blot
           out
           to
           .
           p.
           423.
           l.
           7.
           after
           near
           add
           to
           .
           p.
           431.
           l.
           17.
           r.
           Modrevius
           .
           p.
           433.
           l.
           14.
           dele
           The.
           p.
           434.
           l.
           18.
           after
           and
           dele
           The.
           p.
           485.
           l.
           12.
           r.
           promised
           .
           p.
           571.
           l.
           18.
           r.
           especially
           .
           p.
           704.
           l.
           1.
           after
           is
           r.
           
             many
             thousand
          
           .
        
      
    
     
       
         
         
           THE
           NECESSITY
           OF
           WEARING
           THE
           
             Yoke
             of
             Christ.
          
           
        
         
           
             JOHN
             XIII
             .
             13.
             
          
           
             Ye
             call
             me
             Master
             and
             Lord
             ,
             and
             ye
             say
             well
             ,
             for
             so
             I
             am
             .
          
        
         
           §
           1.
           
           THat
           we
           may
           see
           how
           well
           the
           Text
           may
           be
           made
           suitable
           to
           the
           Time
           ,
           both
           to
           the
           Day
           of
           the
           Month
           ,
           and
           to
           the
           Buis'ness
           of
           the
           Day
           ,
           we
           shall
           do
           well
           do
           bear
           in
           mind
           ,
           throughout
           the
           Tenor
           of
           my
           Discourse
           ,
           that
           our
           Saviour's
           last
           Supper
           did
           consist
           of
           two
           
           parts
           .
           There
           was
           a
           Coena
           ,
           and
           a
           Post-Coenium
           :
           which
           we
           may
           fitly
           enough
           express
           ,
           by
           calling
           them
           the
           first
           ,
           and
           the
           
             second
             Course
          
           .
           Our
           Saviour
           rose
           from
           the
           first
           ,
           to
           wash
           and
           
             wipe
             his
             Disciples
             Feet
          
           ,
           (
           v.
           5.
           )
           which
           as
           soon
           as
           he
           had
           done
           ,
           he
           sat
           him
           down
           unto
           the
           second
           ,
           (
           v.
           12.
           )
           And
           then
           designing
           to
           institute
           the
           
             tremendous
             Sacrament
          
           of
           his
           Body
           ,
           he
           prepared
           his
           Communicants
           with
           these
           words
           following
           ,
           (
           v.
           13.
           )
           
             Ye
             call
             me
             Master
             and
             Lord
             ,
             and
             ye
             say
             well
             ,
             for
             so
             I
             am
             .
          
        
         
           The
           word
           Lord
           ,
           and
           the
           word
           Master
           do
           so
           agree
           in
           the
           Translation
           ,
           and
           yet
           in
           the
           Original
           do
           so
           much
           differ
           ,
           that
           we
           must
           bring
           in
           the
           Greek
           to
           explain
           the
           English
           ,
           or
           else
           we
           shall
           miss
           of
           its
           full
           Importance
           .
        
         
           §
           2.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           a
           word
           which
           refers
           to
           Power
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           word
           which
           relates
           to
           Knowledge
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           properly
           signifies
           Authority
           ;
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           properly
           signifies
           
             to
             Teach
          
           .
           Our
           blessed
           Saviour
           is
           the
           first
           in
           his
           Kingly
           Office
           ,
           and
           the
           second
           in
           his
           Prophetical
           .
           He
           is
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           a
           Lord
           ,
           to
           protect
           and
           govern
           ;
           He
           is
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           a
           Master
           ,
           to
           direct
           and
           teach
           us
           ;
           And
           Both
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           such
           a
           degree
           of
           supereminence
           ,
           as
           is
           not
           common
           to
           him
           with
           
           others
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             THE
             Lord
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             THE
             Master
          
           .
           In
           as
           much
           as
           he
           is
           
             the
             Lord
          
           ,
           we
           are
           to
           serve
           in
           his
           House
           ;
           And
           in
           as
           much
           as
           he
           is
           
             the
             Master
          
           ,
           we
           are
           to
           learn
           in
           his
           School
           .
           He
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             Lord
          
           ,
           to
           stretch
           his
           Scepter
           over
           our
           Hearts
           ;
           And
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             Master
          
           ,
           to
           light
           his
           Candle
           within
           our
           Heads
           .
           As
           a
           Master
           ,
           he
           instructs
           us
           to
           know
           our
           Duties
           ;
           but
           as
           a
           Lord
           ,
           he
           commands
           us
           to
           do
           them
           also
           .
           He
           is
           proposed
           to
           us
           as
           Both
           ,
           for
           our
           Observance
           and
           Imitation
           .
           That
           
             looking
             on
             him
          
           as
           our
           Lord
           ,
           we
           may
           be
           humble
           ;
           and
           
             taking
             after
          
           him
           as
           our
           Master
           ,
           we
           may
           be
           wise
           .
        
         
           §
           3.
           
           And
           this
           which
           helps
           us
           to
           Understand
           ,
           may
           help
           us
           also
           to
           divide
           ,
           and
           apply
           the
           Text.
           For
        
         
           First
           of
           all
           ,
           If
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           properly
           signifies
           a
           Lord
           ,
           whose
           Prerogative
           it
           is
           to
           Command
           and
           Rule
           us
           ;
           then
           must
           we
           pay
           him
           a
           strict
           obedience
           ,
           in
           as
           much
           as
           we
           are
           his
           Subjects
           ,
           or
           as
           being
           his
           Soldiers
           ,
           and
           Servants
           too
           .
           (
           Such
           as
           promised
           in
           our
           Baptism
           to
           
             fight
             manfully
             under
             his
             Banner
          
           .
           )
        
         
           Secondly
           ,
           If
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           properly
           signifies
           a
           Master
           ,
           whose
           property
           it
           is
           to
           instruct
           and
           teach
           us
           ;
           then
           do
           we
           owe
           him
           
           obedience
           too
           ,
           as
           being
           his
           Followers
           and
           Disciples
           ,
           placed
           under
           his
           Discipline
           ,
           and
           trained
           up
           in
           his
           School
           .
        
         
           Thirdly
           ,
           It
           follows
           by
           way
           of
           Inference
           from
           two
           expressions
           in
           the
           Text
           ,
           (
           towit
           the
           first
           ,
           and
           the
           last
           ,
           )
           that
           he
           is
           not
           only
           to
           be
           called
           our
           Lord
           and
           Master
           ,
           but
           to
           be
           seriously
           received
           and
           own'd
           as
           such
           .
           For
           mark
           the
           manner
           in
           which
           he
           speaks
           .
        
         
           Ye
           call
           me
           Lord
           ,
           and
           ye
           call
           me
           Master
           ;
           and
           in
           that
           ye
           
             say
             well
          
           ,
           because
           what
           ye
           call
           me
           ,
           I
           truly
           am
           .
           But
           to
           say
           well
           ,
           is
           one
           thing
           ;
           and
           to
           do
           well
           ,
           another
           .
           And
           therefore
           because
           I
           truly
           am
           what
           ye
           call
           me
           ,
           be
           you
           as
           truly
           what
           you
           pretend
           .
           If
           I
           your
           Lord
           and
           your
           Master
           have
           washed
           your
           feet
           ,
           remember
           then
           to
           
             do
             as
             ye
             have
             me
             for
             an
             Example
             ,
          
           and
           see
           that
           ye
           wash
           oneanothers
           feet
           .
           If
           they
           have
           called
           me
           Belzebub
           ,
           who
           am
           the
           Master
           of
           the
           House
           ;
           how
           much
           more
           should
           such
           as
           You
           (
           who
           are
           but
           some
           of
           my
           Houshold
           )
           be
           content
           to
           be
           called
           as
           bad
           ,
           or
           worse
           ?
        
         
           In
           the
           two
           first
           of
           these
           Particulars
           we
           have
           the
           Doctrin
           of
           the
           Text
           ;
           and
           in
           the
           last
           we
           see
           the
           Use.
           Not
           an
           Use
           of
           my
           framing
           ,
           but
           such
           as
           the
           Author
           of
           the
           Text
           was
           pleas'd
           
           himself
           to
           draw
           from
           it
           for
           our
           Instruction
           .
        
         
           §
           4.
           
           The
           Result
           of
           the
           Doctrin
           is
           briefly
           this
           .
           That
           we
           must
           not
           expect
           to
           live
           as
           Libertines
           under
           Christ
           ,
           who
           is
           not
           only
           our
           
             Elder
             Brother
          
           ,
           to
           make
           us
           partakers
           of
           his
           Inheritance
           ;
           but
           our
           Lord
           and
           our
           Master
           ,
           to
           make
           us
           obedient
           to
           his
           Commands
           .
           Not
           our
           Lord
           only
           to
           Save
           us
           ,
           but
           especially
           our
           Lord
           to
           be
           served
           by
           us
           .
           Nor
           our
           Master
           only
           to
           teach
           us
           by
           the
           Veracity
           of
           his
           Doctrin
           ,
           but
           more
           especially
           to
           reform
           us
           by
           the
           convincingness
           of
           his
           Life
           .
           Our
           Lord
           and
           Master
           in
           the
           Text
           hath
           such
           a
           twofold
           Importance
           ,
           as
           comes
           to
           one
           and
           the
           same
           end
           in
           the
           Application
           .
           We
           may
           distinguish
           the
           Notions
           ,
           but
           must
           not
           separate
           or
           divide
           them
           .
           They
           must
           be
           coupled
           in
           my
           Discourse
           ,
           as
           here
           they
           are
           in
           the
           Subject
           of
           it
           .
           For
           as
           Scholars
           of
           Christ
           ,
           we
           ought
           to
           imitate
           his
           Example
           ;
           which
           how
           can
           we
           do
           ,
           unless
           as
           Servants
           of
           Christ
           ,
           we
           obey
           his
           Will
           ?
           When
           *
           
             Iesus
             began
             both
             to
             do
             ,
             and
             to
             teach
             ,
          
           he
           taught
           according
           to
           what
           he
           did
           .
           As
           were
           his
           Precepts
           ,
           and
           his
           Doctrin
           ,
           such
           exactly
           was
           his
           Life
           ,
           and
           his
           Conversation
           .
           He
           led
           his
           Life
           by
           the
           
             Rule
             of
             the
             Moral
             Law
          
           ;
           by
           his
           perfect
           obedience
           unto
           which
           ,
           he
           was
           pleased
           to
           blunt
           the
           
           edge
           ,
           and
           to
           abate
           the
           Rigour
           of
           it
           .
           So
           that
           't
           is
           absolutely
           Impossible
           for
           us
           to
           follow
           his
           Example
           ,
           unless
           by
           yielding
           our
           Obedience
           to
           his
           Commands
           .
           We
           cannot
           embrace
           him
           as
           a
           Master
           ,
           unless
           we
           receive
           him
           as
           a
           Lord
           too
           .
        
         
           §
           5.
           
           And
           with
           this
           I
           am
           desirous
           to
           fill
           my
           Readers
           so
           much
           the
           rather
           ,
           because
           I
           take
           it
           to
           be
           a
           point
           ,
           concerning
           which
           as
           it
           is
           dangerous
           ,
           so
           it
           is
           easie
           for
           us
           to
           err
           .
           And
           so
           much
           the
           easier
           ,
           because
           it
           is
           acceptable
           and
           pleasant
           to
           the
           natural
           Appetites
           of
           the
           flesh
           ,
           to
           look
           on
           Christ
           as
           a
           Redeemer
           ,
           but
           
             nothing
             else
          
           .
           To
           entertain
           him
           as
           a
           Lamb
           ,
           fit
           to
           be
           fed
           upon
           at
           his
           Table
           ,
           whereby
           we
           may
           be
           nourished
           to
           
             Life
             Eternal
          
           ;
           But
           not
           at
           all
           as
           a
           Shepherd
           to
           guide
           and
           govern
           us
           ,
           and
           by
           the
           strictness
           of
           his
           Discipline
           ,
           to
           keep
           us
           from
           straying
           out
           of
           his
           Pastures
           .
           For
           let
           us
           look
           a
           little
           
             within
             us
          
           ,
           and
           examin
           our
           own
           hearts
           by
           our
           own
           experience
           .
           Do
           we
           not
           naturally
           esteem
           it
           an
           happy
           Thing
           ,
           to
           have
           as
           much
           of
           this
           World
           as
           we
           know
           what
           to
           do
           with
           ?
           as
           much
           as
           we
           can
           sacrifice
           to
           all
           our
           Senses
           ?
           to
           live
           in
           as
           great
           a
           superfluity
           of
           Sports
           and
           Pleasures
           ,
           as
           a
           Tiberius
           can
           
             in
             joy
          
           ,
           or
           a
           
             Petronius
             think
             of
          
           ?
           And
           (
           when
           we
           are
           deeply
           run
           in
           debt
           by
           our
           
             expenseful
             Sensualities
          
           )
           
           to
           have
           all
           our
           
             Debts
             paid
          
           out
           of
           Another
           man's
           purse
           ,
           all
           our
           recknings
           made
           
             even
             ,
             Acquittances
          
           put
           into
           our
           hands
           ,
           and
           nothing
           more
           required
           to
           be
           done
           on
           our
           parts
           ,
           than
           to
           
             believe
             we
             owe
             nothing
          
           ,
           and
           that
           if
           by
           continuing
           in
           our
           Exorbitant
           expences
           we
           plunge
           our selves
           in
           
             new
             Debts
          
           ,
           they
           shall
           all
           be
           discharged
           out
           of
           the
           very
           same
           Treasure
           ?
           Nay
           ,
           is
           it
           not
           yet
           a
           more
           
             pleasing
             Error
          
           ,
           a
           more
           delicious
           kind
           of
           mistake
           and
           madness
           ,
           to
           think
           our
           Debts
           were
           
             all
             remitted
          
           before
           we
           were
           able
           to
           contract
           them
           ?
           And
           then
           with
           a
           greater
           force
           of
           Reason
           ,
           Are
           we
           not
           apt
           to
           look
           on
           Them
           (
           I
           do
           not
           say
           as
           the
           most
           rational
           ,
           but
           )
           as
           the
           most
           comfortable
           Preachers
           ,
           who
           bring
           us
           Tidings
           even
           from
           Heaven
           ,
           that
           all
           our
           Duties
           are
           done
           already
           by
           Another
           man's
           obedience
           in
           our
           behalf
           ?
           that
           all
           our
           Sins
           are
           discounted
           by
           Another
           man's
           Sufferings
           ?
           all
           our
           Punishments
           inflicted
           upon
           Another
           man's
           Shoulders
           ?
           And
           that
           't
           is
           safe
           for
           us
           to
           Sin
           ,
           upon
           condition
           we
           despair
           not
           of
           being
           pardon'd
           ,
           but
           believe
           
             without
             doubting
          
           that
           we
           were
           
             justified
             from
             Eternity
          
           ,
           and
           that
           our
           Sins
           were
           all
           forgiven
           before
           they
           could
           possibly
           be
           committed
           ?
           not
           only
           all
           the
           Sins
           that
           are
           ,
           but
           all
           that
           shall
           be
           ?
        
         
         
           §
           6.
           
           I
           need
           not
           say
           who
           they
           are
           ,
           by
           whom
           this
           
             Carnal
             Christianity
          
           is
           preach't
           and
           printed
           ;
           Nor
           can
           we
           choose
           but
           confess
           ,
           that
           to
           the
           men
           who
           have
           
             embraced
             this
             present
             world
          
           ,
           as
           did
           Demas
           ,
           (
           the
           men
           who
           are
           afraid
           there
           is
           a
           Heaven
           ,
           because
           it
           infers
           there
           is
           a
           Hell
           too
           ,
           the
           men
           who
           live
           after
           the
           flesh
           ,
           and
           most
           pretend
           unto
           the
           Spirit
           ,
           the
           men
           who
           pray
           and
           
             despise
             dominion
          
           ,
           the
           men
           who
           
             praise
             God
          
           and
           defraud
           their
           Neighbour
           ,
           )
           it
           is
           an
           admirably
           pleasant
           and
           
             gladsom
             Doctrin
          
           .
           And
           this
           I
           take
           to
           be
           the
           Reason
           ,
           why
           so
           much
           of
           the
           Libertine
           doth
           shew
           it self
           with
           bare
           face
           in
           the
           
             Christian
             world
          
           .
           For
           what
           the
           Sons
           of
           Disobedience
           do
           think
           
             most
             pleasant
          
           ,
           they
           do
           passionately
           desire
           to
           have
           
             most
             true
          
           .
           All
           their
           Wits
           are
           set
           on
           work
           to
           find
           our
           
             Arguments
             and
             Reasons
          
           ,
           whereby
           to
           evince
           it
           ,
           and
           make
           it
           good
           .
           What
           soever
           they
           feed
           upon
           is
           so
           exceedingly
           fermented
           by
           this
           four
           Leven
           ,
           that
           the
           wholsomest
           of
           meats
           is
           made
           to
           nourish
           their
           Disease
           ;
           and
           none
           so
           much
           ,
           as
           the
           
             Bread
             of
             Life
          
           .
           Even
           Sermons
           and
           Sacraments
           are
           most
           perverted
           to
           their
           destruction
           .
           And
           therefore
           the
           Tendency
           of
           Opinions
           ought
           to
           be
           diligently
           Weigh'd
           .
           For
           when
           men's
           Opinions
           
           in
           Religion
           are
           gratifications
           to
           the
           Flesh
           ,
           and
           when
           they
           are
           Servants
           to
           those
           Opinions
           ,
           and
           transported
           with
           the
           pleasure
           of
           being
           Such
           ,
           there
           is
           hardly
           any
           passage
           in
           all
           the
           Scriptures
           ,
           which
           they
           will
           not
           prevail
           with
           to
           
             sound
             that
             way
          
           .
        
         
           But
           seeing
           the
           Ioy
           and
           Contentment
           which
           is
           wont
           to
           arise
           from
           a
           
             pleasing
             Falshood
          
           ,
           is
           but
           like
           the
           
             Ioy
             of
             Hypocrites
          
           ,
           exceeding
           *
           short
           ,
           and
           cannot
           last
           any
           longer
           than
           a
           Natural
           man's
           life
           ,
           (
           which
           ,
           if
           it
           continue
           till
           he
           is
           old
           ,
           is
           much
           too
           young
           to
           be
           but
           the
           childhood
           of
           Aeternity
           ,
           )
           we
           ought
           to
           look
           upon
           Them
           as
           our
           
             surest
             Friends
          
           ,
           who
           are
           so
           curteously
           severe
           ,
           as
           to
           awaken
           us
           out
           of
           our
           Reverie
           ;
           not
           permitting
           us
           to
           go
           on
           in
           our
           merry
           Dream
           ,
           for
           fear
           it
           prove
           a
           
             dead
             sleep
          
           by
           long
           continuance
           ,
           whose
           danger
           will
           not
           be
           discern'd
           ,
           until
           we
           awake
           in
           
             Another
             world
          
           .
        
         
           §
           7.
           
           They
           indeed
           do
           say
           truth
           ,
           who
           say
           that
           Christ
           is
           our
           Saviour
           ,
           our
           Sacrifice
           ,
           our
           
             Elder
             Brother
          
           ,
           and
           our
           Advocate
           ,
           and
           that
           by
           him
           we
           are
           
             redeemed
             from
             the
             Curse
             of
             the
             Law
          
           ;
           (
           Gal.
           3.
           13.
           )
           But
           nothing
           hurts
           more
           than
           
             Truth
             it self
          
           ,
           when
           't
           is
           not
           solidly
           and
           wholly
           ,
           but
           only
           partially
           deliver'd
           .
           And
           they
           
           say
           not
           the
           
             whole
             Truth
          
           ,
           until
           they
           add
           this
           unto
           all
           the
           rest
           ,
           that
           Christ
           is
           our
           a
           Master
           ,
           our
           b
           Lawgiver
           ,
           our
           c
           King
           ,
           and
           our
           d
           Iudge
           ;
           and
           that
           
             he
             came
             not
             to
             abrogate
             ,
             but
             to
             perfect
             the
             Law.
          
           To
           fulfil
           it
           ,
           saith
           the
           English
           ;
           To
           
             fill
             it
             up
          
           ,
           saith
           the
           Greek
           ;
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           the
           word
           ,
           Matth.
           5.
           17.
           
           Hence
           therefore
           I
           shall
           argue
           the
           obligation
           lying
           upon
           us
           ,
           that
           we
           exceed
           the
           Iews
           as
           much
           ,
           by
           our
           obeying
           the
           
             moral
             Law
          
           ,
           as
           They
           did
           us
           ,
           by
           their
           obeying
           the
           Ceremonial
           .
           And
           this
           I
           shall
           do
           by
           three
           such
           steps
           or
           Degrees
           ,
           as
           may
           serve
           for
           
             three
             Rounds
          
           of
           a
           
             Iacob's
             Ladder
          
           ;
           whose
           Bottom
           ,
           although
           it
           touch
           the
           Earth
           ,
           yet
           it
           reacheth
           at
           the
           Top
           within
           the
           Heavens
           .
        
         
           §
           8.
           
           First
           ,
           If
           Christ
           were
           nothing
           more
           than
           our
           
             Lord
             and
             Master
          
           ,
           we
           must
           be
           concluded
           to
           be
           his
           Servants
           ;
           because
           they
           are
           Relative
           and
           Correlative
           ,
           which
           do
           mutually
           infer
           the
           one
           the
           other
           .
           And
           were
           we
           nothing
           more
           to
           him
           than
           
             hired
             Servants
          
           ,
           we
           could
           not
           sure
           but
           be
           obliged
           to
           do
           his
           work
           :
           which
           is
           not
           only
           to
           believe
           he
           is
           true
           ,
           and
           righteous
           ,
           and
           will
           pay
           us
           the
           wages
           which
           he
           hath
           promis'd
           ;
           But
           (
           over
           and
           above
           )
           it
           is
           to
           
           come
           when
           he
           calls
           ,
           to
           go
           when
           he
           sends
           ,
           and
           to
           do
           what
           he
           bids
           us
           ,
           without
           exception
           ,
           or
           delay
           .
           For
           was
           it
           ever
           yet
           the
           work
           of
           an
           
             hired
             Servant
          
           ,
           to
           believe
           that
           his
           Master
           is
           an
           
             honest
             meek
             man
          
           ,
           who
           first
           will
           suffer
           himself
           with
           patience
           to
           be
           abused
           by
           his
           Servant
           ,
           and
           then
           besides
           his
           forgiveness
           ,
           will
           give
           him
           also
           a
           great
           Reward
           ?
           No.
           'T
           is
           the
           keeping
           of
           his
           Commandments
           which
           is
           the
           Doing
           of
           his
           work
           ;
           And
           that
           is
           strictly
           recommended
           by
           Christ
           himself
           ,
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           touchstone
           whereby
           to
           judge
           what
           we
           are
           ;
           whether
           loving
           ,
           or
           faithful
           ,
           or
           knowing
           Servants
           .
           If
           loving
           Servants
           ,
           we
           will
           keep
           his
           Commandments
           ,
           Iohn
           14.
           15.
           
           If
           faithful
           Servants
           ,
           we
           will
           be
           sure
           to
           do
           
             whatsoever
             he
             commands
             us
             ,
             Iohn
          
           15.
           14.
           
           If
           knowing
           Servants
           ,
           and
           such
           as
           
             know
             that
             we
             know
             him
          
           ,
           his
           best
           beloved
           Servant
           tells
           us
           ,
           
             we
             will
             keep
             his
             Commandments
          
           ,
           1
           Iohn
           2.
           3.
           
           Still
           the
           
             keeping
             his
             Commandments
          
           is
           as
           't
           were
           the
           great
           Vein
           ,
           carrying
           spirits
           and
           life
           throughout
           the
           Body
           of
           the
           Gospel
           ,
           that
           is
           ,
           Health
           and
           Salvation
           to
           them
           that
           read
           it
           .
           Let
           men
           write
           never
           so
           much
           ;
           let
           them
           Dispute
           never
           so
           well
           for
           the
           cause
           of
           Christ
           ;
           or
           let
           them
           preach
           never
           so
           often
           ;
           this
           
           at
           last
           will
           be
           the
           product
           and
           Sum
           of
           
             All
             ,
             Fear
             God
             ,
             and
             keep
             his
             Commandments
             .
          
           And
           therefore
           
           the
           
             keeping
             of
             his
             Commandments
          
           ,
           which
           is
           the
           
             doing
             of
             his
             work
          
           ,
           is
           every
           where
           set
           before
           us
           as
           the
           
             only-sufficient
             Proof
          
           ,
           or
           Demonstration
           ,
           that
           we
           do
           not
           only
           call
           him
           our
           Lord
           and
           Master
           ,
           but
           that
           we
           practically
           receive
           him
           as
           truly
           such
           .
           But
           this
           is
           not
           all
           .
        
         
           §
           9.
           
           For
           he
           is
           such
           a
           
             Lord
             and
             Master
          
           ,
           as
           deserves
           more
           of
           us
           than
           
             bare
             obedience
          
           ;
           in
           as
           much
           as
           he
           hath
           not
           only
           hired
           us
           ,
           but
           hath
           
             bought
             us
             out-right
          
           .
           So
           said
           St.
           Paul
           to
           his
           
             Corinthians
             ,
             We
             are
             not
             our
             own
             ,
             for
             we
             are
          
           
           
             bought
             with
             a
             Price
          
           .
           And
           therefore
           if
           he
           had
           been
           pleas'd
           ,
           he
           might
           justly
           of
           Servants
           have
           made
           us
           Slaves
           .
           Lord
           !
           how
           exactly
           should
           we
           be
           dutiful
           to
           this
           our
           Master
           ,
           if
           we
           would
           only
           do
           for
           him
           ,
           as
           we
           would
           that
           
             our
             Servants
          
           should
           do
           for
           us
           ?
           we
           look
           for
           
             absolute
             ,
             impartial
             ,
             universal
             obedience
             ,
          
           from
           a
           Servant
           only
           
             hired
             from
             year
             to
             year
          
           .
           And
           sure
           much
           more
           from
           such
           a
           Servant
           ,
           as
           is
           bound
           in
           an
           Apprentiship
           for
           six
           or
           seven
           .
           Much
           more
           yet
           from
           such
           a
           Servant
           ,
           as
           we
           have
           bought
           out
           of
           the
           Gallies
           ,
           and
           
             dearly
             paid
          
           for
           ,
           and
           made
           as
           much
           our
           Peculium
           ,
           as
           either
           
           our
           Sheep
           ,
           or
           our
           Oxen
           ,
           or
           as
           the
           Furniture
           of
           our
           House
           .
           But
           now
           the
           blessed
           
             Lord
             and
             Master
          
           speaking
           to
           us
           in
           my
           Text
           ,
           hath
           bought
           us
           all
           from
           what
           is
           worse
           than
           the
           
             Turkish
             Gallies
          
           ;
           even
           as
           much
           as
           a
           Lake
           of
           
             Fire
             and
             Brimstone
          
           is
           worse
           than
           a
           Sea
           of
           
             Salt
             and
             Water
          
           .
           Nor
           must
           we
           serve
           him
           the
           less
           (
           with
           the
           Antinomians
           ,
           )
           but
           rather
           the
           more
           for
           our
           being
           bought
           :
           because
           being
           bought
           ,
           we
           cannot
           possibly
           be
           our
           own
           ;
           And
           sure
           the
           less
           we
           are
           our
           own
           ,
           the
           more
           we
           must
           needs
           be
           his
           that
           bought
           us
           ;
           He
           having
           bought
           and
           
             deliver'd
             us
             out
             of
             the
             hands
             of
             our
             Enemies
             ,
          
           as
           well
           to
           the
           end
           that
           
             we
             might
          
           *
           serve
           him
           ,
           as
           to
           the
           end
           that
           we
           might
           be
           safe
           .
           He
           bought
           us
           for
           his
           own
           sake
           ,
           as
           well
           as
           ours
           .
           We
           indeed
           were
           deer
           to
           him
           ,
           but
           he
           was
           deerer
           unto
           himself
           .
           The
           very
           Disgraces
           which
           he
           suffer'd
           as
           having
           a
           Tendency
           to
           our
           Good
           ,
           were
           first
           and
           chiefly
           suffer'd
           by
           him
           as
           having
           a
           Tendency
           to
           his
           Glory
           .
           And
           however
           he
           intends
           our
           
             present
             Good
          
           ,
           in
           order
           to
           our
           
             Future
             Glory
          
           ;
           yet
           he
           intends
           our
           
             Glory
             too
          
           ,
           so
           far
           forth
           as
           't
           is
           in
           order
           ,
           and
           subordination
           unto
           his
           own
           .
           So
           that
           if
           when
           he
           bought
           us
           ,
           and
           made
           us
           His
           ,
           he
           aymed
           
           sooner
           at
           his
           own
           Glory
           ,
           than
           our
           Salvation
           ,
           it
           cannot
           but
           follow
           from
           that
           supposal
           ,
           he
           aymed
           sooner
           at
           our
           Salvation
           from
           the
           
             Tyranny
             of
             Sin
          
           ,
           than
           from
           the
           
             Torments
             of
             Hell
          
           as
           the
           wages
           of
           it
           .
           And
           this
           he
           did
           as
           for
           his
           own
           sake
           ,
           so
           very
           particularly
           for
           ours
           .
           I
           say
           for
           ours
           ;
           because
           the
           Torments
           of
           Hell
           could
           not
           possibly
           come
           neer
           us
           ,
           were
           it
           not
           for
           the
           Tyranny
           and
           Filth
           of
           Sin.
           When
           men
           do
           
             sin
             as
             with
             a
          
           *
           Cartrope
           ,
           (
           to
           use
           the
           Phrase
           of
           the
           Prophet
           Esa
           ,
           )
           with
           the
           strength
           of
           the
           Cartrope
           ,
           they
           draw
           Hell
           to
           them
           .
           But
           especially
           for
           his
           own
           ;
           because
           the
           Tyranny
           of
           Sin
           is
           an
           impudent
           Rebellion
           against
           his
           Will
           ,
           and
           immediately
           tendeth
           to
           his
           Dishonour
           ;
           whereas
           the
           Torments
           of
           Hell
           are
           great
           Discouragements
           from
           Sin
           ,
           and
           executions
           of
           vengeance
           on
           them
           that
           do
           it
           .
           Hell
           is
           God's
           Bridewell
           ,
           or
           
             House
             of
             Correction
          
           ;
           but
           Sin
           is
           that
           Tyrant
           which
           drags
           us
           
             thither
             .
             Hell
          
           is
           God's
           Creature
           ,
           but
           Sin
           is
           Satan's
           .
           The
           Torments
           of
           Hell
           are
           extreamly
           useful
           ,
           as
           well
           to
           satisfie
           the
           Iustice
           ,
           as
           to
           set
           forth
           the
           Glory
           of
           our
           Creator
           ;
           whereas
           the
           Tyranny
           of
           Sin
           doth
           oppose
           itself
           against
           Both.
           In
           so
           much
           that
           the
           Reasons
           are
           great
           ,
           
           and
           many
           ,
           why
           we
           are
           bought
           with
           a
           Price
           by
           our
           
             Lord
             and
             Master
          
           ,
           that
           we
           might
           live
           in
           obedience
           to
           Him
           that
           bought
           us
           .
           Sin
           was
           the
           object
           of
           his
           Hatred
           ,
           for
           being
           the
           subject
           of
           his
           Dishonour
           ;
           And
           therefore
           the
           Scope
           of
           our
           
             Saviour's
             Purchase
          
           ,
           was
           rather
           to
           purifie
           ,
           than
           to
           forgive
           us
           ,
           although
           it
           was
           to
           forgive
           us
           too
           .
           To
           forgive
           in
           the
           second
           place
           ,
           thô
           to
           purifie
           in
           the
           first
           .
           According
           to
           the
           Method
           St.
           Peter
           us'd
           in
           his
           Preaching
           ;
           
             Repent
             and
             be
             converted
             ,
             that
             your
             Sins
             may
             be
             blotted
             out
             ,
          
           (
           Acts
           3.
           19.
           )
           Without
           Repentance
           and
           Conversion
           ,
           no
           such
           Blessing
           as
           Forgiveness
           can
           ever
           be
           .
        
         
           §
           10.
           
           But
           neither
           is
           This
           the
           
             greatest
             Title
          
           ,
           our
           Saviour
           hath
           to
           his
           being
           our
           
             Lord
             and
             Master
          
           .
           For
           as
           he
           hath
           not
           only
           hired
           ,
           but
           
             bought
             us
             out-right
          
           ,
           so
           neither
           hath
           he
           bought
           us
           with
           any
           
             Corruptible
             things
          
           ,
           as
           Silver
           ,
           or
           Gold
           ,
           or
           
             pretious
             Stones
          
           ,
           but
           with
           
             his
             own
             most
             pretious
             Blood
          
           ,
           1
           Pet.
           1.
           18
           ,
           19.
           
           Now
           had
           we
           been
           People
           never
           so
           lovely
           ,
           or
           been
           worth
           never
           so
           much
           ,
           he
           could
           not
           have
           bought
           us
           with
           more
           expense
           ;
           He
           could
           not
           have
           paid
           at
           a
           
             Deerer
             Rate
          
           ;
           even
           
             Almightiness
             itself
          
           could
           not
           have
           
             given
             more
          
           for
           Us.
           For
           
           he
           that
           bought
           us
           was
           
             the
             Word
             ,
             the
             Word
             that
             was
             in
             the
             Beginning
             ,
             the
             Word
             that
             was
             with
             God
             ,
             the
             Word
             that
             was
             God
             ,
             the
             Word
             by
             whom
             all
             things
             were
             made
             ,
          
           (
           John
           1.
           3.
           )
           And
           sure
           the
           
             Word
             that
             was
             God
          
           ,
           was
           
             Almightiness
             itself
          
           ;
           Add
           He
           it
           was
           who
           
             gave
             himself
             for
             us
          
           ,
           (
           Tit.
           2.
           14
           
           )
           And
           more
           than
           Himself
           he
           
             could
             not
          
           give
           .
           For
           
             of
             him
             ,
             and
             through
             him
             ,
             and
             to
             him
             are
             all
             things
             ,
          
           Rom.
           11.
           36.
           
           &
           Heb.
           2.
           10.
           
        
         
           §
           11.
           
           Lord
           !
           by
           how
           many
           Rights
           and
           Titles
           ,
           may
           He
           pretend
           to
           our
           obedience
           when
           he
           commands
           us
           ?
           All
           the
           Relations
           of
           sub
           and
           supra
           are
           made
           use
           of
           in
           Scripture
           for
           our
           Conviction
           .
           Not
           only
           here
           in
           
             This
             Text
          
           ,
           is
           he
           said
           to
           be
           our
           Lord
           ,
           and
           we
           his
           Servants
           ;
           He
           our
           Master
           ,
           and
           we
           his
           Scholars
           ;
           But
           he
           is
           
             every
             thing
          
           to
           us
           (
           in
           other
           passages
           of
           Scripture
           )
           which
           may
           oblige
           us
           to
           the
           Love
           ,
           and
           the
           Service
           of
           him
           .
           He
           (
           for
           Example
           )
           is
           our
           Head
           ,
           and
           we
           his
           
             Members
             .
             He
          
           our
           Bridegroom
           ,
           and
           we
           his
           
             Spouse
             .
             He
          
           is
           our
           Shepherd
           ,
           and
           we
           the
           Sheep
           of
           his
           
             Pasture
             .
             He
          
           our
           
             Everlasting
             Father
          
           ,
           and
           we
           his
           Children
           .
           He
           our
           King
           ,
           and
           we
           his
           Subjects
           .
           He
           is
           our
           God
           ,
           and
           we
           his
           
             People
             .
             He
          
           our
           
           Potter
           ,
           and
           we
           his
           Clay
           .
           He
           our
           Creator
           ,
           and
           we
           the
           work
           of
           his
           hands
           .
           And
           as
           if
           all
           this
           together
           were
           hardly
           enough
           to
           indear
           him
           to
           us
           ,
           He
           is
           also
           our
           Redeemer
           ,
           and
           we
           the
           Price
           of
           his
           Blood.
           Now
           to
           what
           purpose
           ,
           or
           for
           what
           reason
           ,
           should
           our
           Saviour
           be
           said
           to
           be
           
             All
             this
          
           to
           us
           throughout
           the
           Scriptures
           ,
           unless
           it
           were
           to
           afford
           us
           this
           
             general
             Lesson
          
           ,
           That
           whatsoever
           can
           be
           due
           ,
           in
           any
           measure
           ,
           from
           any
           Inferiour
           to
           a
           Superiour
           ,
           of
           any
           Quality
           or
           Degree
           ,
           the
           same
           is
           due
           in
           perfection
           ,
           and
           out
           of
           all
           measure
           ,
           from
           Us
           to
           Christ.
           In
           one
           Capacity
           our
           Love
           ,
           our
           Fear
           in
           another
           ,
           our
           veneration
           in
           a
           third
           ,
           our
           meek
           submission
           in
           a
           fourth
           ,
           our
           delectation
           in
           a
           fift
           ,
           our
           admiration
           in
           a
           sixt
           ,
           our
           perfect
           dependence
           in
           a
           seventh
           ,
           and
           our
           
             absolute
             obedience
          
           in
           
             every
             one
          
           .
           'T
           would
           be
           a
           profitable
           Impertinence
           (
           if
           an
           Impertinence
           )
           to
           insist
           on
           this
           Last
           ,
           from
           
             every
             one
          
           of
           our
           Saviour's
           Relations
           to
           us
           .
           But
           not
           to
           run
           out
           beyond
           the
           time
           which
           is
           allow'd
           for
           this
           Service
           ,
           I
           shall
           press
           it
           no
           farther
           ,
           than
           the
           Text
           and
           the
           Context
           will
           give
           me
           warrant
           .
        
         
           §
           12.
           
           First
           then
           let
           us
           consider
           ,
           that
           seeing
           our
           Saviour
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Master
           to
           
           Teach
           ,
           and
           to
           Instruct
           us
           ;
           nor
           only
           so
           ,
           but
           also
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           Lord
           ,
           to
           Command
           ,
           and
           Govern
           us
           ;
           It
           is
           not
           only
           our
           Duty
           ,
           to
           learn
           the
           knowledge
           of
           his
           Doctrin
           ,
           as
           his
           Disciples
           ;
           but
           withal
           as
           his
           Servants
           ,
           we
           must
           yield
           obedience
           to
           his
           Commands
           .
           For
           if
           we
           follow
           him
           as
           a
           Master
           sent
           to
           principle
           ,
           and
           teach
           us
           ,
           and
           
             nothing
             else
          
           ;
           so
           that
           as
           Scholars
           of
           his
           School
           we
           hold
           his
           sentiments
           or
           tenets
           ,
           and
           entertain
           his
           Propositions
           as
           sure
           and
           certain
           ,
           but
           go
           no
           farther
           ;
           what
           then
           do
           we
           more
           by
           way
           of
           Reverence
           to
           Christ
           ,
           than
           the
           several
           Sectaries
           of
           the
           world
           to
           the
           several
           Authors
           of
           their
           Opinions
           ,
           whether
           their
           opinions
           are
           true
           ,
           or
           false
           ?
           shall
           we
           be
           followers
           only
           of
           Christ
           ,
           as
           they
           of
           Geneva
           are
           of
           Calvin
           ,
           or
           as
           they
           of
           Helvetia
           do
           follow
           Zuinglius
           ,
           or
           as
           they
           of
           Saxony
           follow
           Luther
           ,
           or
           as
           the
           brethren
           of
           Scotland
           do
           follow
           Knox
           ?
           shall
           we
           be
           factious
           only
           for
           Christ
           ,
           as
           the
           Franciscans
           are
           for
           Scotus
           ,
           and
           the
           Dominicans
           for
           Aquinas
           ?
           Nay
           shall
           we
           follow
           Christ
           no
           otherwise
           ,
           than
           as
           the
           Stoicks
           did
           Zeno
           ,
           or
           the
           
             Academicks
             ,
             Plato
          
           ?
           or
           as
           Iulian
           did
           Iamblicus
           ,
           and
           the
           old
           
             Magi
             ,
             Zoroastres
          
           ?
           shall
           we
           think
           we
           are
           Christians
           
           good
           enough
           to
           serve
           turn
           ,
           for
           having
           been
           
             baptiz'd
             in
             the
             name
             of
             Christ
             ,
          
           and
           for
           
             historically
             believing
          
           his
           
             holy
             Gospel
          
           ?
           the
           very
           Scholars
           of
           Pythagoras
           were
           most
           exactly
           of
           his
           Creed
           ,
           and
           great
           Admirers
           of
           his
           Philosophy
           ,
           and
           perfectly
           led
           by
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           His
           Mouth
           was
           their
           Oracle
           ;
           his
           words
           their
           Text
           ;
           what
           he
           said
           ,
           they
           were
           
             sworn
             to
          
           ,
           because
           
             He
             said
          
           it
           .
           And
           shall
           we
           who
           are
           Christians
           give
           no
           more
           Reverence
           unto
           Christ
           ,
           than
           the
           old
           Pythagoreans
           were
           wont
           to
           give
           unto
           Pythagoras
           ?
           or
           than
           the
           Turks
           at
           this
           day
           do
           give
           to
           Mahomed
           ?
           shall
           we
           live
           as
           if
           we
           believ'd
           ,
           that
           Christianity
           is
           but
           a
           Sect
           ,
           if
           not
           a
           Faction
           ?
           And
           that
           nothing
           is
           to
           be
           done
           ,
           but
           to
           be
           
             orthodox
             Professors
          
           ,
           embracing
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           the
           Heathen
           call'd
           it
           ,
           )
           that
           is
           ,
           the
           Doctrin
           ,
           or
           Tenet
           ,
           or
           Faith
           of
           Christ
           ?
           whilst
           at
           the
           very
           same
           time
           we
           do
           abjure
           him
           by
           our
           
             neglects
             ,
             revile
          
           him
           by
           our
           
             Oaths
             ,
             spit
          
           upon
           him
           by
           our
           uncleanness
           ,
           buffet
           him
           by
           our
           
             Blasphemies
             ,
             strip
          
           him
           by
           our
           Sacriledge
           ,
           and
           even
           Murder
           him
           by
           our
           Rage
           ?
           methinks
           the
           Blindness
           of
           the
           Heathen
           may
           be
           of
           some
           vertue
           to
           clear
           our
           Eyes
           .
           For
           the
           Disciples
           of
           Pythagoras
           did
           not
           only
           
           give
           assent
           to
           their
           Master's
           Dictates
           ,
           but
           also
           did
           imitate
           his
           Example
           ,
           and
           were
           obedient
           to
           his
           Commands
           .
           Just
           as
           
             Alexander's
             Soldiers
          
           did
           so
           ambitiously
           affect
           to
           be
           like
           their
           General
           ;
           that
           they
           were
           loath
           to
           speak
           plainly
           ,
           because
           He
           stutter'd
           .
           Or
           as
           the
           Scholars
           of
           Plato
           were
           so
           exceedingly
           concern'd
           to
           have
           a
           similitude
           with
           their
           Master
           ,
           that
           they
           espoused
           his
           Deformities
           ,
           and
           prided
           themselves
           in
           his
           Imperfections
           .
           They
           would
           have
           Cushions
           under
           their
           Dublets
           ,
           because
           he
           was
           Gibbous
           ,
           or
           too
           
             thick
             Back't
          
           .
           So
           devoted
           they
           were
           to
           their
           
             Master
             Plato
          
           ,
           that
           because
           he
           was
           
             not
             strait
          
           ,
           they
           would
           reckon
           none
           hansom
           who
           were
           
             not
             Crooked
          
           .
        
         
           §
           13.
           
           Lord
           !
           what
           a
           shame
           it
           is
           for
           Christians
           ,
           to
           be
           less
           conformable
           to
           a
           Master
           ,
           who
           is
           infinitely
           
             fairer
             than
             the
             Children
             of
          
           
           men
           ,
           most
           accomplished
           and
           perfect
           in
           every
           kind
           ?
           And
           yet
           we
           know
           without
           Obedience
           we
           cannot
           possibly
           be
           conformable
           ,
           either
           to
           his
           Precepts
           ,
           or
           his
           Example
           .
           For
           
             notwithstanding
             he
             was
             a
             Son
             ,
             yet
             learned
             he
             obedience
             by
             the
             things
             which
             he
             suffer'd
             ,
          
           (
           Heb.
           5.
           8.
           )
           And
           
             being
             made
             perfect
          
           through
           suffrings
           ,
           he
           thereupon
           
             became
             the
             Author
             of
             Eternal
          
           
           Salvation
           ,
           (
           not
           to
           them
           that
           believe
           him
           only
           ,
           but
           )
           
             to
             them
             that
             obey
             him
          
           also
           ,
           (
           v.
           9.
           )
           not
           to
           any
           
             Believing
             Rebels
          
           ,
           not
           to
           
             Treacherous
             Believers
          
           ,
           of
           which
           the
           world
           is
           too
           full
           ;
           but
           to
           them
           who
           have
           Faithfulness
           ,
           as
           well
           as
           Faith
           ;
           who
           so
           believe
           ,
           as
           to
           serve
           him
           ,
           and
           do
           his
           Will.
           He
           is
           not
           the
           Author
           of
           Salvation
           to
           them
           that
           know
           it
           ,
           but
           do
           it
           not
           ;
           or
           to
           them
           who
           do
           promise
           ,
           but
           
             not
             perform
          
           it
           .
           (
           For
           almost
           All
           do
           know
           his
           Will
           ,
           and
           all
           do
           promise
           to
           perform
           it
           ,
           not
           only
           in
           their
           Baptism
           ,
           but
           over
           and
           above
           on
           their
           Bed
           of
           Sickness
           .
           )
           No
           to
           Them
           ,
           and
           
             Them
             only
          
           ,
           is
           he
           the
           Author
           of
           Salvation
           ,
           who
           live
           according
           to
           what
           they
           know
           ;
           and
           justifie
           their
           Promise
           ,
           by
           their
           Performance
           .
           Our
           Saviour
           intimates
           by
           a
           parable
           (
           Matth.
           21.
           28
           ,
           29
           ,
           30
           ,
           31.
           )
           that
           the
           
             obedient
             Churl
          
           is
           much
           better
           ,
           than
           the
           
             mealymouth'd
             Rebel
          
           .
           It
           is
           a
           vain
           thing
           to
           say
           ,
           we
           are
           
             Sons
             of
             God
          
           ,
           and
           
             Servants
             of
             Christ
          
           ,
           unless
           we
           
             practically
             Shew
          
           ,
           as
           well
           as
           Say
           it
           .
           
             A
             Son
             honoureth
             his
             Father
             ,
             and
             a
             Servant
             his
             Master
          
           (
           said
           God
           heretofore
           by
           the
           Prophet
           Malachi
           ;
           )
           
             If
             I
             then
             be
             a
          
           
           
             Father
             ,
             where
             is
             mine
             honour
             ?
             if
             I
             be
             a
             Master
             ,
             where
             is
             my
             Fear
             ?
          
           Now
           what
           was
           thus
           
           said
           to
           others
           ,
           by
           
             God
             the
             Father
          
           under
           the
           Law
           ,
           is
           as
           effectually
           said
           to
           us
           ,
           by
           
             God
             the
             Son
          
           under
           the
           Gospel
           .
           *
           
             Why
             call
             ye
             me
             Lord
             Lord
             ,
             and
             do
             not
             the
             things
             that
             I
             say
             ?
          
           To
           say
           ,
           
             Sir
             your
             Servant
          
           ,
           is
           either
           a
           Complement
           ,
           or
           a
           Ieer
           ,
           when
           we
           say
           it
           with
           our
           Lips
           ,
           but
           without
           our
           Actions
           .
           And
           this
           doth
           seem
           to
           be
           intended
           by
           the
           words
           of
           my
           Text
           ,
           if
           we
           compare
           it
           with
           the
           Inference
           deduced
           from
           it
           .
           
             Ye
             call
             me
             Lord
             and
             Master
             ,
             and
             ye
             say
             well
             .
          
           But
           to
           say
           very
           well
           ,
           is
           not
           sufficient
           ;
           For
           the
           *
           
             Devils
             said
             well
          
           ,
           in
           saying
           that
           Christ
           was
           the
           
             Son
             of
             God.
          
           And
           the
           Worldling
           †
           
             said
             well
          
           ,
           in
           that
           he
           said
           unto
           our
           Saviour
           of
           the
           Commandments
           of
           the
           Law
           ,
           
             All
             these
             things
             have
             I
             kept
             from
             my
             Youth
             .
          
           But
           
             not
             every
             one
             that
             saith
             unto
             me
             Lord
             Lord
             ,
          
           
           
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
          
           ;
           for
           the
           Life
           of
           Christianity
           consists
           in
           Practice
           .
           And
           therefore
           the
           Inferences
           are
           These
           ,
           which
           
           are
           drawn
           from
           the
           Text
           by
           Him
           that
           spake
           it
           .
           
             If
             I
             then
             your
             Lord
             and
             Master
             have
             washed
             your
             feet
             ,
             ye
             also
             ought
             to
             wash
             oneanother's
             feet
             ,
          
           (
           v.
           14.
           )
           
             If
             ye
             know
             these
             things
             ,
             happy
             are
             ye
             if
             ye
             do
             them
             ,
          
           (
           v.
           16.
           )
           And
           by
           the
           same
           Logick
           he
           argues
           in
           the
           very
           next
           
           Chapter
           ,
           which
           is
           another
           part
           of
           his
           
             Farewell-Sermon
             :
             If
             any
             man
             love
             me
             ,
             he
             will
             keep
             my
             words
             ,
          
           (
           v.
           23.
           )
           and
           
             He
             that
             loveth
             me
             not
             ,
             keepeth
             not
             my
             words
             ,
          
           (
           v.
           24.
           )
           which
           is
           as
           if
           he
           should
           have
           said
           ,
           [
           He
           that
           loves
           me
           will
           obey
           me
           ,
           and
           do
           the
           Things
           that
           I
           appoint
           him
           ;
           which
           if
           any
           man
           does
           not
           ,
           let
           him
           say
           what
           he
           will
           ,
           he
           does
           
             not
             Love
          
           me
           .
           ]
           
             For
             no
             good
             Tree
             can
             bear
             ill
             Fruit
             ,
          
           (
           that
           's
           an
           Aphorism
           of
           Christ
           ,
           Matth.
           7.
           18.
           
           )
           there
           is
           not
           any
           thing
           more
           impossible
           ,
           than
           that
           
             sincere
             Love
          
           ,
           and
           a
           
             solid
             Faith
          
           ,
           should
           ever
           bring
           forth
           Rebellion
           ,
           and
           Disobedience
           .
           (
           Or
           so
           much
           as
           consist
           with
           that
           which
           does
           .
           )
           No
           ,
           no
           more
           
           than
           a
           Vine
           can
           bring
           forth
           Thorns
           ,
           or
           no
           more
           than
           a
           
             Fig
             Tree
          
           can
           bring
           forth
           Thistles
           .
           From
           whence
           the
           Sequel
           is
           Unavoidable
           ,
           That
           if
           we
           do
           not
           justly
           Obey
           our
           Master
           ,
           we
           neither
           heartily
           Love
           him
           ,
           nor
           do
           we
           cordially
           believe
           him
           .
           For
           let
           our
           Faith
           and
           our
           Love
           be
           what
           they
           can
           be
           ,
           they
           are
           no
           more
           than
           a
           Couple
           of
           Trees
           ,
           which
           must
           be
           known
           by
           their
           Fruit.
           That
           's
           the
           great
           Diagnostick
           commended
           to
           us
           by
           our
           Saviour
           ,
           whereby
           
             to
             judge
          
           of
           ourselves
           and
           
             others
             ,
             Matth.
          
           7.
           20.
           
           If
           the
           Fruit
           is
           Disobedience
           
           to
           the
           Commandments
           of
           our
           Lord
           ;
           then
           the
           Love
           that
           is
           pretended
           is
           but
           a
           Thorn
           ,
           and
           the
           Faith
           so
           much
           talk't
           of
           ,
           an
           arrant
           Thistle
           .
           Let
           the
           Lover
           or
           the
           Believer
           be
           commonly
           call'd
           what
           he
           will
           ,
           either
           a
           Vine
           ,
           or
           a
           
             Fig
             Tree
          
           ,
           A
           
             Godly
             man
          
           ,
           or
           a
           Saint
           ;
           And
           let
           the
           Leaves
           or
           the
           Branches
           be
           never
           so
           specious
           to
           the
           Eye
           ,
           (
           I
           mean
           Professions
           ,
           and
           Shews
           ,
           and
           
             Forms
             of
             Godliness
          
           ,
           )
           Yet
           
           our
           Master's
           Affirmation
           is
           still
           as
           true
           ,
           as
           it
           is
           
             Terrible
             ,
             Every
             Tree
          
           [
           without
           exception
           ]
           
             which
             bringeth
             not
             forth
             good
             fruit
             ,
             is
             hewn
             down
             ,
             and
             cast
             into
             the
             Fire
             ,
          
           (
           Matth.
           7.
           19.
           )
        
         
           Lord
           !
           what
           a
           change
           of
           men's
           manners
           
           would
           this
           
             one
             word
          
           produce
           ,
           were
           it
           but
           throughly
           Understood
           ,
           or
           but
           sufficiently
           consider'd
           ?
           had
           it
           the
           happiness
           to
           be
           taken
           ,
           as
           well
           into
           the
           Hearts
           ,
           as
           the
           Ears
           of
           men
           ?
           behold
           the
           only
           sure
           way
           whereby
           to
           judge
           without
           Sin
           of
           our selves
           or
           others
           .
           If
           we
           are
           fraudulent
           persons
           ,
           or
           Drunckards
           ,
           if
           we
           are
           Schismaticks
           ,
           or
           Rebels
           ,
           if
           we
           are
           Slanderers
           ,
           or
           Railers
           ,
           or
           fals
           Accusers
           ,
           or
           any
           otherways
           abounding
           in
           the
           
             fruits
             of
             the
             Flesh
          
           ,
           (
           Gal.
           5.
           19.
           
           )
           't
           is
           plain
           that
           God
           ,
           when
           he
           
             cuts
             us
             down
             ,
             will
             also
             cast
             us
             into
             the
             Fire
             .
          
           I
           
           say
           he
           will
           and
           must
           do
           it
           ,
           because
           of
           his
           Iustice
           and
           Veracity
           ,
           unless
           Repentance
           step
           in
           timely
           'twixt
           Us
           ,
           and
           Death
           .
           And
           still
           ,
           by
           Repentance
           ,
           I
           mean
           Amendment
           .
           Not
           an
           empty
           confession
           that
           we
           have
           sin'd
           ,
           nor
           yet
           a
           cheap
           wishing
           we
           
             had
             not
          
           sin'd
           ;
           no
           nor
           expressions
           of
           Attrition
           for
           having
           sin'd
           ;
           but
           a
           
             bringing
             forth
             fruits
             meet
             for
             Repentance
          
           ;
           A
           Renovation
           of
           the
           outward
           and
           
             inward
             man
          
           ;
           such
           a
           
             thorow
             Reformation
          
           as
           does
           make
           a
           *
           
             New
             Creature
          
           ;
           A
           
             Change
             of
             mind
          
           ,
           and
           of
           manners
           ,
           even
           
             the
             fruits
             of
             the
             spirit
             ,
             Gal.
          
           5.
           22.
           
           In
           a
           word
           ;
           If
           we
           are
           not
           our
           own
           ,
           but
           
             are
             bought
             with
             a
             Price
          
           ,
           and
           bought
           out
           right
           by
           our
           
             Lord
             and
             Master
          
           ,
           and
           that
           as
           to
           the
           whole
           of
           us
           ,
           both
           Soul
           and
           Body
           ;
           Then
           (
           as
           St.
           Paul
           does
           well
           infer
           )
           let
           us
           glorify
           him
           that
           bought
           us
           
             both
             in
             our
             Bodies
             and
             in
             our
             Souls
             ,
          
           because
           they
           are
           not
           truly
           ours
           ,
           but
           his
           that
           bought
           them
           ,
           1
           Cor.
           6.
           20.
           
        
         
           §
           14.
           
           But
           there
           is
           yet
           another
           Lesson
           to
           be
           derived
           from
           this
           Doctrin
           ,
           and
           such
           as
           our
           Master
           in
           the
           Text
           has
           taught
           us
           how
           to
           draw
           from
           it
           by
           his
           Example
           .
           For
           it
           being
           to
           be
           praemised
           ,
           that
           the
           
             Disciple
             is
             not
             above
             his
          
           
           
             Master
             ,
             nor
             the
             Servant
             above
             his
             Lord
          
           ;
           we
           
           must
           not
           only
           do
           as
           our
           Master
           did
           ,
           But
           (
           when
           God
           shall
           call
           us
           to
           it
           ,
           )
           it
           is
           our
           Duty
           also
           to
           suffer
           ,
           as
           he
           hath
           suffer'd
           .
           First
           we
           must
           do
           as
           our
           Master
           did
           ;
           For
           't
           is
           his
           own
           way
           of
           arguing
           in
           the
           next
           verse
           after
           my
           Text
           ;
           
             If
             I
          
           your
           
             Lord
             and
             Master
             have
             washed
             your
             feet
             ,
             ye
             ought
             also
             to
             wash
             oneanother's
             feet
             ;
             for
             I
             have
             given
             you
             an
             example
             ,
          
           that
           
             ye
             should
             do
             as
             I
             have
             done
             .
          
           Here
           he
           argues
           from
           his
           being
           our
           
             Lord
             and
             Master
          
           ,
           the
           obligation
           lying
           upon
           us
           to
           give
           an
           
             active
             obedience
          
           to
           his
           example
           ,
           and
           (
           by
           way
           of
           consecution
           )
           to
           his
           Command
           .
           And
           this
           being
           so
           ,
           
             what
             manner
             of
             men
             ought
             we
             to
             be
             in
             the
          
           
           course
           of
           our
           Lives
           and
           conversations
           ?
           we
           ought
           to
           Love
           oneanother
           ,
           as
           He
           did
           Us
           ;
           not
           only
           
             unto
             the
             Death
          
           ,
           but
           to
           the
           
             fulfilling
             of
             the
             Law
             too
          
           .
           And
           how
           far
           are
           they
           from
           that
           ,
           who
           are
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           )
           
             Inventors
             of
             evil
             things
          
           ?
           of
           Lyes
           ,
           and
           Slanders
           ,
           and
           most
           malitious
           Accusations
           ,
           against
           a
           People
           more
           Innocent
           ,
           and
           better
           Reputed
           than
           themselves
           ?
           This
           is
           not
           
             to
             do
             as
             we
             would
             be
             done
             by
             .
          
           Much
           less
           is
           it
           to
           
             love
             our
             Neighbour
             as
             ourselves
          
           .
           Much
           less
           yet
           to
           love
           
             our
             friends
          
           ,
           as
           our
           Lord
           loved
           us
           
           when
           we
           were
           his
           Enemies
           .
           To
           be
           
             Imitators
             of
             Christ
          
           ,
           (
           which
           men
           must
           be
           ,
           if
           they
           will
           be
           Christians
           ,
           )
           we
           ought
           to
           *
           serve
           one-another
           ,
           as
           he
           did
           us
           ;
           yea
           to
           serve
           our
           Inferiours
           ,
           as
           he
           did
           His
           ;
           and
           that
           with
           such
           a
           kind
           of
           Service
           ,
           as
           is
           the
           
             washing
             of
             their
             feet
          
           .
           And
           his
           reason
           to
           inforce
           it
           is
           chiefly
           this
           ,
           [
           the
           
             Disciple
             is
             not
             above
             his
             Master
             ,
             the
             Servant
             is
             not
             above
             his
             Lord
             ,
          
           and
           
             I
             have
             given
             you
             an
             example
             ,
             that
             ye
             should
             do
             as
             I
             have
             done
             .
          
           ]
           But
           now
           besides
           that
           this
           Argument
           does
           evince
           the
           moral
           Necessity
           of
           our
           
             Active
             obedience
          
           and
           conformity
           to
           his
           Example
           and
           Command
           ;
           it
           also
           shews
           us
           our
           obligation
           of
           having
           a
           
             fellowship
             with
             his
          
           
           suffrings
           ,
           and
           a
           
             conformity
             to
             his
             Death
          
           ,
           which
           connotates
           our
           
             Passive
             obedience
          
           also
           ;
           and
           is
           the
           main
           thing
           intended
           in
           this
           second
           Lesson
           the
           Context
           yields
           us
           .
        
         
           §
           15.
           
           For
           when
           he
           had
           said
           to
           his
           Disciples
           ,
           that
           he
           would
           shortly
           
             send
             them
             out
             as
             so
             many
             Sheep
             amongst
             Wolves
             ,
          
           from
           whom
           their
           usual
           entertainment
           should
           be
           to
           be
           persecuted
           ,
           and
           hated
           ,
           and
           to
           be
           
             scourged
             in
             their
             Synagogues
          
           ,
           and
           all
           for
           the
           sake
           of
           him
           that
           sent
           them
           ,
           (
           Matth.
           10.
           17.
           
           &c.
           )
           he
           labour'd
           
           to
           give
           them
           an
           acquiescence
           in
           all
           their
           Suffrings
           ,
           from
           this
           one
           single
           Consideration
           ,
           that
           
             't
             is
             enough
             ,
             for
             the
             Disciple
             ,
             if
             he
             be
             as
             his
             Master
             ,
             and
             the
             Servant
             as
             his
             Lord
             ,
          
           (
           v.
           24.
           )
           
             If
             they
             have
             called
             the
             Master
             of
             the
             House
          
           Belzebub
           ,
           
             how
             much
             more
             shall
             they
             call
             them
             of
             his
             Household
             ?
          
           (
           v.
           25.
           )
           There
           he
           argues
           from
           his
           being
           our
           
             Lord
             and
             Master
          
           ,
           the
           obligation
           lying
           upon
           us
           ,
           to
           suffer
           the
           evils
           which
           he
           hath
           suffer'd
           .
           Then
           if
           at
           any
           time
           we
           shall
           fall
           into
           the
           Enmity
           of
           the
           World
           ,
           into
           a
           Cross
           or
           Disgrace
           which
           is
           undeserved
           ;
           we
           may
           relieve
           ourselves
           enough
           with
           this
           one
           Remembrance
           ,
           That
           't
           is
           the
           friendship
           of
           the
           world
           which
           is
           
             enmity
             with
             God
          
           ,
           (
           James
           4.
           4
           ▪
           )
           and
           
             that
             't
             is
             well
             for
             the
             Servant
             ,
             if
             he
             be
             as
             his
             Lord
          
           ;
           we
           must
           not
           be
           ambitious
           to
           be
           above
           him
           ▪
           It
           will
           be
           useful
           to
           expostulate
           and
           reason
           the
           matter
           within
           ourselves
           .
           Shall
           we
           be
           such
           
             mad
             Disciples
          
           ,
           as
           to
           expect
           ,
           or
           but
           desire
           ,
           to
           fare
           any
           better
           than
           our
           Master
           ?
           shall
           we
           be
           such
           over-nice
           ,
           or
           such
           
             delicate
             Servants
          
           ,
           as
           to
           repine
           at
           those
           hardships
           ,
           which
           were
           the
           Portion
           of
           our
           Lord
           ?
           shall
           we
           expect
           to
           be
           applauded
           ,
           and
           
             well
             reported
          
           by
           all
           the
           world
           ,
           not
           
           only
           by
           the
           Best
           ,
           but
           by
           the
           worst
           of
           men
           also
           ,
           when
           our
           Blessed
           
             Lord
             and
             Master
          
           is
           call'd
           a
           winebibber
           ,
           a
           Glutton
           ,
           an
           Hypocrite
           and
           a
           Deceiver
           ,
           a
           Blasphemer
           ,
           and
           a
           Boutefeux
           ,
           a
           Conjurer
           ,
           and
           a
           Demoniack
           ?
           or
           shall
           we
           shamelesly
           be
           
             seeking
             great
             things
             for
             ourselves
          
           ,
           whilst
           our
           Master
           is
           the
           
             outcast
             and
             Scorn
             of
             men
          
           ?
           (
           when
           he
           who
           is
           at
           once
           the
           King
           ,
           and
           also
           the
           
             Bishop
             of
             our
             Souls
          
           ,
           is
           trodden
           down
           into
           the
           Dust
           ,
           It
           may
           seem
           a
           thing
           improper
           ,
           an
           Absurdity
           ,
           and
           a
           Soloecism
           for
           us
           to
           prosper
           .
           )
           Shall
           we
           who
           
             are
             not
             our
             own
          
           ,
           but
           are
           
             bought
             out
             right
          
           by
           our
           
             Master
             Christ
          
           ,
           be
           either
           so
           arrogant
           ,
           or
           so
           stately
           ,
           as
           to
           be
           
             stretching
             our selves
             on
             Couches
             ,
             and
             Beds
             of
             Ivorie
             ,
          
           whilst
           he
           our
           Lord
           ,
           and
           our
           Lawgiver
           ,
           our
           King
           ,
           and
           our
           Head
           ,
           our
           Advocate
           and
           our
           Iudge
           too
           ,
           is
           either
           grov'ling
           upon
           the
           Earth
           in
           a
           
             bloody
             sweat
          
           ,
           or
           
             stretched
             out
          
           upon
           the
           Cross
           in
           Tears
           of
           blood
           ,
           as
           well
           as
           Brine
           ?
           shall
           we
           be
           
             drinking
             wine
             in
             Bowles
          
           ,
           (
           like
           the
           
           Wantons
           of
           whom
           we
           read
           in
           the
           Prophet
           Amos
           ,
           )
           whilst
           our
           Master
           cry's
           out
           ,
           
             he
             is
             a
             thirst
          
           ,
           and
           has
           nothing
           wherewith
           to
           quentch
           it
           ,
           but
           the
           Cup
           of
           Trembling
           and
           Astonishment
           ,
           not
           only
           sharp
           as
           vineger
           ,
           but
           bitter
           as
           
           Gall
           too
           ?
           shall
           we
           be
           
             crowning
             our selves
             with
          
           
           Rosebuds
           ,
           (
           like
           the
           Atheists
           of
           whom
           we
           read
           in
           the
           Book
           of
           Wisdom
           ,
           )
           whilst
           our
           
             Lord
             and
             Master's
          
           Diadem
           is
           made
           of
           Thornes
           ?
           shall
           we
           be
           
             dancing
             to
             the
             sound
             of
             the
             Viol
             ,
          
           whilst
           
             His
             Ears
          
           are
           
             bored
             through
          
           with
           the
           most
           
             sharp-pointed
             Sarcasms
          
           ,
           that
           the
           Wit
           of
           Insultation
           can
           well
           invent
           ?
           Let
           us
           look
           upon
           the
           Case
           in
           another
           colour
           ,
           and
           admit
           it
           were
           our
           own
           .
           Would
           we
           not
           wonder
           at
           such
           a
           Servant
           ,
           and
           think
           him
           mad
           ,
           who
           should
           affect
           to
           
             eat
             finer
          
           ,
           and
           
             take
             less
             pains
          
           ,
           to
           be
           much
           
             better
             clad
          
           ,
           and
           to
           
             lye
             softer
          
           than
           his
           Master
           ?
           It
           is
           enough
           then
           for
           us
           ,
           that
           we
           fare
           at
           least
           
             as
             well
          
           as
           our
           
             Master
             Christ
          
           ;
           that
           we
           suffer
           
             no
             more
          
           ,
           than
           to
           be
           
             spit
             upon
          
           ,
           and
           buffeted
           ,
           and
           scourg'd
           ,
           and
           Crucified
           .
           If
           a
           Christian
           is
           but
           beggar'd
           ,
           or
           if
           but
           
             rail'd
             at
          
           ,
           and
           slander'd
           for
           conscience
           sake
           ,
           he
           fares
           a
           great
           deal
           better
           than
           his
           Master
           Christ
           did
           ;
           if
           he
           is
           Crucified
           ,
           or
           hang'd
           ,
           he
           fares
           
             no
             worse
          
           .
           The
           Thought
           of
           which
           will
           be
           sufficient
           ,
           (
           if
           we
           are
           qualified
           with
           Faith
           ,
           )
           to
           make
           us
           smile
           upon
           our
           suffrings
           when
           they
           are
           wrongfully
           cast
           upon
           us
           ,
           and
           to
           furnish
           us
           with
           Patience
           (
           if
           not
           with
           Pleasure
           )
           in
           all
           
           our
           Pains
           .
           I
           say
           with
           Pleasure
           ,
           because
           our
           Master
           taught
           his
           Disciples
           ,
           to
           Rejoice
           in
           that
           Case
           ,
           and
           to
           
             leap
             for
             Ioy
          
           ;
           for
           that
           is
           the
           English
           of
           our
           Saviour's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matth.
           5.
           12.
           
           Rejoice
           (
           saith
           he
           to
           his
           Disciples
           )
           
             and
             leap
             for
             joy
             ,
             when
             men
             shall
             revile
             you
             ,
             and
             persecute
             you
             ,
             and
             speak
             all
             manner
             of
             evil
             against
             you
             falsly
             ,
             for
             my
             Sake
             .
          
        
         
           §
           16.
           
           Thus
           having
           seen
           the
           obligation
           ,
           laid
           upon
           us
           by
           
             Iesus
             Christ
          
           as
           our
           
             Lord
             and
             Master
          
           ,
           both
           to
           imitate
           his
           Example
           ,
           and
           to
           yield
           obedience
           to
           his
           Commands
           ,
           as
           well
           by
           doing
           him
           Passive
           ,
           as
           
             Active
             Service
          
           ;
           I
           shall
           conclude
           with
           the
           Necessity
           ,
           the
           
             Indispensable
             Necessity
          
           we
           all
           are
           under
           ,
           either
           of
           rising
           to
           
             life
             eternal
          
           ,
           if
           we
           accomplish
           this
           Condition
           ;
           or
           of
           incurring
           (
           if
           we
           do
           not
           )
           by
           so
           much
           the
           greater
           Condemnation
           .
           For
           let
           our
           Professions
           be
           what
           they
           will
           ,
           of
           Faith
           in
           Christ
           as
           a
           Redeemer
           ;
           we
           cannot
           own
           him
           as
           a
           Master
           ,
           Unless
           we
           are
           Followers
           of
           his
           Life
           ;
           nor
           without
           sincere
           obedience
           ,
           can
           we
           Recive
           him
           as
           a
           Lord.
           And
           yet
           unless
           we
           so
           receive
           him
           ,
           He
           will
           not
           then
           receive
           us
           ,
           in
           the
           great
           day
           of
           Discrimination
           ,
           when
           he
           shall
           solemnly
           put
           a
           Difference
           betwixt
           the
           Wheat
           ,
           and
           the
           
           Chaff
           ,
           taking
           the
           one
           into
           his
           Garner
           ,
           and
           burning
           up
           the
           other
           with
           
             Fire
             unquentchable
          
           .
           For
           not
           to
           him
           ,
           who
           
             hides
             his
             Talent
             in
             the
             Earth
          
           ;
           much
           less
           to
           him
           ,
           who
           vainly
           throws
           it
           into
           the
           Aire
           ;
           But
           to
           him
           who
           does
           employ
           and
           improve
           his
           Talent
           ,
           the
           righteous
           Judge
           of
           all
           the
           world
           will
           use
           that
           Sentence
           of
           Approbation
           ,
           (
           Matth.
           25.
           21.
           )
           
             Well
             done
             thou
             good
             and
             faithful
             Servant
             ,
             Enter
             thou
             into
             the
             Ioy
             of
             thy
             Lord.
          
           From
           whence
           it
           follows
           as
           unavoidably
           ,
           as
           that
           
             God
             cannot
             lye
          
           ,
           That
           we
           must
           All
           without
           exception
           be
           
             first
             well
             Doers
          
           ,
           we
           must
           first
           of
           all
           be
           
             good
             and
             Faithful
             Servants
          
           ,
           before
           the
           Iudge
           can
           say
           to
           us
           ,
           
             well
             done
             good
             and
             faithful
             Servants
             .
          
           And
           yet
           again
           he
           must
           be
           able
           to
           say
           That
           to
           us
           ,
           before
           he
           can
           possibly
           bid
           us
           
             Enter
             into
             the
             Ioy
             of
             our
             Lord.
          
           He
           cannot
           say
           
             well
             done
          
           ,
           to
           an
           
             Evil
             Doer
          
           ;
           He
           cannot
           call
           him
           a
           Faithful
           ,
           who
           is
           an
           unfaithful
           Servant
           ;
           He
           cannot
           say
           
             Come
             ye
             blessed
          
           ,
           and
           
             Enter
             ye
             into
             the
             Ioy
             of
             your
             Lord
             ,
          
           to
           whom
           the
           Sentence
           of
           
             Go
             ye
             Cursed
             into
             everlasting
             Fire
          
           does
           of
           right
           belong
           .
        
         
           §
           17.
           
           And
           if
           these
           things
           are
           so
           ;
           then
           as
           we
           tender
           the
           greatest
           Interest
           both
           of
           our
           
           Bodies
           and
           of
           our
           Souls
           .
           Let
           no
           man
           cozen
           us
           to
           Hell
           ,
           by
           making
           us
           believe
           we
           are
           sure
           of
           Heaven
           .
           Beware
           of
           
             Comfortable
             Preachers
          
           (
           as
           they
           that
           love
           to
           be
           flatter'd
           do
           fasly
           call
           them
           ,
           )
           who
           either
           write
           or
           speak
           much
           in
           the
           Praise
           of
           Faith
           ,
           But
           in
           Disparagement
           of
           obedience
           to
           the
           Commandments
           of
           our
           Lord.
           And
           often
           quarrel
           at
           the
           necessity
           of
           being
           
             rich
             in
             good
             works
          
           ,
           as
           if
           Salvation
           were
           to
           be
           had
           at
           a
           
             cheaper
             Rate
          
           .
           Let
           me
           put
           the
           case
           home
           ,
           as
           well
           to
           others
           as
           to
           myself
           ,
           in
           the
           fewest
           words
           .
           Have
           we
           an
           earnestness
           of
           Desire
           to
           live
           for
           ever
           in
           Bliss
           and
           Glory
           ?
           or
           are
           we
           careless
           and
           indifferent
           what
           shall
           become
           of
           us
           hereafter
           ?
           Do
           we
           seriously
           believe
           an
           Immortality
           of
           our
           Souls
           ,
           a
           Life
           after
           Death
           ,
           and
           a
           Day
           of
           Iudgment
           ?
           Or
           do
           we
           but
           talk
           of
           these
           things
           in
           civility
           to
           the
           men
           amongst
           whom
           we
           live
           ?
           if
           we
           are
           in
           good
           earnest
           in
           the
           Rehearsal
           of
           the
           Creed
           ,
           of
           the
           
             two
             last
             Articles
          
           in
           particular
           ,
           the
           
             Resurrection
             of
             the
             Body
             ,
             and
             the
             Life
             everlasting
          
           ;
           Then
           let
           the
           Condition
           of
           the
           
             New
             Covenant
          
           abide
           forever
           in
           our
           Remembrance
           .
           And
           seeing
           this
           is
           the
           Condition
           on
           which
           the
           promise
           of
           
           Salvation
           is
           given
           unto
           us
           ,
           that
           we
           receive
           and
           own
           Christ
           as
           our
           
             Lord
             and
             Master
          
           ,
           as
           our
           Saviour
           ,
           and
           our
           Prince
           ,
           as
           our
           Advocate
           ,
           and
           our
           Iudge
           too
           ;
           And
           that
           we
           so
           own
           him
           in
           our
           Lives
           ,
           as
           well
           as
           in
           our
           Beliefes
           ,
           as
           well
           in
           our
           practice
           ,
           as
           speculation
           ;
           Let
           us
           not
           flatter
           ourselves
           for
           shame
           (
           as
           so
           many
           Traytors
           to
           our
           own
           Souls
           ,
           )
           that
           Salvation
           will
           be
           found
           upon
           
             easier
             Termes
          
           .
           For
           to
           such
           as
           cannot
           pretend
           to
           be
           Babes
           ,
           or
           Ideots
           ,
           or
           never
           to
           have
           liv'd
           
             within
             the
             sound
          
           of
           Christ's
           Gospel
           ,
           the
           words
           of
           the
           Apostle
           are
           very
           positive
           and
           Express
           ,
           That
           
             without
             Holiness
             and
             Peace
          
           ,
           (
           that
           is
           to
           say
           ,
           without
           our
           Duties
           both
           to
           God
           ,
           and
           to
           our
           Neighbour
           ,
           )
           
             No
             man
             living
             shall
             see
             the
             Lord
             ,
          
           Hebr.
           12.
           14.
           
        
         
           And
           this
           I
           think
           may
           suffice
           us
           to
           have
           learn't
           at
           this
           time
           from
           the
           Text
           in
           hand
           .
           For
           thô
           I
           say
           not
           that
           these
           are
           All
           ,
           yet
           these
           Especially
           are
           the
           Lessons
           we
           are
           concern'd
           to
           draw
           from
           it
           ,
           and
           such
           as
           willingly
           flow
           to
           us
           from
           its
           most
           
             rational
             Importance
          
           .
        
         
         
           
             Now
             to
             him
             who
             is
             able
             to
             do
             exceeding
             abundantly
             above
             all
             that
             we
             are
             able
             to
             ask
             or
             think
             ,
             according
             to
             
             the
             power
             that
             worketh
             in
             us
             ,
             unto
             him
             be
             glory
             in
             the
             Church
             by
             Christ
             Jesus
             ,
             throughout
             all
             Ages
             ,
             world
             without
             end
             .
          
        
      
       
         
         
         
           THE
           
             Yoke
             of
             Christ
          
           Easier
           than
           That
           of
           MOSES
           :
           AND
           HIS
           Burden
           a
           Refreshment
           to
           such
           as
           Labour
           .
        
         
           
             MATTH
             .
             XI
             .
             30.
             
          
           
             For
             my
             Yoke
             is
             Easy
             ,
             and
             my
             Burden
             is
             light
             .
          
        
         
           (
           A
           Text
           not
           unsuitable
           to
           all
           the
           Severities
           of
           the
           Lent
           ,
           which
           is
           (
           if
           St.
           Ierome
           may
           be
           believ'd
           ,
           and
           other
           Fathers
           more
           antient
           ,
           )
           of
           Apostolical
           Institution
           .
           A
           Time
           sequester'd
           by
           That
           Autority
           ,
           for
           the
           Exercise
           and
           Practice
           of
           Christian
           Strictness
           ,
           expressed
           pithily
           in
           my
           
           Text
           ,
           by
           our
           bearing
           both
           the
           Burden
           and
           Yoke
           of
           Christ.
           )
        
         
           §
           1.
           
           The
           Affinity
           and
           Connexion
           is
           as
           obvious
           ,
           as
           it
           is
           close
           ,
           betwixt
           my
           present
           ,
           and
           former
           Text.
           For
           it
           was
           the
           last
           Service
           which
           I
           perform'd
           in
           this
           Place
           ,
           to
           shew
           how
           Christ
           is
           our
           
             Lord
             and
             Master
          
           .
           Such
           as
           he
           was
           pleas'd
           to
           assert
           himself
           ,
           in
           the
           
             thirteenth
             of
             St.
             Iohn
          
           ,
           at
           the
           
             thirteenth
             verse
          
           .
           It
           now
           remains
           that
           we
           Contemplate
           the
           Moderation
           of
           the
           Laws
           ,
           whereby
           our
           Lord
           is
           exceeding
           Gratious
           ,
           and
           our
           Master
           extreamly
           Good.
           For
           it
           seems
           not
           sufficient
           that
           he
           is
           known
           to
           be
           a
           Lord
           ,
           in
           Exacting
           obedience
           to
           his
           Commandments
           ,
           unless
           he
           be
           as
           well
           known
           to
           be
           good
           and
           gratious
           ,
           in
           that
           his
           
             Commandments
             are
             not
             grievous
          
           .
           (
           Nothing
           neer
           so
           insupportable
           as
           they
           were
           thought
           by
           those
           Gnosticks
           St.
           Iohn
           alludes
           to
           ,
           1
           Iohn
           5.
           3.
           who
           fell
           away
           from
           Christianity
           ,
           and
           disown'd
           Christ
           himself
           ,
           for
           fear
           their
           Loyalty
           and
           obedience
           should
           cost
           them
           dear
           ;
           living
           then
           ,
           as
           they
           did
           ,
           in
           Times
           of
           Trial
           ,
           and
           Persecution
           ;
           )
           He
           is
           our
           Lord
           ,
           and
           our
           Master
           ,
           in
           respect
           of
           the
           Yoke
           with
           which
           he
           binds
           ,
           and
           in
           regard
           of
           the
           Burden
           
           wherewith
           he
           loads
           us
           .
           But
           this
           our
           Master
           is
           Good
           ,
           and
           our
           
             Lord
             Gratious
          
           ,
           in
           respect
           of
           the
           Easiness
           which
           he
           gives
           unto
           the
           one
           ,
           and
           in
           regard
           of
           the
           Lightness
           wherewith
           he
           qualify's
           the
           other
           .
           But
        
         
           §
           2.
           
           Our
           Translation
           ,
           however
           True
           ,
           is
           so
           far
           short
           of
           the
           Original
           ,
           that
           (
           as
           before
           ,
           so
           now
           also
           ,
           )
           the
           Greek
           must
           come
           in
           to
           assist
           the
           English
           ,
           or
           else
           we
           shall
           miss
           of
           its
           whole
           Importance
           .
           For
           't
           is
           not
           only
           
             my
             Yoke
             is
             Easy
          
           ,
           But
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           my
           Yoke
           is
           Good.
           My
           Yoke
           is
           profitable
           and
           useful
           .
           My
           Yoke
           is
           an
           indearing
           and
           delectable
           Yoke
           .
           For
           all
           this
           and
           more
           is
           imported
           by
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           Lexicographers
           and
           Glossaries
           do
           make
           apparent
           .
           That
           is
           ,
           (
           to
           express
           it
           without
           a
           Metaphor
           )
           The
           Service
           of
           Christ
           is
           a
           most
           gratious
           ,
           and
           Desirable
           Service
           .
           What
           he
           commands
           us
           to
           perform
           ,
           is
           not
           only
           very
           possible
           ,
           but
           facil
           and
           easy
           to
           be
           perform'd
           .
           Nor
           only
           so
           ,
           but
           sweet
           and
           pleasant
           in
           the
           performance
           .
           It
           is
           not
           only
           our
           Bounden
           Duty
           ,
           but
           't
           is
           our
           Interest
           ,
           our
           Delight
           ,
           our
           Reward
           to
           serve
           him
           .
        
         
           §
           3.
           
           And
           such
           as
           the
           Yoke
           is
           with
           which
           he
           binds
           ,
           such
           is
           also
           the
           burden
           wherewith
           
           he
           loads
           us
           .
           Whatsoever
           his
           Burden
           may
           here
           import
           .
           If
           the
           Burden
           of
           his
           Precepts
           ,
           then
           't
           is
           absolutely
           light
           .
           For
           then
           the
           Burden
           and
           the
           Yoke
           are
           Terms
           aequivalent
           .
           The
           lightness
           of
           the
           one
           explains
           the
           Easiness
           of
           the
           other
           ;
           and
           the
           later
           clause
           of
           the
           Text
           is
           but
           an
           Exegesis
           of
           the
           former
           .
           Or
           admit
           that
           by
           his
           Burden
           is
           meant
           the
           Burden
           of
           his
           Cross
           ;
           yet
           even
           then
           we
           must
           confess
           it
           is
           comparatively
           light
           .
           And
           so
           indeed
           it
           is
           in
           two
           considerable
           respects
           .
           First
           in
           respect
           of
           the
           
             endless
             punishment
          
           ,
           which
           will
           fall
           upon
           Them
           that
           refuse
           the
           Burden
           ;
           and
           again
           in
           respect
           of
           that
           
             unspeakable
             Reward
          
           ,
           which
           will
           be
           given
           unto
           them
           that
           shall
           
             take
             it
             up
          
           .
           The
           Cross
           of
           Christ
           at
           its
           heaviest
           is
           but
           a
           Burden
           of
           Afflictions
           ,
           which
           St.
           Paul
           accompts
           light
           for
           these
           two
           reasons
           .
           First
           because
           
             it
             is
             but
             for
             a
             moment
          
           ;
           next
           because
           
             it
             works
             for
             us
             a
             far
             more
             exceeding
             and
          
           
           
             eternal
             weight
             of
             glory
          
           .
           For
           as
           the
           same
           Apostle
           saith
           to
           the
           same
           Corinthians
           ,
           (
           what
           seems
           at
           first
           hearing
           a
           contradiction
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           
             That
             which
             was
             glorious
             was
             not
             glorious
             at
             all
             ,
             in
             respect
             of
             the
          
           
           
             glory
             which
             excelleth
          
           .
           So
           't
           is
           as
           true
           That
           
           
             our
             Afflictions
             are
             no
             Afflictions
             ,
             in
             comparison
             with
             the
             Beatitudes
             which
             they
             work
             for
             us
             as
             our
             Reward
             .
          
        
         
           §
           4.
           
           This
           is
           the
           meaning
           of
           the
           Text
           consider'd
           simply
           in
           it self
           .
           Wherein
           are
           two
           Things
           especially
           which
           offer
           themselves
           to
           our
           Consideration
           .
        
         
           First
           the
           Greatness
           of
           Christ
           in
           the
           Extent
           of
           his
           Authority
           ;
           and
        
         
           Secondly
           his
           Goodness
           ,
           in
           the
           merciful
           use
           or
           employment
           of
           it
           .
        
         
           First
           his
           Greatness
           is
           very
           evident
           ,
           in
           that
           he
           has
           the
           power
           to
           impose
           a
           Yoke
           ,
           and
           a
           Burden
           .
           A
           Yoke
           of
           Injunctions
           upon
           our
           Necks
           ,
           and
           a
           Burden
           of
           Suffrings
           upon
           our
           Backs
           .
        
         
           Next
           his
           Goodness
           is
           as
           apparent
           ,
           from
           the
           easiness
           of
           the
           one
           ,
           and
           from
           the
           lightness
           of
           the
           other
           .
           For
           besides
           That
           
             Eternal
             and
             exceeding
             weight
             of
             Glory
             ,
          
           which
           gives
           an
           easiness
           to
           the
           Yoke
           ,
           however
           hard
           ;
           and
           a
           lightness
           to
           the
           Burden
           ,
           however
           heavy
           ;
           The
           one
           is
           so
           easy
           in
           it self
           ,
           and
           the
           other
           in
           it self
           is
           so
           truly
           light
           ,
           (
           considering
           that
           
             dolor
             ,
             si
             gravis
             ,
             brevis
             ,
          
           is
           just
           as
           much
           ,
           as
           
             si
             longus
             ,
             levis
          
           ,
           )
           that
           even
           the
           Yoke
           of
           his
           Injunctions
           does
           
           give
           us
           Freedom
           ,
           and
           the
           Burden
           of
           his
           Suffrings
           affords
           us
           strength
           .
        
         
           If
           we
           put
           them
           both
           together
           ,
           they
           make
           a
           Text
           without
           length
           extremely
           copious
           ;
           for
           it
           exhibits
           to
           us
           at
           once
           the
           Law
           and
           Equity
           of
           the
           Gospel
           .
           The
           Yoke
           and
           the
           Burden
           do
           prove
           the
           first
           ,
           as
           the
           easiness
           and
           the
           lightness
           infer
           the
           second
           .
           It
           serves
           to
           keep
           us
           in
           the
           Fear
           ,
           and
           the
           Faith
           of
           Christ.
           For
           first
           the
           nature
           of
           a
           Yoke
           implies
           a
           Bridle
           to
           our
           Presumption
           ;
           and
           then
           the
           easiness
           of
           this
           Yoke
           does
           also
           forbid
           us
           to
           despair
           .
           Christ
           is
           here
           both
           in
           his
           Kingly
           ,
           and
           Priestly
           Office
           ;
           at
           once
           to
           rule
           ,
           and
           to
           bless
           us
           too
           .
           He
           is
           an
           Absolute
           Soveraign
           ,
           because
           to
           Him
           it
           does
           belong
           to
           put
           a
           Yoke
           upon
           our
           Necks
           ,
           But
           yet
           withal
           he
           is
           a
           good
           and
           a
           Gratious
           Soveraign
           ,
           because
           It
           is
           not
           only
           easy
           ,
           but
           gives
           us
           ease
           too
           .
           And
           though
           it
           may
           sometimes
           vex
           the
           Body
           ,
           yet
           it
           brings
           *
           
             Rest
             unto
             the
             Soul.
          
           
        
         
           The
           Reason
           of
           which
           is
           wrapt
           up
           in
           the
           causal
           For
           ,
           being
           consider'd
           in
           its
           Retrospect
           on
           the
           Verse
           going
           before
           .
           Where
           no
           sooner
           had
           he
           said
           ,
           
             Take
             my
             Yoke
             ,
             and
             ye
             shall
             find
             rest
          
           ;
           but
           immediatly
           it
           follows
           ,
           
           For
           ,
           or
           Because
           my
           Yoke
           is
           easy
           .
           And
           this
           again
           affords
           us
           a
           
             double
             Reason
          
           ,
           for
           which
           we
           should
           come
           at
           his
           Invitation
           ,
           (
           v.
           28.
           )
           First
           because
           my
           Yoke
           is
           easy
           ,
           Therefore
           
             come
             unto
             me
          
           ;
           Next
           because
           it
           is
           so
           gratious
           as
           to
           give
           
             Rest
             unto
             your
             Souls
          
           ,
           Therefore
           
             come
             unto
             me
             all
             ye
             that
             labour
             .
          
           And
           this
           is
           the
           meaning
           of
           the
           Text
           in
           its
           relation
           to
           the
           Context
           .
        
         
           §
           5.
           
           To
           Contract
           my
           meditations
           within
           the
           compass
           of
           the
           time
           ,
           and
           withal
           to
           go
           forwards
           with
           the
           design
           I
           have
           in
           hand
           ,
           (
           which
           is
           not
           only
           to
           shew
           the
           Law
           ,
           but
           also
           the
           Equity
           of
           the
           Gospel
           ,
           )
           I
           must
           not
           now
           consider
           Christ
           in
           the
           extent
           of
           his
           Authority
           ,
           as
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           that
           is
           to
           say
           )
           an
           
             Absolute
             unaccomptable
          
           Master
           ,
           to
           whom
           of
           right
           it
           does
           belong
           to
           impose
           a
           Yoke
           ,
           and
           a
           Burden
           ;
           (
           for
           That
           was
           properly
           the
           Subject
           of
           the
           last
           Service
           which
           I
           perform'd
           ;
           )
           But
           only
           in
           the
           exercise
           and
           usage
           of
           it
           ,
           as
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           that
           is
           to
           say
           )
           a
           Mild
           ,
           and
           a
           Gratious
           Master
           ;
           whose
           Commands
           are
           so
           far
           from
           being
           burdensom
           and
           grievous
           ,
           that
           even
           his
           Yoke
           makes
           us
           able
           to
           bear
           his
           Burden
           ,
           and
           his
           Burden
           does
           enable
           us
           to
           wear
           
           his
           Yoke
           .
           At
           which
           Paradox
           to
           Nature
           if
           any
           Natural
           man
           stumble
           ,
           he
           may
           illustrate
           it
           to
           himself
           by
           the
           Wings
           of
           an
           Eagle
           ,
           which
           are
           indeed
           a
           Real
           Burden
           ,
           and
           of
           Considerable
           Weight
           to
           the
           Eagle's
           Body
           ,
           but
           such
           a
           Burden
           as
           by
           which
           she
           soars
           up
           loftily
           towards
           Heaven
           ,
           which
           for
           want
           of
           That
           Burden
           would
           be
           a
           Groveler
           on
           the
           Earth
           .
           Or
           he
           may
           clear
           it
           by
           the
           weights
           of
           a
           Vulgar
           Clock
           ,
           which
           ,
           the
           heavier
           they
           are
           ,
           do
           make
           it
           go
           so
           much
           the
           faster
           .
        
         
           §
           6.
           
           A
           Subject
           upon
           which
           I
           do
           the
           rather
           indulge
           my
           Thoughts
           ,
           (
           thô
           better
           handled
           I
           doubt
           not
           by
           other
           men
           ,
           and
           somewhat
           often
           by
           my self
           upon
           †
           other
           Texts
           ,
           )
           because
           we
           have
           Libertines
           in
           our
           days
           ,
           as
           there
           were
           Gnosticks
           in
           St.
           Iohn's
           ,
           who
           make
           the
           Law
           by
           which
           we
           live
           (
           I
           mean
           *
           
             the
             Law
             of
             Christ's
             Gospel
          
           )
           to
           need
           our
           Apologies
           and
           Defensatives
           ,
           by
           bringing
           up
           an
           
             ill
             Report
          
           of
           the
           
             Christian
             Yoke
          
           ,
           as
           if
           it
           were
           as
           hard
           as
           the
           Yoke
           of
           Moses
           ,
           which
           
             neither
             we
             ,
             nor
             our
             Fathers
             ,
          
           neither
           the
           Prophets
           ,
           nor
           the
           Apostles
           ,
           
             were
             ever
             able
             well
             to
             bear
             ,
          
           (
           Acts
           15.
           10.
           )
           Just
           as
           They
           who
           went
           to
           spy
           out
           the
           Land
           of
           Canaan
           ,
           giving
           
           it
           out
           to
           be
           a
           Land
           
             which
             did
             eat
             up
             its
             Inhabitants
          
           ;
           
           a
           
             Land
             full
             of
             Gyants
             ,
             the
             Sons
             of
          
           Anak
           ,
           in
           comparison
           with
           whom
           
             Themselves
             were
             Grashoppers
          
           .
           Yet
           they
           confessed
           it
           was
           a
           Land
           which
           even
           
             flow'd
             with
             milk
             and
             hony
          
           ,
           excellent
           
             Figs
             ,
             and
             Pomegranates
          
           ,
           and
           such
           
             Gygantaean
             Grapes
             too
          
           ,
           (
           in
           full
           proportion
           to
           the
           Inhabitants
           )
           that
           
             one
             single
             Cluster
          
           was
           fain
           to
           be
           carried
           
             on
             two
             men's
             shoulders
          
           .
           And
           Caleb
           thought
           it
           not
           impossible
           to
           take
           Possession
           of
           the
           Land
           ,
           in
           order
           whereunto
           he
           pressed
           earnestly
           for
           an
           Essay
           ;
           implying
           that
           All
           the
           Explorators
           ,
           excepting
           Iosua
           and
           
           Himself
           ,
           deceiv'd
           the
           People
           with
           their
           own
           Fears
           ;
           thereby
           tempting
           them
           to
           murmur
           against
           the
           means
           of
           their
           Redemption
           ,
           and
           to
           think
           hardly
           of
           their
           Redeemer
           ,
           as
           if
           he
           had
           put
           them
           upon
           the
           doing
           of
           things
           impossible
           to
           be
           done
           .
           So
           there
           are
           Multitudes
           even
           in
           Christendom
           ,
           (
           and
           at
           this
           very
           day
           )
           Antinomians
           and
           Solifidians
           ,
           who
           having
           not
           courage
           enough
           as
           Christians
           to
           make
           a
           Trial
           of
           their
           Ability
           ,
           how
           far
           forth
           they
           are
           impowred
           to
           wear
           the
           Yoke
           of
           Christ's
           Commands
           ,
           or
           bear
           the
           Burden
           of
           his
           Cross
           ;
           And
           being
           unwilling
           that
           
             other
             Christians
          
           should
           
           be
           less
           cowardly
           than
           Themselves
           ,
           have
           given
           it
           out
           among
           the
           People
           ,
           
             that
             Christ
             commands
             Impossibilities
          
           .
           Which
           is
           as
           much
           as
           to
           say
           ,
           that
           His
           Yoke
           is
           too
           hard
           ,
           and
           his
           Burden
           too
           heavy
           ,
           and
           that
           by
           consequence
           their
           Rebellions
           are
           but
           the
           
             Infirmities
             of
             their
             Nature
          
           ,
           which
           might
           have
           been
           possibly
           in
           their
           Wishes
           ,
           but
           not
           at
           all
           in
           their
           Abilities
           to
           be
           avoided
           .
           Whereas
           the
           Truth
           is
           ,
           they
           are
           resolv'd
           to
           
             sit
             still
          
           ,
           to
           be
           
             at
             peace
          
           with
           their
           Temptations
           ,
           and
           not
           to
           make
           the
           best
           use
           of
           the
           Powers
           within
           them
           ;
           So
           that
           the
           Devil
           becomes
           strong
           ,
           in
           that
           they
           make
           themselves
           weak
           ;
           and
           't
           is
           in
           stead
           of
           Wisdom
           to
           him
           ,
           that
           he
           finds
           men
           foolish
           .
           If
           at
           any
           time
           He
           conquers
           ,
           it
           is
           because
           they
           do
           
             not
             fight
          
           ;
           yea
           if
           he
           does
           not
           fly
           from
           them
           ,
           it
           is
           because
           they
           do
           not
           resist
           him
           ;
           for
           so
           saith
           St.
           Iames
           expresly
           ,
           
           
             Resist
             the
             Devil
             and
             he
             will
             fly
             from
             you
             .
          
           But
           Cowards
           call
           their
           mean
           Submissions
           ,
           their
           
             Inabilities
             to
             resist
          
           ,
           that
           so
           they
           may
           Sin
           without
           Scruple
           ,
           or
           at
           least
           stop
           the
           Mouth
           of
           a
           clamorous
           Conscience
           .
           For
           building
           (
           as
           they
           do
           )
           upon
           a
           very
           great
           
             Falshood
             ,
             that
             Christ
             commands
             Impossibilities
          
           ;
           
           They
           make
           their
           Error
           the
           more
           Incurable
           ,
           by
           adding
           to
           it
           as
           great
           a
           Truth
           ,
           [
           that
           having
           done
           all
           we
           can
           ,
           in
           our
           submission
           to
           the
           Burden
           and
           Yoke
           of
           Christ
           ,
           we
           shall
           never
           be
           accountable
           for
           All
           we
           cannot
           ;
           because
           where
           our
           utmost
           obedience
           Ends
           ,
           our
           Saviour's
           begins
           to
           be
           reckon'd
           to
           us
           .
           ]
        
         
           Thus
           Truth
           and
           Falshood
           are
           tyed
           together
           by
           the
           Necks
           ,
           (
           as
           Iupiter
           in
           Plato
           serv'd
           Ioy
           and
           Sorrow
           ,
           )
           that
           if
           they
           will
           not
           be
           friends
           ,
           they
           may
           be
           made
           to
           be
           Companions
           ;
           and
           even
           forced
           to
           conspire
           against
           their
           Wills
           ,
           to
           make
           us
           tamely
           submit
           our
           Necks
           to
           the
           Yoke
           of
           Satan
           ,
           in
           Pretence
           that
           our
           Saviour's
           is
           too
           ruggid
           for
           us
           to
           bear
           .
           And
           Truth
           it self
           becomes
           hurtful
           ,
           by
           being
           dishonestly
           tack'd
           on
           to
           as
           great
           a
           Falshood
           .
        
         
           §
           7.
           
           But
           God
           be
           thanked
           there
           are
           others
           of
           Caleb's
           brave
           Judgment
           and
           Disposition
           ;
           who
           think
           of
           Christ
           with
           more
           Reverence
           ,
           than
           to
           believe
           that
           
             His
             Yoke
          
           is
           insupportable
           ,
           or
           that
           he
           looks
           for
           harder
           Services
           than
           he
           enables
           us
           to
           perform
           .
           They
           judge
           that
           Christ
           commands
           nothing
           but
           what
           is
           reasonable
           ,
           and
           congruous
           ,
           and
           therefore
           Possible
           to
           be
           done
           ;
           at
           least
           in
           That
           sincere
           measure
           
           wherein
           he
           mercifully
           exacts
           it
           ,
           and
           with
           all
           those
           Assistances
           which
           He
           continually
           affords
           ▪
           and
           with
           those
           Equitable
           Grains
           ,
           which
           as
           a
           Saviour
           he
           allows
           for
           human
           Frailty
           .
           And
           therefore
           they
           strive
           so
           much
           the
           harder
           to
           put
           his
           Commands
           in
           Execution
           ;
           to
           wear
           the
           Yoke
           of
           his
           Precepts
           in
           all
           parts
           equally
           .
           They
           think
           the
           Difficulties
           are
           such
           as
           by
           the
           strength
           of
           his
           Grace
           they
           are
           impowred
           to
           overcome
           ;
           more
           Invited
           by
           the
           Pomgranates
           and
           Grapes
           of
           Canaan
           ,
           than
           discouraged
           with
           the
           Gyants
           ,
           which
           are
           to
           be
           grapl'd
           with
           in
           the
           way
           .
           And
           thence
           it
           is
           that
           they
           neglect
           not
           the
           Visible
           means
           of
           being
           happy
           to
           all
           Eternity
           ,
           for
           fear
           of
           a
           temporary
           unhappiness
           'twixt
           Them
           and
           It.
           
        
         
           §
           8.
           
           Indeed
           the
           Sons
           of
           Disobedience
           ,
           who
           court
           the
           Friendship
           of
           the
           World
           ,
           and
           thence
           are
           said
           by
           St.
           Iames
           to
           be
           
             The
             Enemies
          
           
           
             of
             God
          
           ,
           may
           make
           an
           Objection
           of
           their
           Experience
           against
           the
           Saying
           of
           our
           Saviour
           touching
           the
           Easiness
           of
           his
           Yoke
           ,
           and
           against
           St.
           
           Iohn's
           Exposition
           of
           it
           ,
           when
           he
           
           saith
           of
           Christ's
           
             Commandments
             ,
             they
             are
             not
             grievous
             .
          
           For
           hath
           not
           Christ
           commanded
           
           all
           men
           
             to
             love
             their
             Enemies
          
           ?
           and
           is
           not
           That
           a
           Grievous
           Precept
           unto
           Them
           who
           forsake
           and
           detest
           their
           Friends
           ?
           Hath
           not
           Christ
           commanded
           all
           men
           to
           be
           content
           with
           their
           Own
           ,
           nor
           so
           much
           as
           to
           covet
           their
           Neighbours
           Goods
           ?
           and
           is
           not
           That
           a
           Grievous
           Precept
           ,
           to
           such
           as
           live
           upon
           Plunder
           ,
           or
           Defraudation
           ?
           Hath
           not
           Christ
           commanded
           all
           men
           the
           rigid
           Duty
           of
           Self-denial
           ?
           and
           is
           not
           That
           a
           Grievous
           Precept
           to
           our
           Proverbial
           Apolausticks
           ,
           who
           deny
           themselves
           nothing
           that
           Heart
           can
           wish
           ,
           but
           indulge
           themselves
           in
           all
           that
           either
           their
           Appetites
           can
           crave
           ,
           or
           their
           Fancies
           call
           for
           ?
           Nay
           hath
           not
           Christ
           commanded
           all
           men
           to
           take
           up
           his
           Cross
           ,
           and
           to
           bear
           That
           after
           him
           ?
           and
           is
           not
           That
           a
           Grievous
           Precept
           ,
           to
           such
           as
           love
           to
           lay
           it
           heavily
           upon
           other
           mens
           Shoulders
           ?
           How
           then
           are
           his
           Yoke
           and
           his
           
             Burden
             easy
          
           ,
           when
           the
           greatest
           part
           of
           men
           do
           slip
           their
           Necks
           out
           of
           the
           former
           ,
           and
           cast
           the
           later
           (
           not
           upon
           ,
           but
           )
           behind
           their
           Backs
           ?
        
         
           §
           9.
           
           Thus
           in
           the
           person
           of
           a
           Demas
           ,
           who
           hath
           
             embraced
             this
             present
             world
          
           for
           want
           of
           a
           
           Confidence
           in
           the
           next
           ,
           I
           have
           objected
           against
           
           my
           Text
           as
           strongly
           at
           least
           as
           I
           am
           able
           ,
           and
           against
           the
           Exposition
           St.
           Iohn
           made
           of
           it
           against
           the
           Gnosticks
           :
           And
           I
           think
           I
           have
           done
           it
           with
           very
           great
           Reason
           .
           For
           as
           an
           Objection
           is
           never
           stronger
           ,
           than
           when
           it
           is
           borrowed
           from
           Experience
           ;
           So
           Truth
           is
           never
           more
           Glorious
           ,
           than
           Oppositions
           and
           Objections
           (
           by
           being
           well
           answer'd
           )
           are
           apt
           to
           make
           it
           .
           Nor
           can
           an
           Objection
           be
           better
           answer'd
           ,
           or
           more
           to
           the
           
           Snarler's
           satisfaction
           ,
           than
           when
           Experience
           as
           well
           as
           Reason
           ,
           even
           in
           the
           Greatest
           and
           Best
           of
           men
           ,
           is
           opposed
           to
           the
           Experience
           and
           Wants
           of
           Reason
           in
           the
           Worst
           .
           The
           Answer
           cannot
           be
           Categorical
           ,
           but
           must
           be
           adaequate
           to
           the
           Objection
           ,
           and
           so
           proceed
           by
           several
           Steps
           ;
           First
           in
           general
           ,
           and
           then
           in
           some
           of
           the
           choisest
           or
           the
           most
           difficult
           of
           the
           Particulars
           .
           First
           I
           answer
           in
           general
           ,
           That
           when
           't
           is
           said
           by
           our
           Lord
           ,
           
             his
             yoke
             is
             easy
             ,
             and
             burden
             light
             ,
          
           it
           is
           not
           meant
           in
           relation
           to
           That
           inveterate
           rank
           of
           Sinners
           ,
           in
           whom
           
             the
             God
             of
             this
             World
          
           (
           as
           St.
           Paul
           
           calls
           the
           Devil
           )
           
             hath
             blinded
             the
             Minds
          
           ;
           whose
           Consciences
           are
           callous
           ,
           and
           cauteriz'd
           ,
           
           who
           (
           like
           Them
           in
           the
           Acts
           )
           
             do
             always
          
           
           
             resist
             the
             Holy
             Ghost
          
           ,
           and
           have
           not
           only
           
           grieved
           ,
           but
           even
           quench'd
           the
           Spirit
           of
           Grace
           .
           It
           is
           not
           meant
           of
           Those
           Profligates
           ,
           who
           shake
           Christ's
           Yoke
           from
           off
           their
           Necks
           ,
           
           and
           tread
           his
           Burden
           under
           their
           Feet
           .
           But
           as
           't
           is
           meant
           that
           his
           Yoke
           is
           smooth
           and
           easy
           in
           it self
           ,
           or
           easy
           to
           Them
           who
           are
           wont
           to
           wear
           it
           ,
           (
           whereby
           they
           have
           fitted
           it
           for
           their
           Necks
           ,
           and
           their
           Necks
           for
           It
           ,
           )
           so
           't
           is
           meant
           that
           his
           Burden
           is
           not
           absolutely
           and
           simply
           ,
           but
           comparatively
           light
           ;
           in
           respect
           of
           That
           Glory
           ,
           whereof
           it
           works
           for
           us
           a
           weight
           unspeakable
           ;
           and
           in
           respect
           of
           That
           Burden
           ,
           of
           God's
           
             heavy
             Vengeance
          
           ,
           from
           which
           it
           frees
           us
           .
           In
           like
           manner
           when
           St.
           Iohn
           affirms
           of
           Christ
           as
           a
           Legislator
           ,
           that
           
             his
             Commandments
             are
             not
             grievous
          
           ,
           it
           is
           not
           meant
           with
           respect
           to
           the
           *
           
             Carnal
             minded
          
           ,
           who
           are
           said
           by
           St.
           Paul
           to
           be
           
             at
             Enmity
             with
             God
          
           ;
           (
           for
           to
           men
           of
           
             sore
             Eyes
          
           the
           glorious
           Bounty
           of
           the
           Sun
           is
           the
           greatest
           Nuisance
           ,
           and
           so
           to
           men
           of
           
             sick
             Palates
          
           the
           very
           
             best
             meat
          
           is
           the
           most
           unsavorie
           ;
           )
           But
           't
           is
           meant
           that
           his
           Commandments
           are
           not
           grievous
           
             in
             Themselves
          
           ,
           nor
           to
           such
           as
           have
           the
           Patience
           to
           
             try
             them
             throughly
          
           ,
           nor
           have
           forfeited
           or
           lost
           
           the
           moral
           honesty
           of
           their
           Nature
           ,
           which
           The
           God
           of
           good
           Nature
           implanted
           in
           them
           .
           Shall
           sore
           Eyes
           object
           against
           the
           soundest
           ,
           that
           of
           All
           noxious
           things
           ,
           
             Light
             it self
          
           is
           the
           most
           hurtful
           ?
           or
           shall
           a
           Blind
           man
           infer
           ,
           (
           and
           that
           from
           the
           Topick
           of
           Experience
           ,
           )
           that
           the
           Sun
           in
           his
           Meridian
           is
           in
           reality
           but
           a
           Shadow
           ?
           Or
           shall
           a
           man
           of
           the
           most
           depraved
           and
           paved
           Palate
           ,
           be
           allow'd
           to
           argue
           well
           from
           his
           
             own
             Experience
          
           ,
           that
           
             Salt
             it self
             has
             no
             Savour
          
           ?
           nor
           any
           thing
           else
           that
           is
           season'd
           with
           it
           ?
           and
           is
           therefore
           
           fit
           for
           nothing
           but
           to
           be
           cast
           unto
           the
           Dunghill
           ?
           No
           ,
           the
           Objection
           lyes
           clearly
           against
           the
           Soreness
           of
           the
           man's
           Eyes
           ,
           and
           the
           Sickness
           of
           his
           Palate
           ,
           Not
           at
           all
           against
           the
           Sun
           ,
           and
           as
           little
           against
           the
           Salt
           ,
           which
           are
           evinced
           by
           the
           Experience
           as
           well
           of
           the
           Most
           as
           the
           most
           judicious
           ,
           (
           indeed
           of
           All
           mortals
           who
           are
           not
           mad
           ,
           )
           to
           be
           as
           good
           and
           useful
           Creatures
           ,
           as
           any
           are
           in
           the
           upper
           ,
           and
           lower
           world
           .
        
         
           This
           is
           the
           Monogram
           of
           the
           Answer
           I
           purpose
           in
           general
           to
           the
           Objection
           ,
           (
           before
           I
           descend
           to
           the
           most
           difficult
           of
           the
           Particulars
           ,
           )
           And
           I
           am
           now
           to
           fill
           it
           up
           
           with
           as
           good
           a
           Zographesis
           as
           I
           am
           able
           .
        
         
           §
           10.
           
           First
           then
           to
           strengthen
           our
           Resolutions
           of
           accustoming
           our selves
           to
           Law
           and
           Discipline
           ,
           And
           not
           to
           wear
           the
           Yoke
           of
           Christ
           ,
           just
           as
           the
           Ox
           wears
           his
           Master's
           ,
           meerly
           for
           fear
           of
           being
           goaded
           ,
           but
           from
           a
           principle
           of
           Love
           to
           the
           
             Yoke
             it self
          
           ;
           let
           us
           consider
           how
           those
           Commandments
           ,
           which
           do
           make
           up
           the
           Law
           or
           the
           Yoke
           of
           Christ
           ,
           do
           but
           exact
           the
           things
           of
           us
           which
           are
           agreeable
           to
           our
           Reason
           ,
           and
           therefore
           suitable
           to
           our
           Nature
           ,
           and
           therefore
           consonant
           to
           our
           Desires
           .
           I
           mean
           our
           Rational
           Desires
           ,
           which
           we
           Injoy
           ,
           as
           we
           are
           Men
           ;
           though
           not
           our
           brutish
           ones
           ,
           which
           we
           suffer
           ,
           as
           we
           are
           Animals
           ,
           and
           which
           (
           without
           any
           difference
           )
           are
           common
           unto
           us
           with
           the
           
             Beasts
             that
             perish
          
           .
           
           It
           should
           be
           natural
           for
           us
           (
           as
           Men
           ,
           indued
           with
           Reason
           ,
           )
           to
           Love
           the
           Beauty
           of
           our
           Lord
           ,
           and
           to
           fear
           his
           Power
           .
           Because
           we
           naturally
           incline
           to
           the
           Means
           of
           Safety
           ,
           at
           least
           as
           far
           as
           we
           do
           know
           them
           ,
           or
           believe
           them
           to
           be
           such
           .
           Now
           all
           that
           tends
           unto
           our
           Safety
           may
           be
           reduc't
           to
           
             two
             Heads
             ,
             Seeking
             God
          
           ,
           and
           
             Eschewing
             Evil.
          
           And
           Rational
           
           Nature
           does
           incline
           ,
           as
           well
           to
           the
           first
           ,
           
           as
           to
           the
           Second
           .
           Nay
           as
           Things
           which
           are
           good
           ,
           and
           have
           a
           Tendency
           to
           our
           Safety
           ,
           are
           more
           or
           less
           excellent
           ,
           and
           useful
           to
           us
           ;
           so
           Nature
           ,
           whilst
           it
           is
           Rational
           ,
           must
           needs
           incline
           to
           That
           of
           the
           Higher
           ,
           more
           strongly
           than
           to
           That
           of
           the
           Lower
           Value
           .
           And
           that
           which
           saves
           a
           man
           
             for
             ever
          
           ,
           being
           of
           much
           an
           
             higher
             value
          
           ,
           than
           that
           which
           saves
           him
           but
           
             for
             a
             Time
          
           ,
           'T
           is
           plain
           that
           Nature
           ,
           being
           Rational
           ,
           does
           most
           incline
           towards
           the
           former
           :
           And
           all
           the
           Commandments
           of
           our
           Lord
           having
           a
           Tendency
           unto
           That
           ,
           are
           by
           consequence
           agreeable
           to
           
             human
             Nature
          
           .
           Especially
           when
           our
           Nature
           is
           also
           rectified
           by
           Grace
           ,
           which
           does
           not
           fail
           to
           work
           with
           any
           ,
           who
           do
           not
           fail
           to
           work
           with
           It
           ;
           And
           however
           insufficient
           to
           make
           us
           Sinless
           ,
           is
           yet
           abundantly
           sufficient
           to
           make
           us
           single
           and
           sincere
           .
           Less
           than
           which
           in
           our
           Service
           our
           Master's
           Iustice
           cannot
           exact
           ,
           And
           the
           Equity
           of
           his
           Gospel
           exacts
           no
           more
           .
        
         
           §
           11.
           
           The
           Truth
           of
           which
           may
           be
           evinced
           ,
           from
           the
           Absurdity
           which
           would
           follow
           its
           being
           supposed
           to
           be
           False
           .
           For
           the
           Moral
           Commands
           of
           Christ
           ,
           like
           the
           Moral
           commands
           of
           Moses
           ,
           must
           be
           acknowledged
           
           to
           be
           *
           
             Holy
             ,
             Iust
          
           ,
           and
           Good.
           Which
           yet
           I
           know
           not
           how
           they
           could
           be
           ,
           were
           they
           not
           adequate
           to
           the
           Faculties
           of
           Grace
           and
           Reason
           .
           For
           what
           Goodness
           can
           there
           be
           ,
           in
           an
           Impossibility
           of
           doing
           the
           Good
           that
           is
           required
           ?
           or
           what
           holiness
           can
           there
           be
           ,
           in
           unavoidable
           transgressions
           for
           want
           of
           strength
           ?
           Or
           what
           Iustice
           can
           it
           be
           ,
           that
           any
           
             Rational
             Agent
          
           should
           be
           accomptable
           for
           the
           Things
           he
           could
           
             never
             help
          
           ?
           To
           command
           Impossibilities
           is
           not
           agreeable
           to
           Reason
           ,
           in
           Him
           who
           threatens
           an
           
             Endless
             Punishment
          
           for
           not
           performing
           what
           is
           commanded
           .
           And
           therefore
           no
           such
           hard
           Yoke
           can
           be
           imposed
           by
           our
           Lord
           on
           the
           Neck
           of
           Any
           .
           No
           such
           heavy
           and
           grievous
           Burden
           can
           be
           laid
           by
           a
           Saviour
           on
           any
           Shoulder
           .
           For
           though
           't
           is
           true
           that
           the
           Reprobates
           ,
           (
           both
           men
           ,
           and
           Devils
           ,
           )
           being
           left
           ,
           and
           forsaken
           ,
           and
           finally
           given
           over
           by
           the
           
             Iudge
             of
             all
             the
             world
          
           ,
           are
           
           under
           a
           
             sad
             Impossibility
          
           of
           doing
           Good
           ;
           yet
           it
           is
           as
           true
           too
           ,
           that
           they
           
             drew
             upon
             themselves
          
           such
           a
           deplorable
           Necessity
           of
           doing
           evil
           ,
           They
           were
           
             not
             created
          
           in
           That
           Condition
           .
           For
           
             God
             created
             them
             upright
          
           ,
           and
           made
           them
           capable
           of
           Duty
           ;
           But
           
             they
             found
          
           
           out
           and
           follow'd
           their
           own
           Inventions
           ,
           whereby
           to
           lose
           the
           Capability
           which
           God
           had
           given
           them
           ,
           Eccles.
           7.
           29.
           
           If
           men
           are
           so
           wilful
           in
           using
           the
           Liberty
           of
           their
           Wills
           ,
           as
           to
           make
           an
           absolute
           
             Covenant
             with
             Death
          
           ,
           and
           
             with
             Hell
             to
             be
             at
             Agreement
          
           ;
           if
           they
           
           will
           
             Sin
             with
             both
             hands
          
           ,
           (
           as
           one
           †
           Prophet
           words
           it
           )
           and
           
             draw
             Iniquity
             as
             with
             a
             Cart-rope
             ,
          
           (
           as
           it
           is
           in
           *
           Another
           )
           No
           wonder
           if
           in
           the
           words
           of
           the
           Book
           of
           
             Wisdom
             ,
             they
          
           ‖
           
             pull
             Destruction
             upon
             Themselves
             with
             the
             work
             of
             their
             hands
             .
          
           And
           in
           These
           considerations
           ,
           All
           who
           are
           Lovers
           of
           Christ
           indeed
           ,
           and
           think
           ingenuously
           of
           him
           ,
           and
           are
           not
           grosly
           injurious
           to
           him
           ,
           nor
           have
           an
           evident
           pique
           at
           him
           ,
           must
           either
           say
           that
           he
           commands
           us
           in
           proportion
           to
           our
           Talents
           of
           Grace
           and
           Reason
           ,
           or
           will
           not
           punish
           us
           for
           the
           Not
           doing
           what
           is
           impossible
           to
           be
           done
           .
           Thus
           as
           the
           Antinomian
           Error
           may
           be
           sufficiently
           confuted
           by
           Arguments
           leading
           
             ad
             Absurdum
          
           ,
           so
           the
           Truth
           of
           Christ's
           Doctrin
           is
           as
           sufficiently
           confirmed
           ,
           by
           the
           Absurdity
           which
           would
           follow
           its
           being
           supposed
           to
           be
           false
           .
        
         
           §
           12.
           
           Again
           if
           we
           are
           not
           out
           of
           our
           
           Wits
           ,
           nor
           have
           cast
           off
           the
           Gentleness
           and
           Humanity
           of
           our
           Nature
           ,
           we
           are
           not
           able
           to
           give
           an
           Instance
           in
           any
           one
           of
           Christ's
           Commands
           which
           is
           truly
           grievous
           ;
           we
           cannot
           pitch
           on
           
             That
             precept
          
           which
           is
           not
           agreeable
           to
           our
           Nature
           .
           For
           what
           other
           is
           the
           Sum
           of
           all
           his
           Commandments
           put
           together
           ,
           than
           
             that
             we
             do
             to
             all
             others
             ,
             as
             we
             would
             that
          
           
           
             all
             others
             should
             do
             to
             us
             ?
          
           And
           what
           is
           That
           ,
           but
           the
           
             Law
             of
             Nature
          
           ?
           not
           only
           written
           by
           Severus
           (
           a
           meerly
           Heathen
           Emperour
           )
           in
           all
           his
           Plates
           ,
           and
           publick
           works
           ,
           But
           by
           the
           invisible
           
             finger
             of
             God
          
           ,
           in
           the
           natural
           Heart
           and
           Conscience
           of
           
             man
             as
             man
          
           ,
           till
           Tract
           of
           Time
           and
           Evil
           Custom
           (
           in
           some
           depraved
           persons
           )
           have
           raz'd
           it
           out
           ?
           Let
           us
           keep
           but
           This
           precept
           ,
           and
           break
           the
           rest
           ,
           if
           we
           are
           able
           .
           For
           what
           does
           our
           Lord
           require
           of
           us
           in
           any
           one
           or
           more
           parts
           of
           his
           
             Royal
             Law
          
           ,
           which
           is
           not
           easily
           reducible
           to
           
             this
             one
             Head
             ?
             Deal
          
           we
           as
           
             righteously
             with
             men
          
           ,
           as
           
             by
             men
          
           we
           would
           be
           
             dealt
             with
          
           ;
           And
           let
           us
           do
           the
           Will
           of
           God
           ,
           with
           as
           much
           singleness
           and
           Zeal
           ,
           as
           we
           desire
           that
           
             God
             himself
          
           will
           be
           pleas'd
           to
           
             do
             ours
          
           ;
           And
           then
           we
           have
           at
           once
           fulfill'd
           the
           Law
           of
           Nature
           ,
           and
           of
           
           Christ
           too
           .
        
         
         
           §
           13.
           
           Now
           if
           the
           Yoke
           of
           Christ's
           Precepts
           is
           thus
           easy
           
             in
             it self
          
           ,
           how
           smooth
           and
           easy
           is
           it
           to
           Them
           ,
           who
           have
           inur'd
           themselves
           to
           it
           by
           their
           Obedience
           ?
           an
           Argument
           taken
           from
           Experience
           will
           be
           as
           cogent
           as
           any
           can
           be
           .
           David
           found
           ,
           after
           a
           great
           and
           a
           long
           Experience
           ,
           that
           the
           
             Commandments
             of
             God
             were
             sweeter
             to
             him
             ,
             than
             the
             Hony
             ,
             and
             Hony-comb
             ,
          
           Psal.
           19.
           10.
           where
           the
           word
           Hony
           being
           us'd
           ,
           by
           a
           kind
           of
           
             a
             Proverb
          
           among
           the
           Hebrews
           ,
           for
           all
           imaginable
           objects
           of
           Sensual
           Pleasure
           ,
           't
           is
           plain
           the
           meaning
           of
           the
           Prophet
           must
           needs
           be
           This
           ;
           that
           the
           Pleasure
           arising
           to
           him
           from
           the
           Rectitude
           of
           his
           Actions
           ,
           and
           an
           uniform
           obedience
           to
           Gods
           Commands
           ,
           was
           as
           much
           greater
           than
           any
           pleasure
           which
           he
           had
           ever
           yet
           injoy'd
           in
           the
           Breaches
           of
           them
           ,
           as
           the
           Pleasure
           which
           smites
           the
           Soul
           ,
           is
           greater
           than
           That
           which
           affects
           the
           Body
           .
           Betwixt
           which
           two
           there
           is
           so
           signal
           and
           wide
           a
           Difference
           ,
           that
           (
           by
           an
           obvious
           Antimetabole
           )
           the
           Pleasure
           of
           the
           Soul
           is
           the
           Soul
           of
           Pleasure
           ;
           to
           which
           the
           pleasure
           of
           the
           Body
           is
           in
           comparison
           nothing
           more
           than
           a
           
             putrid
             Carcass
          
           .
           And
           as
           the
           Pleasures
           of
           the
           Soul
           are
           
           by
           much
           the
           greatest
           ,
           so
           't
           is
           the
           Soul's
           greatest
           Pleasure
           ,
           to
           arrive
           at
           an
           Ability
           to
           despise
           That
           of
           the
           Body
           .
           Such
           was
           the
           Savour
           and
           the
           Gust
           which
           David
           had
           of
           God's
           Precepts
           ,
           and
           such
           was
           his
           Accompt
           of
           the
           Delight
           he
           took
           in
           them
           .
           And
           surely
           All
           People
           of
           Vertue
           in
           all
           the
           Ages
           of
           the
           World
           ,
           have
           ever
           said
           the
           same
           thing
           from
           the
           same
           Experience
           .
           So
           that
           if
           any
           body
           is
           not
           of
           
           David's
           Mind
           ,
           't
           is
           meerly
           for
           want
           of
           his
           Experience
           .
           For
           the
           Proof
           of
           sweet
           things
           lyes
           in
           the
           Trial
           ,
           and
           the
           Taste
           .
           As
           the
           Psalmist
           cry'd
           out
           in
           one
           place
           ,
           
             Lord
             how
             sweet
          
           
           
             are
             thy
             words
             unto
             my
             Taste
             !
             yea
             sweeter
             than
             Hony
             unto
             my
             Mouth
             !
          
           So
           he
           prayed
           in
           another
           ,
           
             Lord
             open
             thou
             my
             lips
          
           .
           For
           he
           knew
           he
           could
           not
           Taste
           that
           Food
           from
           Heaven
           ,
           whilst
           carnal
           prejudice
           and
           perversness
           had
           shut
           his
           Mouth
           .
           First
           therefore
           having
           pray'd
           
             that
             God
             will
             open
             our
             lips
             ,
          
           (
           as
           the
           Psalmist
           did
           )
           we
           must
           indeavour
           (
           as
           He
           did
           too
           )
           to
           taste
           ,
           and
           
             see
             ,
             how
             gratious
             the
             Lord
             is
             ,
          
           and
           not
           only
           in
           his
           Promises
           ,
           but
           Precepts
           also
           .
           Which
           the
           oftner
           we
           taste
           ,
           with
           the
           more
           Appetite
           shall
           we
           desire
           them
           .
           But
           we
           know
           not
           how
           they
           taste
           ,
           before
           we
           taste
           them
           .
           As
           
           he
           who
           covets
           ,
           knows
           not
           the
           sweetness
           of
           Contentment
           .
           Nor
           he
           the
           Delights
           of
           living
           chastly
           ,
           who
           has
           
             Eyes
             full
             of
             Adultery
          
           .
           Nor
           he
           the
           deliciousness
           of
           Temperance
           ,
           who
           hath
           made
           himself
           a
           Slave
           to
           Debauch
           and
           Surfet
           .
           Fraudulent
           Persons
           could
           not
           be
           Fraudulent
           ,
           if
           they
           experimented
           the
           Pleasure
           of
           
             upright
             Dealing
          
           ;
           But
           they
           must
           actually
           be
           upright
           in
           all
           their
           Dealing
           ,
           before
           they
           can
           find
           out
           the
           Pleasure
           of
           it
           .
           The
           Royal
           Prophet
           therefore
           said
           well
           ,
           
             That
             WHEN
          
           
           
             he
             had
             KEPT
             the
             Commandments
             ,
             he
             loved
             them
             exceedingly
          
           ;
           Not
           that
           he
           loved
           them
           exceedingly
           before
           he
           kept
           them
           .
           What
           else
           was
           it
           which
           induced
           him
           to
           speak
           so
           kindly
           of
           his
           Afflictions
           ,
           to
           say
           that
           
             God
             of
             very
             Faithfulness
             had
             caused
             him
             to
             be
             troubled
             ,
          
           but
           that
           he
           was
           thereby
           much
           *
           assisted
           in
           the
           
             keeping
             of
             the
             Commandments
          
           ,
           which
           ,
           he
           knew
           by
           much
           experience
           ,
           are
           naturally
           apt
           
             to
             rejoyce
             the
             Heart
          
           ,
           Psal.
           19.
           8.
           and
           that
           in
           the
           very
           
             keeping
             of
             them
             is
             great
             Reward
             ,
          
           Psal.
           19.
           11.
           
           But
           where
           a
           Cloud
           of
           
             Vitious
             Habits
          
           doth
           incessantly
           interpose
           bewixt
           the
           Eye
           and
           the
           Object
           ,
           how
           can
           the
           Beauty
           of
           the
           Commandments
           be
           rightly
           seen
           ,
           or
           apprehended
           ?
           
           The
           Prophet
           David
           was
           sain
           to
           pray
           ,
           not
           only
           that
           God
           would
           open
           his
           lips
           that
           he
           might
           taste
           ,
           But
           also
           his
           Eyes
           ,
           that
           he
           might
           
             SEE
             the
             wondrous
             things
             of
             his
             law
             ,
          
           Psal.
           119.
           18.
           
           And
           by
           the
           help
           of
           
             his
             Grace
          
           ,
           (
           which
           we
           must
           pray
           for
           ,
           as
           well
           as
           David
           ,
           )
           we
           are
           to
           cast
           out
           the
           mote
           ,
           (
           perhaps
           the
           Beam
           )
           out
           of
           our
           Eyes
           ,
           before
           our
           Eyes
           can
           be
           ravish't
           with
           the
           Charming
           Beauty
           of
           Christ's
           Commands
           .
           And
           the
           way
           to
           do
           That
           ,
           is
           
             ipso
             facto
          
           to
           obey
           them
           .
           For
           
             they
             are
             Pure
          
           (
           saith
           the
           Psalmist
           )
           
             and
             inlightning
             the
             Eyes
          
           ,
           (
           Psal.
           19.
           8.
           
           )
           
             they
             give
             wisdom
             unto
             the
             Simple
             ,
          
           are
           altogether
           
             undefiled
             ,
             and
             converting
             the
             Soul
             ;
             moreover
             by
             Them
             is
             thy
             Servant
             Taught
             ,
          
           (
           v.
           7
           ,
           11.
           )
           From
           which
           expressions
           of
           the
           Psalmist
           it
           plainly
           follows
           ,
           that
           the
           Commands
           of
           the
           Law
           Moral
           (
           which
           are
           common
           to
           Moses
           with
           Christ
           and
           Nature
           ,
           )
           do
           make
           an
           excellent
           Collyrium
           ,
           a
           Soveraign
           Oyntment
           or
           Eyesalve
           ,
           to
           clear
           our
           Sight
           of
           those
           Mists
           ,
           which
           the
           Devil
           and
           the
           World
           have
           cast
           before
           them
           .
        
         
           §
           14.
           
           Say
           then
           Thou
           Demas
           ,
           Thou
           Crude
           ,
           and
           unexperienced
           Christian
           ,
           or
           whoever
           thou
           art
           who
           hast
           a
           share
           in
           the
           
           Objection
           .
           Dost
           thou
           find
           within
           thy self
           nothing
           of
           Appetite
           or
           Love
           to
           
             the
             Yoke
             of
             Christ
          
           ?
           It
           is
           because
           thou
           dost
           not
           know
           ,
           how
           pleasant
           a
           thing
           it
           is
           to
           wear
           it
           .
           And
           wilt
           thou
           know
           the
           true
           Reason
           why
           thou
           dost
           not
           know
           That
           ?
           It
           is
           because
           thou
           art
           not
           us'd
           to
           the
           wearing
           of
           it
           .
           For
           how
           can
           any
           man
           find
           the
           Pleasure
           of
           keeping
           close
           to
           Christ's
           Precepts
           ,
           before
           he
           keeps
           them
           ?
           Do
           but
           live
           a
           strict
           life
           ,
           (
           and
           begin
           now
           in
           Lent
           )
           till
           thou
           hast
           got
           into
           an
           Habit
           of
           living
           strictly
           ,
           and
           my
           life
           for
           thine
           thou
           wilt
           find
           it
           Pleasant
           .
           But
           He
           who
           will
           not
           live
           exactly
           ,
           till
           he
           arrives
           at
           those
           Pleasures
           ,
           which
           nothing
           less
           than
           Experience
           can
           bless
           him
           with
           ,
           is
           neither
           more
           nor
           less
           foolish
           ,
           than
           the
           meer
           Scholar
           in
           Hierocles
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           who
           would
           not
           adventure
           into
           the
           Water
           ,
           until
           he
           was
           certain
           that
           he
           could
           swim
           ;
           or
           one
           who
           utterly
           refuseth
           the
           putting
           of
           meat
           into
           his
           Mouth
           ,
           until
           he
           shall
           have
           tasted
           the
           Goodness
           of
           it
           .
           For
           as
           thou
           canst
           not
           taste
           meat
           ,
           till
           thou
           hast
           put
           it
           into
           thy
           Mouth
           ,
           nor
           find
           its
           goodness
           ,
           till
           thou
           hast
           chew'd
           it
           ,
           and
           (
           by
           digesting
           it
           into
           Blood
           )
           hast
           made
           it
           a
           parcel
           of
           thy self
           too
           ;
           so
           thou
           
           canst
           never
           discern
           the
           sweetness
           of
           the
           
             Commandments
             of
             Christ
          
           ,
           until
           for
           some
           time
           they
           have
           been
           thy
           Diet.
           Do
           but
           feed
           upon
           them
           enough
           ,
           and
           digest
           them
           into
           thy
           Soul
           by
           obedience
           to
           them
           ,
           and
           Then
           how
           soon
           wilt
           thou
           resemble
           the
           men
           in
           Homer
           ?
           who
           having
           eaten
           a
           while
           of
           *
           Lotos
           ,
           were
           as
           much
           captivated
           in
           Love
           with
           the
           Place
           it
           grew
           in
           ,
           as
           our
           Ecstatical
           St.
           Peter
           with
           the
           Delights
           of
           
             Mount
             Tabor
          
           .
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           Wer
           't
           thou
           but
           wonted
           ,
           and
           inur'd
           ,
           as
           much
           to
           the
           keeping
           of
           Christ's
           Commands
           ,
           as
           now
           thou
           art
           to
           the
           breaking
           of
           them
           ,
           Thou
           wouldst
           find
           as
           great
           a
           change
           ,
           as
           from
           Hell
           to
           Heaven
           .
           And
           if
           from
           this
           Instant
           wherein
           I
           speak
           ,
           Thou
           wilt
           but
           serve
           The
           Lord
           Christ
           with
           as
           much
           Zeal
           and
           Assiduity
           ,
           and
           as
           long
           as
           thou
           hast
           served
           thy
           Master
           Satan
           ;
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           )
           I
           dare
           lay
           a
           Wager
           of
           Gold
           to
           Brass
           ,
           Thou
           wilt
           not
           change
           Masters
           for
           all
           the
           World.
           
        
         
           §
           15.
           
           But
           here
           perhaps
           it
           may
           be
           said
           ,
           
           that
           the
           main
           Aking
           Tooth
           is
           not
           drawn
           out
           of
           the
           Obection
           .
           For
           thô
           the
           Yoke
           of
           Christs
           Precepts
           is
           thus
           evinced
           to
           be
           easy
           ,
           yet
           the
           burden
           of
           his
           Cross
           is
           not
           hence
           proved
           to
           be
           light
           .
           Nor
           does
           it
           follow
           his
           Yoke
           is
           easy
           in
           That
           ruggidest
           part
           of
           it
           ,
           wherein
           both
           his
           Yoke
           and
           his
           Burden
           meet
           .
           For
           so
           we
           know
           they
           Both
           do
           in
           his
           Precept
           of
           Self-denial
           ,
           and
           of
           bearing
           his
           Cross
           after
           him
           ,
           whether
           laid
           upon
           us
           by
           others
           ,
           or
           freely
           taken
           upon
           our selves
           .
        
         
           §
           16.
           
           To
           which
           I
           answer
           by
           these
           following
           Degrees
           ,
           (
           beginning
           with
           the
           least
           and
           lowest
           .
           )
           First
           when
           laid
           upon
           us
           by
           others
           ,
           there
           is
           matter
           of
           Comfort
           in
           it
           ,
           from
           the
           Consideration
           of
           its
           bare
           Nature
           For
           we
           know
           't
           was
           the
           Prerogative
           of
           Goodly
           men
           heretofore
           above
           other
           Mortals
           ,
           that
           they
           were
           able
           out
           of
           choice
           to
           be
           
             bravely
             Miserable
          
           ,
           (
           if
           such
           a
           Latinism
           as
           That
           may
           be
           us'd
           in
           English.
           )
        
         
           Fortiter
           Ille
           facit
           qui
           miser
           esse
           potest
           .
        
         
           Many
           Examples
           of
           which
           we
           have
           ,
           not
           only
           in
           the
           Christian
           ,
           but
           Heathen
           World.
           It
           
           was
           for
           no
           other
           reason
           ,
           that
           Hierocles
           flung
           his
           Blood
           in
           his
           Lictor's
           face
           ;
           that
           Zeno
           spit
           out
           his
           Toung
           into
           the
           Teeth
           of
           his
           Tormentor
           ;
           that
           the
           Indians
           in
           Valerius
           did
           chose
           to
           suffer
           the
           Extremities
           of
           Heat
           and
           Cold
           ;
           that
           the
           Brachmans
           and
           the
           Gymnosophists
           maintain'd
           their
           Paradox
           even
           to
           Victory
           ,
           
             Nihil
             jucundius
             esse
             quàm
             pati
          
           ;
           I
           say
           for
           no
           other
           reason
           ,
           than
           to
           demonstrate
           that
           their
           Souls
           were
           above
           the
           Infirmities
           of
           their
           Bodies
           .
           Somewhat
           like
           the
           Brave
           Martyrs
           in
           the
           Eleventh
           Chapter
           to
           the
           Hebrews
           ,
           (
           thô
           not
           from
           the
           same
           religious
           
           Principle
           ,
           )
           who
           having
           been
           
             tortur'd
             ,
             would
             not
             accept
             of
             a
             Deliverance
             .
          
           In
           the
           midst
           of
           all
           their
           Agonies
           ,
           they
           would
           not
           admit
           of
           a
           Relaxation
           .
           And
           we
           know
           that
           an
           Army
           of
           
             Frogs
             and
             Lice
          
           (
           as
           in
           Egypt
           )
           may
           have
           the
           power
           to
           
             do
             Mischief
          
           ,
           But
           are
           utterly
           incapable
           of
           being
           Injur'd
           .
           They
           are
           the
           Great
           and
           the
           Good
           ,
           who
           are
           most
           of
           all
           subject
           to
           suffer
           wrong
           .
           
             Regium
             est
             &
             Magnificum
             ,
             bene
             facere
             ,
             &
             male
             pati
             .
          
           We
           may
           explain
           it
           out
           of
           St.
           
             Peter
             ;
             If
             ye
             do
          
           
           
             well
             ,
             and
             suffer
             for
             it
             ,
             Happy
             are
             ye
             .
             For
             this
             is
             thankworthy
             ,
             This
             is
             acceptable
             with
             God.
          
           
           
             And
             hereunto
             are
             ye
             called
             ,
             because
             Christ
             also
             suffer'd
             for
             us
             ,
             leaving
             an
             Example
             that
             we
             should
             follow
             His
             steps
             .
             God
             himself
          
           is
           most
           capable
           of
           
             insolent
             Usages
          
           and
           Affronts
           ,
           by
           the
           Transcendency
           of
           his
           Being
           ,
           and
           the
           Praerogative
           of
           his
           Omnipotence
           ;
           most
           obnoxious
           to
           Indignities
           ,
           by
           his
           being
           
             All
             Goodness
          
           ;
           and
           the
           most
           lyable
           to
           Dishonours
           ,
           by
           his
           being
           
             All
             Glory
          
           .
           So
           next
           and
           immediately
           under
           God
           ,
           the
           most
           susceptive
           of
           Abuses
           are
           His
           Vicegerents
           ?
           Whose
           highest
           priviledge
           it
           is
           ,
           and
           that
           which
           makes
           them
           most
           like
           their
           Maker
           ,
           (
           whose
           Lieutenants
           they
           are
           on
           Earth
           ,
           )
           that
           All
           the
           Subjects
           put
           together
           are
           not
           obnoxious
           to
           the
           wrongs
           which
           their
           Soveraigns
           suffer
           .
           In
           so
           much
           that
           we
           should
           scorn
           to
           need
           a
           more
           Effectual
           Motive
           ,
           to
           make
           us
           an
           Obedient
           and
           Loyal
           People
           ,
           than
           our
           resentment
           of
           the
           hardships
           they
           suffer
           for
           us
           .
           Besides
           that
           All
           Crowns
           are
           so
           lin'd
           with
           Crosses
           ,
           and
           All
           Crown'd
           Heads
           so
           apt
           to
           ake
           ,
           (
           even
           abstracting
           from
           all
           the
           injuries
           which
           they
           are
           ever
           subject
           to
           as
           
             the
             Butts
             of
             Envy
          
           ,
           )
           that
           they
           deserve
           the
           Ease
           and
           Comfort
           of
           their
           Best
           Subjects
           
             good
             Affections
          
           ,
           if
           but
           to
           make
           
           them
           some
           Amends
           for
           All
           the
           Malignities
           of
           the
           Worst
           ;
           and
           in
           Requital
           of
           their
           Cares
           for
           the
           Common
           Safety
           .
           And
           here
           I
           am
           tempted
           to
           a
           Digression
           I
           cannot
           easily
           forbear
           :
           For
           if
           it
           is
           profitable
           and
           short
           too
           ,
           it
           will
           be
           pertinent
           enough
           .
           It
           is
           but
           This
           ;
           that
           if
           the
           People
           of
           these
           Realms
           will
           either
           All
           travel
           abroad
           into
           Foreign
           Parts
           ,
           or
           at
           least
           take
           the
           pains
           to
           be
           taught
           at
           home
           ,
           how
           much
           like
           Princes
           rather
           than
           Subjects
           ,
           they
           live
           in
           the
           Land
           of
           their
           Nativity
           ,
           (
           being
           compar'd
           with
           other
           Subjects
           throughout
           the
           habitable
           World
           ,
           )
           they
           will
           say
           of
           our
           
             British
             Soveraign
          
           ,
           what
           
             No
             other
          
           People
           can
           say
           of
           Theirs
           ,
           that
           his
           Yoke
           is
           very
           easy
           ,
           and
           his
           Burden
           exceeding
           light
           .
        
         
           §
           17.
           
           Another
           Comfort
           the
           Cross
           affords
           ,
           when
           laid
           by
           the
           Guilty
           upon
           the
           Innocent
           ,
           does
           lye
           in
           This
           ;
           that
           the
           Iudge
           upon
           the
           Bench
           can
           but
           condemn
           a
           Malefactor
           ;
           
             The
             King
          
           himself
           can
           but
           reprieve
           him
           ;
           'T
           is
           
             GOD
             only
          
           who
           can
           forgive
           him
           .
           So
           that
           Mischievous
           men
           have
           This
           common
           to
           them
           with
           the
           Devil
           ,
           that
           they
           are
           able
           to
           wrong
           the
           Innocent
           ;
           whereas
           the
           Innocent
           man
           
           hath
           This
           derived
           to
           him
           from
           
             God
             alone
          
           ,
           that
           he
           is
           able
           (
           as
           to
           himself
           )
           to
           acquit
           the
           Guilty
           .
           Here
           then
           we
           may
           demand
           with
           
           the
           Royal
           Psalmist
           ,
           
             Why
             boastest
             Thou
             thy self
             ,
             ô
             Tyrant
             ,
             that
             thou
             canst
             do
             mischief
             ?
          
           so
           can
           a
           Toad
           ,
           so
           can
           a
           Spider
           ,
           so
           can
           a
           Pest
           ,
           or
           an
           Imposthume
           .
           Why
           dost
           thou
           glory
           in
           thy
           ability
           of
           blasting
           thine
           Enemy
           with
           a
           Lye
           ,
           or
           of
           
             bearing
             False
             witness
             against
             thy
             Neighbour
             ?
          
           so
           can
           the
           Father
           of
           Lyes
           the
           Devil
           ,
           who
           thence
           is
           call'd
           by
           way
           of
           Eminence
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Detractor
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Accuser
             of
             the
             Brethren
          
           .
           Nay
           why
           dost
           thou
           pride
           it
           in
           thy
           power
           of
           being
           
             skilful
             to
             destroy
          
           ,
           either
           the
           Livelyhoods
           or
           the
           Lives
           of
           a
           world
           of
           men
           ?
           so
           can
           the
           Palmer-worm
           ,
           or
           Mildew
           ,
           so
           can
           a
           Deluge
           ,
           or
           a
           Drouth
           .
           Which
           if
           seriously
           consider'd
           by
           him
           who
           suffers
           ,
           as
           well
           as
           by
           him
           who
           does
           an
           Injury
           ;
           't
           will
           yield
           the
           First
           matter
           of
           Comfort
           ,
           and
           the
           Second
           matter
           of
           Terror
           .
           For
           
             Qui
             tulit
             injuriam
             ignoscere
             potest
             ;
             Qui
             fecit
             ,
             nunquam
             :
          
           whilst
           he
           who
           suffers
           Injury
           has
           a
           divine
           Opportunity
           of
           
             giving
             Pardon
          
           ,
           He
           who
           does
           it
           has
           nothing
           left
           as
           the
           Issue
           of
           it
           ,
           but
           
             Bitter
             Repentance
          
           ,
           or
           Condemnation
           .
        
         
         
           Hence
           therefore
           we
           must
           learn
           to
           discriminate
           two
           Things
           ,
           which
           most
           commonly
           are
           confounded
           ,
           and
           apprehended
           to
           be
           
             the
             same
          
           .
           For
           't
           is
           one
           thing
           ,
           to
           Insult
           ,
           or
           to
           domineer
           ;
           And
           quite
           another
           ,
           to
           gain
           a
           Victory
           .
           Just
           as
           't
           is
           one
           thing
           ,
           to
           be
           wrong'd
           ;
           And
           quite
           another
           ,
           to
           be
           worsted
           .
           The
           Devil
           and
           Pilate
           (
           for
           example
           )
           did
           Domineer
           over
           our
           Saviour
           ,
           who
           yet
           (
           we
           know
           )
           had
           the
           best
           of
           
             Both.
             Dives
             insulted
          
           over
           Lazarus
           ,
           (
           as
           't
           is
           expressed
           by
           way
           of
           Parable
           ,
           )
           though
           Lazarus
           in
           the
           end
           had
           the
           better
           of
           him
           .
           Anytus
           and
           Melitus
           could
           not
           
             hurt
             Socrates
          
           ,
           though
           they
           could
           kill
           him
           .
           And
           though
           St.
           Paul
           could
           be
           beheaded
           by
           the
           Emperor
           
           Nero
           ,
           yet
           he
           could
           not
           be
           conquer'd
           or
           worsted
           by
           him
           .
           The
           Mode
           or
           Fashion
           of
           a
           Victory
           does
           not
           detract
           from
           the
           Essence
           of
           it
           .
           It
           does
           not
           cease
           to
           be
           a
           Victory
           because
           't
           is
           got
           by
           
             not
             fighting
          
           ;
           as
           That
           against
           Cade
           by
           King
           Henry
           the
           Sixth
           .
           Nor
           does
           it
           cease
           to
           be
           a
           Victory
           ,
           in
           case
           't
           is
           purchased
           by
           Delays
           ;
           as
           that
           against
           Hannibal
           by
           
             Fabius
             Maximus
          
           .
           Nay
           't
           is
           a
           Victory
           ,
           though
           it
           be
           won
           even
           by
           
             flying
             out
             of
             the
             Field
          
           ;
           which
           was
           the
           way
           by
           which
           the
           Parthians
           were
           
           wont
           to
           Conquer
           .
           And
           so
           't
           is
           Victory
           nevertheless
           ,
           though
           obtain'd
           by
           suffering
           ;
           as
           by
           the
           noble
           Army
           of
           Martyrs
           against
           the
           whole
           
             Heathen
             world
          
           .
           It
           being
           impossible
           that
           a
           thing
           should
           cease
           to
           be
           what
           it
           is
           ,
           through
           the
           Nature
           of
           the
           means
           ,
           by
           which
           it
           is
           so
           .
           It
           is
           so
           far
           from
           being
           necessary
           ,
           that
           Conquest
           should
           consist
           in
           making
           Havock
           of
           an
           Enemy
           by
           wounds
           and
           slaughter
           ,
           That
           't
           is
           but
           
             one
             sort
          
           of
           Conquest
           ,
           and
           that
           the
           Meanest
           .
           Let
           us
           therefore
           set
           it
           down
           as
           a
           
             Truth
             unmoveable
          
           ,
           upon
           which
           we
           may
           adventure
           to
           lean
           with
           safety
           ;
           That
           to
           be
           mightily
           overborn
           ,
           whilst
           by
           Impiety
           ,
           must
           needs
           be
           either
           
             none
             at
             all
          
           ,
           or
           a
           glorious
           Overthrow
           .
           Because
           't
           is
           clear
           that
           
             God's
             Mercy
          
           is
           overborn
           by
           men's
           Impenitence
           ;
           And
           even
           his
           greatest
           Longanimity
           may
           be
           quite
           beaten
           out
           by
           our
           Provocations
           .
        
         
           §
           18.
           
           Thirdly
           the
           Burden
           of
           the
           Cross
           ,
           when
           't
           is
           laid
           upon
           us
           by
           others
           ,
           is
           made
           exceedingly
           lighter
           to
           us
           than
           I
           have
           hitherto
           shew'd
           it
           to
           be
           ,
           by
           our
           
             looking
             up
             to
             Him
          
           ,
           who
           hath
           born
           it
           for
           us
           ,
           and
           before
           us
           ;
           and
           by
           our
           reflecting
           on
           the
           Reward
           ,
           towards
           which
           it
           does
           lead
           us
           ,
           and
           lift
           us
           up
           .
           
           Eusebius
           tells
           us
           of
           some
           in
           Egypt
           ,
           who
           ,
           however
           
           groaning
           at
           once
           under
           Three
           sorts
           of
           Tyranny
           ,
           that
           of
           Poverty
           ,
           and
           Pestilence
           ,
           and
           Persecution
           ,
           did
           yet
           express
           so
           great
           a
           Ioy
           at
           the
           Return
           of
           
             Good
             Friday
          
           ,
           upon
           which
           they
           were
           to
           celebrate
           their
           Master's
           Suffrings
           on
           the
           Cross
           ,
           as
           that
           the
           sense
           of
           Their
           suffrings
           seem'd
           to
           be
           wholly
           
             swallow'd
             up
          
           ,
           by
           the
           far
           greater
           sense
           which
           they
           had
           of
           His.
           Though
           they
           were
           scatter'd
           and
           dispers't
           as
           far
           asunder
           ,
           as
           the
           Ingenie
           of
           Malice
           could
           well
           contrive
           ,
           (
           some
           imprison'd
           upon
           the
           Land
           ,
           some
           under
           Hatches
           upon
           the
           Sea
           ,
           some
           in
           Caves
           of
           the
           Wilderness
           ,
           and
           some
           condemn'd
           upon
           the
           Scaffold
           ,
           )
           Yet
           ,
           as
           the
           Angles
           of
           a
           Pyramid
           ,
           however
           distant
           at
           the
           Basis
           ,
           do
           still
           come
           nearer
           as
           they
           Ascend
           ,
           and
           at
           last
           Concenter
           in
           the
           Conus
           ;
           so
           how
           distant
           soever
           the
           one
           from
           the
           other
           those
           Christians
           were
           ,
           in
           respect
           of
           their
           Bodies
           here
           below
           ,
           They
           met
           together
           in
           their
           Affections
           at
           the
           same
           
             Throne
             of
             Grace
          
           .
           And
           though
           Our
           Church
           ,
           like
           Theirs
           ,
           in
           the
           late
           ill
           Times
           ,
           was
           truly
           Militant
           ,
           when
           with
           the
           Burden
           she
           labour'd
           under
           she
           sadly
           hung
           down
           her
           Head
           ,
           yet
           
             Sursum
             Corda
          
           ,
           
           she
           lifted
           up
           her
           Heart
           to
           the
           Lord
           of
           Glory
           ,
           And
           by
           an
           union
           of
           Affections
           kept
           all
           her
           Holy
           Days
           and
           Feasts
           with
           the
           
             Church
             Triumphant
          
           .
           It
           would
           be
           certainly
           a
           voluminous
           ,
           if
           not
           an
           Endless
           Undertaking
           ,
           (
           thô
           otherwise
           easy
           enough
           )
           to
           prove
           by
           way
           of
           Induction
           ,
           or
           by
           a
           Catalogue
           of
           the
           Particulars
           ,
           how
           many
           Myriads
           have
           been
           enabled
           
             to
             run
             with
             Patience
             the
             Race
             that
             was
             set
             before
             them
             ,
          
           by
           meerly
           
             looking
             unto
             Iesus
             the
             Author
             and
             Finisher
             of
             their
             Faith
             ,
          
           so
           far
           forth
           as
           
             for
             the
             Ioy
             that
             was
             set
             before
             him
             ,
             he
             endured
             the
             Cross
             ,
             and
             despised
             the
             shame
             ,
          
           
           
             and
             so
             sate
             him
             down
             at
             the
             right
             hand
             of
             God.
          
           Nor
           indeed
           can
           it
           be
           otherwise
           ,
           with
           such
           as
           Love
           and
           believe
           in
           the
           Lord
           Jesus
           in
           sincerity
           ,
           And
           give
           an
           Evidence
           of
           Both
           by
           their
           
             new
             obedience
          
           .
           For
           so
           long
           as
           we
           are
           such
           ,
           the
           
             Spirit
             it self
          
           (
           saith
           St.
           Paul
           )
           
             beareth
             witness
             with
             our
             Spirits
             ,
             that
             we
             are
             children
             of
             God.
             And
             if
             Children
             ,
             then
             Heirs
             ;
             Heirs
             of
          
           
           
             God
             ,
             and
             joynt
             Heirs
             with
             Christ
             ;
             if
             so
             be
             we
             suffer
             with
             him
             ,
             that
             we
             may
             also
             be
             glorified
             together
             with
             him
             .
          
           And
           suffer
           with
           him
           we
           shall
           with
           the
           greater
           ease
           ,
           (
           if
           not
           Ambition
           ,
           )
           because
           we
           shall
           reckon
           with
           St.
           
             Paul
             ,
             That
             the
          
           
           
           
             Suffrings
             of
             this
             present
             Time
             are
             not
             worthy
             to
             be
             compared
             with
             the
             Glory
             which
             shall
             be
             revealed
             in
             us
          
           ;
           and
           because
           the
           whole
           Trinity
           is
           clearly
           ingaged
           in
           our
           behalf
           :
           (
           For
           so
           St.
           Paul
           tells
           us
           in
           the
           following
           Parts
           of
           the
           same
           Chapter
           .
           )
           God
           the
           Father
           gave
           us
           his
           
           
             Son
             ,
             and
             all
             good
             things
             together
             with
             him
             .
          
           God
           the
           Son
           gave
           us
           Himself
           ,
           not
           only
           that
           he
           might
           dye
           ,
           but
           also
           
             rise
             from
             the
             Dead
          
           ,
           and
           be
           an
           Advocate
           for
           us
           incessantly
           
             at
             the
             right
             hand
             of
             God.
          
           Thirdly
           
             God
             the
             Holy
             Ghost
          
           ingageth
           
           for
           us
           as
           much
           as
           either
           ;
           both
           by
           
             helping
             our
             Infirmities
          
           ,
           through
           which
           
             we
             know
             not
             what
             we
             should
             pray
             for
             as
             we
             ought
             ,
          
           And
           
             by
             making
             Intercession
             for
             us
             with
             Groans
          
           
           
             not
             to
             be
             utter'd
          
           .
           And
           whilst
           so
           great
           a
           Care
           is
           taken
           both
           of
           us
           ,
           and
           our
           Interest
           ,
           by
           God
           Himself
           ,
           It
           cannot
           but
           follow
           that
           
             all
             the
             Crosses
          
           which
           shall
           be
           laid
           upon
           us
           by
           others
           ,
           will
           work
           together
           for
           our
           Comfort
           in
           this
           life
           present
           ,
           as
           well
           as
           for
           our
           Glory
           in
           that
           
             to
             come
          
           .
        
         
           §
           19.
           
           Lastly
           the
           Burden
           of
           Christ
           is
           light
           ,
           when
           freely
           taken
           upon
           our selves
           ;
           as
           (
           in
           particular
           )
           when
           he
           Commands
           us
           (
           somewhat
           like
           what
           the
           Ammonites
           commanded
           
           the
           men
           of
           
             Iabesh
             Gilead
          
           )
           to
           
             pluck
             out
             an
             Eye
          
           ,
           (
           a
           right
           Eye
           too
           ,
           )
           
             and
             to
             cast
             it
             from
             us
             .
          
           For
        
         
           First
           it
           is
           not
           an
           Absolute
           ,
           but
           a
           Conditional
           Command
           .
           We
           are
           to
           
             pluck
             out
             an
             Eye
          
           ,
           upon
           a
           supposal
           that
           it
           offends
           us
           ;
           that
           is
           to
           say
           ,
           If
           it
           is
           scandalous
           ,
           and
           makes
           us
           stumble
           into
           Sin
           ;
           and
           into
           such
           wasting
           Sin
           ,
           as
           makes
           us
           fall
           headlong
           into
           Hell
           ;
           for
           so
           our
           Saviour
           does
           infer
           in
           his
           very
           next
           words
           .
           In
           such
           a
           formidable
           Case
           ,
           and
           for
           the
           preventing
           of
           such
           a
           Mischief
           ,
           It
           is
           not
           only
           
             not
             grievous
          
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           saith
           our
           Saviour
           )
           
             It
             is
             profitable
             for
             thee
             ,
             that
             one
          
           
           
             of
             thy
             Members
             perish
             ,
             and
             not
             that
             thy
             whole
             Body
             be
             cast
             into
             Hell.
          
           So
           that
        
         
           Secondly
           't
           is
           not
           a
           Positive
           ,
           but
           a
           Comparative
           Command
           .
           And
           't
           is
           the
           Dictate
           of
           Common
           Sense
           ,
           That
           of
           
             two
             evils
          
           of
           Punishment
           ,
           we
           are
           in
           Prudence
           to
           choose
           the
           least
           .
           As
           rather
           to
           lose
           one
           Eye
           than
           Both
           ,
           and
           rather
           Both
           than
           the
           
             whole
             Body
          
           ;
           and
           rather
           the
           Body
           than
           the
           Soul.
           To
           suffer
           any
           thing
           ,
           rather
           than
           Death
           ;
           and
           
             Death
             it self
          
           ,
           rather
           than
           Hell.
           A
           man
           having
           a
           Gangraene
           in
           any
           Limb
           of
           his
           Body
           ,
           will
           not
           
           only
           permit
           ,
           but
           hire
           the
           Artist
           to
           
             cut
             it
             off
          
           .
           And
           by
           consequence
           will
           confess
           it
           very
           much
           better
           and
           more
           desirable
           ,
           to
           
             Pluck
             out
             his
             Eye
          
           ,
           and
           
             to
             cast
             it
             from
             him
          
           ,
           than
           ,
           by
           keeping
           it
           in
           his
           Head
           ,
           
             to
             be
             Cast
             into
             Hell.
          
           Better
           suffer
           under
           Them
           who
           can
           destroy
           the
           
             Body
             only
          
           ,
           than
           under
           Him
           who
           can
           destroy
           
             both
             Body
             and
             Soul.
          
           Yea
           
        
         
           Thirdly
           't
           is
           the
           Dictate
           of
           
             Sanctified
             Reason
          
           ,
           That
           of
           any
           
             two
             evils
          
           ,
           whereof
           the
           one
           is
           of
           Sin
           ,
           the
           other
           of
           Affliction
           ,
           we
           must
           choose
           to
           Suffer
           the
           greatest
           ,
           rather
           than
           wilfully
           
             Do
             the
             least
          
           .
           Our
           first
           Care
           must
           be
           ,
           to
           
             make
             a
             Covenant
             with
             our
             Eyes
             ,
             not
             to
             look
          
           
           
             upon
             a
             Maid
          
           .
           Next
           in
           order
           to
           That
           Design
           ,
           we
           should
           not
           
             look
             round
             about
             us
             in
             the
             Streets
             of
             the
             City
             ,
          
           for
           fear
           our
           Eyes
           become
           our
           Enemies
           .
           Or
           if
           our
           Eyes
           chance
           to
           wander
           beyond
           the
           Bounds
           of
           That
           Counsel
           ,
           our
           third
           degree
           of
           Care
           must
           be
           ,
           
             not
             to
             gaze
             upon
             a
             Woman
             ,
             lest
             we
             fall
             by
             those
             things
             that
             are
             pretious
             in
             her
             ,
          
           (
           v.
           5.
           
           &
           8.
           )
           Or
           if
           This
           cannot
           be
           done
           ,
           't
           is
           better
           to
           out
           them
           whilst
           they
           are
           innocent
           ,
           (
           as
           Virginius
           did
           his
           Daughter
           ,
           )
           than
           continue
           them
           as
           Inlets
           to
           Sin
           and
           Hell.
           Nor
           should
           we
           be
           
           griev'd
           at
           our
           Advantage
           ,
           though
           it
           be
           bought
           with
           
             great
             Pain
          
           ,
           whilst
           it
           is
           for
           the
           Prevention
           of
           a
           very
           much
           greater
           .
        
         
           Last
           of
           all
           ,
           this
           Commandment
           which
           is
           so
           grievous
           to
           us
           in
           Sound
           ,
           is
           very
           far
           from
           being
           such
           in
           its
           intrinsick
           signification
           .
           For
           ,
           in
           our
           Saviour's
           gratious
           sense
           ,
           'T
           is
           but
           the
           Vanity
           of
           the
           Eye
           which
           we
           are
           bound
           to
           
             pluck
             out
          
           ;
           'T
           is
           but
           the
           Violence
           of
           the
           Hand
           which
           we
           are
           bound
           to
           
             cut
             off
          
           ;
           And
           the
           obliquity
           of
           the
           Foot
           which
           we
           are
           bid
           to
           
             cast
             from
             us
          
           ,
           (
           as
           is
           shewn
           more
           at
           large
           in
           an
           *
           other
           Place
           .
           )
           Several
           vices
           of
           the
           Soul
           being
           fitly
           enough
           expressed
           by
           so
           many
           Members
           of
           the
           Body
           .
           And
           That
           severest
           of
           our
           Lord's
           Precepts
           ,
           
             If
             thy
             Right
             Eye
             offend
             thee
             ,
             pluck
             it
             out
             ;
             if
             thy
             Right
             hand
             offend
             thee
             ,
             cut
             it
             off
             ;
             if
             thy
             Right
             Foot
             offend
             thee
             ,
             cast
             it
             from
             thee
          
           ;
           may
           very
           well
           admit
           of
           this
           Serene
           Signification
           :
           That
           we
           must
           pluck
           out
           a
           Lust
           ,
           thô
           as
           dear
           to
           us
           as
           a
           
             right
             Eye
          
           .
           And
           we
           must
           cut
           off
           an
           Avarice
           ,
           thô
           as
           dear
           to
           us
           as
           a
           
             right
             Hand
          
           .
           And
           we
           must
           cast
           away
           an
           Ambition
           of
           greater
           things
           than
           are
           good
           for
           us
           ,
           thô
           perhaps
           as
           dear
           to
           us
           as
           both
           our
           Feet
           .
        
         
         
           §
           20.
           
           Thus
           we
           see
           this
           very
           Precept
           ,
           which
           seems
           a
           very
           
             rough
             Part
          
           of
           our
           Saviour's
           Yoke
           ,
           and
           a
           very
           heavy
           part
           of
           his
           Burden
           too
           ,
           does
           upon
           
             serious
             Consideration
          
           appear
           as
           Easy
           ,
           and
           as
           Light
           ,
           as
           any
           Servant
           can
           expect
           from
           so
           kind
           a
           Lord.
           For
           this
           Maxim
           being
           praemis'd
           as
           most
           unquestionable
           ,
           and
           cogent
           ,
           That
           
             without
             the
             pursuing
          
           
           
             of
             Peace
             and
             Holiness
             ,
             no
             man
             living
             shall
             see
             the
             Lord
          
           ;
           And
           that
           no
           
             unclean
             Thing
          
           can
           ever
           enter
           into
           the
           Kingdom
           of
           Heaven
           ,
           but
           does
           inevitably
           belong
           to
           the
           Commonwealth
           of
           Hell
           ,
           how
           could
           our
           Master
           have
           obliged
           us
           with
           better
           expressions
           of
           his
           love
           ,
           than
           by
           Commanding
           us
           
             to
             flee
             from
             the
             wrath
             to
             come
             ?
          
           and
           to
           forbear
           the
           least
           evil
           which
           may
           possibly
           lead
           unto
           the
           greatest
           ?
           rather
           to
           crucifie
           the
           Flesh
           ,
           than
           permit
           it
           to
           defile
           and
           destroy
           the
           Spirit
           ?
           even
           to
           
             pluck
             out
          
           our
           right
           Eye
           ,
           rather
           than
           suffer
           it
           to
           pollute
           us
           ?
           to
           
             lose
             any
          
           thing
           ,
           rather
           than
           Heaven
           ?
           to
           indure
           any
           thing
           ,
           rather
           than
           Hell
           ?
           And
           rather
           to
           smart
           for
           
             some
             Time
          
           ,
           than
           to
           all
           Eternity
           ?
        
         
           §
           21.
           
           Say
           then
           again
           thou
           
             Habitual
             Sinner
          
           ,
           or
           who
           ever
           else
           thou
           art
           who
           hast
           a
           
           Share
           in
           the
           Objection
           .
           Since
           't
           is
           thy
           Duty
           and
           thy
           Interest
           to
           bear
           the
           Yoke
           of
           Christ's
           Precepts
           and
           the
           Burden
           of
           his
           Cross
           with
           Faith
           and
           Patience
           ,
           by
           whomsoever
           't
           is
           laid
           upon
           thee
           ,
           whether
           spitefully
           by
           others
           ,
           or
           piously
           by
           thy self
           ;
           what
           pretense
           canst
           thou
           invent
           for
           thy
           unkindness
           to
           those
           Commandments
           ,
           which
           are
           not
           only
           
             not
             grievous
          
           ,
           but
           very
           agreeable
           to
           thy
           Nature
           ,
           if
           at
           least
           thou
           retainest
           and
           hast
           not
           
             rooted
             out
          
           that
           Nature
           ,
           which
           the
           God
           of
           Good
           nature
           implanted
           in
           thee
           ?
           or
           what
           Apologie
           canst
           thou
           make
           for
           thy
           
             starting
             aside
          
           from
           the
           Cross
           of
           Christ
           ,
           which
           alone
           can
           exalt
           thee
           to
           wear
           a
           Crown
           ?
           nor
           that
           a
           meer
           Earthly
           and
           Perishing
           Crown
           ,
           but
           one
           which
           
             fadeth
             not
             away
             ,
             eternal
             in
             the
             Heavens
             .
          
           So
           that
           admitting
           the
           Cross
           of
           Christ
           were
           heavy
           or
           
             grievous
             in
             it self
          
           ,
           yet
           in
           respect
           of
           thy
           Reward
           it
           should
           cease
           to
           be
           so
           .
           Shall
           
             any
             Thing
          
           be
           call'd
           grievous
           ,
           which
           does
           evidently
           tend
           to
           thy
           greatest
           Good
           ?
           All
           the
           Apologie
           Thou
           canst
           make
           ,
           and
           all
           the
           Reason
           thou
           canst
           give
           ,
           is
           ,
           that
           thou
           art
           not
           yet
           arrived
           at
           a
           True
           Christian
           Faith
           ,
           nor
           by
           consequence
           at
           a
           Love
           of
           the
           Lord
           Jesus
           in
           Sincerity
           .
           For
           do
           but
           imagin
           
           (
           honest
           Friend
           )
           thou
           wert
           just
           falling
           from
           a
           Praecipice
           ,
           or
           from
           the
           Pinacle
           of
           a
           Temple
           ;
           And
           a
           Neighbour
           standing
           by
           should
           thrust
           his
           hand
           to
           thy
           Rescue
           ,
           and
           catching
           hold
           of
           thine
           Arm
           should
           snatch
           thee
           back
           with
           such
           a
           vehement
           and
           sudden
           Twinge
           ,
           as
           either
           to
           dislocate
           or
           break
           a
           Bone
           ;
           would'st
           thou
           be
           angry
           with
           thy
           Neighbour
           for
           so
           much
           rudeness
           ?
           And
           in
           stead
           of
           being
           thankful
           for
           
             springing
             in
          
           to
           thy
           Deliverance
           ,
           would'st
           thou
           accuse
           him
           of
           being
           hasty
           ,
           and
           quarrel
           the
           roughness
           of
           his
           motion
           ,
           asking
           why
           he
           did
           not
           use
           thee
           with
           greater
           softness
           ,
           and
           would
           not
           deliberate
           before
           he
           acted
           ?
           would'st
           thou
           not
           rather
           kneel
           down
           before
           him
           ,
           and
           make
           an
           offer
           of
           obedience
           ,
           as
           well
           as
           thanks
           ,
           and
           look
           upon
           him
           thenceforwards
           as
           dearer
           to
           thee
           than
           thy
           life
           ?
           And
           in
           case
           thou
           art
           a
           rich
           man
           ,
           as
           He
           a
           poor
           one
           ,
           would'st
           thou
           not
           give
           him
           an
           
             yearly
             Pension
          
           for
           such
           an
           obliging
           act
           of
           Friendship
           ,
           as
           that
           ransoming
           of
           Thy
           life
           with
           the
           utmost
           hazard
           of
           his
           own
           ?
           Apply
           this
           now
           to
           the
           Case
           in
           hand
           .
           Imagin
           as
           strongly
           as
           thou
           art
           able
           ,
           that
           thou
           art
           even
           now
           falling
           into
           the
           
             Bottomless
             Pit
             of
          
           
           Hell
           ,
           (
           a
           Lake
           eternally
           burning
           with
           Fire
           and
           Brimstone
           ,
           )
           And
           suppose
           in
           this
           Case
           that
           
             God
             the
             Son
          
           shall
           spring
           forth
           from
           the
           
             Bosom
             of
             God
             the
             Father
          
           ;
           ascend
           the
           Cross
           with
           set
           purpose
           ,
           to
           fetch
           thee
           down
           ;
           and
           descend
           into
           the
           Grave
           ,
           for
           no
           other
           end
           than
           to
           raise
           thee
           up
           ;
           And
           go
           purposely
           into
           Hell
           ,
           to
           fetch
           thee
           back
           from
           thence
           to
           Heaven
           .
           Wilt
           thou
           repine
           at
           That
           Deliverance
           ,
           in
           case
           the
           violence
           of
           the
           Twitch
           shall
           happen
           to
           cost
           thee
           a
           little
           pain
           ?
           or
           be
           displeas'd
           with
           thy
           Deliverer
           ,
           in
           case
           he
           should
           not
           set
           thee
           Free
           at
           a
           cheaper
           rate
           ,
           than
           that
           of
           taking
           off
           the
           Weights
           that
           kept
           thee
           down
           ,
           (
           that
           is
           )
           by
           
             mortifying
             the
             Flesh
             ,
             with
             the
             Affections
             and
             Lusts
          
           ;
           by
           Commanding
           thee
           to
           be
           clean
           ,
           and
           pure
           ,
           and
           holy
           ;
           And
           that
           for
           this
           obliging
           reason
           ,
           because
           thy
           happiness
           does
           depend
           on
           thy
           being
           Such
           ?
           Wilt
           thou
           grumble
           at
           thy
           Physician
           ,
           for
           being
           
             severely
             Faithful
          
           to
           thee
           ,
           in
           using
           the
           means
           of
           thy
           Recovery
           ?
           Or
           wilt
           thou
           not
           rather
           bethink
           thy self
           ,
           with
           the
           Royal
           Psal
           mist
           ,
           
             Quid
             Retribuam
             ?
             What
             shall
             I
             render
             unto
             the
             Lord
             for
             all
             his
             Benefits
             and
             Blessings
             bestow'd
             upon
             me
             ?
          
           If
           this
           Redeemer
           of
           thine
           
           is
           poor
           ,
           (
           as
           in
           his
           Members
           indeed
           he
           is
           ,
           )
           wilt
           thou
           not
           give
           him
           an
           
             yearly
             Pension
          
           ,
           (
           devote
           a
           Part
           of
           thy
           Revenue
           to
           
             Pious
             uses
          
           ,
           )
           as
           a
           small
           Token
           that
           thou
           resentest
           his
           Goodness
           to
           thee
           ?
           or
           admit
           that
           He
           is
           Great
           ,
           (
           as
           in
           Himself
           he
           is
           immensly
           and
           unspeakably
           such
           ,
           )
           wilt
           thou
           not
           Sacrifice
           unto
           him
           the
           constant
           Tribute
           of
           thy
           obedience
           ,
           though
           he
           should
           rigidly
           command
           thee
           to
           fight
           with
           Anakims
           and
           Lyons
           ,
           to
           fetch
           him
           Water
           from
           Bethleem
           ,
           or
           Grapes
           from
           Canaan
           ?
           Suppose
           he
           orders
           thee
           ,
           (
           as
           he
           does
           ,
           )
           to
           pluck
           out
           an
           Eye
           of
           Lust
           or
           Vanity
           ;
           To
           
             cut
             off
          
           an
           Hand
           of
           Fraud
           or
           Violence
           ;
           To
           cast
           away
           a
           Foot
           which
           is
           swift
           to
           shed
           blood
           ;
           rather
           than
           keep
           them
           to
           thy
           undoing
           ;
           wilt
           thou
           not
           execute
           those
           orders
           for
           the
           Love
           of
           thy
           Saviour
           ,
           and
           of
           thy
           self
           too
           ,
           rather
           than
           thine
           Eye
           shall
           find
           the
           right
           Rode
           to
           Hell
           ,
           Thine
           Hand
           work
           out
           thine
           own
           damnation
           ,
           Thy
           Foot
           carry
           thee
           in
           the
           
             Broad
             way
             which
             leadeth
             to
             Destruction
             ?
          
           Imagin
           strongly
           that
           thy
           Saviour
           does
           long
           as
           much
           for
           thy
           obedience
           as
           King
           David
           did
           to
           drink
           of
           the
           Well
           of
           Bethlem
           ;
           
           Christ
           as
           Perfectly
           out
           of
           kindness
           ,
           as
           David
           out
           of
           Curiosity
           .
           Wilt
           thou
           not
           do
           
           as
           much
           for
           Christ
           ,
           as
           
           David's
           Soldiers
           did
           for
           Him
           ?
           what
           They
           did
           to
           please
           David
           ,
           was
           at
           the
           Peril
           of
           their
           Lives
           .
           But
           what
           thou
           dost
           to
           please
           Christ
           ,
           is
           for
           the
           Safety
           of
           thine
           own
           .
           And
           't
           is
           so
           natural
           for
           a
           man
           to
           pursue
           his
           own
           Interest
           ,
           that
           there
           is
           no
           better
           way
           to
           make
           a
           Rebel
           become
           Obedient
           ,
           than
           by
           convincing
           him
           of
           This
           ,
           That
           't
           is
           his
           interest
           to
           be
           so
           ,
           as
           well
           as
           Duty
           .
           Although
           a
           man
           be
           such
           a
           passionate
           Idolizer
           of
           his
           Wealth
           ,
           that
           he
           will
           part
           with
           his
           Blood
           ,
           a
           great
           deal
           sooner
           than
           with
           his
           Mony
           ,
           yet
           a
           desperate
           fit
           of
           Sickness
           will
           make
           him
           send
           for
           the
           Physician
           ,
           And
           He
           conceiving
           it
           for
           his
           Interest
           ,
           will
           give
           him
           very
           
             large
             Fees
          
           too
           .
           The
           tenderest
           Person
           and
           the
           most
           delicate
           ,
           who
           values
           his
           Body
           above
           his
           Soul
           ,
           if
           he
           esteems
           it
           for
           his
           Interest
           to
           have
           
             a
             Member
             saw'd
             off
          
           ,
           being
           infested
           with
           a
           Gangraene
           ,
           will
           (
           as
           I
           said
           a
           little
           before
           )
           even
           hire
           the
           Chirurgion
           to
           use
           his
           Tool
           .
           And
           (
           after
           the
           very
           same
           manner
           ,
           as
           well
           as
           on
           the
           same
           ground
           ,
           )
           He
           who
           is
           now
           the
           greatest
           Enemy
           ,
           both
           to
           the
           Counsels
           ,
           and
           Commandments
           ,
           and
           Cross
           of
           Christ
           ,
           If
           he
           be
           but
           once
           brought
           to
           an
           
             inviolable
             Belief
          
           ,
           (
           without
           
           all
           Scruples
           ,
           or
           Peradventures
           ,
           )
           That
           every
           man
           shall
           live
           eternally
           either
           in
           Heaven
           ,
           or
           in
           Hell
           ,
           And
           that
           't
           is
           clearly
           for
           his
           Interest
           to
           do
           or
           suffer
           as
           Christ
           commands
           him
           ,
           because
           in
           order
           to
           his
           Escape
           from
           all
           the
           miseries
           of
           the
           one
           ,
           and
           in
           order
           to
           his
           Attainment
           of
           all
           the
           Beatitudes
           in
           the
           other
           ;
           He
           will
           presently
           
             break
             off
             his
             Sins
             by
             Righteousness
             ,
          
           as
           Daniel
           charged
           Nebuchadnezzar
           .
           He
           
           will
           be
           ready
           for
           Restitution
           to
           every
           one
           whom
           he
           hath
           injur'd
           ,
           as
           
             Zachee
             the
             Publican
          
           when
           He
           repented
           .
           He
           will
           
             bring
             forth
             Fruits
             meet
             for
             Repentance
             ,
          
           as
           the
           Jews
           were
           admonished
           by
           
             Iohn
             the
             Baptist.
          
           He
           will
           be
           
             glad
             to
             be
             thought
             worthy
             to
             suffer
             shame
             for
             Christ's
             sake
             ,
          
           as
           the
           Apostles
           at
           
             Ierusalem
             ,
             Acts
          
           5.
           41.
           
           The
           Consideration
           of
           his
           Interest
           will
           give
           an
           high
           Relish
           to
           all
           his
           suffrings
           ,
           making
           his
           Torments
           and
           his
           Tormentors
           to
           become
           his
           great
           Instruments
           and
           means
           of
           pleasure
           .
        
         
           §
           22.
           
           Thus
           we
           see
           in
           all
           cases
           ,
           both
           Temporal
           ,
           and
           Spiritual
           ,
           every
           man
           is
           for
           himself
           ,
           and
           intends
           his
           own
           Interest
           ,
           in
           whatsoever
           it
           is
           which
           he
           undertakes
           ;
           either
           the
           Interest
           of
           his
           Profit
           ,
           or
           of
           his
           Pleasure
           ,
           and
           
           Reputation
           ;
           The
           Interest
           of
           his
           Flesh
           ,
           or
           of
           his
           Spirit
           ;
           his
           present
           Interest
           ,
           or
           his
           future
           ;
           still
           't
           is
           one
           Interest
           ,
           or
           other
           ,
           which
           leads
           him
           on
           unto
           the
           best
           ,
           or
           the
           worst
           Performances
           in
           the
           World.
           Is
           any
           man
           Covetous
           and
           extremely
           
             close
             sisted
          
           ?
           He
           thinks
           it
           is
           for
           his
           Interest
           ,
           as
           being
           the
           way
           to
           be
           Rich
           in
           mony
           ,
           which
           is
           the
           only
           
             Grand
             Project
          
           that
           he
           is
           driving
           .
           Or
           is
           he
           Free
           ,
           and
           open-handed
           ?
           He
           thinks
           it
           for
           his
           Interest
           ,
           because
           it
           is
           the
           ready
           way
           to
           make
           him
           
             Rich
             in
             good
             Works
          
           ,
           which
           is
           the
           highest
           and
           noblest
           end
           at
           which
           he
           ayms
           in
           this
           World.
           Is
           there
           any
           man
           running
           headlong
           into
           a
           Customary
           Contempt
           of
           his
           Saviour's
           Yoke
           ?
           He
           thinks
           it
           is
           for
           his
           Interest
           ,
           as
           being
           the
           way
           to
           
             live
             merrily
          
           ,
           and
           in
           Prosperity
           here
           on
           Earth
           ,
           which
           is
           the
           
             Soveraign
             Allective
          
           of
           his
           Desires
           .
           Or
           does
           any
           man
           take
           pleasure
           in
           supporting
           both
           the
           Burden
           and
           Yoke
           of
           Christ
           ?
           He
           thinks
           it
           is
           for
           his
           Interest
           ,
           as
           being
           the
           way
           to
           
             dye
             safely
          
           ,
           and
           to
           
             live
             after
             Death
          
           a
           life
           of
           Bliss
           and
           Immortality
           ;
           which
           is
           the
           utmost
           Atchievement
           his
           heart
           is
           set
           on
           .
           Lastly
           would
           ye
           know
           the
           Reason
           ,
           why
           I
           have
           meditated
           
             so
             much
          
           upon
           this
           
           kind
           of
           Subject
           ?
           why
           I
           have
           struck
           so
           
             many
             Blows
          
           upon
           this
           great
           Anvil
           ?
           made
           so
           many
           long
           Discourses
           (
           though
           on
           occasion
           of
           divers
           Texts
           )
           touching
           the
           Equity
           and
           the
           Law
           of
           our
           Saviour's
           Gospel
           ?
           and
           indispensable
           Necessity
           of
           our
           obedience
           unto
           the
           end
           ?
           The
           Reason
           of
           it
           is
           truly
           This
           ,
           Because
           I
           have
           thought
           it
           most
           mine
           own
           ,
           and
           other
           men's
           Interest
           so
           to
           do
           .
           And
           till
           we
           are
           able
           to
           be
           so
           happy
           ,
           as
           to
           convince
           our selves
           and
           others
           ,
           that
           't
           is
           most
           for
           our
           Interest
           to
           bear
           the
           Yoke
           of
           Christ's
           Law
           ,
           and
           the
           Burden
           of
           his
           Cross
           when
           't
           is
           laid
           upon
           us
           ;
           'T
           is
           very
           sure
           that
           neither
           of
           us
           shall
           bear
           the
           one
           ,
           or
           the
           other
           ,
           as
           is
           requir'd
           .
           Whereas
           't
           is
           as
           sure
           ,
           on
           the
           other
           side
           ,
           That
           as
           we
           never
           neglect
           our
           Interest
           in
           what
           is
           Secular
           ,
           or
           Carnal
           ,
           (
           as
           touching
           our
           Credits
           ,
           or
           our
           Estates
           ,
           or
           our
           
             Temporal
             Preservation
          
           ;
           )
           so
           as
           little
           shall
           we
           indure
           ,
           to
           start
           aside
           from
           the
           Burden
           or
           Yoke
           of
           Christ
           ,
           if
           indeed
           we
           do
           believe
           it
           our
           greatest
           Interest
           to
           bear
           them
           as
           He
           requires
           .
           For
           can
           the
           very
           same
           man
           who
           is
           sollicitously
           careful
           to
           get
           a
           Trifle
           ,
           be
           as
           perfectly
           careless
           to
           gain
           a
           Talent
           ?
           or
           stand
           in
           very
           great
           Dread
           of
           a
           lesser
           Punishment
           ?
           
           But
           of
           an
           infinitely
           greater
           ,
           in
           none
           at
           all
           ?
           If
           we
           are
           strict
           in
           our
           conforming
           to
           the
           Commandments
           of
           men
           ,
           with
           whom
           the
           Penalties
           are
           but
           Temporal
           ,
           and
           the
           Recompenses
           but
           
             finite
             .
          
           ;
           we
           cannot
           sure
           be
           Non-Conformists
           to
           the
           Commandments
           of
           Christ
           ,
           on
           a
           Supposal
           that
           we
           believe
           it
           as
           great
           a
           Truth
           as
           any
           is
           ,
           That
           his
           Punishments
           and
           Rewards
           ,
           are
           both
           Immortal
           ,
           and
           Immense
           .
           Nor
           can
           I
           think
           of
           a
           more
           rational
           or
           a
           more
           satisfactory
           Accompt
           ,
           why
           the
           Commandments
           of
           men
           should
           be
           so
           commonly
           heeded
           by
           us
           ,
           with
           more
           circumspection
           than
           those
           of
           Christ
           ,
           but
           that
           we
           fear
           Them
           more
           ,
           and
           believe
           Him
           less
           ;
           or
           value
           the
           Interest
           of
           our
           Bodies
           above
           the
           Interest
           of
           our
           Souls
           ;
           or
           prefer
           the
           seeming
           certainty
           of
           what
           is
           Present
           ,
           before
           the
           Hope
           and
           Expectance
           of
           what
           is
           future
           ;
           And
           had
           rather
           become
           the
           owners
           of
           Earthly
           Contentments
           in
           Possession
           ,
           than
           to
           be
           dealing
           for
           Reversions
           in
           
             Heaven
             it self
          
           .
        
         
           §
           23.
           
           And
           therefore
           to
           the
           end
           we
           may
           be
           able
           even
           
             to
             feel
          
           ,
           and
           by
           consequence
           to
           arrive
           at
           the
           Conviction
           of
           Experience
           ,
           That
           the
           Yoke
           of
           Christ's
           Law
           is
           really
           
             Easy
             in
             it
          
           
           self
           ;
           and
           the
           Burden
           of
           his
           Cross
           is
           in
           comparison
           very
           light
           ;
           And
           that
           they
           have
           Both
           a
           
             secret
             vertue
          
           of
           giving
           
             Rest
             unto
             the
             Souls
             of
             Them
             that
             labour
             ,
          
           and
           of
           
             Refreshing
             the
             heavy
             laden
          
           ;
           (
           for
           so
           our
           Saviour
           tells
           us
           expresly
           in
           the
           two
           next
           Verses
           before
           the
           Text
           ,
           )
           let
           us
           be
           Conversant
           incessantly
           in
           all
           the
           means
           of
           attaining
           to
           a
           True
           Christian
           Faith
           ,
           That
           so
           by
           cordially
           believing
           ,
           we
           may
           passionately
           love
           the
           Lord
           Jesus
           Christ.
           And
           that
           loving
           him
           as
           we
           ought
           ,
           we
           may
           by
           consequence
           delight
           in
           doing
           that
           which
           he
           requires
           ,
           and
           by
           consequence
           may
           attain
           to
           that
           Reward
           which
           he
           hath
           Promis'd
           .
           For
           as
           our
           Faith
           and
           our
           Love
           ,
           do
           what
           we
           can
           ,
           will
           beget
           obedience
           ,
           (
           if
           the
           first
           is
           unfeigned
           ,
           and
           the
           second
           
             without
             Dissimulation
          
           ,
           )
           So
           't
           is
           sure
           that
           our
           obedience
           will
           end
           in
           bliss
           .
           Not
           in
           bliss
           whilst
           we
           are
           Passengers
           ,
           but
           when
           we
           shall
           arrive
           at
           our
           
             Iourneys
             end
             .
             For
             here
             we
             are
             Dead
          
           (
           saith
           our
           Apostle
           ,
           )
           and
           
           
             our
             life
             is
             yet
             hid
             with
             Christ
             in
             God.
          
           But
           
             when
             the
             Lord
             Iesus
             Christ
             who
             is
             our
             life
             shall
             appear
             ,
             Then
             shall
             We
             also
             appear
             with
             Him
             in
             Glory
             .
          
        
         
           Which
           
             God
             the
             Father
          
           of
           his
           mercy
           prepare
           
           us
           for
           ,
           through
           the
           working
           of
           his
           Spirit
           ,
           and
           for
           the
           worthiness
           of
           his
           Son
           ;
           To
           whom
           be
           Glory
           for
           ever
           and
           ever
           .
        
      
       
         
         
           THE
           INDISPENSABLE
           NECESSITY
           OF
           
             Strict
             Obedience
          
           Under
           the
           GOSPEL
           .
        
         
         
         
           THE
           INDISPENSABLE
           NECESSITY
           OF
           
             Strict
             Obedience
          
           Under
           The
           GOSPEL
           .
        
         
           
             HEB.
             XII
             .
             28
             ,
             29.
             
          
           
             Wherefore
             we
             receiving
             a
             Kingdom
             which
             cannot
             be
             moved
             ,
             let
             us
             have
             Grace
             ,
             whereby
             we
             may
             serve
             God
             acceptably
             ,
             with
             Reverence
             and
             godly
             Fear
             .
             For
             our
             God
             is
             a
             Consuming
             Fire
             .
          
        
         
           THere
           is
           something
           Difficult
           in
           the
           Text
           ,
           which
           will
           (
           I
           think
           )
           be
           best
           explain'd
           by
           way
           of
           Answer
           to
           an
           Objection
           .
           For
           why
           is
           it
           said
           here
           ,
           
             Let
             us
             have
             Grace
          
           ?
           It
           may
           seem
           at
           first
           hearing
           a
           strange
           expression
           ,
           whether
           we
           have
           it
           ,
           or
           have
           it
           not
           .
           For
           if
           we
           have
           
           it
           ,
           it
           seems
           superfluous
           ;
           and
           if
           we
           have
           it
           not
           ,
           it
           seems
           as
           vain
           .
           We
           need
           not
           say
           
             Let
             us
             have
          
           ,
           what
           't
           is
           plain
           we
           have
           already
           before
           we
           say
           it
           :
           And
           we
           say
           to
           
             no
             purpose
             ,
             Let
             us
             have
          
           this
           or
           that
           ,
           which
           whilst
           we
           have
           not
           ,
           it
           is
           not
           in
           our
           power
           to
           have
           .
           For
           ,
           Is
           the
           Grace
           of
           God
           Almighty
           at
           
             our
             Disposal
          
           ?
           Can
           we
           confer
           it
           upon
           our selves
           ,
           that
           it
           should
           hear
           be
           said
           to
           us
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Let
             us
             have
             grace
          
           ?
           we
           cannot
           have
           grace
           till
           we
           receive
           it
           ,
           nor
           can
           we
           possibly
           receive
           it
           ,
           till
           God
           most
           
             freely
             bestows
          
           it
           on
           us
           .
           What
           is
           this
           that
           he
           saith
           then
           ,
           
             let
             us
             have
             grace
          
           ?
        
         
           To
           answer
           this
           it
           must
           be
           known
           ,
           that
           in
           many
           places
           of
           Scripture
           Grace
           doth
           signifie
           the
           Gospel
           .
           Whether
           as
           being
           the
           chief
           Instrument
           or
           Means
           of
           Grace
           ;
           or
           as
           containing
           and
           exhibiting
           
             the
             Covenant
             of
             Grace
          
           ,
           which
           does
           often
           stand
           oppos'd
           unto
           the
           
             Covenant
             of
             Works
          
           ;
           or
           else
           as
           being
           the
           
             great
             Message
          
           of
           Grace
           and
           Favour
           from
           Heaven
           to
           Earth
           .
           Whether
           for
           these
           ,
           or
           for
           other
           Reasons
           ,
           so
           it
           is
           that
           the
           word
           Grace
           doth
           often
           signifie
           the
           Gospel
           ;
           especially
           then
           ,
           when
           't
           is
           oppos'd
           unto
           the
           Law.
           A
           clear
           Example
           of
           which
           we
           have
           ,
           Iohn
           1.
           17.
           
           
             The
             Law
          
           
           
             came
             by
          
           Moses
           ,
           
             but
             Grace
             and
             Truth
             from
             Iesus
             Christ
             :
          
           that
           is
           ,
           The
           Gospel
           of
           Grace
           and
           Truth
           .
           For
           there
           was
           truth
           in
           the
           Law
           ,
           as
           well
           as
           in
           the
           Gospel
           ;
           and
           grace
           was
           given
           unto
           the
           Iews
           ,
           as
           well
           as
           to
           the
           Gentiles
           ,
           of
           whom
           we
           are
           .
           And
           therefore
           the
           meaning
           of
           it
           must
           be
           ,
           That
           as
           the
           Law
           came
           by
           Moses
           ,
           so
           the
           
             Gospel
             of
             grace
          
           came
           down
           from
           Heaven
           by
           
             Iesus
             Christ
          
           ;
           and
           so
           it
           is
           called
           by
           St.
           
             Paul
             ,
             Acts
          
           20.
           24.
           
           Another
           Instance
           of
           it
           we
           have
           Rom.
           6.
           14.
           
           
             We
             are
             not
             under
             the
             Law
             ,
             but
             under
             Grace
             :
          
           that
           is
           ,
           the
           
             Gospel
             of
             Christ
          
           which
           is
           the
           
             Word
             of
             his
             Grace
          
           ;
           and
           so
           St.
           Paul
           calls
           it
           again
           ,
           Acts
           20.
           32.
           
           For
           it
           cannot
           be
           meant
           concerning
           the
           grace
           of
           Sanctification
           ;
           because
           even
           They
           were
           under
           that
           ,
           who
           were
           under
           the
           Law
           that
           was
           given
           by
           Moses
           ;
           else
           would
           Caleb
           and
           Ioshua
           ,
           and
           Moses
           himself
           have
           been
           
             void
             of
             Grace
          
           .
           Which
           being
           eminently
           Impossible
           ,
           't
           is
           plain
           the
           Gospel
           must
           be
           the
           thing
           which
           is
           there
           opposed
           unto
           the
           Law.
           
        
         
           And
           as
           in
           other
           places
           of
           Scripture
           ,
           so
           particularly
           in
           This
           which
           now
           is
           under
           consideration
           ,
           the
           Grace
           of
           God
           is
           so
           set
           ,
           as
           to
           signifie
           nothing
           but
           the
           Gospel
           .
           And
           (
           the
           word
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           very
           often
           being
           put
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           to
           Have
           it
           in
           this
           place
           ,
           is
           nothing
           else
           but
           to
           
             hold
             it
             fast
          
           .
           So
           that
           the
           Scope
           of
           the
           Exhortation
           ,
           is
           ,
           that
           we
           
             hold
             fast
             the
             Gospel
             or
             Law
             of
             Christ
             ,
          
           described
           to
           be
           the
           Instrument
           ,
           whereby
           we
           may
           perform
           a
           
             Service
             acceptable
             to
             God.
          
           But
           
             acceptable
             Service
          
           it
           cannot
           be
           ,
           unless
           attended
           with
           Fear
           and
           Reverence
           .
           To
           wit
           with
           a
           reverence
           of
           his
           Mercy
           in
           the
           beginning
           of
           the
           Text
           ,
           and
           with
           a
           fear
           of
           his
           Wrath
           in
           the
           later
           end
           .
           The
           Duty
           therefore
           is
           here
           inforced
           both
           before
           and
           behind
           ;
           and
           that
           with
           such
           Reasons
           ,
           as
           't
           is
           not
           easy
           to
           resist
           .
           For
           first
           the
           Reason
           going
           before
           is
           drawn
           from
           the
           richness
           of
           our
           Reward
           ,
           in
           case
           we
           serve
           God
           as
           he
           here
           requires
           .
           And
           then
           the
           Reason
           coming
           behind
           is
           from
           the
           Grievousness
           of
           the
           Punishment
           ,
           in
           case
           we
           serve
           him
           
             not
             at
             all
          
           ,
           or
           not
           at
           all
           with
           due
           Reverence
           and
           
             godly
             Fear
          
           .
           Our
           reward
           ,
           if
           we
           do
           ,
           is
           no
           less
           than
           a
           Kingdom
           ,
           and
           a
           Kingdom
           
             not
             to
             be
             moved
          
           .
           But
           our
           punishment
           (
           if
           we
           do
           not
           )
           is
           to
           perish
           by
           the
           hand
           that
           should
           make
           us
           whole
           ;
           to
           feel
           the
           God
           of
           our
           life
           a
           
             consuming
             fire
          
           .
           The
           one
           affords
           us
           an
           Allective
           ,
           whereby
           to
           draw
           us
           to
           the
           Duty
           ;
           the
           other
           an
           Impellent
           ,
           
           to
           drive
           us
           on
           .
           It
           is
           the
           Wisdom
           and
           the
           Care
           of
           the
           holy
           Penman
           ,
           to
           place
           our
           Duty
           in
           the
           midst
           of
           
             a
             double
             motive
          
           ,
           that
           if
           the
           one
           cannot
           engage
           us
           ,
           the
           other
           may
           .
           He
           begins
           with
           a
           Promise
           ,
           to
           feed
           our
           Hope
           ;
           and
           concludes
           with
           a
           Threat
           ,
           to
           excite
           our
           Fear
           .
           The
           first
           as
           a
           Spur
           does
           provoke
           to
           Vertue
           ;
           the
           second
           ,
           as
           a
           Bridle
           ,
           withholds
           from
           Vice.
           And
           he
           is
           sure
           a
           
             dull
             Beast
          
           ,
           whom
           such
           a
           Spur
           cannot
           excite
           ,
           or
           at
           least
           a
           very
           wild
           one
           ;
           whom
           such
           a
           Bridle
           cannot
           restrain
           .
        
         
           The
           whole
           circuit
           of
           the
           Text
           being
           thus
           explain'd
           ,
           there
           are
           five
           things
           especially
           to
           be
           inferr'd
           .
        
         
           First
           that
           the
           Liberty
           of
           a
           Christian
           doth
           carry
           its
           Yoke
           along
           with
           it
           .
           It
           being
           a
           liberty
           from
           Moses
           ,
           but
           not
           from
           Christ
           ;
           the
           Condition
           of
           whose
           Gospel
           is
           our
           obedience
           unto
           the
           Law.
           I
           do
           not
           mean
           the
           Mosaical
           ,
           whether
           Iudicial
           or
           Ceremonial
           ,
           which
           were
           but
           positive
           Laws
           at
           best
           ,
           but
           the
           Natural
           ,
           or
           Moral
           ,
           which
           is
           withal
           the
           Aeternal
           Law
           ;
           The
           Law
           ,
           of
           which
           our
           Saviour
           saith
           ,
           that
           he
           came
           not
           to
           abrogate
           ,
           but
           to
           fulfil
           it
           :
           Not
           to
           evacuate
           ,
           but
           fill
           it
           up
           .
           Rather
           
           to
           strengthen
           ,
           than
           to
           destroy
           it
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             let
             us
             have
             Grace
          
           ,
           that
           is
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           let
           us
           
             hold
             fast
          
           the
           Gospel
           or
           
             Law
             of
             Christ.
          
           And
           let
           us
           hold
           it
           as
           an
           Instrument
           whereby
           to
           serve
           him
           .
           And
           let
           us
           serve
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           as
           our
           Persons
           and
           our
           Service
           may
           be
           accepted
           .
           But
           yet
        
         
           Secondly
           ,
           we
           cannot
           Serve
           him
           so
           ,
           as
           to
           be
           accepted
           ;
           (
           we
           cannot
           do
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           as
           to
           satisfy
           and
           please
           him
           in
           what
           we
           do
           ,
           )
           unless
           we
           serve
           him
           with
           Reverence
           and
           
             godly
             Fear
          
           With
           a
           reverence
           of
           his
           Mercy
           ,
           whereby
           we
           are
           capable
           of
           a
           Kingdom
           ;
           and
           with
           a
           fear
           of
           his
           Wrath
           ,
           whereby
           he
           becomes
           a
           
             consuming
             fire
          
           .
           So
           that
           the
           Reverence
           has
           a
           Retrospect
           on
           the
           beginning
           of
           the
           Text
           ;
           and
           the
           fear
           has
           a
           Prospect
           upon
           the
           End.
           And
           therefore
        
         
           Thirdly
           ,
           here
           is
           a
           reason
           for
           each
           of
           these
           Qualifications
           ,
           by
           which
           our
           Service
           is
           to
           be
           such
           ,
           as
           to
           be
           accepted
           .
           A
           reason
           why
           it
           must
           be
           with
           reverence
           ,
           and
           a
           reason
           why
           it
           must
           be
           with
           fear
           .
           Let
           us
           serve
           God
           with
           reverence
           ,
           
             because
             thereby
             we
             receive
             a
             Kingdom
             ,
          
           (
           a
           Kingdom
           of
           Grace
           and
           Glory
           too
           ;
           the
           first
           being
           as
           't
           were
           an
           Inchoation
           of
           the
           second
           ;
           
           and
           Both
           as
           I
           conceive
           ,
           alluded
           to
           in
           this
           Text
           ;
           )
           Again
           let
           us
           Serve
           him
           with
           godly
           fear
           ;
           
             Because
             he
             is
          
           else
           
             a
             consuming
             fire
          
           .
           And
           then
        
         
           Fourthly
           ,
           it
           is
           obvious
           to
           infer
           even
           from
           hence
           ,
           that
           the
           Fear
           of
           God
           ,
           as
           a
           Destroyer
           ,
           may
           nevertheless
           be
           a
           
             godly
             fear
          
           ;
           because
           it
           is
           coupled
           here
           with
           Reverence
           ,
           and
           by
           consequence
           with
           love
           .
           For
           Reverence
           is
           a
           Compound
           ,
           which
           hath
           love
           as
           well
           as
           fear
           for
           a
           chief
           Ingredient
           .
           And
           the
           Fear
           here
           expressed
           by
           godly
           Fear
           ,
           is
           not
           only
           a
           fear
           of
           
             God's
             Power
          
           and
           Majesty
           ,
           in
           respect
           of
           which
           he
           is
           a
           Severaign
           ,
           who
           hath
           an
           
             absolute
             Do
             minion
          
           over
           the
           work
           of
           his
           hands
           ;
           nor
           only
           a
           fear
           of
           his
           
             love
             and
             mercy
          
           ,
           in
           respect
           of
           which
           he
           is
           a
           Father
           ,
           who
           by
           his
           Children
           must
           be
           revered
           :
           but
           especially
           a
           Fear
           of
           his
           
             Wrath
             and
             Iustice
          
           ,
           in
           respect
           of
           which
           he
           is
           a
           Iudge
           ,
           and
           so
           an
           
             Executor
             of
             Vengeance
          
           .
           It
           is
           a
           fear
           indeed
           of
           God
           ,
           but
           under
           the
           notion
           of
           a
           Consumer
           .
           A
           fear
           enforced
           with
           a
           Reason
           all
           arm'd
           with
           terrour
           ;
           (
           for
           nothing
           strikes
           terror
           so
           much
           as
           Fire
           .
           )
           Lastly
           a
           fear
           whereof
           the
           Terror
           is
           ushered
           in
           with
           the
           Causal
           For
           ,
           which
           shew's
           the
           Tendency
           of
           the
           
           Terror
           towards
           the
           Godliness
           of
           the
           fear
           :
           for
           thus
           lyes
           the
           order
           and
           the
           coherence
           of
           the
           words
           .
           Let
           us
           serve
           him
           with
           Reverence
           and
           Godly
           fear
           ,
           For
           our
           God
           is
           a
           Consuming
           Fire
           .
        
         
           Last
           of
           all
           we
           may
           infer
           from
           the
           Pronoun
           
           our
           ,
           That
           God
           is
           no
           such
           Accepter
           of
           Persons
           ,
           as
           to
           connive
           at
           Sin
           in
           us
           ,
           whilst
           he
           does
           punish
           it
           in
           others
           .
           No
           ,
           
             the
             times
             of
             their
             ignorance
             God
             winked
             at
             ,
          
           (
           saith
           the
           Apostle
           ,
           )
           
             But
             now
             commandeth
             all
             men
             every
             where
             to
             repent
             .
          
           To
           us
           indeed
           ,
           if
           we
           repent
           ,
           he
           is
           
             a
             God
             ready
             to
             pardon
             ;
             swift
          
           to
           shew
           mercy
           ,
           and
           slow
           to
           wrath
           .
           But
           to
           us
           being
           Impenitent
           he
           is
           a
           Terrible
           ,
           *
           a
           jealous
           ,
           and
           an
           avenging
           God.
           From
           whence
           't
           is
           inferr'd
           by
           the
           holy
           Writer
           ,
           That
           we
           ,
           as
           well
           as
           the
           People
           Israel
           are
           bound
           to
           serve
           God
           with
           
             Fear
             and
             Reverence
          
           ;
           Because
           Our
           God
           as
           well
           as
           Theirs
           is
           a
           
             consuming
             Fire
          
           .
           That
           is
           ,
           the
           same
           God
           is
           such
           ,
           as
           well
           to
           Us
           ,
           as
           to
           Them.
           For
           here
           't
           is
           worthy
           to
           be
           observ'd
           ,
           That
           as
           Moses
           exhorting
           his
           people
           
             Israel
             to
             take
             heed
             unto
             themselves
             ,
             that
             they
             forget
             not
             the
             Covenant
             of
             the
             Lord
             their
             God
             ,
          
           gave
           his
           reason
           in
           these
           words
           ,
           For
           
             the
             Lord
             Thy
             God
             is
          
           
           
             a
             Consuming
             Fire
          
           ;
           So
           our
           Apostle
           in
           this
           Chapter
           ,
           having
           first
           of
           all
           compared
           the
           Law
           with
           the
           
             Gospel
             ,
             Moses
          
           with
           Christ
           ,
           and
           a
           Contemner
           of
           the
           one
           with
           a
           Despiser
           of
           the
           other
           ;
           and
           having
           exhorted
           us
           to
           the
           Duty
           incumbent
           on
           us
           as
           we
           are
           Christians
           ;
           gives
           the
           very
           
             same
             reason
          
           in
           the
           very
           
             same
             words
          
           ,
           (
           with
           no
           more
           than
           the
           change
           of
           a
           Monosyllable
           ,
           )
           for
           
             OUR
             God
             is
             a
             consuming
             Fire
             .
          
           Such
           he
           is
           ,
           as
           the
           God
           of
           All
           ;
           but
           above
           all
           ,
           as
           he
           is
           OURS
           ;
           because
           we
           sin
           ,
           when
           we
           sin
           ,
           against
           greater
           light
           ;
           and
           against
           greater
           obligations
           to
           cease
           from
           sinning
           .
        
         
           Having
           now
           done
           with
           the
           explication
           and
           with
           the
           division
           of
           the
           Text
           ,
           't
           will
           be
           most
           useful
           as
           well
           as
           natural
           to
           begin
           with
           the
           first
           of
           the
           five
           Illations
           ,
           Because
           the
           greatest
           numbers
           of
           men
           do
           stand
           in
           need
           of
           a
           conviction
           ,
           That
           Christianity
           is
           a
           Service
           requiring
           our
           Industry
           and
           Care.
           A
           Service
           consisting
           of
           Obedience
           ,
           as
           well
           as
           Faith
           ;
           in
           as
           much
           as
           the
           Promises
           of
           the
           Gospel
           are
           clog'd
           with
           Precepts
           .
           Thô
           the
           Yoke
           of
           Christ
           is
           easy
           ,
           yet
           't
           is
           a
           Yoke
           ;
           and
           thô
           his
           Burden
           is
           light
           ,
           yet
           't
           is
           a
           Burden
           To
           
             stand
             fast
             in
             that
             Liberty
             wherewith
             Christ
          
           
           
             hath
             made
             us
             free
          
           ,
           is
           
             to
             hold
             fast
             the
             Gospel
             or
             Law
             of
             Christ
             ,
          
           and
           to
           hold
           it
           as
           an
           Instrument
           whereby
           to
           serve
           him
           :
           and
           to
           serve
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           as
           our
           Persons
           and
           our
           Service
           may
           be
           accepted
           .
        
         
           A
           Doctrin
           the
           rather
           to
           be
           Imprinted
           in
           all
           our
           memories
           and
           our
           minds
           ,
           (
           as
           either
           a
           method
           for
           prevention
           ,
           or
           means
           of
           cure
           ,
           )
           because
           throughout
           
             the
             whole
             catalogue
             of
             damning
             Haeresies
             ,
          
           whether
           as
           that
           Catalogue
           was
           begun
           by
           Irenaeus
           ,
           or
           as
           continued
           by
           Epiphanius
           ,
           or
           as
           perfected
           by
           St.
           Austin
           ,
           (
           and
           other
           Writers
           of
           the
           Church
           ,
           )
           none
           hath
           shed
           a
           more
           killing
           Influence
           upon
           the
           minds
           and
           manners
           of
           Christian
           People
           ,
           (
           so
           far
           at
           least
           as
           I
           am
           able
           to
           conjecture
           ,
           )
           than
           the
           mistaken
           ,
           but
           pleasant
           notions
           ,
           of
           Iustification
           ,
           and
           Faith
           ,
           the
           
             imputed
             Righteousness
          
           of
           Christ
           ,
           and
           
             Christian
             Liberty
          
           .
           Hardly
           any
           four
           things
           are
           more
           needful
           to
           be
           believ'd
           ;
           or
           more
           subject
           to
           be
           mistaken
           .
           Never
           was
           Poyson
           more
           pernicious
           ,
           or
           more
           to
           be
           antidoted
           than
           that
           ,
           to
           which
           I
           oppose
           the
           main
           drift
           of
           the
           well
           intended
           project
           I
           have
           in
           hand
           .
        
         
           There
           were
           Gnosticks
           ,
           and
           Nicolaitans
           ,
           
           Carpocratians
           ,
           and
           Valentinians
           ,
           whilst
           yet
           the
           day
           of
           the
           Gospel
           began
           to
           dawn
           ;
           whom
           the
           Tempter
           had
           betrayed
           into
           such
           a
           Lust
           ,
           That
           Lust
           had
           blinded
           with
           such
           an
           Ignorance
           ,
           That
           Ignorance
           was
           the
           Mother
           of
           so
           many
           and
           great
           Errors
           ,
           and
           those
           Errors
           brake
           forth
           into
           such
           
             execrable
             Sins
          
           ,
           that
           't
           were
           perhaps
           another
           *
           Sin
           to
           make
           men
           acquainted
           with
           their
           nature
           ,
           or
           but
           to
           tell
           them
           their
           very
           names
           .
           For
           there
           are
           Sins
           (
           saith
           St.
           Paul
           )
           which
           't
           is
           a
           shame
           even
           to
           speak
           of
           .
           So
           as
           Tertullian
           passed
           them
           by
           with
           a
           †
           profession
           of
           his
           Bashfulness
           ;
           he
           wanted
           the
           confidence
           and
           the
           courage
           ,
           to
           name
           those
           things
           which
           were
           done
           in
           secret
           .
           To
           such
           as
           these
           we
           can
           award
           no
           fitter
           punishment
           ,
           than
           that
           to
           which
           the
           Ephesians
           condemn'd
           Herostratus
           ;
           when
           ,
           having
           burnt
           
             Diana's
             Temple
          
           (
           just
           as
           Pausanias
           kill'd
           King
           Philip
           ,
           )
           for
           no
           other
           end
           than
           to
           be
           
             talk't
             of
          
           ,
           He
           was
           decreed
           by
           that
           Senate
           to
           be
           forgotten
           .
           (
           And
           forgotten
           he
           had
           been
           ,
           if
           one
           single
           Theopompus
           had
           not
           put
           him
           into
           his
           Story
           .
           )
           And
           therefore
           there
           was
           need
           of
           Epiphanius
           his
           *
           Apology
           ,
           for
           having
           given
           us
           a
           Narrative
           of
           those
           
           Tacenda
           ,
           although
           he
           did
           it
           in
           detestation
           .
        
         
           Now
           as
           often
           as
           I
           consider
           within
           my self
           ,
           how
           the
           oldest
           and
           the
           worst
           of
           all
           those
           Haeresies
           do
           walk
           about
           in
           new
           names
           through
           our
           English
           Streets
           ;
           that
           though
           the
           Scenes
           are
           somewhat
           different
           ,
           yet
           still
           the
           Actors
           do
           all
           agree
           ;
           That
           the
           †
           Gnosticks
           ,
           and
           *
           Nicolaitans
           ,
           and
           Carpocratians
           of
           the
           First
           times
           are
           repeated
           as
           't
           were
           by
           a
           Metempsychosis
           ,
           in
           the
           Antinomians
           ,
           and
           Solifidians
           ,
           and
           sanguin
           Fiduciaries
           of
           Ours
           ;
           that
           we
           have
           had
           ,
           if
           not
           as
           false
           Christs
           as
           *
           Barch●●hebas
           ,
           yet
           as
           false
           Prophets
           as
           Barjesus
           ;
           who
           have
           so
           preached
           up
           the
           Gospel
           ,
           and
           so
           cry'd
           down
           the
           Law
           ,
           (
           I
           only
           mean
           the
           Evangelical
           or
           Christian
           Law
           ,
           )
           And
           made
           obedience
           so
           cheap
           a
           thing
           by
           enhauncing
           the
           price
           of
           Faith
           ,
           as
           to
           have
           turn'd
           Christian
           Liberty
           into
           Libertinism
           ,
           and
           
             the
             Grace
             of
             God
             into
             wantonness
          
           ;
           I
           am
           tempted
           to
           wish
           the
           Gospel
           were
           sometimes
           preach'd
           ,
           as
           the
           Law
           of
           God
           was
           first
           publish'd
           ,
           in
           thundring
           and
           lightning
           .
           That
           God
           were
           sometimes
           represented
           ,
           as
           well
           by
           us
           unto
           the
           English
           ,
           as
           by
           St
           Paul
           to
           the
           Hebrew
           Christians
           ,
           not
           only
           ,
           as
           in
           his
           nature
           ,
           a
           
           
             quickning
             light
          
           ;
           but
           as
           he
           is
           also
           in
           his
           Effects
           ,
           a
           
             consuming
             Fire
          
           .
           If
           not
           in
           hope
           to
           raise
           some
           who
           seem
           to
           be
           dead
           in
           their
           Security
           ,
           yet
           at
           least
           to
           awaken
           others
           ,
           who
           (
           it
           is
           to
           be
           hoped
           )
           are
           yet
           but
           drowzy
           .
        
         
           For
           as
           't
           is
           the
           custom
           and
           the
           craft
           of
           some
           cunning
           Pleaders
           ,
           by
           citing
           the
           Authority
           of
           Laws
           and
           Statutes
           ,
           to
           patronize
           the
           Breach
           of
           them
           ;
           or
           as
           Ausonius
           could
           compile
           the
           most
           loathsom
           Fescenine
           ,
           out
           of
           
             Virgil
             Himself
          
           ,
           the
           Parthenian
           Poet
           ;
           or
           as
           a
           Spider
           sucks
           poyson
           from
           the
           very
           same
           flower
           ,
           from
           which
           a
           Bee
           doth
           extract
           the
           most
           soveraign
           hony
           ;
           so
           I
           know
           not
           which
           hath
           drawn
           the
           more
           deadly
           Venom
           from
           the
           wholsom
           †
           Letter
           of
           the
           Gospel
           ,
           the
           Gnosticks
           heretofore
           ,
           or
           the
           Libertines
           now
           ;
           whether
           the
           former
           were
           worse
           corrupters
           of
           
             the
             Third
          
           *
           
             Chapter
             of
             St.
             Iohn
          
           ,
           or
           the
           later
           of
           the
           
             Fourth
             of
             St.
          
           Paul's
           Epistle
           to
           the
           Galatians
           .
           For
           as
           the
           Gnosticks
           in
           those
           times
           ,
           so
           the
           Libertines
           in
           These
           ,
           are
           wont
           to
           cocker
           up
           themselves
           (
           with
           the
           she
           Tempter
           in
           Epiphanius
           )
           that
           they
           are
           all
           the
           
             chosen
             Vessels
          
           ;
           not
           vessels
           of
           a
           Respective
           ,
           but
           of
           an
           absolute
           election
           .
           They
           think
           it
           much
           
           below
           Them
           ,
           to
           look
           upon
           God
           as
           a
           
             consuming
             Fire
          
           .
           It
           is
           for
           men
           of
           their
           Perfection
           ,
           not
           to
           serve
           him
           with
           fear
           ,
           but
           with
           Familiarity
           .
           Thence
           they
           commonly
           do
           so
           startle
           at
           the
           
             legal
             obedience
          
           of
           the
           Iews
           ,
           the
           mo
           ral
           honesty
           of
           the
           Gentiles
           ,
           and
           the
           pretendedly
           meritorious
           
             good
             works
          
           of
           the
           Romanists
           ,
           as
           to
           fortifie
           themselves
           against
           these
           ,
           with
           the
           
             naked
             Faith
          
           of
           the
           Antinomians
           .
           And
           so
           like
           him
           in
           Spartianus
           ,
           who
           poyson'd
           himself
           with
           too
           much
           antidote
           ,
           (
           not
           considering
           that
           there
           is
           poyson
           ,
           as
           well
           in
           the
           Quantity
           of
           the
           best
           meats
           ,
           as
           in
           the
           Quality
           of
           the
           worst
           ,
           )
           they
           prevent
           a
           less
           Disease
           with
           a
           greater
           ,
           and
           kill
           themselves
           with
           their
           Preservative
           .
           For
           men
           to
           sweeten
           their
           malady
           ,
           and
           make
           their
           sickness
           pleasant
           to
           them
           ,
           they
           think
           it
           better
           than
           to
           cure
           it
           ;
           and
           so
           the
           Humor
           be
           not
           painful
           ,
           it
           is
           no
           matter
           how
           peccant
           '
           t
           is
           .
           They
           think
           they
           have
           met
           with
           the
           great
           Purchace
           Timotheus
           brag'd
           of
           in
           Athenaeus
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           All
           the
           
             Fortunate
             I
             stands
          
           are
           caught
           forsooth
           in
           their
           Net.
           They
           dream
           they
           have
           found
           the
           new
           skill
           of
           the
           old
           Athletae
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           conquer
           the
           Devil
           without
           a
           Combat
           .
           And
           though
           
           St.
           Paul
           (
           poor
           man
           )
           was
           
             fain
             to
             work
             out
             his
             Salvation
             with
             fear
             and
             trembling
             ;
             to
             beat
             down
             his
             Body
             ,
             and
             bring
             his
             Flesh
             into
             subjection
          
           ;
           to
           crucify
           the
           world
           unto
           himself
           ,
           and
           himself
           unto
           the
           world
           ,
           always
           bearing
           about
           in
           his
           Body
           the
           dying
           of
           the
           Lord
           Jesus
           ;
           lest
           whilst
           
             he
             preached
             unto
             others
             ,
             He
             himself
             might
             become
             a
             Castaway
          
           ;
           yet
           the
           Professors
           I
           allude
           to
           are
           so
           much
           happier
           than
           St.
           Paul
           in
           their
           own
           opinion
           ,
           that
           their
           Victories
           cost
           Them
           neither
           Dust
           ,
           nor
           Sweat.
           They
           imagin
           they
           have
           got
           a
           peculiar
           knack
           of
           being
           sav'd
           ;
           and
           without
           any
           more
           ado
           can
           so
           believe
           themselves
           to
           Heaven
           ,
           that
           it
           seems
           to
           Them
           as
           easy
           to
           Dye
           like
           the
           Thief
           on
           our
           Saviour's
           Cross
           ,
           as
           it
           is
           to
           Live
           like
           him
           .
           For
           they
           have
           set
           up
           a
           
             New
             Faith
          
           upon
           Mount
           Sion
           ,
           as
           Manasses
           and
           Sanballet
           did
           erect
           a
           New
           Temple
           upon
           Mount
           Ierezim
           ;
           that
           the
           most
           Scandalous
           Malefactors
           ,
           who
           have
           been
           any
           way
           obnoxious
           for
           breach
           of
           Law
           ,
           may
           Fly
           for
           Refuge
           to
           That
           Asylum
           ,
           and
           so
           become
           of
           their
           Party
           .
           Their
           Vices
           many
           times
           do
           so
           border
           upon
           Vertue
           ,
           (
           or
           appear
           at
           least
           in
           that
           Visard
           ,
           )
           that
           conceiving
           they
           
           are
           Sanctified
           with
           that
           
             Unclean
             Spirit
          
           ,
           with
           which
           indeed
           they
           are
           possest
           ;
           mistaking
           the
           corruptions
           of
           Common
           Nature
           ,
           for
           the
           secret
           suggestions
           of
           Special
           Grace
           ;
           an
           hypocritical
           Sigh
           ,
           for
           a
           sincere
           Repentance
           ;
           a
           sturdy
           Presumption
           for
           an
           unshaken
           Faith
           ;
           and
           a
           
             carnal
             Security
          
           ,
           for
           an
           assurance
           of
           Salvation
           ;
           they
           make
           no
           doubt
           but
           to
           enter
           at
           the
           very
           
             striat
             Gate
          
           ,
           meerly
           by
           walking
           in
           the
           very
           
             broad
             way
          
           ;
           supposing
           that
           the
           chiefest
           reason
           why
           so
           very
           few
           do
           find
           it
           ,
           is
           their
           seeking
           to
           acquire
           it
           with
           
             too
             much
             Pains
          
           .
           And
           therefore
           for
           their
           own
           parts
           ,
           That
           they
           may
           not
           be
           in
           danger
           to
           put
           their
           Trust
           in
           
             good
             works
          
           ,
           they
           live
           as
           if
           they
           took
           care
           to
           have
           them
           bad
           enough
           .
           Hence
           they
           swallow
           the
           greatest
           Camels
           ,
           and
           never
           feel
           them
           going
           down
           ;
           Sacriledge
           ,
           and
           Schism
           ,
           and
           the
           Sin
           that
           is
           as
           bad
           as
           the
           Sin
           of
           
             Witchcraft
             ,
             Deposing
          
           of
           Kings
           ,
           and
           Subversion
           of
           Kingdoms
           .
           For
           if
           (
           say
           They
           )
           they
           are
           once
           Regenerate
           ,
           none
           of
           these
           things
           can
           ever
           hurt
           them
           .
           Humbly
           supposing
           it
           the
           priviledge
           of
           
             Freeborn
             Christians
          
           ,
           not
           to
           need
           the
           common
           honesty
           of
           
             Moral
             men
          
           .
        
         
         
           These
           especially
           are
           the
           Persons
           who
           stand
           in
           need
           of
           a
           conviction
           ,
           that
           to
           be
           such
           ,
           as
           they
           would
           be
           thought
           ,
           they
           must
           be
           some
           of
           God's
           Servants
           ,
           as
           well
           as
           Sons
           .
           And
           withal
           ,
           they
           must
           be
           shew'd
           wherein
           The
           Service
           is
           to
           consist
           .
           For
           most
           agree
           upon
           the
           word
           ,
           but
           many
           differ
           about
           the
           thing
           .
           Our
           Saviour
           tells
           us
           of
           certain
           Jews
           ,
           who
           took
           the
           killing
           of
           his
           Apostles
           to
           be
           
             doing
             God
             Service
          
           .
           And
           Saul
           did
           seek
           to
           serve
           God
           ,
           by
           madly
           
             blaspheming
             against
             his
             Son.
          
           How
           many
           Professors
           of
           Christianity
           ,
           within
           our
           knowledge
           ,
           and
           observation
           ,
           have
           thought
           it
           a
           Service
           to
           the
           Bridegroom
           ,
           to
           offer
           violence
           to
           the
           Bride
           ?
           most
           inhumanly
           to
           deprive
           her
           of
           all
           her
           Ornaments
           and
           Jewels
           ?
           and
           to
           expose
           her
           stark
           naked
           ,
           to
           the
           derision
           of
           her
           Enemies
           on
           every
           side
           ?
           How
           many
           Refiners
           upon
           Religion
           have
           verily
           thought
           to
           serve
           God
           ,
           by
           shedding
           the
           Blood
           of
           his
           Vicegerent
           ?
           just
           as
           certain
           old
           Heathens
           did
           
             worship
             Hermes
          
           ,
           by
           throwing
           Stones
           at
           the
           Image
           of
           him
           .
           It
           is
           not
           therefore
           so
           much
           my
           business
           ,
           to
           prove
           that
           God
           is
           to
           be
           serv'd
           ,
           As
           to
           shew
           what
           we
           must
           do
           whereby
           to
           serve
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           far
           
           forth
           as
           to
           please
           him
           by
           it
           ,
           and
           so
           as
           our
           Service
           may
           be
           accepted
           .
           The
           single
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           of
           Invaluable
           Importance
           ;
           It
           seems
           to
           be
           one
           of
           the
           main
           Hinges
           ,
           on
           which
           the
           Door
           of
           our
           Hope
           and
           Salvation
           turns
           .
           It
           concerns
           us
           more
           than
           the
           World
           is
           worth
           ,
           to
           know
           exactly
           how
           much
           it
           means
           ;
           And
           so
           to
           be
           able
           to
           demonstrate
           (
           at
           least
           to
           our selves
           ,
           if
           not
           to
           others
           )
           what
           kind
           of
           Service
           it
           is
           to
           be
           ,
           which
           God
           will
           reckon
           to
           be
           sufficient
           .
           For
           considering
           those
           words
           of
           our
           blessed
           Saviour
           ,
           
             Seek
             to
             enter
             in
             at
             the
             strait
             Gate
             ,
             for
             many
             shall
             seek
             and
             shall
             not
             enter
          
           ;
           how
           can
           we
           quiet
           our
           Understandings
           ,
           or
           safely
           set
           our
           Hearts
           
             at
             rest
          
           ,
           before
           we
           know
           what
           it
           is
           ,
           which
           will
           please
           our
           Master
           ?
           and
           when
           our
           Service
           will
           be
           accepted
           ?
           Now
           a
           Service
           only
           consisting
           of
           naked
           Orthodoxy
           and
           Faith
           ,
           (
           as
           it
           is
           an
           Assent
           of
           the
           Understanding
           ,
           )
           is
           not
           the
           
             acceptable
             Service
          
           commended
           to
           us
           in
           the
           Text.
           But
           (
           as
           appears
           by
           the
           Context
           )
           The
           chiefest
           requisite
           is
           obedience
           to
           the
           Commandments
           of
           our
           Master
           ,
           whereof
           our
           Faith
           is
           a
           special
           Instance
           .
           'T
           is
           an
           Employing
           of
           our selves
           in
           our
           Master's
           business
           ;
           a
           careful
           observance
           
           of
           his
           Will
           ,
           in
           whatsoever
           he
           commands
           us
           to
           do
           ,
           or
           suffer
           .
           Our
           Saviour
           tells
           us
           the
           
             way
             to
             life
             is
          
           *
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           only
           narrow
           ,
           but
           craggy
           too
           ;
           (
           for
           that
           's
           imported
           by
           the
           Original
           ,
           though
           not
           exprest
           in
           our
           English
           Bibles
           ;
           )
           A
           way
           so
           incumber'd
           with
           Christian
           Precepts
           ,
           and
           so
           
             block't
             up
          
           with
           strict
           Commands
           ,
           that
           as
           nothing
           but
           Faith
           can
           open
           the
           Door
           ,
           so
           nothing
           but
           Obedience
           can
           clear
           the
           way
           .
        
         
           So
           that
           Faith
           and
           Obedience
           are
           to
           a
           Christian
           ,
           (
           as
           the
           two
           Comets
           to
           a
           Mariner
           ,
           whereof
           the
           one
           is
           call'd
           Castor
           ,
           the
           other
           Pollux
           ,
           )
           never
           auspicious
           but
           in
           conjunction
           .
           By
           Faith
           indeed
           we
           may
           have
           the
           Gospel
           ;
           but
           we
           
             hold
             it
             not
             fast
          
           ,
           without
           Obedience
           .
           Without
           them
           both
           in
           conjunction
           ,
           we
           cannot
           
             have
             Grace
          
           ,
           as
           the
           Text
           injoyns
           .
           For
           naked
           faith
           without
           obedience
           (
           like
           either
           of
           those
           Comets
           without
           the
           other
           ,
           )
           is
           apt
           to
           raise
           up
           a
           Tempest
           of
           God's
           displeasure
           ,
           enough
           to
           shipwrack
           the
           Soul
           of
           man.
           I
           cannot
           set
           them
           both
           off
           with
           a
           better
           colour
           ,
           than
           if
           I
           compare
           them
           to
           Iacob's
           *
           two
           Wives
           ;
           whereof
           the
           One
           was
           very
           beautiful
           ,
           but
           barren
           too
           ;
           the
           other
           was
           fruitful
           ,
           
           but
           yet
           deform'd
           .
           For
           as
           Faith
           (
           like
           Rachel
           )
           is
           wholly
           barren
           without
           obedience
           ,
           so
           Obedience
           (
           like
           Leah
           )
           is
           but
           deform'd
           without
           Faith.
           Again
           ,
           as
           that
           without
           this
           is
           void
           of
           Eyes
           ,
           so
           this
           without
           that
           is
           utterly
           destitute
           of
           Feet
           .
           And
           though
           I
           take
           it
           to
           be
           impossible
           ,
           for
           any
           
             follower
             of
             Christ
          
           to
           arrive
           at
           Heaven
           ,
           until
           obedience
           take
           up
           Faith
           upon
           her
           shoulders
           ,
           that
           the
           one
           may
           traverse
           the
           way
           thither
           ,
           and
           the
           other
           direct
           it
           ;
           yet
           because
           I
           conceive
           it
           less
           impossible
           of
           the
           two
           ,
           for
           an
           
             Honest
             blind
             Heathen
          
           to
           shew
           me
           his
           Faith
           by
           his
           
             vertuous
             works
          
           ,
           than
           for
           a
           
             knavish
             and
             knowing
             Christian
          
           to
           shew
           me
           his
           works
           by
           his
           
             naked
             Faith
          
           ,
           (
           a
           thing
           esteemed
           by
           St.
           Iames
           the
           greatest
           Absurdity
           in
           the
           World
           ,
           )
           were
           Iacob's
           option
           mine
           ,
           I
           should
           rather
           choose
           Leah
           with
           her
           
             blere
             Eyes
          
           ,
           than
           Rachel
           with
           her
           barrenness
           ,
           that
           is
           ,
           obedience
           without
           faith
           ,
           rather
           than
           faith
           without
           obedience
           .
           And
           do
           think
           it
           by
           so
           much
           a
           safer
           thing
           ,
           to
           be
           a
           very
           
             strict
             Moralist
          
           ,
           than
           a
           very
           
             loose
             Christian
          
           ,
           by
           how
           a
           likelier
           thing
           it
           is
           ,
           for
           a
           Traveller
           to
           arrive
           at
           his
           Journey
           's
           End
           ,
           by
           being
           a
           Baiard
           that
           can
           go
           ,
           than
           a
           Cripple
           that
           can
           
             but
             see
          
           .
        
         
         
           They
           who
           
             know
             not
          
           ,
           must
           be
           instructed
           ;
           and
           they
           who
           know
           ,
           but
           are
           wilful
           ,
           must
           be
           convinc'd
           ;
           and
           we
           who
           acknowledge
           as
           well
           as
           know
           ,
           must
           be
           for
           ever
           put
           in
           mind
           ,
           That
           when
           we
           are
           said
           in
           any
           Scripture
           to
           be
           sav'd
           ,
           or
           justified
           by
           Faith
           ,
           it
           can
           be
           meant
           of
           no
           
             other
             Faith
          
           ,
           than
           what
           is
           the
           Mother
           of
           Obedience
           ,
           and
           evermore
           attended
           with
           it
           .
           Which
           may
           appear
           as
           by
           other
           Arguments
           ,
           so
           particularly
           by
           this
           ;
           That
           as
           faith
           and
           disobedience
           are
           set
           as
           Terms
           of
           opposition
           ,
           (
           I
           Pet.
           2.
           7
           ,
           8.
           )
           so
           faith
           and
           obedience
           are
           set
           as
           Terms
           aequipollent
           ,
           (
           Rev.
           14.
           12.
           )
           From
           whence
           't
           is
           obvious
           to
           infer
           ,
           that
           our
           Lord
           is
           not
           an
           absolute
           ,
           but
           a
           conditional
           Redeemer
           .
           How
           else
           can
           That
           God
           who
           is
           a
           
             comfortable
             Light
          
           ,
           be
           said
           to
           be
           in
           This
           Text
           a
           
             consuming
             Fire
          
           ?
           It
           is
           the
           property
           of
           Satan
           ,
           to
           be
           an
           Abaddon
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           how
           can
           an
           Attribute
           of
           Hell
           ,
           be
           in
           any
           sense
           apply'd
           to
           the
           
             God
             of
             Heaven
          
           ,
           but
           that
           it
           is
           spoken
           by
           a
           Metonymie
           of
           the
           effect
           for
           the
           efficient
           ,
           and
           imply's
           God
           Almighty
           his
           deportment
           towards
           us
           ,
           after
           the
           measure
           of
           ours
           to
           Him
           ?
           A
           fire
           to
           purifie
           and
           preserve
           ,
           if
           we
           are
           Gold
           ;
           but
           a
           fire
           to
           
           consume
           ,
           if
           we
           are
           stubble
           :
           A
           case
           to
           be
           easily
           illustrated
           by
           the
           
             waters
             of
             Iealousy
          
           ;
           which
           if
           a
           woman
           were
           chast
           ,
           would
           make
           her
           fruitful
           ;
           but
           if
           adulterous
           ,
           they
           made
           her
           thigh
           to
           rot
           ,
           and
           her
           belly
           to
           swell
           .
           Just
           so
           said
           Simeon
           of
           the
           
             holy
             Child
             Iesus
          
           ,
           that
           
             he
             is
             set
             for
             the
             fall
             ,
             and
             for
             the
             rising
             again
             of
             many
             in
          
           Israel
           .
           For
           the
           fall
           of
           the
           rebellious
           ,
           and
           for
           the
           
             rising
             again
          
           of
           his
           
             loyal
             Subjects
          
           ;
           for
           the
           fall
           of
           such
           Persons
           as
           will
           not
           serve
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           for
           the
           rising
           again
           of
           such
           ,
           as
           will
           serve
           him
           
             with
             Reverence
             and
             Godly
             fear
          
           .
           Which
           proves
           by
           a
           consequence
           unavoidable
           ,
           That
           as
           he
           is
           not
           an
           absolute
           ,
           but
           a
           conditional
           Saviour
           ;
           so
           the
           Condition
           on
           which
           he
           
             saves
             us
          
           ,
           is
           our
           being
           true
           Subjects
           and
           Servants
           to
           him
           .
           'T
           is
           our
           
             repentance
             from
             dead
             works
          
           ,
           and
           
             our
             bringing
             forth
             fruits
             meet
             for
             Repentance
             .
          
           It
           is
           an
           
             heart
             sprinkled
             from
             an
             evil
             conscience
             ,
          
           and
           
             a
             conscience
             void
             of
             offence
             towards
             God
             and
             towards
             men
             .
          
           It
           
             is
             our
             having
             no
             fellowship
             with
             the
             unfruitful
             works
             of
             darkness
             ,
          
           and
           
             the
             keeping
             of
             our Selves
             unspotted
             from
             the
             World.
          
           Lastly
           the
           condition
           on
           which
           he
           saves
           us
           ,
           is
           the
           Denying
           of
           our selves
           ,
           and
           the
           
             taking
             up
          
           of
           his
           Cross
           ;
           not
           to
           
           put
           it
           out
           of
           the
           way
           ,
           but
           to
           follow
           Him
           with
           it
           whithersoever
           he
           shall
           lead
           us
           ;
           nor
           to
           lay
           it
           upon
           other
           mens
           shoulders
           ,
           but
           meekly
           to
           bear
           it
           upon
           our
           own
           .
           This
           is
           the
           
             acceptable
             Service
          
           pointed
           at
           in
           my
           Text.
           Less
           than
           this
           is
           
             too
             little
          
           ,
           because
           it
           is
           less
           than
           will
           be
           accepted
           .
           And
           if
           we
           come
           short
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Text
           will
           be
           nothing
           worth
           .
        
         
           Of
           this
           I
           must
           labour
           so
           much
           the
           rather
           to
           convince
           my self
           ,
           and
           such
           as
           hear
           me
           ,
           because
           the
           best
           of
           us
           all
           is
           apt
           to
           have
           something
           of
           the
           Fiduciarie
           ,
           and
           (
           without
           a
           continual
           watch
           )
           will
           have
           a
           smack
           of
           the
           Antinomian
           .
           For
           let
           us
           examin
           our selves
           throughly
           ,
           and
           sift
           our selves
           unto
           the
           Bran
           ;
           and
           then
           speak
           freely
           as
           honest
           men
           unto
           our selves
           .
           Do
           we
           not
           flatter
           our selves
           often
           ,
           that
           we
           are
           
             good
             enough
             to
             serve
             turn
          
           ?
           and
           that
           we
           must
           not
           
             be
             Righteous
             overmuch
          
           ?
           that
           't
           is
           improper
           for
           us
           to
           live
           as
           in
           the
           Common-wealth
           of
           Plato
           ,
           whilst
           we
           are
           in
           the
           Dregs
           of
           Romulus
           ?
           and
           that
           we
           need
           not
           be
           better
           than
           other
           men
           ,
           of
           whose
           Salvation
           we
           suppose
           it
           is
           not
           Charity
           for
           us
           to
           doubt
           ?
           Have
           we
           not
           often
           
             sinn'd
             the
             more
          
           ,
           if
           not
           that
           
           
             Grace
             may
             abound
          
           ,
           yet
           because
           it
           hath
           already
           so
           much
           abounded
           ?
           and
           the
           rather
           adventur'd
           to
           be
           evil
           ,
           because
           of
           our
           knowledge
           that
           God
           is
           good
           ?
           Do
           we
           not
           generally
           conceive
           ,
           (
           like
           Him
           in
           Zosimus
           )
           that
           we
           may
           sin
           the
           more
           safely
           for
           being
           Christians
           ?
           And
           have
           a
           priviledge
           to
           be
           wicked
           above
           the
           rest
           of
           mankind
           ,
           because
           we
           are
           Worshippers
           of
           a
           God
           
             who
             is
             a
             God
             ready
             to
             pardon
             ?
          
           Are
           we
           not
           much
           the
           more
           careless
           of
           falling
           headlong
           into
           Sin
           ,
           and
           much
           the
           less
           careful
           of
           
             getting
             out
          
           ,
           because
           we
           read
           ,
           that
           
             if
             we
             sin
             ,
             we
             have
             an
             Advocate
             with
             the
             Father
             ,
             who
             is
             the
             propitiation
             for
             all
             our
             Sins
             ?
          
           Compare
           the
           lives
           of
           most
           Christians
           ,
           (
           I
           mean
           Professors
           of
           Christianity
           ,
           )
           with
           what
           we
           read
           of
           Unbelievers
           ,
           (
           whether
           ignorant
           Gentiles
           ,
           or
           
             stubborn
             Iews
          
           ,
           )
           And
           you
           will
           say
           they
           have
           need
           to
           be
           all
           instructed
           ,
           or
           atleast
           to
           be
           put
           in
           mind
           ,
           that
           Believers
           being
           the
           men
           with
           whom
           the
           best
           of
           God's
           Talents
           have
           been
           entrusted
           ,
           are
           by
           consequence
           the
           men
           too
           ,
           of
           whom
           the
           
             best
             Service
          
           will
           be
           requir'd
           .
        
         
           This
           I
           shall
           briefly
           make
           appear
           from
           two
           general
           Topicks
           ,
           or
           Heads
           of
           Arguing
           .
           
           From
           the
           principal
           end
           or
           
             final
             cause
          
           of
           our
           Saviour's
           coming
           hither
           ,
           and
           from
           his
           Principal
           business
           which
           took
           him
           up
           when
           he
           was
           here
           .
        
         
           First
           for
           the
           end
           of
           his
           coming
           hither
           ,
           it
           was
           rather
           to
           redeem
           us
           from
           Sin
           ,
           than
           Hell.
           Rather
           to
           sanctifie
           our
           Nature
           ,
           than
           meerly
           to
           justifie
           our
           Persons
           ;
           rather
           to
           make
           us
           truly
           Righteous
           ,
           than
           only
           to
           reckon
           or
           count
           us
           Iust.
           And
           this
           may
           appear
           ,
           as
           by
           other
           Reasons
           ,
           so
           more
           especially
           by
           These
           .
           First
           that
           Sin
           is
           by
           nature
           far
           worse
           than
           Hell
           ,
           Because
           our
           sins
           can
           serve
           for
           nothing
           ,
           but
           to
           Injure
           and
           Incense
           the
           Righteous
           Iudge
           of
           all
           the
           World
           ;
           whereas
           Hell
           is
           good
           for
           something
           ;
           even
           to
           satisfie
           the
           Iustice
           which
           Sin
           hath
           Injur'd
           ,
           and
           to
           glorifie
           the
           Iudge
           whom
           it
           hath
           Incens'd
           .
           From
           whence
           it
           follows
           ,
           that
           't
           is
           much
           more
           conformable
           to
           the
           Holiness
           of
           God
           ,
           and
           more
           advanceth
           his
           Glory
           too
           ,
           To
           have
           sent
           his
           Son
           into
           the
           world
           ,
           rather
           to
           purifie
           ,
           than
           to
           forgive
           it
           .
           To
           forgive
           it
           indeed
           by
           a
           secondary
           intention
           ,
           but
           to
           purifie
           it
           by
           the
           first
           ;
           (
           for
           purity
           by
           nature
           being
           better
           than
           Pardon
           ,
           by
           a
           very
           good
           sequel
           was
           sooner
           meant
           ,
           )
           To
           reduce
           us
           to
           our
           
           obedience
           as
           the
           
             chief
             purpose
          
           of
           his
           coming
           ,
           and
           to
           give
           us
           Heaven
           as
           the
           Accession
           .
           For
           real
           happiness
           consisting
           in
           being
           
             holy
             as
             God
             is
             holy
          
           ,
           'T
           is
           plain
           that
           Heaven
           can
           be
           no
           more
           ,
           than
           a
           good
           Appendix
           of
           our
           felicity
           .
           For
           can
           we
           imagin
           ,
           that
           God
           himself
           can
           be
           any
           whit
           the
           happier
           for
           being
           in
           Heaven
           ?
           No
           ;
           'T
           is
           Heaven
           which
           is
           the
           happier
           for
           being
           
             God's
             Throne
          
           :
           which
           should
           he
           fix
           upon
           the
           Earth
           ,
           Heaven
           would
           presently
           be
           his
           Footstool
           .
           As
           it
           is
           not
           the
           Court
           which
           gives
           Majesty
           to
           the
           King
           ;
           But
           wheresoever
           the
           King
           is
           ,
           there
           's
           the
           Court.
           To
           be
           in
           Heaven
           
             without
             holiness
          
           ,
           (
           like
           the
           lost
           Regiment
           of
           Angels
           )
           would
           be
           to
           make
           it
           a
           
             second
             Hell.
          
           And
           therefore
           They
           ,
           at
           the
           Day
           of
           Judgment
           ,
           who
           shall
           intreat
           the
           Hills
           to
           cover
           them
           ,
           and
           the
           
             Mountains
             to
             fall
             upon
             them
          
           ,
           will
           have
           no
           other
           reason
           for
           that
           Intreaty
           ,
           than
           
             to
             be
             hid
             from
             the
             face
             of
             him
             that
             sitteth
             upon
             the
             Throne
             .
          
           From
           whence
           it
           is
           obvious
           to
           infer
           ,
           that
           to
           a
           man
           of
           
             impure
             Eyes
          
           ,
           nothing
           smarts
           more
           than
           the
           
             Sight
             of
             Bliss
          
           .
           And
           therefore
           our
           Saviour's
           coming
           hither
           was
           first
           to
           fortifie
           our
           eyes
           ,
           or
           to
           make
           them
           pure
           ,
           and
           then
           to
           procure
           us
           the
           
             Blessed
             Vision
          
           .
        
         
         
           Besides
           ,
           Secondly
           ,
           Had
           he
           been
           sent
           into
           the
           world
           ,
           only
           to
           amplify
           our
           Charter
           ,
           but
           not
           our
           Statutes
           ;
           to
           free
           us
           as
           really
           from
           the
           Moral
           ,
           as
           from
           the
           Ceremonial
           Law
           ;
           or
           from
           the
           observance
           of
           the
           Law
           moral
           ,
           as
           well
           as
           from
           the
           curse
           ,
           and
           the
           rigour
           of
           it
           ;
           And
           so
           to
           make
           us
           no
           whit
           holier
           ,
           but
           only
           happier
           than
           before
           ;
           (
           if
           yet
           a
           man
           can
           be
           happy
           who
           is
           not
           holy
           ,
           which
           rather
           implys
           a
           contradiction
           ,
           )
           he
           might
           have
           been
           buried
           before
           he
           was
           born
           ;
           (
           buried
           ,
           I
           mean
           ,
           in
           his
           Mothers
           womb
           ;
           )
           or
           he
           might
           have
           been
           born
           ,
           only
           to
           be
           buried
           ;
           He
           might
           have
           been
           murder'd
           as
           commodiously
           by
           Herod
           in
           the
           Cradle
           ,
           as
           by
           Pilate
           upon
           
             the
             Cross
          
           ;
           and
           with
           as
           great
           a
           convenience
           ,
           have
           dyed
           a
           Saviour
           at
           
             a
             year
          
           old
           ,
           as
           in
           living
           till
           
             three
             and
             thirty
          
           .
           For
           what
           better
           reason
           can
           we
           imagin
           ,
           why
           he
           should
           live
           so
           long
           a
           Saint
           ,
           before
           he
           dyed
           a
           publick
           Sacrifice
           ,
           but
           that
           as
           't
           were
           by
           the
           Aequator
           ,
           or
           
             standing
             Rule
          
           of
           his
           life
           ,
           we
           might
           reform
           and
           regulate
           all
           the
           obliquities
           of
           our
           own
           ?
           that
           he
           might
           free
           us
           from
           Sin
           's
           Dominion
           ,
           by
           his
           Precepts
           and
           Example
           ,
           his
           Life
           and
           Doctrin
           ,
           as
           well
           as
           from
           the
           wages
           of
           it
           by
           his
           Death
           and
           Resurrection
           ?
        
         
         
           For
           3
           dly
           ,
           let
           us
           expostulate
           and
           reason
           a
           little
           within
           our selves
           .
           Can
           there
           be
           any
           thing
           more
           irrational
           ,
           more
           dishonourable
           to
           God
           ,
           or
           more
           disgraceful
           to
           our
           Religion
           ,
           than
           to
           think
           that
           our
           Saviour
           came
           down
           from
           Heaven
           ,
           only
           to
           open
           ,
           and
           so
           to
           shut
           up
           the
           Gates
           of
           Hell
           ?
           To
           be
           
             a
             Friend
             of
             Publicans
             and
             Sinners
          
           in
           the
           same
           
             ill
             Sense
          
           ,
           in
           which
           his
           *
           Enemies
           spake
           him
           to
           be
           so
           ?
           'T
           is
           true
           indeed
           in
           one
           sense
           ,
           there
           can
           be
           nothing
           more
           Orthodox
           ,
           than
           was
           the
           malice
           of
           those
           Blasphemers
           .
           Christ
           indeed
           was
           the
           
             friend
             of
             Publicans
             and
             Sinners
          
           ,
           the
           greatest
           Friend
           to
           be
           imagin'd
           .
           But
           't
           was
           
             by
             Saving
             them
             from
             their
             Sins
             ,
          
           as
           he
           did
           Matthew
           ,
           and
           
             Zachaeus
             ,
             Mary
             Magdalen
          
           ,
           and
           the
           like
           ;
           not
           by
           Saving
           them
           
             for
             all
             their
             Sins
          
           however
           indulgently
           lived
           in
           .
           Not
           by
           making
           it
           safe
           for
           them
           to
           be
           Sinners
           without
           Amendment
           .
           Could
           he
           come
           for
           nothing
           else
           but
           to
           proclaim
           a
           Iubilee
           for
           Malefactors
           ,
           and
           so
           to
           make
           them
           more
           voluptuous
           ,
           not
           more
           vertuous
           than
           before
           ?
           Can
           we
           imagin
           that
           
             the
             Law
          
           was
           so
           a
           
             Schoolmaster
             to
             Christ
          
           ,
           as
           that
           the
           end
           of
           his
           coming
           should
           be
           to
           turn
           us
           from
           our
           Books
           ?
           to
           beg
           us
           a
           kind
           of
           an
           endless
           
           Playday
           ,
           and
           so
           to
           send
           us
           out
           as
           Truants
           into
           a
           
             Mahomet's
             Paradise
          
           ?
           Can
           it
           be
           possibly
           consistent
           (
           I
           say
           not
           with
           Scripture
           only
           and
           Reason
           ,
           but
           indeed
           )
           with
           common
           Sense
           ,
           that
           he
           should
           
             purifie
             to
             himself
             a
             peculiar
             people
             ,
             not
             by
             bridling
             Sin
             ,
             but
             by
             letting
             it
             ride
             ?
          
           That
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Zosimus
           should
           be
           (
           as
           
           the
           Spaniard
           there
           calls
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           (
           that
           is
           to
           say
           in
           plain
           English
           )
           that
           the
           meer
           Christianity
           of
           our
           Opinions
           should
           abundantly
           expiate
           for
           all
           the
           Atheism
           of
           our
           Lives
           ?
           and
           so
           that
           the
           Gospel
           should
           be
           intended
           ,
           not
           for
           a
           Rule
           ,
           but
           a
           Dispensation
           ?
           'T
           is
           true
           this
           Fallacy
           of
           the
           Tempter
           is
           too
           too
           commonly
           swallow'd
           down
           ;
           although
           not
           only
           the
           Stream
           of
           Reason
           ,
           but
           all
           the
           Current
           of
           the
           Scripture
           runs
           quite
           against
           it
           .
        
         
           For
           in
           the
           third
           of
           the
           Acts
           ,
           at
           the
           twentieth
           Verse
           ,
           
             God
             having
             raised
             up
             his
             Son
             Iesus
             sent
             him
             to
             bless
             us
             ,
          
           (
           saith
           St.
           Peter
           ;
           )
           but
           how
           ?
           even
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           That
           blessing
           altogether
           consisted
           in
           his
           
             turning
             us
             away
             every
             one
             from
             our
             Iniquities
             .
          
           So
           in
           the
           second
           to
           Titus
           ,
           at
           the
           eleventh
           Verse
           ,
           
             The
             Grace
             of
             God
             which
             bringeth
             Salvation
             hath
          
           
           
             appeared
             indeed
             to
             all
             men
          
           .
           But
           to
           what
           end
           ?
           'T
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           that
           
             denying
             ungodliness
             and
             worldly
             lusts
             ,
             we
             may
             live
             soberly
             ,
             righteously
             ,
             and
             godly
             in
             this
             present
             world
             .
          
           Again
           in
           the
           fourteenth
           Verse
           of
           the
           same
           Chapter
           ,
           Christ
           is
           said
           indeed
           to
           have
           
             given
             himself
             for
             us
          
           ;
           But
           immediately
           it
           follows
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           The
           gist
           consisteth
           in
           his
           
             Redeeming
             us
             from
             all
             Iniquity
          
           .
           To
           which
           at
           least
           we
           may
           accommodate
           what
           is
           said
           of
           our
           Saviour
           ,
           Matth.
           8.
           17.
           where
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           in
           
           Beza's
           Translation
           he
           bare
           their
           Sicknesses
           (
           or
           their
           Sins
           ,
           )
           is
           in
           
           Tertullian's
           
             he
             took
             them
             away
          
           .
           And
           let
           the
           Translation
           be
           what
           it
           will
           ,
           sure
           I
           am
           that
           the
           reason
           is
           very
           good
           .
           It
           being
           the
           noblest
           benefaction
           ,
           and
           much
           most
           worthy
           of
           a
           Saviour
           who
           came
           from
           Heaven
           ,
           rather
           to
           cure
           the
           lame
           ,
           than
           to
           give
           them
           crutches
           ;
           rather
           to
           rid
           us
           of
           our
           sins
           by
           reducing
           us
           to
           obedience
           ,
           than
           by
           acquitting
           us
           only
           of
           punishment
           ,
           to
           make
           our
           sins
           the
           more
           supportable
           .
        
         
           And
           as
           the
           prime
           end
           of
           his
           coming
           hither
           ,
           was
           to
           correct
           and
           reform
           our
           practice
           ,
           so
           his
           prime
           business
           when
           he
           was
           here
           was
           
           (
           as
           our
           Lord
           )
           to
           prescribe
           us
           Precepts
           ,
           and
           to
           press
           for
           a
           due
           obedience
           to
           all
           the
           Precepts
           which
           he
           prescrib'd
           .
           Though
           't
           is
           the
           custom
           of
           the
           world
           ,
           to
           look
           upon
           him
           as
           a
           Saviour
           ,
           and
           nothing
           else
           ,
           in
           his
           Priestly
           Office
           only
           ,
           which
           is
           to
           bless
           us
           ,
           and
           to
           insist
           upon
           his
           being
           our
           
             Elder
             Brother
          
           ;
           yet
           *
           
             the
             name
             written
             upon
             his
             Garment
             ,
             and
             on
             his
             Thigh
             ,
             is
             King
             of
             Kings
             ,
             and
             Lord
             of
             Lords
             .
          
           His
           name
           is
           Christ
           as
           well
           as
           
             Iesus
             .
             Moses
          
           was
           his
           Type
           ,
           as
           well
           as
           Ioshua
           .
           And
           observe
           in
           what
           order
           .
           He
           is
           our
           Moses
           in
           the
           first
           place
           ,
           to
           make
           us
           fit
           for
           a
           blessed
           Canaan
           ;
           and
           then
           our
           Ioshua
           to
           give
           us
           possession
           .
           The
           general
           Title
           of
           the
           Gospel
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           which
           we
           love
           to
           call
           the
           
             New
             Testament
          
           (
           and
           nothing
           else
           )
           would
           (
           by
           a
           more
           genuine
           Translation
           of
           the
           word
           )
           be
           expressed
           by
           
             The
             new
             Covenant
          
           ,
           that
           is
           to
           say
           ,
           
             the
             new
          
           †
           Law.
           For
           so
           it
           is
           called
           by
           St.
           Paul
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Law
             of
             Faith
          
           ,
           (
           Rom.
           3.
           27.
           )
           And
           as
           the
           whole
           
             Moral
             Law
          
           was
           published
           by
           Christ
           ,
           as
           well
           as
           Moses
           ,
           (
           which
           any
           man
           may
           see
           who
           will
           not
           wink
           ,
           in
           the
           fifth
           ,
           sixth
           ,
           and
           seventh
           Chapters
           of
           St.
           Matthew
           ,
           )
           so
           Christ
           ,
           as
           well
           as
           Moses
           ,
           
           thought
           fit
           to
           give
           it
           upon
           a
           *
           Mountain
           .
           Nor
           is
           it
           unworthy
           our
           observation
           ,
           That
           throughout
           the
           New
           Testament
           ,
           though
           there
           is
           many
           times
           a
           Precept
           without
           a
           Promise
           annexed
           to
           it
           ;
           yet
           there
           is
           not
           
             one
             Promise
          
           which
           is
           not
           clogg'd
           with
           some
           Precept
           .
           As
           if
           our
           Saviour
           had
           esteemed
           it
           an
           easier
           thing
           ,
           to
           make
           us
           believing
           and
           orthodox
           Christians
           ,
           than
           obedient
           and
           sincere
           ones
           .
           According
           to
           which
           he
           elsewhere
           tells
           us
           ,
           that
           they
           only
           shall
           enter
           into
           the
           Kingdom
           of
           his
           Father
           †
           ,
           not
           that
           call
           upon
           his
           Name
           ,
           but
           that
           do
           his
           Will.
           Nay
           (
           as
           there
           he
           goes
           on
           in
           the
           following
           Verses
           ,
           )
           Though
           a
           man
           may
           have
           Faith
           to
           the
           working
           of
           Miracles
           ,
           yet
           if
           it
           be
           built
           upon
           the
           Sand
           ,
           (
           as
           most
           certainly
           it
           is
           ,
           when
           't
           is
           not
           seconded
           with
           obedience
           ,
           )
           he
           foretells
           what
           he
           will
           say
           unto
           men
           of
           that
           sort
           at
           the
           Day
           of
           Judgment
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             I
             never
             knew
             you
          
           .
           (
           Not
           that
           
           Christ
           can
           be
           ignorant
           of
           their
           persons
           ,
           or
           their
           works
           ,
           to
           whom
           he
           will
           say
           ,
           
             I
             never
             knew
             you
          
           .
           For
           even
           that
           very
           saying
           imports
           
             he
             knew
          
           them
           well
           enough
           ,
           that
           is
           ,
           he
           knew
           them
           to
           be
           such
           ,
           as
           did
           deserve
           that
           such
           words
           should
           be
           spoken
           to
           them
           .
           And
           
           therefore
           the
           meaning
           must
           needs
           be
           this
           ,
           
             I
             never
             knew
             you
             to
             be
             members
             of
             my
             Body
             ,
             or
             to
             be
             sheep
             of
             my
             Fold
          
           ;
           that
           is
           ,
           I
           know
           you
           to
           be
           Persons
           I
           cannot
           own
           .
           For
           as
           to
           know
           in
           the
           holy
           Dialect
           does
           often
           signifie
           to
           approve
           ;
           so
           
             not
             to
             know
          
           does
           very
           often
           import
           no
           more
           than
           to
           disown
           .
           )
           I
           must
           confess
           we
           might
           think
           it
           exceeding
           strange
           ,
           but
           that
           our
           Oracle
           does
           assure
           us
           't
           is
           very
           true
           ,
           That
           as
           Believers
           we
           may
           be
           able
           to
           
             cast
             out
          
           Devils
           ,
           and
           yet
           as
           Disobedient
           may
           be
           our selves
           possess
           't
           with
           them
           ▪
           We
           may
           preach
           to
           save
           others
           ,
           and
           yet
           be
           Castaways
           our selves
           .
           For
           be
           we
           never
           so
           zealous
           Preachers
           ,
           or
           Professors
           of
           the
           Gospel
           ;
           and
           at
           the
           very
           same
           time
           Indulgent
           Transgressors
           of
           the
           Law
           ;
           our
           very
           Advocate
           will
           say
           ,
           when
           he
           shall
           come
           to
           be
           our
           Iudge
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Depart
             from
             me
             ye
             workers
             of
             Iniquity
             .
          
        
         
           And
           therefore
           our
           blessed
           Saviour
           being
           about
           to
           leave
           the
           world
           ,
           and
           to
           teach
           his
           Disciples
           (
           before
           he
           left
           them
           )
           how
           to
           
             serve
             him
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           such
           a
           manner
           as
           he
           would
           like
           ;
           did
           not
           speak
           in
           this
           stile
           ,
           
             If
             ye
             love
             me
             ,
             cast
             all
             your
             Care
             upon
             my
             Promises
          
           ;
           or
           
             If
             you
             love
             me
             ,
             stoutly
             rely
             upon
             my
             merits
          
           ;
           (
           althô
           
           there
           is
           a
           place
           for
           each
           of
           these
           too
           ,
           )
           But
           ,
           as
           preparatory
           to
           Both
           ,
           
             If
             ye
             love
             me
             ,
             keep
             my
             Commandments
             ,
          
           John
           14.
           15.
           which
           was
           as
           if
           he
           should
           have
           said
           ,
           shew
           me
           your
           Faith
           by
           your
           works
           ,
           and
           your
           Love
           by
           your
           obedience
           .
           Plainly
           implying
           to
           Them
           and
           Us
           ,
           that
           our
           Sonship
           does
           not
           give
           us
           any
           Exemption
           from
           our
           Service
           ;
           our
           Service
           being
           the
           only
           thing
           by
           which
           we
           are
           able
           to
           prove
           our
           Sonship
           .
           As
           Christ
           hath
           a
           Priestly
           ,
           and
           a
           Prophetical
           ,
           so
           hath
           he
           also
           a
           Kingly
           Office.
           Nor
           may
           we
           kick
           at
           the
           Scepter
           and
           Throne
           of
           Christ
           ,
           and
           think
           it
           sufficient
           to
           declare
           
             we
             are
             his
             Majesty's
             most
             humble
             and
             loyal
             Subjects
             .
          
           Some
           Earthly
           Potentates
           have
           been
           thus
           mock'd
           ,
           but
           the
           
             King
             of
             Kings
          
           will
           never
           be
           so
           .
           We
           cannot
           honour
           our
           Lord
           by
           disobeying
           him
           ;
           or
           shew
           our selves
           kind
           ,
           by
           being
           undutiful
           ;
           For
           we
           see
           that
           our
           obedience
           is
           both
           the
           Argument
           and
           the
           Badge
           of
           a
           True
           Affection
           .
           Our
           Saviour
           saith
           ,
           Matth.
           10.
           38.
           
           
             He
             that
             follows
             me
             not
             ,
             is
             unworthy
             of
             me
             .
          
           Where
           to
           follow
           him
           ,
           is
           to
           be
           like
           him
           ;
           To
           conform
           our selves
           to
           him
           more
           than
           a
           Parasite
           to
           his
           Patron
           ;
           not
           to
           walk
           in
           his
           Path
           only
           ,
           but
           to
           tread
           in
           his
           very
           Footsteps
           .
           
           According
           to
           that
           of
           the
           Pythagoreans
           (
           which
           deserves
           for
           its
           worth
           to
           be
           Christianiz'd
           ,
           however
           writ
           by
           that
           Hierocles
           who
           writ
           a
           Book
           against
           Christ
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             Thou
             shalt
             honour
             God
             the
             better
             ,
             the
             more
             thou
             studiest
             to
             be
             like
             him
             .
          
           For
           him
           we
           love
           most
           ,
           whom
           we
           most
           imitate
           ;
           and
           he
           honours
           God
           best
           ,
           who
           doth
           best
           resemble
           him
           ;
           And
           what
           kind
           of
           Resemblance
           he
           most
           requires
           ,
           St.
           Iohn
           hath
           told
           us
           twice
           together
           in
           his
           first
           Epistle
           and
           third
           Chapter
           ;
           to
           wit
           ,
           our
           
             being
             pure
             as
             he
             is
             pure
             ,
          
           (
           v.
           3.
           )
           and
           our
           
             being
             Righteous
             as
             he
             is
             Righteous
             ,
          
           (
           v.
           7.
           )
           And
           our
           Saviour
           to
           the
           same
           purpose
           ,
           having
           mustred
           up
           his
           Precepts
           with
           the
           several
           Promises
           annext
           ,
           makes
           a
           kind
           of
           a
           Corollarie
           or
           rather
           Abridgment
           of
           the
           whole
           ,
           not
           at
           all
           with
           a
           command
           ,
           that
           we
           
             be
             happy
             as
             God
             is
             happy
             ,
          
           but
           with
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             be
             ye
             perfect
             as
             he
             is
             perfect
             .
          
           
        
         
           Thus
           as
           briefly
           ,
           and
           yet
           as
           fully
           as
           I
           could
           possibly
           contrive
           ,
           I
           have
           shew'd
           the
           
             chiefest
             end
          
           of
           our
           blessed
           Saviour's
           coming
           hither
           ,
           and
           his
           
             principal
             Business
          
           when
           he
           was
           here
           .
           It
           was
           not
           only
           as
           a
           Saviour
           ,
           to
           propose
           Promises
           to
           our
           Faith
           ;
           nor
           only
           as
           a
           Teacher
           ,
           to
           
           fiill
           our
           heads
           with
           new
           knowledge
           ,
           but
           as
           a
           Soveraign
           ,
           and
           a
           Prince
           ,
           (
           as
           St.
           Peter
           calls
           him
           )
           to
           exact
           obedience
           to
           his
           Commands
           .
           And
           to
           place
           it
           without
           dispute
           ,
           He
           made
           it
           part
           of
           his
           business
           ,
           when
           he
           was
           here
           ,
           to
           let
           us
           know
           ,
           why
           he
           came
           hither
           .
           For
           as
           he
           tells
           us
           in
           one
           place
           (
           enough
           to
           keep
           us
           from
           despair
           )
           that
           he
           came
           not
           to
           destroy
           mens
           lives
           ,
           
           but
           to
           save
           them
           ;
           so
           he
           tells
           us
           in
           another
           ,
           (
           enough
           to
           keep
           us
           from
           presumption
           ,
           )
           that
           
           he
           came
           not
           to
           destroy
           the
           Law
           ,
           but
           to
           save
           and
           preserve
           That
           also
           :
           and
           that
           in
           each
           sense
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           by
           fulfilling
           it
           only
           ,
           but
           by
           *
           
             filling
             it
             up
             too
          
           .
           For
           thô
           nothing
           could
           be
           completer
           than
           the
           Law
           Moral
           in
           it self
           ,
           yet
           did
           he
           fill
           up
           those
           vacuities
           which
           Moses
           left
           in
           his
           Delivery
           .
           From
           all
           which
           it
           follows
           (
           do
           what
           we
           can
           )
           that
           
             Unless
             our
             Righteousness
             shall
             exceed
             the
             Righteousness
             of
             the
             Iews
             ,
             we
             shall
             in
             no
             wise
             enter
             into
             the
             Kingdom
             of
             Heaven
             .
          
        
         
           For
           can
           there
           be
           any
           thing
           more
           agreeable
           to
           the
           judgment
           of
           common
           Sense
           ,
           (
           I
           had
           almost
           said
           of
           Carnality
           it self
           )
           than
           that
           where
           God
           hath
           afforded
           a
           greater
           Stock
           ,
           he
           should
           expect
           a
           greater
           Increase
           ;
           that
           where
           
           he
           hath
           strengthened
           the
           Shoulders
           ,
           he
           should
           in
           proportion
           increase
           the
           Burden
           ?
           And
           that
           as
           he
           hath
           shrunk
           up
           the
           Mosaical
           Law
           ,
           so
           he
           should
           also
           extend
           the
           Moral
           ?
           Of
           Moses
           we
           know
           ,
           that
           he
           had
           a
           Vail
           upon
           his
           Promises
           ,
           as
           well
           as
           upon
           his
           Face
           ;
           and
           was
           as
           obscure
           upon
           Mount
           Nebo
           ,
           as
           before
           he
           had
           been
           upon
           Mount
           Sinai
           .
           Whereas
           our
           Antitype
           of
           Moses
           hath
           been
           graciously
           pleas'd
           to
           *
           uncover
           Both.
           The
           Iews
           beheld
           Christ
           
             as
             in
             a
             Glass
          
           ,
           but
           we
           (
           in
           comparison
           )
           
             face
             to
             face
          
           .
           They
           walk't
           by
           Twilight
           ,
           but
           we
           by
           the
           Sun
           in
           his
           Meridian
           .
           They
           were
           us'd
           like
           little
           Children
           ,
           but
           we
           like
           Men.
           They
           had
           a
           Sensible
           
           good
           propos'd
           ,
           but
           we
           an
           Intellectual
           .
           They
           as
           't
           were
           an
           Apple
           ,
           but
           we
           an
           Inheritance
           .
           They
           a
           transitory
           Kingdom
           ,
           but
           we
           a
           Kingdom
           
             not
             to
             be
             moved
          
           .
           They
           were
           promis'd
           a
           Redemption
           indeed
           from
           Egypt
           ,
           but
           we
           from
           Hell.
           They
           to
           be
           fed
           with
           
             milk
             and
             hony
          
           ,
           but
           we
           never
           
             to
             hunger
             or
             thirst
          
           .
           They
           a
           long
           life
           ,
           but
           we
           an
           Eternal
           one
           .
           They
           a
           Canaan
           ,
           but
           we
           a
           Heaven
           .
           And
           that
           God
           will
           exact
           the
           *
           
             most
             strict
             accompt
          
           of
           our
           wanderings
           ,
           to
           whom
           he
           hath
           held
           the
           
             greatest
             light
          
           for
           the
           better
           clearing
           of
           our
           ways
           ,
           
           we
           may
           infer
           from
           our
           Saviour's
           words
           in
           
             the
             eleventh
             Chapter
             of
             St.
             Matthew
             ,
          
           where
           Tyre
           and
           Sidon
           are
           more
           excusable
           than
           Corazin
           and
           Bethsaida
           ,
           because
           the
           later
           had
           been
           obliged
           with
           greater
           Means
           of
           Conviction
           ,
           but
           all
           in
           vain
           .
        
         
           This
           affords
           a
           Lesson
           for
           our
           Humiliation
           ,
           That
           however
           our
           Reward
           is
           extremely
           Great
           ,
           even
           
             a
             Kingdom
             which
             cannot
             be
             moved
             ,
          
           (
           a
           Kingdom
           of
           Grace
           and
           of
           Glory
           too
           ,
           )
           yet
           God
           hath
           placed
           it
           very
           high
           ,
           and
           the
           way
           to
           it
           is
           very
           steep
           .
           We
           must
           not
           flatter
           our selves
           therefore
           ,
           that
           we
           are
           able
           to
           
             fall
             upwards
          
           ;
           that
           with
           a
           
             yawning
             Relyance
          
           we
           can
           ever
           
             climb
             up
          
           the
           Hill
           of
           Sion
           ,
           and
           drop
           as
           't
           were
           into
           Heaven
           with
           a
           
             drowzy
             Confidence
          
           .
           We
           have
           no
           incouragement
           from
           our
           Apostle
           ,
           to
           believe
           we
           shall
           go
           thither
           ,
           by
           meerly
           believing
           we
           are
           Regenerate
           ,
           and
           cannot
           fail
           of
           our
           being
           there
           .
           He
           does
           not
           here
           press
           on
           his
           
             Hebrew
             Christians
          
           ,
           to
           receive
           their
           Salvation
           with
           Faith
           ;
           but
           to
           serve
           for
           it
           with
           Reverence
           .
           Not
           to
           expect
           it
           only
           with
           confidence
           ,
           but
           strictly
           to
           endeavour
           it
           with
           
             godly
             Fear
          
           .
           For
           our
           God
           is
           a
           Consuming
           Fire
           .
        
         
           To
           Him
           be
           Glory
           for
           ever
           and
           ever
           .
        
      
       
         
         
           HOW
           A
           
             Man
             is
             to
             work
             out
          
           HIS
           OWN
           SALVATION
           .
        
         
           
             PHILIP
             .
             II.
             12.
             
          
           
             Work
             out
             your
             own
             Salvation
             with
             Fear
             and
             Trembling
             .
          
        
         
           THe
           words
           (
           in
           general
           )
           are
           a
           Command
           ,
           delivered
           by
           St.
           Paul
           ,
           in
           the
           Name
           of
           God
           the
           
             Great
             Master
          
           ,
           to
           the
           Servants
           of
           God
           ,
           in
           the
           Church
           at
           Philippi
           .
           In
           which
           there
           are
           chiefly
           four
           things
           to
           be
           consider'd
           .
        
         
           First
           the
           quality
           of
           the
           Servants
           .
           Next
           the
           wages
           which
           they
           expected
           .
           Thirdly
           the
           work
           ,
           with
           which
           the
           wages
           was
           to
           be
           earn'd
           .
           And
           lastly
           the
           manner
           ,
           or
           qualification
           ,
           with
           which
           the
           working
           was
           to
           be
           cloath'd
           .
        
         
         
           First
           for
           the
           Quality
           of
           the
           Servants
           ,
           They
           were
           such
           as
           had
           been
           diligent
           in
           the
           performance
           of
           their
           Duty
           .
           They
           had
           not
           only
           been
           sometimes
           dutiful
           ;
           they
           had
           not
           only
           been
           good
           by
           fits
           ;
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           they
           had
           
             always
             obeyed
          
           ;
           They
           had
           evermore
           liv'd
           in
           the
           fear
           of
           God.
           
        
         
           Next
           for
           the
           Wages
           which
           they
           expected
           ,
           That
           is
           expressed
           by
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           to
           be
           Salvation
           ;
           both
           as
           it
           signifies
           a
           deliverance
           from
           the
           tremendous
           Pains
           of
           Hell
           ,
           and
           as
           importing
           an
           Advancement
           to
           the
           ravishing
           Ioys
           of
           Heaven
        
         
           Then
           Thirdly
           for
           the
           Work
           ,
           with
           which
           the
           Wages
           was
           to
           be
           earn'd
           ,
           That
           is
           evidently
           obedience
           to
           the
           
             Lord
             Iesus
             Christ
          
           Very
           significantly
           implyed
           in
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           that
           looks
           back
           upon
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           As
           ye
           have
           
             always
             obey'd
          
           ,
           so
           now
           
             much
             more
          
           obey
           the
           Gospel
           .
           Continue
           the
           Course
           of
           your
           obedience
           .
           Go
           on
           to
           finish
           the
           work
           which
           ye
           have
           begun
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           work
           ,
           and
           
             work
             out
          
           your
           own
           Salvation
           .
        
         
           Last
           of
           all
           ,
           for
           the
           Manner
           or
           Qualification
           of
           the
           working
           ,
           whereby
           to
           make
           it
           become
           effectual
           for
           the
           receiving
           of
           the
           Reward
           ,
           
           There
           must
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           our
           Salvation
           is
           to
           be
           wrought
           for
           ,
           
             with
             Fear
             and
             Trembling
          
           ;
           And
           that
           according
           to
           the
           
             threefold
             Signification
          
           of
           this
           expression
           .
        
         
           First
           with
           Meekness
           and
           Humility
           .
           We
           must
           not
           put
           the
           
             least
             Trust
          
           in
           the
           
             greatest
             Performances
          
           of
           our
           own
           ;
           nor
           must
           we
           be
           puff't
           or
           
             lifted
             up
          
           with
           the
           Gifts
           and
           Graces
           which
           God
           hath
           given
           us
           .
        
         
           Next
           with
           Diligence
           and
           Solicitude
           .
           That
           we
           may
           not
           for
           want
           of
           Perseverance
           ,
           finally
           miss
           of
           the
           Prize
           that
           is
           set
           before
           us
           ,
           and
           for
           which
           we
           have
           hitherto
           as
           it
           were
           contended
           by
           our
           obedience
           .
        
         
           Thirdly
           with
           Awefulness
           ,
           and
           Horror
           ,
           or
           
             holy
             Dread
          
           ;
           Because
           as
           God
           is
           (
           in
           one
           Cafe
           )
           a
           
             quickning
             Light
          
           ,
           so
           he
           is
           (
           in
           another
           )
           a
           
             consuming
             Fire
          
           .
           He
           who
           purposely
           created
           us
           to
           do
           him
           service
           ,
           is
           He
           who
           will
           
             turn
             us
             to
             Destruction
          
           ,
           unless
           we
           serve
           him
           as
           he
           Requires
           .
        
         
           And
           now
           to
           anticipate
           an
           Inquiry
           ,
           how
           Humility
           ,
           and
           Solicitude
           ,
           (
           as
           well
           as
           Awefulness
           and
           Dread
           ,
           are
           comprehended
           under
           the
           notion
           of
           Fear
           ,
           and
           Trembling
           ,
           I
           think
           it
           is
           easy
           to
           make
           it
           clear
           from
           the
           consideration
           of
           the
           Context
           ;
           without
           recourse
           to
           those
           other
           Scriptures
           ,
           
           wherein
           we
           meet
           with
           the
           
             same
             expression
          
           .
           For
        
         
           First
           
             in
             vain
          
           should
           we
           indeavour
           the
           
             working
             out
          
           of
           our
           Salvation
           ,
           but
           that
           
             it
             is
             God
             who
             worketh
             in
             us
             both
             to
             will
             ,
          
           and
           to
           do
           .
           And
           therefore
           we
           must
           do
           it
           with
           all
           Humility
           of
           Mind
           ,
           because
           in
           our
           selves
           (
           as
           
             of
             our selves
          
           )
           there
           dwelleth
           no
           good
           thing
           ;
           no
           not
           so
           much
           as
           Inclination
           to
           any
           thing
           that
           is
           good
           ,
           no
           not
           so
           much
           as
           Aversation
           from
           any
           thing
           that
           is
           evil
           .
           But
           
             every
             good
             and
             perfect
             gift
             is
             from
             above
             ,
             and
             cometh
             down
             from
             the
             Father
             of
             Lights
             .
          
           If
           we
           can
           triumph
           over
           the
           Law
           ,
           as
           the
           
             strength
             of
             Sin
          
           ,
           by
           treading
           Sin
           under
           our
           Feet
           ,
           as
           the
           
             sting
             of
             Death
          
           ,
           All
           the
           
             Thanks
             must
             be
             to
             God
             ,
             who
             hath
             given
             us
             the
             Victory
             through
             our
             Lord
             Iesus
             Christ.
          
           And
           yet
        
         
           Secondly
           ;
           Although
           it
           is
           
             God
             that
             worketh
             in
             us
             both
             to
             will
             ,
             and
             to
             do
          
           ;
           yet
           the
           Apostle
           makes
           it
           a
           Reason
           ,
           why
           
             we
             our selves
          
           are
           to
           
             work
             out
          
           our
           
             own
             Salvation
          
           .
           And
           therefore
           we
           must
           do
           it
           with
           Care
           and
           Diligence
           ,
           lest
           whilst
           God
           by
           his
           Grace
           is
           not
           wanting
           unto
           us
           ,
           we
           finally
           miss
           of
           his
           Glory
           ,
           by
           having
           been
           wanting
           unto
           our selves
           .
        
         
         
           Thus
           we
           see
           there
           is
           pregnant
           Reason
           ,
           for
           the
           Double
           Importance
           of
           the
           Phrase
           as
           't
           is
           
             meerly
             rational
          
           .
           And
           of
           the
           literal
           Signification
           I
           suppose
           there
           cannot
           be
           any
           Doubt
           .
           For
        
         
           We
           must
           work
           out
           our
           Salvation
           with
           Fear
           and
           Trembling
           ,
           (
           in
           as
           much
           as
           that
           signifies
           the
           greatest
           Awefulness
           and
           Dread
           ,
           )
           because
           of
           the
           Dreadfulness
           of
           our
           Doom
           ,
           in
           case
           we
           work
           
             not
             at
             all
          
           ,
           or
           not
           at
           all
           to
           
             that
             purpose
          
           that
           God
           requires
           .
           And
           thus
           I
           hope
           I
           have
           so
           divided
           ,
           as
           withal
           to
           have
           explained
           ,
           and
           clear'd
           the
           Text.
           
        
         
           The
           first
           three
           Parts
           of
           the
           whole
           Division
           may
           well
           be
           thrust
           up
           together
           into
           this
           Doctrinal
           Proposition
           .
           [
           That
           our
           Salvation
           is
           not
           attainable
           by
           a
           meer
           Orthodoxy
           of
           Iudgment
           in
           point
           of
           Faith
           ,
           or
           a
           bare
           Rectitude
           of
           Opinions
           concerning
           God
           ;
           But
           by
           obedience
           to
           the
           Gospel
           or
           Law
           of
           Christ.
           ]
           For
           what
           is
           expressed
           by
           obedience
           ,
           in
           the
           former
           part
           of
           this
           Verse
           ;
           is
           also
           expressed
           in
           the
           later
           ,
           by
           
             the
             working
             out
          
           of
           
             our
             own
             Salvation
          
           .
           And
           as
           Salvation
           is
           a
           Thing
           which
           requires
           our
           working
           ;
           So
           't
           is
           not
           any
           kind
           of
           working
           will
           serve
           our
           Turn
           .
           For
        
         
         
           The
           last
           Particular
           of
           the
           four
           affords
           us
           a
           
             second
             Proposition
          
           ,
           which
           is
           as
           apt
           to
           defend
           us
           from
           Carnal
           Security
           ,
           as
           the
           First
           .
           To
           wit
           ,
           [
           That
           however
           Unavoidable
           our
           State
           of
           Bliss
           may
           seem
           to
           us
           ,
           by
           our
           having
           (
           with
           the
           
             Philippians
             )
             obeyed
             Always
          
           ,
           yet
           our
           
             obedience
             unto
             the
             Gospel
          
           or
           
             Law
             of
             Christ
          
           ,
           by
           which
           alone
           we
           are
           to
           
             work
             out
             our
             own
             Salvation
          
           ,
           is
           to
           be
           qualified
           and
           season'd
           with
           
             Fear
             and
             Trembling
          
           .
           ]
        
         
           The
           first
           of
           these
           I
           have
           consider'd
           in
           a
           former
           Subject
           of
           Meditation
           ,
           when
           I
           enlarged
           upon
           the
           Matter
           of
           which
           our
           working
           is
           to
           consist
           .
           I
           now
           am
           come
           to
           that
           Part
           of
           my
           General
           Method
           and
           Design
           ,
           which
           obligeth
           me
           strictly
           to
           the
           consideration
           of
           the
           Second
           ;
           as
           touching
           the
           Manner
           or
           Qualification
           wherewith
           our
           working
           is
           to
           be
           cloath'd
           ,
           whereby
           to
           make
           it
           become
           effectual
           for
           the
           receiving
           of
           our
           Reward
           .
           To
           wit
           ,
           with
           Meekness
           and
           Humility
           ,
           with
           Diligence
           and
           Solicitude
           ,
           with
           Awefulness
           and
           Horror
           ,
           or
           
             holy
             Dread
          
           ;
           the
           threefold
           Importance
           of
           
             Fear
             and
             Trembling
          
           ;
           which
           must
           first
           be
           considered
           in
           the
           Gross
           ,
           and
           after
           that
           ,
           in
           the
           Retail
           .
        
         
         
           First
           consider'd
           in
           the
           Gross
           ,
           it
           shews
           us
           a
           ready
           and
           easy
           way
           of
           reconciling
           and
           understanding
           those
           parts
           of
           Scripture
           ,
           which
           being
           taken
           but
           in
           the
           letter
           ,
           do
           seem
           to
           differ
           ,
           and
           contradict
           .
           For
           there
           is
           not
           any
           One
           Passion
           or
           Affection
           of
           the
           Mind
           ,
           either
           more
           rigidly
           forbidden
           ,
           or
           more
           earnestly
           commanded
           ,
           than
           that
           of
           Fear
           .
        
         
           It
           is
           so
           rigidly
           forbidden
           ,
           that
           the
           
             fearful
             and
             unbelieving
             have
             their
             part
             in
             the
             Lake
             of
             Fire
             and
             Brimstone
             ,
          
           (
           Rev.
           21.
           8.
           
           )
           where
           St.
           Iohn
           making
           a
           Muster
           of
           such
           as
           are
           listed
           under
           the
           Devil
           ,
           and
           bound
           for
           Hell
           ,
           sets
           the
           
             Fearful
             and
             Unbelieving
          
           (
           as
           it
           were
           )
           in
           the
           Front
           of
           the
           whole
           Battalia
           ,
           with
           which
           the
           desperate
           Prince
           of
           Darkness
           is
           wont
           to
           wage
           War
           against
           the
           
             Father
             of
             Lights
          
           .
           As
           for
           The
           Murderers
           ,
           and
           Whoremongers
           ,
           The
           Sorcerers
           and
           Idolaters
           ,
           They
           all
           
             march
             after
          
           in
           
             Rank
             and
             File
          
           ;
           Implying
           the
           Fearful
           and
           Unbelieving
           to
           be
           the
           Ringleaders
           in
           Hell
           ,
           and
           as
           it
           were
           in
           the
           Van
           of
           the
           Devil's
           Army
           .
           Unbelief
           is
           so
           commonly
           the
           Cause
           of
           Fear
           ,
           and
           Fear
           is
           commonly
           such
           a
           Tempter
           to
           Unbelief
           ,
           that
           we
           find
           them
           often
           yok't
           together
           ,
           if
           not
           so
           as
           to
           signifie
           ,
           one
           ,
           the
           other
           .
           
           
             Woe
             be
             to
             fearful
             Hearts
             ,
             and
             faint
             Hands
             ,
          
           and
           
             the
             Sinner
             that
             goeth
             two
             ways
             ;
             woe
             be
             to
             him
             that
             is
             faint-hearted
             ,
             for
             he
             believeth
             not
             ,
             therefore
             shall
             he
             not
             be
             defended
             ,
          
           (
           Ecclus.
           2.
           12
           ,
           13.
           )
           It
           seems
           that
           Fear
           is
           a
           Thing
           ,
           of
           which
           we
           ought
           to
           be
           
             sore
             afraid
          
           ;
           Because
           it
           is
           apt
           to
           make
           us
           sinners
           
             going
             two
             ways
             at
             once
          
           .
           One
           in
           our
           Principles
           ,
           and
           quite
           another
           in
           our
           Practice
           .
           Very
           fit
           to
           be
           compar'd
           unto
           
             wandering
             Stars
          
           ,
           which
           are
           carried
           towards
           the
           West
           by
           the
           
             Primum
             Mobile
          
           ,
           whilst
           They
           are
           stealing
           towards
           the
           East
           by
           their
           
             proper
             motion
          
           .
           When
           Peter
           was
           frighted
           upon
           the
           Sea
           ,
           and
           cryed
           [
           
             Lord
             save
             me
          
           ]
           as
           he
           was
           just
           ready
           to
           sink
           ;
           although
           it
           was
           a
           
             good
             Prayer
          
           ,
           yet
           because
           it
           proceeded
           from
           Carnal
           Fear
           ,
           rather
           than
           Faith
           ,
           our
           Saviour
           presently
           took
           him
           up
           with
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             O
             Thou
             of
             little
             Faith
             ,
             wherefore
             didst
             thou
             doubt
             ?
          
           And
           so
           it
           was
           fitly
           said
           by
           Zachary
           in
           his
           Divine
           Benedictus
           ,
           That
           God
           did
           Therefore
           
             deliver
             us
             out
             of
             the
             hands
             of
             our
             Enemies
             ,
             that
             we
             might
             serve
             him
             without
             Fear
             ,
          
           (
           Luke
           1.
           74.
           )
           With
           which
           agrees
           That
           of
           St.
           Paul
           to
           
             Timothy
             ;
             He
             hath
             not
             given
             us
             the
             spirit
             of
             Fear
             ,
             but
             of
             Love
             ,
          
           (
           2
           Tim.
           1.
           7.
           )
           
           To
           which
           it
           is
           added
           by
           St.
           Iohn
           ,
           That
           
             there
             is
             no
             Fear
             in
             Love
             ,
             for
             perfect
             Love
             casteth
             out
             Fear
             ,
          
           (
           1
           John
           4.
           18.
           )
        
         
           Thus
           we
           see
           how
           this
           Passion
           is
           very
           
             rigidly
             forbidden
          
           throughout
           the
           Scriptures
           .
           And
           yet
           for
           all
           that
           it
           is
           so
           
             earnestly
             commanded
          
           ,
           that
           we
           cannot
           
             serve
             God
             acceptably
          
           ,
           unless
           we
           serve
           him
           with
           Fear
           ,
           as
           well
           as
           Reverence
           ,
           (
           Heb.
           12.
           penult
           )
           Nor
           can
           there
           be
           any
           such
           thing
           as
           the
           
             working
             out
             of
             our
             Salvation
          
           ,
           unless
           we
           do
           it
           with
           
             Fear
             and
             Trembling
          
           .
           For
           the
           
             fear
             of
             the
             Lord
          
           is
           the
           
             Beginning
             of
             Wisdom
          
           ,
           (
           Prov.
           1.
           7.
           )
           Nay
           (
           as
           Solomon
           goes
           on
           in
           the
           fourteenth
           Chapter
           ,
           v.
           27.
           )
           The
           
             fear
             of
             the
             Lord
          
           is
           a
           
             Fountain
             of
             Life
          
           ;
           the
           attainment
           of
           which
           is
           the
           
             end
             of
             Wisdom
          
           .
           And
           thence
           't
           is
           set
           by
           our
           Apostle
           as
           the
           highest
           accomplishment
           of
           a
           Christian
           ,
           To
           
             perfect
             holiness
             in
             the
             Fear
             of
             God
             ,
          
           (
           2
           Cor.
           7.
           1.
           )
        
         
           What
           then
           may
           be
           the
           meaning
           of
           these
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           these
           so
           
             seeming
             Contradictions
          
           ,
           that
           we
           must
           serve
           God
           with
           Fear
           ,
           and
           that
           we
           must
           serve
           him
           without
           Fear
           ?
           that
           there
           is
           
             no
             fear
          
           in
           love
           ,
           yet
           
             no
             true
             love
          
           without
           some
           fear
           ?
        
         
         
           The
           Reconcilement
           of
           These
           is
           extremely
           obvious
           .
           It
           is
           no
           more
           but
           to
           distinguish
           betwixt
           that
           which
           is
           Carnal
           ,
           and
           that
           which
           is
           Spiritual
           ;
           betwixt
           the
           spirit
           of
           Bondage
           ,
           and
           the
           spirit
           of
           Adoption
           ;
           betwixt
           a
           servile
           ,
           and
           filial
           Fear
           .
           As
           't
           is
           true
           in
           one
           sense
           ,
           that
           
             perfect
             Love
             doth
             cast
             out
             Fear
             ,
          
           so
           't
           is
           true
           in
           another
           ,
           that
           perfect
           Love
           doth
           
             carry
             fear
          
           along
           with
           it
           .
        
         
           When
           I
           say
           with
           St.
           
             Iohn
             ,
             It
             casteth
             out
             Fear
          
           ;
           I
           mean
           that
           childish
           unmanlike
           Fear
           ,
           which
           
             betrayeth
             those
             Succours
             that
             Reason
             offereth
          
           ;
           especially
           that
           heathenish
           and
           carnal
           fear
           ,
           the
           fear
           of
           Poverty
           ,
           and
           Pain
           ,
           and
           other
           effects
           of
           Persecution
           ;
           the
           fear
           that
           made
           so
           many
           Sinners
           going
           
             two
             ways
          
           at
           once
           .
           And
           so
           it
           casteth
           out
           one
           fear
           with
           another
           ;
           the
           fear
           of
           them
           that
           can
           kill
           the
           Body
           ,
           but
           are
           
             not
             able
          
           to
           hurt
           the
           Soul
           ,
           with
           the
           fear
           of
           Him
           who
           is
           able
           to
           cast
           them
           both
           into
           Hell.
           In
           this
           sense
           't
           is
           said
           ,
           we
           must
           serve
           God
           
             without
             Fear
          
           .
        
         
           But
           when
           I
           say
           the
           
             same
             Love
          
           doth
           carry
           fear
           along
           with
           it
           ,
           I
           mean
           
             the
             fear
             of
             offending
             God
          
           ,
           the
           fear
           of
           quenching
           or
           grieving
           his
           holy
           Spirit
           ;
           the
           fear
           of
           
             never
             doing
             enough
          
           whereby
           to
           
           please
           him
           ;
           the
           fear
           of
           
             falling
             into
             Temptation
          
           ;
           the
           fear
           of
           a
           treacherous
           
             deceitful
             heart
          
           ;
           that
           is
           ,
           the
           fear
           of
           Unsincerity
           in
           the
           performance
           of
           our
           Service
           ;
           the
           fear
           of
           falling
           from
           our
           own
           steadfastness
           ,
           and
           so
           of
           
             receiving
             the
             Grace
             of
             God
             in
             vain
             .
          
           In
           this
           sense
           
           't
           is
           said
           by
           the
           
             Royal
             Prophet
             ,
             Serve
             the
             Lord
             with
             fear
             ,
             and
             rejoyce
             unto
             him
             with
             Reverence
             .
          
           And
           thus
           't
           is
           said
           by
           the
           
             Royal
             Preacher
             ,
             Happy
             is
             the
             man
             that
             feareth
             always
             .
          
           As
           a
           meer
           
             carnal
             fear
          
           is
           a
           fear
           of
           that
           which
           is
           carnal
           ,
           so
           a
           
             godly
             fear
          
           is
           the
           
             fear
             of
             God.
          
           First
           a
           fear
           of
           his
           Majesty
           ,
           in
           respect
           of
           which
           he
           is
           a
           Soveraign
           ;
           next
           a
           fear
           of
           his
           Mercy
           ,
           in
           respect
           of
           which
           he
           is
           a
           Father
           ;
           (
           for
           so
           't
           is
           said
           by
           the
           Prophet
           
             David
             ,
             There
             is
             Mercy
             with
             thee
             ,
             ô
             Lord
             ,
             therefore
             shalt
             thou
             be
             Feared
             .
          
           )
           Lastly
           a
           fear
           of
           his
           Wrath
           and
           Iustice
           ,
           in
           respect
           of
           which
           he
           is
           a
           Iudge
           ,
           and
           also
           an
           Executor
           of
           Vengeance
           .
        
         
           This
           
             Fear
             of
             God
          
           is
           so
           necessary
           for
           the
           Qualification
           of
           our
           obedience
           ,
           that
           all
           without
           it
           is
           
             nothing
             worth
          
           ;
           and
           even
           this
           ,
           of
           it self
           ,
           is
           wont
           to
           supply
           the
           place
           of
           all
           .
           For
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           (
           that
           is
           )
           
             men
             fearing
             God
          
           ,
           is
           an
           expression
           made
           use
           of
           by
           God
           himself
           ,
           whereby
           to
           signifie
           conscientious
           and
           pious
           
           men
           ;
           men
           who
           live
           in
           obedience
           to
           all
           his
           
             Precepts
             .
             Iob
          
           was
           said
           to
           be
           an
           upright
           ,
           and
           
           
             perfect
             man
          
           ,
           because
           he
           was
           one
           that
           
             feared
             God.
          
           And
           the
           words
           of
           Moses
           to
           Israel
           have
           a
           remarkable
           Importance
           ;
           
             What
             doth
             the
             Lord
             thy
             God
             require
             of
             thee
             ,
             but
             only
             to
             fear
             the
             Lord
             thy
             God
             ?
          
           (
           Deut.
           10.
           12.
           )
           And
           what
           is
           it
           to
           
             fear
             him
          
           ,
           but
           (
           as
           it
           follows
           in
           the
           next
           words
           )
           
             to
             walk
             in
             all
             his
             ways
             ,
          
           and
           
             to
             love
             him
             ,
             and
             to
             serve
             him
             ,
             with
             all
             thy
             heart
             ,
             and
             with
             all
             thy
             soul
             ?
          
           Without
           this
           Fear
           ,
           we
           shall
           easily
           fall
           into
           presumption
           ,
           or
           into
           
             carnal
             security
          
           .
           We
           shall
           not
           strive
           to
           enter
           in
           at
           the
           strait
           Gate
           ;
           Nor
           
             give
             all
             diligence
          
           to
           make
           our
           Calling
           and
           Election
           sure
           .
           We
           shall
           not
           give
           
             an
             earnest
             heed
             unto
             the
             things
             which
             we
             have
             heard
             ,
          
           (
           Heb.
           2.
           1.
           )
           If
           we
           do
           not
           
             fear
             ,
             lest
             a
             promise
             being
             left
             of
             entring
             into
             his
             Rest
             ,
             any
             of
             us
             should
             seem
             to
             come
             short
             of
             it
             ,
          
           (
           Heb.
           4.
           1.
           
           )
           we
           shall
           not
           
             labour
             to
             enter
             into
             that
             Rest
             ,
          
           (
           v.
           11.
           )
           For
           who
           will
           labour
           to
           get
           a
           thing
           ,
           which
           he
           verily
           thinks
           he
           hath
           as
           good
           as
           in
           possession
           ?
           Or
           who
           will
           labour
           to
           keep
           a
           thing
           ,
           which
           he
           verily
           thinks
           he
           can
           
             never
             lose
          
           ?
           I
           will
           not
           here
           stand
           to
           shew
           the
           manifold
           danger
           of
           their
           Opinion
           ,
           who
           say
           
           they
           were
           justified
           from
           Eternity
           ,
           and
           their
           Sins
           so
           forgiven
           ,
           before
           committed
           ,
           That
           they
           cannot
           fall
           totally
           ,
           much
           less
           finally
           from
           Grace
           ;
           although
           my
           Text
           would
           bear
           me
           out
           in
           such
           a
           profitable
           Severity
           .
           Nor
           dare
           I
           otherwise
           be
           severe
           to
           any
           difference
           in
           opinion
           ,
           than
           as
           I
           find
           it
           corruptive
           of
           Christian
           Practice
           .
           The
           case
           is
           clear
           ,
           that
           our
           Apostle
           having
           commended
           his
           Philippians
           ,
           for
           having
           
             always
             obey'd
             the
             Gospel
          
           ,
           does
           not
           there
           make
           a
           stop
           ,
           as
           if
           they
           had
           done
           
             enough
             already
          
           ,
           or
           needed
           no
           more
           of
           his
           Admonitions
           ;
           but
           immediately
           adds
           ,
           that
           they
           must
           work
           for
           their
           Salvation
           ;
           and
           work
           so
           far
           ,
           as
           to
           
             work
             it
             out
          
           ;
           and
           work
           it
           out
           in
           such
           a
           manner
           ,
           as
           to
           do
           it
           with
           
             Fear
             and
             Trembling
          
           ;
           and
           that
           according
           to
           the
           
             threefold
             Importance
          
           of
           this
           Expression
           ;
           which
           having
           thus
           considered
           in
           the
           Gross
           ,
           I
           shall
           now
           consider
           in
           the
           Retail
           too
           .
        
         
           First
           we
           must
           work
           it
           out
           with
           meekness
           ,
           and
           
             humility
             of
             mind
          
           ,
           because
           
             it
             is
             God
             that
             worketh
             in
             us
             both
             to
             will
             and
             to
             do
             of
             his
             good
             pleasure
             .
          
           All
           we
           have
           is
           but
           little
           ,
           and
           all
           that
           little
           is
           but
           receiv'd
           .
           All
           the
           good
           we
           have
           received
           ,
           we
           have
           received
           as
           intrusted
           ,
           
           or
           lent
           unto
           us
           ;
           And
           whatsoever
           God
           lends
           us
           ,
           he
           lends
           us
           purposely
           to
           Employ
           .
           Of
           all
           that
           is
           lent
           us
           to
           be
           imploy'd
           ,
           we
           are
           every
           one
           to
           render
           a
           strict
           Accompt
           .
           And
           this
           alone
           may
           serve
           to
           keep
           us
           in
           all
           humility
           of
           mind
           ,
           that
           the
           more
           we
           have
           ,
           the
           more
           we
           owe
           ,
           and
           for
           so
           much
           the
           more
           we
           are
           accomptable
           .
           And
           for
           the
           more
           we
           are
           unable
           to
           render
           a
           satisfactory
           Accompt
           ,
           by
           so
           much
           the
           more
           we
           shall
           be
           appal'd
           at
           the
           Day
           of
           Reck'ning
           .
        
         
           'T
           is
           true
           indeed
           (
           vvhat
           St.
           Iohn
           saith
           )
           that
           by
           
             keeping
             the
             Commandments
          
           we
           may
           come
           to
           have
           a
           *
           
             right
             to
             the
             Tree
             of
             Life
          
           ;
           And
           by
           
             suffering
             for
             God
          
           ,
           may
           
             be
             counted
             worthy
             of
             the
             Kingdom
             of
             God.
          
           Affliction
           suffer'd
           in
           such
           a
           Case
           is
           said
           to
           ‖
           work
           for
           us
           a
           weight
           of
           Glory
           .
           'T
           is
           true
           indeed
           we
           may
           be
           profitable
           Servants
           in
           God's
           Accompt
           ;
           because
           the
           unprofitable
           was
           commanded
           to
           be
           cast
           into
           utter
           Darkness
           ,
           Matth.
           25.
           30.
           
           And
           the
           Joys
           of
           Heaven
           are
           express'd
           by
           a
           †
           
             Crown
             of
             Righteousness
          
           ;
           as
           if
           Eternity
           of
           Life
           were
           become
           our
           due
           .
           But
           all
           this
           only
           by
           the
           force
           of
           God's
           Promise
           who
           cannot
           lye
           ;
           or
           by
           the
           Tenor
           of
           the
           Covenant
           which
           God
           
           was
           pleas'd
           to
           make
           with
           us
           ;
           Not
           by
           vertue
           of
           our
           Obedience
           ,
           as
           that
           that
           is
           equal
           to
           our
           Reward
           .
           Which
           ,
           when
           it
           is
           in
           its
           Apogaeo
           ,
           at
           the
           utmost
           Top
           of
           its
           Exaltation
           ,
           is
           
             not
             worthy
             to
             be
             compar'd
             with
             the
             Glory
             which
             shall
             be
          
           
           
             revealed
             in
             us
          
           .
           For
           however
           St.
           Paul
           had
           
             preach'd
             the
             Gospel
          
           ,
           and
           preach'd
           it
           too
           without
           
           
             charge
             ,
             not
             living
             of
             the
             Gospel
             ,
          
           (
           which
           yet
           by
           right
           he
           might
           have
           done
           ,
           )
           but
           making
           
           
             his
             own
             hands
          
           to
           serve
           and
           
             minister
             to
             his
             Necessities
          
           ,
           that
           he
           might
           not
           be
           
             burdensom
             unto
             any
          
           ;
           yet
           he
           professed
           
             he
             had
             nothing
             to
             glory
             of
             ,
          
           for
           so
           gratuitous
           a
           preaching
           the
           Word
           of
           God
           ;
           because
           a
           moral
           
             Necessity
             was
             laid
             upon
             him
             ,
             and
             woe
             had
             been
             to
             him
             if
             he
             had
             not
             preach'd
             it
             ,
          
           (
           1
           Cor.
           9.
           16.
           )
           Our
           blessed
           Saviour
           so
           puts
           the
           Case
           ,
           as
           to
           illustrate
           it
           with
           a
           
             Colour
             ,
             Luke
          
           17.
           7
           ,
           8
           ,
           9
           ,
           10.
           
           Admit
           a
           Servant
           is
           very
           diligent
           in
           the
           performance
           of
           his
           Duty
           ;
           ever
           going
           when
           he
           is
           sent
           ;
           ever
           coming
           when
           he
           is
           call'd
           ;
           and
           ever
           doing
           as
           he
           is
           bid
           .
           Does
           the
           Master
           give
           Thanks
           to
           that
           diligent
           Servant
           ,
           for
           doing
           the
           things
           that
           were
           commanded
           him
           ?
           
             I
             trow
             not
          
           (
           saith
           our
           Saviour
           .
           )
           
             Even
             so
             ye
          
           ,
           (
           as
           our
           Lord
           goes
           on
           to
           Application
           ,
           )
           
             when
             ye
          
           
           
             shall
             have
             done
             all
             those
             things
             that
             are
             commanded
             you
             ,
             say
             ,
             we
             are
             unprofitable
             Servants
             ,
             we
             have
             done
             but
             our
             Duty
          
           ;
           and
           had
           been
           lyable
           to
           wrath
           ,
           if
           we
           had
           not
           done
           it
           .
        
         
           Away
           then
           with
           those
           Philosophers
           St.
           
           Austin
           speaks
           of
           ,
           
             qui
             sibi
             vitam
             beatam
             fabricare
             vellent
             ,
          
           who
           design'd
           themselves
           a
           Heaven
           of
           their
           own
           skill
           and
           industry
           .
           And
           away
           with
           those
           Pharisees
           ,
           not
           only
           of
           our
           Saviour's
           ,
           but
           of
           these
           our
           
             own
             Times
          
           ;
           whose
           custom
           't
           is
           to
           
             thank
             God
          
           ,
           for
           that
           
             they
             are
             not
             like
             other
             men
             .
          
           And
           confining
           Sanctity
           to
           the
           men
           of
           their
           Sect
           ,
           do
           separate
           from
           the
           rest
           of
           the
           Christian
           World
           ,
           as
           from
           Publicans
           and
           Sinners
           ;
           Sinners
           not
           to
           be
           approached
           by
           men
           of
           
             their
             Purity
             .
             Stand
             farther
             off
          
           (
           is
           their
           language
           )
           
             for
             we
             are
             holier
             than
             you
             ,
          
           (
           Isa.
           65.
           5.
           )
           Conform
           we
           rather
           to
           St.
           Paul
           ,
           the
           special
           Badge
           of
           whose
           Saintship
           was
           the
           profoundness
           of
           his
           Humility
           .
           For
           as
           the
           
             chiefest
             of
             Sinners
          
           do
           call
           themselves
           (
           by
           an
           impious
           Antiphrasis
           and
           Hyperbole
           )
           
             the
             chief
             of
             Saints
          
           ;
           so
           That
           Apostle
           on
           the
           contrary
           ,
           although
           Chieftain
           among
           the
           Saints
           ,
           doth
           call
           Himself
           (
           by
           an
           holy
           
             M
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             osis
          
           )
           The
           
             chief
             of
             Sinners
          
           .
           When
           therefore
           our
           obedience
           hath
           
           led
           us
           to
           Christ
           ,
           and
           Christ
           is
           leading
           us
           to
           Heaven
           ,
           Let
           us
           remember
           the
           
             New
             Ierusalem
          
           ,
           though
           a
           vastly
           great
           City
           ,
           yet
           (
           contrary
           to
           Myndus
           )
           hath
           a
           very
           
             low
             Gate
          
           .
           And
           seeing
           the
           lowness
           of
           the
           
             Gate
             ,
             stoop
          
           we
           down
           to
           
             enter
             in
          
           .
           Let
           us
           love
           Good
           works
           ,
           but
           let
           us
           not
           lean
           too
           hard
           upon
           them
           .
           Let
           us
           love
           them
           as
           things
           ,
           
             without
             which
          
           we
           cannot
           be
           saved
           ;
           but
           let
           us
           not
           hope
           to
           be
           
             saved
             by
          
           them
           .
           Let
           us
           not
           labour
           with
           an
           ambition
           of
           being
           
             more
             meritorious
          
           ,
           but
           
             less
             unworthy
          
           than
           heretofore
           .
           Claim
           we
           Heaven
           by
           a
           Right
           ,
           not
           of
           Purchace
           ,
           but
           of
           Donation
           .
           Having
           added
           Obedience
           to
           our
           Faith
           ,
           add
           we
           Meekness
           to
           our
           Obedience
           .
           Having
           
             done
             Iustice
          
           ,
           and
           
             lov'd
             Mercy
          
           ,
           let
           us
           
             walk
             humbly
             with
             our
             God.
          
           And
           so
           expect
           our
           Salvation
           with
           Faith
           ,
           and
           Hope
           ,
           as
           withal
           to
           
             work
             it
             out
             ,
             with
             Fear
             and
             Trembling
             .
          
           And
           that
           according
           to
           the
           
             first
             Importance
          
           of
           this
           Expression
           .
        
         
           Again
           we
           must
           do
           it
           with
           fear
           and
           trembling
           ,
           in
           as
           much
           as
           that
           signifies
           the
           greatest
           anxiety
           and
           solicitude
           ,
           that
           we
           do
           not
           
             run
             in
             vain
             ,
             nor
             labour
             in
             vain
             ,
          
           (
           Philip.
           2.
           16.
           
           )
           that
           we
           do
           not
           faint
           as
           we
           are
           running
           ,
           and
           possibly
           
           miss
           of
           the
           Prize
           within
           a
           stride
           of
           the
           Goal
           .
           For
           though
           we
           work
           for
           Salvation
           whole
           years
           together
           ,
           and
           work
           for
           it
           never
           so
           hard
           ,
           yet
           whilst
           we
           are
           
             in
             the
             Body
          
           ,
           and
           compass'd
           about
           with
           a
           
             Tempting
             world
          
           ,
           we
           cannot
           say
           we
           have
           
             work'd
             it
             out
          
           .
           So
           that
           That
           is
           a
           Thing
           to
           be
           still
           in
           doing
           ,
           and
           to
           be
           done
           with
           
             Fear
             and
             Trembling
          
           .
           For
           as
           there
           are
           a
           sort
           of
           Labourers
           who
           do
           not
           come
           into
           the
           Vineyard
           ,
           until
           the
           ninth
           or
           
             tenth
             hour
          
           ;
           so
           there
           are
           that
           fall
           off
           in
           the
           very
           Evening
           ,
           and
           lose
           the
           benefit
           of
           their
           Labour
           during
           the
           heat
           of
           the
           Day
           .
           (
           For
           when
           they
           cease
           from
           being
           Righteous
           ,
           all
           their
           
             pass't
             Righteousness
          
           shall
           not
           be
           mention'd
           ,
           (
           Ezek.
           18.
           )
           Had
           not
           Iudas
           been
           worthy
           ,
           Christ
           had
           not
           made
           him
           an
           Apostle
           ;
           and
           had
           he
           not
           been
           a
           good
           Apostle
           ,
           he
           had
           hardly
           been
           trusted
           with
           the
           Bag
           ,
           much
           less
           had
           he
           been
           sent
           to
           dispense
           the
           Gospel
           .
           'T
           is
           very
           late
           e're
           we
           read
           
             the
             Devil
             enter'd
             into
             Iudas
          
           ,
           hardly
           sooner
           than
           a
           day
           or
           two
           before
           his
           Death
           .
           And
           though
           our
           Saviour
           said
           ,
           
             he
             chose
             twelve
             ,
             whereof
             one
             was
             a
             Devil
          
           ;
           yet
           did
           he
           not
           say
           ,
           
             He
             chose
             a
             Devil
          
           .
           For
           Iudas
           was
           not
           a
           Devil
           ,
           that
           is
           ,
           a
           Traytor
           ,
           'till
           
           some
           time
           after
           he
           had
           been
           chosen
           .
           Which
           fitly
           serves
           to
           put
           us
           in
           mind
           ,
           that
           if
           we
           know
           what
           we
           are
           ,
           we
           are
           not
           sure
           of
           what
           we
           shall
           be
           .
           What
           our
           last
           days
           will
           be
           ,
           we
           cannot
           tell
           till
           we
           have
           liv'd
           them
           .
           We
           may
           speak
           out
           of
           Hope
           ,
           but
           out
           of
           Certainty
           we
           cannot
           .
        
         
           I
           know
           who
           they
           are
           ,
           who
           breath
           nothing
           but
           Assurance
           of
           Life
           eternal
           ,
           as
           if
           That
           were
           the
           english
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           And
           as
           if
           their
           Rebellions
           were
           meritorious
           ,
           mistake
           the
           sturdiness
           of
           their
           Presumption
           ,
           for
           the
           stability
           of
           their
           Faith.
           So
           little
           or
           nothing
           are
           they
           concern'd
           in
           St.
           
           Paul's
           Exhortation
           to
           
             Fear
             and
             Trembling
          
           ,
           that
           supposing
           they
           are
           sure
           ,
           they
           think
           it
           below
           them
           to
           be
           solicitous
           .
        
         
           I
           would
           to
           God
           that
           such
           Professors
           had
           but
           the
           patience
           to
           consider
           ,
           that
           St.
           Peter
           doth
           not
           exhort
           us
           to
           make
           our
           
             selves
             sure
          
           of
           our
           Election
           ;
           but
           to
           
             make
             our
             Election
          
           
           sure
           .
           The
           vvord
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           meant
           in
           an
           Active
           ,
           but
           Passive
           sense
           ;
           nor
           of
           the
           Person
           ,
           but
           of
           the
           Thing
           .
           St.
           Paul
           had
           sure
           as
           much
           reason
           ,
           
             not
             to
             doubt
          
           of
           his
           Election
           to
           life
           Eternal
           ,
           as
           any
           meer
           mortal
           ,
           before
           ,
           or
           after
           .
           And
           yet
           vvith
           vvhat
           a
           deal
           of
           fear
           
           
             and
             trembling
          
           ,
           did
           he
           
             run
             the
             Race
             that
             was
             set
             before
             him
             ?
          
           how
           did
           he
           
             strive
             for
             the
          
           
           Mastery
           ?
           And
           in
           order
           thereunto
           ,
           how
           very
           
             temperate
             was
             he
             in
             all
             things
             ?
          
           How
           did
           he
           
             keep
             under
             his
             body
          
           ?
           how
           did
           he
           
             bring
             it
             into
             Subjection
          
           ?
           and
           all
           for
           fear
           ,
           left
           whilst
           he
           was
           
             preaching
             unto
             others
          
           ,
           He
           himself
           might
           be
           a
           *
           Castaway
           ?
           How
           did
           he
           †
           
             suffer
             the
             loss
             of
             all
             things
             ,
             and
             count
             them
             but
             Dung
             for
             the
             winning
             of
             Christ
             ,
          
           who
           was
           at
           once
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           at
           once
           his
           Rewarder
           ,
           and
           his
           Reward
           ;
           the
           
             setter
             out
          
           of
           the
           Prize
           ,
           and
           the
           
             Goal
             it self
          
           ?
           'T
           is
           true
           indeed
           ,
           He
           wins
           that
           loses
           ,
           who
           loses
           All
           to
           win
           Christ.
           But
           ,
           in
           order
           unto
           this
           end
           ,
           with
           what
           
             fear
             and
             trembling
          
           did
           he
           
             press
             towards
             the
             Mark
          
           ,
           and
           reach
           forth
           to
           
             those
             things
             that
             were
             before
             him
             ,
          
           embracing
           
             a
             fellowship
             with
             the
             Sufferings
             of
             Christ
             ,
          
           and
           
             being
             conformable
             unto
             his
             Death
          
           ;
           if
           
             by
             any
             means
             he
             might
             attain
             to
             the
             Resurrection
             of
             the
             Dead
          
           ;
           if
           by
           any
           means
           he
           might
           
             apprehend
             That
             ,
             for
             which
             he
             was
             also
             apprehended
             of
             Christ
             Iesus
             ?
          
        
         
           And
           here
           to
           anticipate
           an
           Objection
           which
           very
           easily
           may
           be
           made
           by
           a
           sort
           of
           men
           ,
           
           I
           think
           it
           of
           use
           to
           be
           observ'd
           ,
           That
           He
           first
           had
           
             fought
             the
             good
             Fight
          
           ,
           and
           
             finished
             his
             Course
          
           ,
           before
           he
           durst
           presume
           to
           say
           (
           in
           the
           following
           words
           ,
           )
           
             Henceforth
             is
             laid
             up
             for
             me
             a
             Crown
             of
             Righteousness
             .
          
           It
           was
           not
           till
           after
           his
           Perseverance
           with
           Faith
           and
           Patience
           unto
           the
           end
           ,
           that
           is
           ,
           but
           
             a
             little
          
           before
           his
           Death
           ,
           when
           the
           Axe
           and
           the
           Headsman
           stood
           ready
           for
           him
           ,
           (
           at
           least
           when
           both
           were
           within
           his
           Prospect
           ,
           )
           that
           he
           was
           able
           to
           speak
           with
           so
           great
           Assurance
           .
           For
           before
           that
           Season
           ,
           whilst
           he
           was
           yet
           but
           
             in
             his
             Course
          
           ,
           and
           had
           not
           fought
           to
           a
           perfect
           Victory
           ;
           he
           flatly
           told
           his
           Philippians
           ,
           He
           did
           not
           speak
           of
           his
           Proficiency
           in
           the
           School
           of
           Christ
           ,
           as
           if
           he
           counted
           himself
           to
           have
           apprehended
           ,
           or
           as
           if
           he
           thought
           he
           were
           
             already
             made
             perfect
          
           ;
           But
           on
           the
           contrary
           ,
           He
           did
           
             so
             work
             out
             his
             Salvation
             with
             Fear
             and
             Trembling
             ,
          
           as
           that
           he
           macerated
           himself
           ,
           and
           (
           what
           with
           fasting
           ,
           and
           watching
           ,
           and
           other
           Austerities
           of
           Life
           ,
           )
           he
           did
           
             bear
             in
             his
             body
             the
             Dying
             of
             the
             Lord
             Iesus
          
           ;
           lest
           whilst
           he
           preach'd
           to
           save
           others
           ,
           he
           himself
           might
           not
           be
           sav'd
           .
           He
           had
           not
           
             yet
             endured
             unto
          
           the
           end
           ,
           and
           so
           he
           was
           not
           yet
           free
           from
           Fear
           .
           
           For
           
             he
             that
             endureth
             unto
             the
             end
             ,
             the
             same
             is
             he
          
           (
           saith
           our
           Saviour
           )
           
             who
             shall
             be
             sav'd
          
           ;
           (
           Matth.
           24.
           13.
           )
           It
           was
           the
           voice
           of
           
             God
             himself
          
           ,
           (
           reveal'd
           from
           Heaven
           five
           several
           Times
           )
           
             He
             that
             overcometh
             shall
             inherit
             all
             things
             ,
          
           Rev.
           21.
           7.
           
           He
           that
           
             overcometh
             is
             He
             that
             shall
             eat
             of
             the
             Tree
             of
             Life
             ,
          
           (
           Rev.
           2.
           7.
           )
           He
           that
           
             overcometh
             is
             He
             that
             shall
             not
             be
             hurt
             with
             the
             second
             Death
             ,
          
           (
           v.
           11.
           )
           
             He
             that
             overcometh
             is
             He
             that
             shall
             eat
             of
             the
             hidden
             Manna
             ,
          
           (
           v.
           17.
           )
           And
           who
           is
           he
           that
           overcometh
           ,
           but
           
             he
             that
             keepeth
             God's
             works
             unto
             the
             end
             ,
          
           (
           v.
           26.
           )
        
         
           To
           Apply
           this
           now
           unto
           our selves
           ;
           If
           we
           can
           say
           with
           St.
           Paul
           ,
           that
           our
           Battle
           is
           quite
           fought
           ,
           (
           against
           the
           World
           ,
           the
           Flesh
           ,
           and
           the
           Devil
           ,
           )
           And
           that
           our
           Course
           is
           quite
           finished
           ,
           (
           in
           so
           much
           that
           we
           are
           able
           to
           lay
           our
           hands
           upon
           the
           Goal
           ,
           )
           we
           then
           may
           say
           with
           him
           too
           ,
           
             Henceforth
             is
             laid
             up
             for
             us
             a
             Crown
             of
             Righteousness
             .
          
           We
           may
           say
           ,
           we
           have
           a
           
             Right
             to
             the
             Tree
             of
             Life
          
           ;
           That
           God
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             righteous
             Iudge
          
           ,
           who
           will
           not
           be
           so
           Unfaithful
           (
           having
           given
           us
           a
           Promise
           ,
           )
           
             as
             to
             forget
             our
             work
             and
             labour
             of
             love
             ,
          
           (
           Heb.
           6.
           10.
           )
           And
           so
           being
           sure
           
             to
             be
             with
          
           
           Christ
           ,
           we
           may
           
             desire
             to
             be
             dissolv'd
             too
          
           .
        
         
           But
           whilst
           we
           are
           upon
           the
           way
           ,
           and
           we
           cannot
           tell
           how
           far
           from
           our
           
             Iourneys
             end
          
           ;
           Nor
           what
           may
           happen
           'twixt
           This
           and
           That
           ;
           sure
           the
           use
           we
           are
           to
           make
           of
           our
           present
           standing
           ,
           is
           to
           take
           great
           heed
           that
           we
           do
           not
           fall
           .
           We
           must
           beware
           ,
           if
           we
           are
           righteous
           ,
           that
           we
           do
           not
           
             return
             from
             righteousness
             to
             sin
          
           .
           The
           higher
           we
           stand
           in
           God's
           Favour
           ,
           we
           must
           beware
           so
           much
           the
           more
           ,
           that
           we
           
             be
             not
             high-minded
          
           ,
           but
           rather
           fear
           ;
           lest
           for
           having
           (
           like
           Capernaum
           )
           been
           
             lifted
             up
             to
             Heaven
          
           ,
           we
           be
           the
           rather
           (
           like
           Capernaum
           )
           
             cast
             down
             to
             Hell.
          
           
        
         
           There
           was
           a
           Proverb
           among
           
             the
             Iews
             ,
             The
             Sow
             is
             turned
             being
             wash't
             to
             her
             wallowing
             in
             the
             Mire
             .
          
           And
           St.
           Peter
           applys
           it
           to
           certain
           Christians
           ,
           who
           have
           made
           it
           good
           in
           the
           Application
           ;
           even
           by
           growing
           
             Unrighteous
             after
             Regeneration
          
           ,
           (
           2
           Pet.
           2.
           ult
           .
           )
           For
           having
           been
           wash'd
           from
           the
           Mire
           of
           Sin
           Original
           by
           the
           Laver
           of
           Baptism
           ,
           and
           from
           the
           Mire
           of
           
             Sins
             Actual
          
           by
           the
           blood
           of
           
             Iesus
             Christ
          
           ,
           in
           the
           other
           Sacrament
           of
           Eucharist
           ,
           they
           have
           committed
           the
           very
           Sins
           ,
           of
           which
           they
           had
           solemnly
           repented
           ,
           and
           so
           their
           
           
             latter
             end
          
           hath
           been
           worse
           than
           their
           beginning
           .
           Now
           ▪
           putting
           the
           Case
           unto
           our selves
           ,
           we
           know
           not
           what
           may
           arrive
           betwixt
           the
           Cup
           and
           the
           Lip
           ,
           much
           less
           betwixt
           This
           and
           the
           Day
           of
           Iudgment
           ;
           especially
           if
           we
           meet
           with
           a
           Time
           of
           Trial.
           We
           cannot
           be
           confident
           of
           our
           strength
           upon
           any
           better
           Ground
           than
           St.
           
             Peter
             stood
          
           on
           .
           And
           having
           not
           Grace
           at
           our
           
             own
             Disposal
          
           ,
           we
           must
           not
           boast
           (
           as
           he
           did
           )
           what
           we
           will
           do
           above
           others
           ,
           when
           Christ
           is
           under
           a
           Condemnation
           .
           If
           we
           have
           follow'd
           him
           to
           Golgotha
           ,
           we
           must
           religiously
           fear
           to
           forsake
           him
           there
           .
           For
           let
           our
           Enduring
           be
           what
           it
           will
           ,
           it
           will
           be
           found
           to
           no
           purpose
           ,
           unless
           we
           
             endure
             unto
             the
             end
          
           .
           And
           thence
           it
           follows
           ,
           that
           'till
           we
           have
           
             Happiness
             in
             Possession
          
           ,
           we
           are
           to
           live
           by
           such
           a
           Faith
           ,
           as
           doth
           admit
           an
           holy
           mixture
           of
           
             fear
             and
             trembling
          
           .
           This
           Mode
           or
           Manner
           of
           our
           obedience
           being
           as
           rigidly
           requir'd
           by
           God
           Almighty
           ,
           as
           the
           Matter
           ,
           and
           Measure
           ,
           and
           Method
           of
           it
           .
           Not
           only
           Faith
           ,
           and
           Repentance
           ,
           and
           
             Amendment
             of
             Life
          
           ,
           but
           also
           Perseverance
           in
           each
           of
           These
           ,
           is
           the
           Condition
           of
           the
           Promises
           which
           God
           in
           Christ
           hath
           made
           to
           us
           .
           
             Whose
             House
             we
             are
          
           (
           saith
           the
           Epistle
           
           to
           the
           Hebrews
           )
           
             if
             we
             hold
             fast
             the
             confidence
             ,
             and
             the
             rejoycing
             of
             the
             hope
             firm
             unto
             the
             end
             ,
          
           (
           Heb.
           3.
           6.
           )
           
             Take
             heed
             therefore
             Brethren
          
           (
           as
           it
           follows
           a
           little
           after
           )
           
             lest
             there
             be
             in
             any
             of
             you
             an
             evil
             heart
             of
             unbelief
             ,
             in
             departing
             from
             the
             living
             God
             ,
          
           (
           v.
           12.
           )
           
             But
             exhort
             one
             another
             daily
             ,
             whilst
             it
             is
             call'd
             ,
             To
             Day
             ,
             lest
             any
             of
             you
             be
             harden'd
             through
             the
             deceitfulness
             of
             Sin
             ,
          
           (
           v.
           13.
           )
           
             For
             we
             are
             made
             partakers
             of
             Christ
             ,
          
           (
           not
           absolutely
           ,
           but
           with
           an
           If
           ,
           )
           
             If
             we
             hold
             the
             beginning
             of
             our
             Confidence
             steadfast
             unto
             the
             end
             ,
          
           (
           v.
           14.
           )
        
         
           Now
           what
           needed
           the
           holy
           Penman
           to
           have
           crowded
           and
           throng'd
           so
           many
           Caveats
           so
           
             thick
             together
          
           in
           that
           
             one
             Chapter
          
           ,
           (
           and
           in
           other
           Chapters
           of
           that
           Epistle
           ,
           )
           if
           the
           People
           of
           God
           are
           so
           sure
           of
           Heaven
           ,
           that
           there
           is
           not
           place
           left
           for
           a
           
             fear
             of
             Hell
          
           ?
           If
           some
           at
           least
           who
           were
           enlightned
           ,
           and
           by
           true
           Grace
           sanctified
           ,
           do
           turn
           Mammelucks
           and
           Apostates
           ,
           as
           Lycerus
           hath
           observ'd
           ,
           and
           as
           
           the
           Apostle
           doth
           take
           for
           granted
           ,
           (
           Heb.
           6.
           6.
           
           )
           we
           ought
           to
           fear
           ,
           and
           take
           heed
           ,
           that
           We
           be
           none
           of
           their
           Number
           .
           For
           God's
           promises
           to
           us
           of
           a
           
             Spiritual
             Canaan
          
           ,
           are
           no
           more
           absolute
           than
           those
           of
           a
           
             Temporal
             Canaan
          
           ,
           
           which
           he
           made
           heretofore
           to
           his
           People
           Israel
           .
           And
           since
           he
           swore
           to
           the
           *
           Provokers
           which
           came
           with
           Moses
           out
           of
           Aegypt
           ,
           that
           notwithstanding
           his
           promise
           ,
           (
           which
           appears
           by
           that
           to
           have
           been
           conditional
           ,
           )
           
             they
             should
             not
             enter
             into
             his
             Rest
             ,
          
           (
           Heb.
           3.
           18.
           
           )
           the
           Apostle
           tells
           us
           we
           ought
           to
           
             fear
             ,
             lest
          
           (
           if
           we
           do
           as
           they
           did
           )
           
             we
             come
             short
          
           (
           as
           they
           did
           )
           of
           the
           
             conditional
             promise
             proposed
             to
             us
          
           ,
           (
           Heb
           4.
           1.
           )
           And
           conformably
           to
           this
           ,
           St.
           Iohn
           doth
           earnestly
           exhort
           us
           ,
           
             to
             look
             to
             our selves
             ,
             that
             we
             lose
             not
             the
             things
             which
             we
             have
             wrought
             ,
             but
             that
             we
             may
             receive
             a
             full
             Reward
             ,
          
           (
           2
           Joh.
           8.
           )
           And
           he
           that
           saith
           here
           for
           our
           Consolation
           ,
           [
           
             It
             is
             God
             that
             worketh
             in
             us
             to
             will
             and
             to
             do
             of
             his
             good
             pleasure
             ,
          
           ]
           doth
           also
           say
           for
           our
           greater
           Caution
           ,
           that
           we
           our selves
           are
           to
           
             work
             out
             our
             own
             Salvation
          
           .
           Plainly
           intimating
           unto
           us
           ,
           (
           for
           he
           is
           not
           guilty
           of
           Contradictions
           ,
           )
           That
           God's
           
             working
             in
             us
          
           to
           will
           and
           to
           do
           ,
           is
           not
           after
           an
           irresistible
           ,
           but
           
             congruous
             manner
          
           ;
           not
           as
           with
           natural
           ,
           but
           as
           with
           voluntary
           Agents
           ;
           not
           by
           physically
           inforcing
           ,
           but
           by
           morally
           persuading
           our
           peevish
           Wills.
           He
           doth
           so
           work
           with
           us
           ,
           as
           to
           require
           that
           we
           also
           do
           work
           with
           Him.
           It
           
           is
           evinced
           even
           from
           hence
           ,
           that
           as
           God
           hath
           his
           part
           ,
           so
           we
           have
           ours
           ,
           in
           the
           great
           Business
           of
           our
           Salvation
           ,
           Because
           we
           are
           many
           times
           threatned
           with
           
             falling
             short
             of
             the
             promise
          
           ,
           in
           Case
           we
           
             depart
             from
             the
             living
             God.
          
           For
           God
           cannot
           threaten
           to
           be
           reveng'd
           upon
           his
           Creatures
           ,
           for
           what
           Himself
           doth
           either
           do
           ,
           or
           
             not
             do
          
           ,
           but
           for
           what
           is
           either
           performed
           ,
           or
           not
           performed
           ,
           by
           his
           Creatures
           .
           It
           being
           not
           possibly
           imputable
           to
           the
           Creature
           ,
           that
           God
           hath
           made
           it
           Thus
           ,
           or
           Thus
           ;
           any
           more
           than
           God
           himself
           can
           be
           accomptable
           to
           his
           Creature
           ,
           why
           he
           made
           it
           Thus
           ,
           or
           Thus.
           God
           indeed
           doth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           most
           divinely
           
             work
             in
             us
          
           both
           to
           will
           ,
           and
           to
           do
           ,
           the
           work
           required
           to
           our
           Salvation
           .
           But
           't
           is
           that
           we
           may
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             work
             out
          
           that
           work
           which
           he
           is
           pleas'd
           to
           work
           in
           us
           .
           And
           by
           consequence
           we
           must
           do
           it
           with
           
             fear
             and
             trembling
          
           ,
           lest
           when
           God
           hath
           done
           his
           part
           ,
           we
           finally
           miss
           of
           Salvation
           ,
           for
           having
           been
           wanting
           in
           doing
           ours
           .
        
         
           And
           this
           doth
           lead
           us
           to
           consider
           the
           
             third
             Importance
          
           of
           the
           expression
           ,
           the
           very
           great
           Awefulness
           or
           Dread
           ,
           with
           which
           we
           are
           to
           work
           out
           our
           own
           Salvation
           .
           The
           two
           
           first
           were
           rational
           ,
           this
           third
           is
           Literal
           .
           And
           indeed
           the
           third
           may
           be
           deduced
           out
           of
           the
           second
           .
           For
           if
           we
           may
           fall
           as
           well
           as
           others
           ,
           we
           may
           be
           lyable
           to
           vengeance
           ,
           as
           well
           as
           others
           .
           That
           which
           calls
           for
           our
           solicitude
           ,
           deserves
           our
           Fear
           .
           And
           that
           which
           was
           St.
           
           Paul's
           reason
           ,
           may
           well
           be
           ours
           ,
           even
           
             because
             our
             God
             is
             a
             Consuming
             Fire
             .
          
        
         
           I
           may
           say
           in
           some
           sense
           ,
           that
           God
           made
           Hell
           for
           the
           use
           of
           all
           ;
           as
           well
           of
           the
           best
           ,
           as
           the
           worst
           of
           men
           .
           For
           a
           Torment
           only
           to
           These
           ,
           who
           have
           
             hated
             knowledge
          
           ,
           and
           will
           
           
             not
             choose
             the
             fear
             of
             the
             Lord
          
           ;
           But
           for
           a
           Terror
           also
           to
           Them
           ,
           whom
           he
           would
           therefore
           have
           to
           fear
           ,
           that
           they
           may
           not
           feel
           it
           .
           That
           working
           out
           their
           Salvation
           with
           fear
           and
           trembling
           ,
           they
           never
           may
           come
           to
           the
           place
           of
           Torment
           .
           The
           same
           Spirit
           that
           saith
           ,
           
             Fear
             not
             them
             that
             can
             kill
             the
             Body
             only
             ,
          
           (
           which
           is
           a
           fear
           proceeding
           from
           the
           spirit
           of
           Bondage
           ,
           )
           doth
           also
           say
           at
           the
           same
           Time
           ,
           
             But
             rather
             fear
             Him
             who
             can
             cast
             both
             Body
             and
             Soul
             into
             Hell.
          
           Implying
           This
           to
           be
           such
           a
           Fear
           ,
           as
           doth
           very
           well
           consist
           
             with
             the
             spirit
             of
             Adoption
          
           .
           It
           's
           true
           indeed
           ,
           we
           may
           be
           brutishly
           valiant
           ,
           and
           over-daringly
           encounter
           
           the
           wrath
           of
           Heaven
           ,
           without
           the
           least
           fear
           of
           the
           pains
           of
           Hell.
           But
           this
           (
           I
           say
           )
           is
           a
           
             beastly
             courage
          
           ;
           an
           arrant
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           is
           to
           say
           ,
           A
           fool-hardiness
           rather
           than
           valour
           .
           True
           Valour
           being
           That
           ,
           that
           is
           built
           on
           Reason
           .
           Nor
           can
           we
           Reasonably
           be
           free
           from
           the
           fear
           of
           Hell
           ,
           until
           we
           come
           to
           be
           sure
           of
           Heaven
           .
           And
           sure
           of
           Heaven
           we
           cannot
           be
           ,
           until
           we
           have
           fought
           the
           good
           fight
           to
           a
           
             final
             victory
          
           ,
           and
           perfectly
           
             finish'd
             our
             Christian
             Course
          
           .
        
         
           We
           must
           not
           suffer
           the
           novel
           Fancy
           of
           
             unconditional
             Election
          
           to
           flatter
           us
           out
           of
           all
           fear
           of
           the
           wrath
           of
           God
           ,
           and
           make
           us
           sure
           to
           miss
           of
           Heaven
           ,
           by
           making
           us
           dream
           it
           is
           unavoidable
           .
           For
           as
           God
           in
           his
           Iudgment
           is
           
             no
             Respecter
             of
             Persons
          
           ,
           so
           neither
           was
           
           he
           in
           his
           Decrees
           .
           As
           his
           Rule
           is
           in
           Time
           ,
           to
           judge
           us
           
             according
             to
             our
             works
          
           ;
           so
           he
           decreed
           from
           all
           Aeternity
           ,
           to
           proceed
           in
           Time
           by
           
             that
             Rule
          
           .
           He
           did
           determin
           the
           end
           of
           men
           ,
           with
           a
           special
           respect
           to
           their
           Qualifications
           ,
           (
           from
           whence
           his
           Decree
           is
           call'd
           respective
           ,
           )
           But
           he
           did
           absolutely
           determin
           that
           men
           who
           are
           thus
           or
           thus
           qualified
           ,
           should
           come
           to
           this
           or
           that
           end
           .
           And
           I
           
           could
           wish
           that
           this
           Distinction
           (
           since
           't
           is
           sufficient
           of
           it self
           )
           might
           find
           so
           much
           favour
           in
           all
           mens
           Eyes
           ,
           as
           to
           appease
           and
           reconcile
           dissenting
           Brethren
           .
           That
           as
           the
           Decrees
           of
           the
           Almighty
           are
           said
           to
           be
           Absolute
           in
           one
           sense
           ,
           so
           they
           may
           candidly
           be
           granted
           to
           be
           Respective
           in
           
             Another
             .
             This
          
           methinks
           should
           be
           the
           Judgment
           of
           
             all
             Mankind
          
           ,
           (
           being
           so
           visible
           in
           it self
           ,
           and
           of
           so
           
             necessary
             Importance
          
           to
           the
           well-ordering
           of
           our
           Lives
           ,
           )
           That
           God
           did
           
             absolutely
             decree
          
           a
           most
           
             indissoluble
             Connexion
          
           betwixt
           Repentance
           and
           Salvation
           ,
           as
           betwixt
           Impenitence
           and
           Condemnation
           .
           Which
           proves
           the
           end
           to
           have
           been
           decreed
           with
           a
           special
           respect
           unto
           the
           means
           .
           Let
           this
           one
           thing
           be
           granted
           ,
           (
           as
           well
           for
           the
           Comfort
           of
           the
           good
           ,
           as
           for
           a
           Terror
           to
           
             evil
             Doers
          
           ,
           )
           And
           I
           ,
           for
           my
           part
           ,
           shall
           ask
           no
           more
           .
           For
           the
           Decree
           which
           is
           respective
           in
           
             sensu
             diviso
          
           ,
           may
           so
           be
           proved
           to
           be
           Absolute
           in
           
             sensu
             composito
          
           ,
           as
           to
           afford
           a
           Demonstration
           ,
           That
           God's
           Decree
           of
           the
           several
           Ends
           was
           in
           respect
           to
           the
           several
           Means
           .
           For
           if
           in
           
             sensu
             composito
          
           ,
           He
           did
           absolutely
           decree
           ,
           that
           all
           who
           are
           faithful
           and
           repent
           should
           belong
           to
           Heaven
           ,
           and
           that
           all
           who
           
           are
           faithless
           and
           impenitent
           should
           in
           like
           manner
           belong
           to
           Hell
           ;
           Then
           his
           Decree
           was
           respective
           (
           in
           
             sensu
             diviso
          
           )
           of
           that
           Repentance
           ,
           or
           Impenitence
           ,
           by
           which
           Professors
           do
           belong
           to
           Heaven
           ,
           or
           Hell.
           From
           whence
           it
           follows
           unavoidably
           ,
           that
           if
           we
           are
           faithless
           and
           impenitent
           ,
           (
           be
           it
           in
           a
           greater
           ,
           or
           lesser
           measure
           ,
           )
           we
           ought
           to
           be
           affected
           with
           fear
           and
           trembling
           ,
           (
           in
           the
           literal
           sense
           of
           this
           expression
           ,
           )
           and
           never
           to
           give
           our selves
           Rest
           ,
           until
           we
           be
           faithful
           ,
           and
           do
           repent
           .
           But
           faithful
           and
           penitent
           we
           cannot
           be
           ,
           till
           by
           the
           power
           of
           God's
           Grace
           ,
           (
           after
           our
           Prayers
           and
           Tears
           shall
           have
           given
           him
           
             no
             Rest
          
           )
           he
           shall
           be
           pleas'd
           to
           work
           
             in
             us
          
           ,
           and
           with
           us
           too
           ,
           not
           only
           to
           will
           ,
           but
           to
           do
           his
           work
           .
           That
           by
           the
           power
           of
           his
           Grace
           we
           may
           all
           endeavour
           ,
           and
           by
           the
           power
           of
           his
           Grace
           on
           our
           Endeavours
           ,
           we
           our selves
           may
           have
           a
           Power
           too
           ,
           whereby
           to
           
             work
             out
             our
             own
             Salvation
          
           .
           And
           work
           for
           it
           we
           must
           with
           a
           sacred
           horror
           ,
           because
           of
           the
           Dreadfulness
           of
           our
           Doom
           ,
           if
           we
           work
           remissly
           .
           For
           as
           (
           on
           one
           side
           )
           God
           himself
           cannot
           condemn
           us
           ,
           (
           although
           our
           sins
           past
           have
           been
           very
           great
           ,
           )
           
           if
           we
           immediately
           repent
           and
           amend
           our
           lives
           ,
           because
           he
           is
           
             faithful
             who
             hath
             promised
          
           ,
           and
           he
           hath
           
             promised
             forgiveness
          
           to
           all
           that
           repent
           and
           turn
           unto
           him
           ;
           so
           withal
           (
           on
           the
           other
           side
           )
           Let
           our
           Righteousness
           past
           have
           been
           what
           it
           will
           ,
           yet
           if
           we
           
             return
             from
             Righteousness
             to
             Sin
          
           ,
           God
           himself
           cannot
           save
           us
           ,
           without
           our
           Repentance
           and
           Reformation
           ,
           because
           he
           hath
           sworn
           that
           the
           Impenitent
           shall
           
             not
             enter
          
           into
           his
           Rest.
           Not
           that
           God
           can
           be
           overpower'd
           by
           any
           Quality
           in
           the
           Creature
           ,
           whether
           Repentance
           in
           the
           first
           Case
           ,
           or
           Impenitence
           in
           the
           second
           ;
           But
           because
           his
           Power
           (
           in
           the
           first
           )
           is
           suspended
           by
           his
           Mercy
           ,
           as
           it
           stands
           in
           conjunction
           with
           his
           Truth
           .
           For
           in
           his
           Mercy
           he
           made
           a
           Promise
           to
           give
           us
           pardon
           if
           we
           repent
           ,
           and
           in
           his
           Truth
           he
           must
           perform
           it
           .
           Just
           so
           his
           Power
           (
           in
           the
           second
           )
           is
           suspended
           by
           his
           Iustice
           ,
           as
           it
           stands
           in
           conjunction
           with
           his
           Truth
           too
           .
           For
           in
           his
           Iustice
           he
           made
           an
           Oath
           to
           be
           revenged
           on
           the
           Impenitent
           ,
           and
           in
           his
           Truth
           he
           must
           make
           it
           good
           .
        
         
           Now
           since
           each
           of
           these
           Cases
           concerns
           us
           All
           ,
           (
           be
           we
           never
           so
           good
           ,
           or
           be
           we
           never
           so
           evil
           ,
           )
           I
           need
           not
           shew
           by
           another
           
           
             Medium
             how
          
           the
           love
           of
           God's
           Mercy
           doth
           consist
           with
           a
           fear
           of
           his
           Indignation
           ,
           and
           how
           whilst
           we
           love
           him
           as
           a
           Father
           ,
           we
           ought
           to
           fear
           him
           as
           a
           Judge
           .
        
         
           But
           (
           to
           conclude
           with
           such
           a
           Caveat
           ,
           as
           may
           best
           of
           all
           become
           an
           Ingenuous
           People
           )
           Take
           we
           heed
           that
           our
           Fear
           do
           not
           swallow
           up
           our
           Love
           ;
           for
           fear
           it
           swallow
           up
           us
           too
           in
           the
           
             Bottomless
             Pit
          
           of
           Desperation
           .
           We
           must
           serve
           God
           with
           Fear
           ,
           but
           so
           as
           to
           fear
           him
           also
           for
           Love.
           Ever
           saying
           with
           the
           Psalmist
           ,
           
             There
             is
             mercy
             with
             thee
             ô
             Lord
             ,
             therefore
             ▪
             shalt
             thou
             be
             feared
             .
          
           The
           Psalmist
           did
           not
           thus
           argue
           ,
           
             There
             is
             Mercy
             with
             Thee
             ô
             Lord
             ,
          
           Therefore
           shalt
           thou
           be
           
             rely'd
             upon
          
           ,
           Therefore
           we
           shall
           make
           the
           bolder
           with
           thee
           ;
           we
           shall
           break
           thy
           Commandments
           without
           the
           fear
           of
           being
           damn'd
           ,
           because
           we
           know
           thou
           art
           slow
           to
           anger
           ,
           and
           being
           angry
           art
           quickly
           pleas'd
           ;
           But
           because
           of
           thy
           mercy
           thou
           shalt
           be
           feared
           .
           And
           there
           is
           good
           reason
           for
           it
           .
           For
           by
           how
           much
           the
           kinder
           a
           Father
           is
           ,
           a
           well-natur'd
           Son
           will
           fear
           to
           offend
           him
           so
           much
           the
           more
           .
           And
           the
           more
           our
           Father
           which
           is
           in
           Heaven
           does
           even
           delight
           to
           please
           us
           ,
           (
           by
           heaping
           his
           
           Mercies
           and
           Favours
           on
           us
           ,
           )
           by
           so
           much
           the
           more
           shall
           we
           be
           afraid
           ,
           (
           if
           we
           are
           well-natur'd
           Children
           )
           to
           exasperate
           our
           Father
           which
           is
           in
           Heaven
           .
        
         
           What
           then
           remains
           ,
           but
           that
           we
           ponder
           these
           things
           ,
           and
           
             lay
             them
             up
          
           in
           our
           hearts
           ,
           and
           draw
           them
           forth
           into
           our
           Actions
           ,
           and
           daily
           repeat
           them
           in
           our
           Lives
           ,
           And
           reap
           the
           comfort
           of
           so
           doing
           ,
           in
           the
           hour
           of
           Death
           ,
           and
           the
           Day
           of
           Iudgment
           .
        
         
           Which
           God
           of
           his
           Mercy
           prepare
           us
           for
           ,
           even
           for
           the
           glory
           of
           his
           Name
           ,
           and
           for
           the
           worthiness
           of
           his
           Son
           ;
           To
           whom
           ,
           with
           the
           Father
           ,
           in
           the
           Unity
           of
           the
           Spirit
           ,
           be
           ascribed
           by
           us
           ,
           and
           by
           all
           the
           World
           ,
           Blessing
           ,
           and
           Glory
           ,
           and
           Honour
           ,
           and
           Power
           ,
           and
           Wisdom
           ,
           and
           Thanksgiving
           ,
           from
           this
           time
           forward
           for
           evermore
           .
        
      
       
         
         
           THE
           GRAND
           INQUIRY
           To
           be
           made
           In
           these
           Inquisitive
           Times
           ,
           Taken
           from
           the
           Mouth
           of
           The
           
             Frighted
             Iailour
          
           OF
           PHILIPPI
           .
        
         
         
         
           THE
           GRAND
           INQUIRY
           To
           be
           made
           in
           These
           
             Inquisitive
             Times
          
           .
        
         
           
             ACTS
             XVI
             .
             30.
             
          
           
             What
             must
             I
             do
             ,
             that
             I
             may
             be
             saved
             ?
          
        
         
           THus
           the
           Iailour
           at
           Philippi
           sought
           to
           his
           Pris'ners
           for
           a
           Deliverance
           .
           Not
           his
           ordinary
           Pris'ners
           ,
           who
           at
           once
           were
           in
           Bondage
           to
           Him
           and
           Satan
           ;
           And
           were
           bound
           up
           in
           Misery
           as
           well
           as
           Iron
           ;
           who
           had
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           spirits
           so
           gross
           ,
           and
           so
           incrassat
           ,
           and
           so
           
             manacl'd
             to
             the
             Flesh
          
           ,
           that
           together
           with
           their
           Bodies
           ,
           their
           Souls
           were
           put
           into
           the
           Stocks
           ,
           as
           knowing
           
             no
             better
             Liberty
          
           than
           what
           consisted
           in
           the
           Freedom
           of
           Hands
           and
           Feet
           .
           But
           the
           Pris'ners
           in
           the
           Text
           were
           Pris'ners
           
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Men
           whose
           Liberty
           did
           consist
           in
           the
           ubiquity
           of
           their
           Thoughts
           ,
           and
           in
           being
           made
           free
           of
           the
           
             New
             Ierusalem
          
           .
           Men
           ,
           who
           by
           living
           the
           
             Life
             of
             Faith
          
           ,
           maintain'd
           an
           Intercourse
           with
           God
           and
           his
           glorious
           Angels
           .
           And
           though
           their
           Carkasses
           or
           Outsides
           were
           contiguous
           to
           the
           Earth
           ,
           yet
           their
           Commerce
           and
           Conversation
           was
           still
           in
           Heaven
           .
           They
           were
           at
           once
           such
           a
           Free
           and
           such
           a
           Dreadful
           sort
           of
           Pris'ners
           ,
           as
           by
           their
           Liberty
           to
           pray
           ,
           and
           
             to
             sing
             praises
             unto
             God
          
           ,
           (
           v.
           25.
           )
           may
           be
           said
           to
           have
           taken
           their
           
             Prison
             Captive
          
           .
           For
           their
           
             Midnight
             Devotions
          
           were
           suddainly
           follow'd
           with
           an
           Earthquake
           ;
           in
           so
           much
           that
           
             the
             Foundations
             of
             the
             Prison
             were
             shaken
             ,
          
           the
           Doors
           flew
           
             open
             of
             themselves
          
           ,
           and
           the
           
             Bands
             of
             the
             Pris'ners
             were
             all
             unloos'd
             ,
          
           (
           v.
           26.
           )
           Nor
           indeed
           is
           it
           a
           wonder
           ,
           that
           such
           a
           Miracle
           should
           be
           seen
           in
           so
           blind
           a
           Dungeon
           ,
           whilst
           the
           Pris'ners
           that
           were
           in
           it
           were
           Paul
           and
           Silas
           .
           For
           These
           were
           two
           of
           that
           little
           number
           ,
           
             by
             whom
             the
             world
             had
             been
             turned
             upside
             down
             ,
          
           Acts
           17.
           6.
           not
           in
           that
           malitious
           sense
           ,
           in
           which
           the
           words
           were
           there
           us'd
           ,
           by
           the
           
             certain
             leud
             fellows
             of
             the
             baser
             sort
             ,
             who
             had
             assaulted
             the
             House
          
           
           of
           Jason
           ,
           
             and
             set
             the
             City
             in
             an
             uproar
             ,
          
           (
           v.
           5.
           )
           They
           having
           
             turn'd
             it
             upside
             down
          
           ,
           not
           for
           the
           worse
           ,
           but
           for
           the
           better
           .
           The
           Confusion
           which
           they
           made
           did
           tend
           to
           Harmony
           ,
           and
           Order
           .
           They
           made
           men
           Antipodes
           to
           themselves
           ,
           by
           their
           
             contrary
             walking
          
           to
           what
           they
           hitherto
           had
           done
           .
           And
           so
           in
           effect
           ,
           They
           turn'd
           a
           Chaos
           upside
           down
           ,
           more
           properly
           than
           a
           World.
           Or
           if
           it
           must
           needs
           be
           call'd
           a
           world
           ,
           it
           was
           
             the
             world
             lying
             in
             wickedness
          
           ,
           1
           Joh.
           5.
           19.
           
           
             The
             world
          
           compos'd
           of
           
             three
             Ingredients
          
           ,
           which
           made
           it
           fit
           to
           be
           cleans'd
           by
           another
           Deluge
           .
           For
           
             all
             that
             is
             in
             the
             world
          
           (
           as
           the
           same
           St.
           Iohn
           saith
           )
           
             is
             the
             Lust
             of
             the
             Flesh
             ,
             the
             Lust
             of
             the
             Eye
             ,
             and
             the
             Pride
             of
             Life
             .
          
           And
           
             this
             alone
          
           was
           
             That
             world
          
           ,
           which
           by
           Precept
           ,
           and
           Example
           ,
           by
           Life
           ,
           and
           Doctrin
           ,
           these
           first
           Preachers
           of
           Christ
           were
           to
           
             turn
             upside
             down
          
           .
           And
           this
           accordingly
           they
           did
           in
           a
           great
           many
           respects
           .
           As
           in
           opening
           the
           Eyes
           of
           the
           
             Ignorant
             Gentiles
          
           ,
           and
           in
           mollifying
           the
           Hearts
           of
           the
           
             stubborn
             Iews
          
           ,
           and
           in
           breaking
           down
           the
           Partition-wall
           ,
           which
           God
           himself
           had
           
             built
             up
          
           betwixt
           the
           Iew
           and
           the
           Gentile
           .
           They
           turn'd
           the
           world
           upside
           down
           ,
           by
           beating
           
           
             Swords
             into
             Plough-shares
          
           ,
           and
           warlike
           Spears
           into
           peaceful
           Pruning-hooks
           .
           By
           making
           
             the
             Lamb
             to
             lye
             down
             with
             the
             Wolf
             ,
          
           and
           the
           
             Kid
             with
             the
             Hyaena
          
           .
           By
           making
           Friendship
           and
           Peace
           between
           the
           Greek
           and
           the
           Iew
           ,
           as
           between
           the
           Iew
           and
           the
           Samaritan
           .
           By
           turning
           Infidels
           into
           
             Believers
             ;
             Idolaters
          
           into
           Christians
           ;
           and
           the
           rebellious
           
             Sons
             of
             Darkness
          
           into
           
             Children
             of
             the
             Light.
          
           Thus
           without
           Archimedes
           his
           Postulatum
           or
           Hypothesis
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           (
           as
           it
           is
           in
           the
           Dorick
           Dialect
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           easy
           way
           was
           found
           out
           ,
           
             to
             turn
             the
             world
             upside
             down
             .
          
        
         
           Sure
           I
           am
           that
           in
           my
           Text
           there
           was
           somewhat
           like
           it
           .
           For
           Paul
           and
           Silas
           who
           were
           yesterday
           as
           the
           
             off-scowring
             of
             the
             Earth
          
           ,
           are
           now
           on
           a
           suddain
           entertain'd
           as
           two
           
             Inhabitants
             of
             Heaven
          
           .
           They
           who
           yesterday
           had
           been
           drag'd
           ,
           both
           in
           their
           Persons
           ,
           and
           in
           their
           Names
           ,
           through
           the
           publick
           Market-place
           of
           Philippi
           ,
           (
           v.
           19.
           )
           who
           had
           had
           their
           
             Cloaths
             rent
          
           ,
           and
           been
           
             beaten
             with
             Rods
          
           ,
           (
           v.
           22.
           )
           who
           had
           been
           thrown
           into
           a
           Dungeon
           as
           a
           Couple
           of
           pernicious
           and
           
             insufferable
             men
          
           ,
           (
           v.
           24.
           )
           are
           now
           revered
           and
           sought
           unto
           ,
           as
           
           the
           very
           
             Oracles
             of
             God.
          
           That
           very
           Iailour
           who
           was
           
             yesterday
             putting
             their
             Feet
             into
             the
             Stocks
             ,
          
           and
           thrusting
           them
           into
           the
           
             inner
             Prison
          
           ,
           (
           v.
           24.
           )
           is
           now
           awak'd
           by
           their
           Musick
           ,
           and
           stands
           affrighted
           at
           their
           Liberty
           ,
           and
           is
           ready
           to
           kill
           himself
           with
           his
           Sword
           ,
           for
           fear
           of
           dying
           by
           their
           Escape
           ;
           when
           ,
           being
           hinder'd
           by
           his
           Pris'ners
           from
           offering
           violence
           to
           Himself
           ,
           he
           even
           springs
           into
           their
           Presence
           with
           fear
           and
           trembling
           ,
           and
           (
           by
           Faith
           coupl'd
           with
           Fear
           )
           falls
           down
           prostrate
           at
           their
           Feet
           with
           this
           
             short
             Inquiry
          
           ,
           (
           an
           Inquiry
           very
           plain
           ,
           but
           yet
           sufficiently
           mysterious
           ,
           and
           as
           copious
           in
           the
           sense
           ,
           as
           it
           is
           short
           in
           the
           letter
           ,
           )
           
             What
             must
             I
             do
             ,
             that
             I
             may
             be
             saved
             ?
          
           Which
           is
           as
           if
           he
           should
           have
           said
           ,
           (
           that
           I
           may
           paraphrase
           his
           words
           ,
           )
           Seeing
           I
           cannot
           but
           acknowledge
           ,
           that
           the
           Doctrin
           you
           Teach
           is
           the
           
             Truth
             of
             God
          
           ,
           and
           the
           Truth
           of
           
             That
             God
          
           who
           now
           hath
           testified
           it
           by
           
             Miracle
             ,
             in
             shaking
             my
             Prison
             by
             its
             Foundations
             ,
          
           in
           compelling
           its
           Doors
           to
           do
           you
           Reverence
           ,
           and
           in
           making
           your
           Fetters
           afraid
           to
           hold
           you
           ;
           And
           seeing
           I
           cannot
           but
           acknowledge
           ,
           That
           such
           a
           God
           is
           to
           be
           served
           by
           every
           one
           who
           will
           be
           sav'd
           ;
           I
           beseech
           
           you
           Sirs
           inform
           me
           wherein
           his
           Service
           is
           to
           consist
           ,
           and
           how
           I
           may
           attain
           to
           so
           great
           Salvation
           .
           It
           is
           not
           Silver
           ,
           or
           Gold
           ,
           or
           Security
           for
           your
           Persons
           ,
           that
           I
           demand
           ▪
           I
           do
           not
           earnestly
           intreat
           you
           to
           confine
           your
           Heads
           within
           the
           Dungeon
           ,
           or
           to
           return
           your
           Feet
           into
           the
           Stocks
           ,
           (
           though
           That
           is
           as
           much
           as
           my
           Life
           is
           worth
           ;
           )
           But
           if
           there
           is
           any
           Thing
           in
           the
           World
           which
           you
           will
           do
           for
           my
           sake
           ,
           
             Tell
             me
             what
             I
             must
             do
             ,
             that
             I
             may
             be
             saved
             .
          
        
         
           And
           here
           I
           am
           sorry
           that
           I
           must
           say
           ,
           (
           what
           yet
           I
           must
           ,
           if
           I
           deal
           uprightly
           ,
           )
           That
           we
           who
           pass
           for
           very
           prudent
           and
           
             sober
             Christians
          
           ,
           may
           very
           well
           be
           sent
           to
           School
           to
           this
           
             frighted
             Heathen
          
           .
           We
           may
           learn
           from
           this
           Iailour
           in
           his
           time
           of
           exigence
           and
           distress
           ,
           how
           our
           Souls
           should
           be
           employ'd
           at
           our
           Times
           of
           leisure
           .
           Not
           in
           progging
           for
           Riches
           ,
           or
           
             worldly
             Greatness
          
           ,
           asking
           what
           we
           must
           do
           to
           get
           a
           fortune
           when
           we
           have
           none
           ,
           or
           to
           increase
           it
           when
           it
           is
           gotten
           ,
           or
           to
           keep
           it
           when
           't
           is
           increas't
           ,
           or
           to
           recover
           it
           when
           it
           is
           lost
           ,
           or
           to
           secure
           it
           if
           recover'd
           from
           running
           the
           risque
           of
           a
           Relapse
           ;
           Nor
           yet
           in
           progging
           (
           with
           Eudoxus
           )
           for
           Ease
           and
           Pleasure
           ,
           
           without
           either
           End
           ,
           or
           Interruption
           ,
           asking
           what
           we
           shall
           eat
           ,
           or
           what
           we
           shall
           drink
           ,
           or
           wherewithal
           we
           shall
           be
           cloath'd
           .
           We
           must
           not
           be
           carefully
           contriving
           with
           the
           
             unjust
             Steward
          
           ,
           (
           Luke
           16.
           3.
           
           )
           in
           his
           
             What
             shall
             I
             do
             to
             put
             a
             cheat
             upon
             my
             Lord
             ,
             and
             to
             oblige
             his
             Debtors
             to
             me
             ,
             that
             when
             I
             am
             put
             out
             of
             my
             Stewardship
             ,
             they
             may
             receive
             me
             into
             their
             Houses
             .
          
           Nor
           may
           we
           ask
           with
           the
           
             wealthy
             Miser
          
           ,
           (
           Luke
           12.
           17.
           )
           
             What
             shall
             I
             do
             for
             sufficient
             Treasuries
             and
             Barns
             ,
             wherein
             to
             bestow
             all
             my
             Fruit
             and
             my
             Goods
          
           ;
           (
           as
           if
           his
           Life
           had
           consisted
           in
           the
           Abundance
           of
           the
           Things
           which
           he
           possessed
           ,
           v.
           15.
           )
           But
           our
           Inquiry
           must
           be
           rather
           like
           that
           of
           the
           Multitude
           to
           our
           Saviour
           ,
           
             What
             shall
             we
             do
             that
             we
             may
             work
             the
             work
             of
             God
             ?
          
           (
           that
           is
           to
           say
           in
           plainer
           Terms
           ,
           )
           what
           course
           shall
           we
           take
           ,
           
             that
             we
             may
             do
          
           what
           thou
           bidst
           us
           ?
           that
           
           we
           may
           
             labour
             for
             the
             meat
             which
             will
             never
             perish
             ,
             but
             indure
             unto
             Life
             everlasting
             ?
          
           or
           as
           the
           Publicans
           and
           Souldiers
           ,
           and
           other
           Proselytes
           to
           the
           Baptist
           ,
           who
           had
           warn'd
           them
           to
           
             flee
             from
             the
             wrath
             to
             come
             ,
          
           (
           Luke
           3.
           7
           ,
           10.
           )
           
             What
             shall
             we
             do
             whereby
             to
             anticipate
             our
             Destruction
             ,
          
           and
           to
           avert
           the
           sad
           effects
           of
           the
           
           
             fatal
             Axe
          
           ,
           which
           now
           
             is
             laid
             to
             the
             Root
             of
             the
             Tree
             ?
             what
             shall
             we
             do
             ,
          
           as
           to
           the
           bearing
           
             good
             fruit
          
           ,
           to
           prevent
           
             hewing
             down
          
           ,
           and
           being
           
             cast
             into
             the
             Fire
          
           ?
           or
           as
           the
           Iailour
           of
           Philippi
           
           to
           Paul
           and
           Silas
           ,
           (
           in
           the
           words
           which
           are
           now
           before
           us
           ,
           )
           
             what
             must
             we
             do
             that
             we
             may
             be
             sav'd
             ?
          
        
         
           In
           which
           Inquiry
           of
           the
           Iailour
           there
           are
           
             Four
             Things
             observable
          
           .
           First
           the
           End
           of
           the
           Inquiry
           ;
           Next
           the
           Means
           conducing
           to
           it
           ;
           Then
           the
           
             necessary
             Connexion
          
           between
           the
           one
           and
           the
           other
           ;
           And
           lastly
           the
           Person
           here
           Inquiring
           ,
           together
           with
           the
           
             Persons
             inquired
             of
          
           .
        
         
           First
           the
           End
           of
           the
           Inquiry
           is
           here
           expressed
           to
           be
           Salvation
           .
           'T
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             That
             I
             may
             be
             sav'd
          
           .
        
         
           Next
           the
           Means
           of
           its
           Attainment
           (
           which
           make
           the
           Object
           of
           his
           Inquiry
           )
           are
           here
           imply'd
           to
           consist
           in
           Practice
           .
           For
           it
           is
           not
           thus
           ask't
           ,
           what
           must
           I
           outwardly
           Profess
           ?
           or
           what
           must
           I
           inwardly
           believe
           ?
           But
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           must
           I
           Do
           ,
           that
           I
           may
           be
           sav'd
           ?
        
         
           Thirdly
           the
           
             necessary
             Connexion
          
           between
           the
           Means
           and
           the
           End
           ,
           is
           very
           significantly
           
           imply'd
           in
           the
           little
           word
           Must.
           For
           't
           is
           not
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           shall
           I
           do
           ?
           (
           though
           That
           is
           also
           comprehended
           ,
           )
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           Must
           I
           do
           that
           I
           may
           be
           sav'd
           ?
        
         
           Lastly
           The
           
             Person
             here
             Inquiring
          
           ,
           together
           with
           the
           
             Persons
             inquired
             of
          
           ,
           are
           The
           Iailour
           and
           his
           
             two
             Pris'ners
             ,
             Paul
          
           and
           
             Silas
             .
             These
          
           He
           earnestly
           consulted
           about
           the
           Business
           of
           his
           Salvation
           .
           Yet
           not
           as
           Pris'ners
           ,
           or
           
             Private
             men
          
           ,
           but
           as
           attested
           by
           the
           Miracle
           to
           be
           
             Embassadors
             from
             God.
          
           For
           as
           God
           the
           Son
           had
           His
           mission
           from
           God
           the
           Father
           ,
           so
           had
           
             They
             Theirs
          
           from
           God
           the
           
             Son.
             As
             my
             Father
             sent
             me
             ,
             so
             send
             I
             you
             ,
          
           was
           the
           saying
           of
           Christ
           to
           his
           Twelve
           Apostles
           .
           And
           
             He
             that
             receiveth
             you
             ,
             receiveth
             me
             ,
          
           As
           
             he
             that
             receiveth
             me
             ,
             receiveth
          
           also
           
             him
             that
             sent
             me
          
           .
           They
           were
           not
           only
           The
           Nuntio's
           ,
           but
           Representatives
           of
           Christ.
           
             He
             alone
          
           was
           the
           Oracle
           ,
           at
           which
           Salvation
           was
           to
           be
           ask't
           ;
           But
           Paul
           and
           Silas
           were
           two
           of
           those
           sacred
           Mystae
           ,
           by
           whom
           the
           Responses
           were
           to
           be
           given
           .
           And
           so
           of
           Them
           in
           
             That
             Notion
          
           our
           
             Neophyte
             Iailour
          
           did
           fitly
           ask
           ,
        
         
           
             What
             must
             I
             do
             ,
             that
             I
             may
             be
             saved
             ?
          
        
         
           This
           indeed
           is
           the
           Division
           ,
           But
           it
           is
           not
           
           nice
           enough
           to
           be
           the
           measure
           of
           my
           Intent
           in
           the
           Tractation
           of
           the
           Text.
           Wherein
           I
           purpose
           to
           consider
           ,
           not
           so
           much
           the
           Matter
           ,
           as
           the
           Condition
           of
           the
           Question
           .
           No
           nor
           That
           ,
           in
           a
           Dogmatical
           ,
           but
           in
           an
           Applicatory
           way
           .
           Nor
           so
           ,
           in
           general
           ,
           or
           at
           large
           ,
           but
           as
           particularly
           relating
           unto
           the
           Terrors
           in
           the
           Context
           ,
           whereby
           the
           Iailour
           of
           Philippi
           was
           happily
           frighted
           into
           Devotion
           .
           It
           being
           chiefly
           my
           present
           Aim
           ,
           (
           not
           to
           touch
           on
           those
           Notions
           which
           I
           have
           used
           on
           a
           Text
           of
           some
           Affinity
           with
           This
           in
           another
           Place
           ,
           but
           )
           to
           fill
           up
           the
           Vacuities
           of
           my
           former
           Design
           ,
           by
           supplying
           That
           Here
           ,
           which
           was
           there
           omitted
           .
           For
           the
           accomplishing
           of
           which
           ,
        
         
           As
           in
           all
           Moral
           Subjects
           of
           Meditation
           and
           Discourse
           ,
           The
           Method
           is
           still
           to
           be
           Analytical
           ;
           so
           in
           This
           (
           above
           All
           )
           which
           now
           does
           call
           for
           our
           Attention
           ,
           I
           must
           begin
           with
           the
           End
           of
           the
           
             Iailor's
             Quaere
          
           .
           For
        
         
           He
           who
           is
           so
           great
           a
           Sluggard
           ,
           as
           not
           to
           open
           his
           Lips
           for
           the
           way
           to
           Heaven
           ,
           will
           hardly
           be
           so
           industrious
           ,
           as
           to
           
             labour
             with
             his
             Hands
          
           ,
           or
           so
           much
           as
           
             pluck
             them
             out
             of
             his
          
           
           Bosom
           ,
           whereby
           to
           lay
           *
           
             hold
             on
             Eternal
             Life
          
           .
           How
           very
           far
           are
           They
           from
           striving
           to
           
             enter
             in
          
           at
           the
           strait
           Gate
           ,
           who
           are
           not
           anxious
           enough
           to
           ask
           ,
           whereabout
           the
           
             Gate
             lyes
          
           ,
           or
           which
           is
           the
           way
           to
           get
           it
           open
           ?
           How
           little
           can
           we
           expect
           they
           should
           
             give
             all
             diligence
          
           ,
           to
           make
           their
           Calling
           and
           
             Election
             sure
          
           ,
           who
           have
           not
           the
           Courage
           or
           Curiosity
           to
           learn
           of
           
             what
             sort
          
           it
           is
           ?
           who
           are
           too
           Lazy
           to
           contemplate
           ,
           or
           too
           delicate
           to
           inquire
           ,
           either
           into
           the
           End
           ,
           or
           the
           Nature
           of
           it
           ?
           Can
           they
           be
           heartily
           employ'd
           in
           
             working
             out
             their
             Salvation
             with
             fear
             and
             trembling
             ,
          
           who
           will
           not
           trouble
           themselves
           to
           ask
           ,
           (
           no
           not
           so
           much
           as
           this
           Heathen-Iailour
           )
           
             what
             it
             is
             they
             must
             do
             that
             they
             may
             be
             sav'd
             ?
          
           'T
           is
           very
           strange
           that
           so
           it
           should
           be
           ,
           but
           very
           clear
           that
           so
           it
           is
           :
           That
           of
           the
           All
           which
           concerns
           us
           as
           Men
           or
           Christians
           ,
           though
           nothing
           makes
           a
           greater
           Noyse
           than
           the
           
             Salvation
             of
             the
             Soul
          
           ,
           yet
           there
           is
           nothing
           in
           the
           World
           of
           any
           considerable
           accompt
           ,
           (
           whether
           for
           Profit
           ,
           or
           Pleasure
           ,
           or
           Reputation
           ,
           )
           which
           is
           so
           little
           
             look't
             after
          
           ,
           or
           
             labour'd
             for
          
           .
           For
        
         
           This
           is
           sure
           the
           sole
           reason
           ,
           (
           or
           at
           least
           
           one
           of
           the
           chief
           )
           why
           a
           far
           *
           lesser
           number
           of
           men
           belongs
           to
           Heaven
           than
           to
           Hell
           ;
           And
           why
           the
           Harvest
           of
           Satan
           will
           be
           very
           
           much
           greater
           than
           That
           of
           Christ
           ;
           because
           Men
           commonly
           are
           industriously
           and
           
             expensively
             wicked
          
           ,
           They
           
             sin
             as
             with
             a
             Cart-rope
          
           ,
           and
           
             drink
             iniquity
             like
             water
          
           ,
           they
           think
           they
           can
           never
           bid
           enough
           ,
           whilst
           they
           are
           purchasing
           a
           Mansion
           in
           the
           Territories
           of
           Darkness
           ;
           And
           therefore
           in
           the
           words
           of
           the
           Prophet
           Isaiah
           ,
           (
           though
           spoken
           by
           Him
           in
           *
           another
           sense
           ,
           )
           
             They
             make
             a
             Covenant
             with
             Death
             ,
             and
             with
             Hell
             are
             at
             Agreement
             ,
          
           (
           Isa.
           28.
           15.
           
           )
           or
           ,
           (
           as
           the
           excellent
           Book
           of
           Wisdom
           does
           more
           designedly
           express
           it
           ,
           )
           
             They
             even
             call
             Death
             to
             them
             ,
             and
             pull
             Destruction
             upon
             themselves
             with
             the
             works
             of
             their
             Hands
             .
          
           They
           are
           as
           studious
           of
           variety
           ,
           and
           as
           
             wittily
             inventive
          
           of
           
             evil
             things
          
           ,
           as
           if
           the
           Burden
           of
           their
           Inquiry
           were
           none
           but.
           This
           ,
           
             What
             must
             we
             do
             that
             we
             may
             be
             damn'd
             ?
          
           But
           now
           so
           far
           are
           most
           men
           from
           being
           either
           as
           expencefully
           or
           as
           elaborately
           vertuous
           ,
           that
           they
           rather
           are
           afraid
           of
           being
           
             righteous
             overmuch
          
           ;
           (
           as
           they
           love
           to
           misinterpret
           the
           words
           of
           Solomon
           ;
           )
           Their
           
             strictest
             Care
          
           is
           ,
           
           
             not
             be
             taken
             for
             Praecisians
          
           ;
           And
           they
           are
           really
           asham'd
           to
           be
           
             holy
             indeed
          
           ,
           for
           fear
           it
           should
           make
           them
           look
           like
           Hypocrites
           .
           They
           are
           so
           far
           from
           
             taking
             pains
          
           ,
           and
           making
           a
           Business
           of
           Religion
           ,
           that
           they
           do
           not
           so
           much
           as
           say
           ,
           with
           the
           *
           Pythagoreans
           ,
           (
           who
           summon'd
           the
           Actions
           of
           every
           Day
           before
           the
           Tribunal
           of
           every
           Night
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
             What
             evil
             have
             I
             done
             since
             I
             rose
             this
             morning
             ?
             or
             what
             Good
             Deed
             have
             I
             omitted
             ?
          
           whither
           goes
           the
           way
           that
           I
           am
           now
           walking
           in
           ?
           goes
           it
           to
           Egypt
           ?
           or
           to
           Canaan
           ?
           leads
           it
           to
           Heaven
           ?
           or
           to
           Hell
           ?
           Much
           less
           do
           they
           ask
           with
           this
           
             frighted
             Iailour
          
           in
           the
           Text
           ;
           
             What
             must
             we
             do
             that
             we
             may
             be
             sav'd
             ?
          
        
         
           Now
           the
           reason
           of
           this
           Reason
           doth
           seem
           to
           be
           chiefly
           A
           want
           of
           That
           ,
           which
           was
           required
           of
           the
           Iailour
           as
           a
           chief
           means
           of
           his
           being
           sav'd
           ;
           even
           a
           cordial
           
             Beliving
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           and
           a
           Belief
           of
           That
           Salvation
           which
           in
           the
           Text
           is
           inquired
           after
           .
           Of
           which
           I
           doubt
           there
           are
           but
           few
           that
           are
           
             True
             Believers
          
           ,
           even
           of
           Them
           who
           do
           
             not
             doubt
          
           of
           their
           own
           Belief
           .
           So
           that
           there
           is
           not
           a
           greater
           Instance
           of
           the
           Deceitfulness
           of
           
           a
           man's
           Heart
           ,
           than
           his
           Treacherous
           Belief
           that
           he
           does
           Believe
           ;
           when
           yet
           he
           proves
           by
           all
           his
           Practice
           that
           he
           is
           either
           
             no
             Believer
          
           ,
           or
           else
           no
           better
           than
           a
           Gamester
           when
           he
           believes
           that
           he
           shall
           win
           .
           How
           many
           Professors
           of
           Christianity
           who
           daily
           assent
           unto
           the
           Creed
           ,
           do
           still
           confute
           their
           own
           Belief
           of
           the
           
             two
             last
             Articles
          
           ,
           The
           
             Resurrection
             of
             the
             Body
          
           ,
           and
           the
           
             Life
             Everlasting
          
           ?
           For
           is
           it
           possible
           that
           a
           man
           should
           very
           seriously
           believe
           he
           shall
           
             last
             for
             ever
          
           ,
           and
           not
           be
           vehemently
           solicitous
           ,
           whether
           in
           Heaven
           ,
           or
           in
           Hell
           ?
           or
           that
           he
           really
           should
           believe
           there
           is
           a
           Heaven
           ,
           and
           a
           Hell
           ,
           without
           a
           minutely
           concernment
           ,
           to
           which
           of
           the
           two
           he
           must
           needs
           belong
           ?
           If
           a
           man's
           Neck
           be
           but
           obnoxious
           to
           the
           Gallows
           or
           the
           Block
           ,
           or
           his
           Goods
           but
           in
           danger
           of
           
             Confiscation
             ,
             sleep
             it self
          
           will
           not
           be
           strong
           enough
           to
           give
           him
           rest
           ,
           until
           he
           has
           us'd
           his
           whole
           strength
           to
           purchase
           a
           Pardon
           ,
           or
           a
           Reprieve
           .
           And
           did
           he
           as
           really
           believe
           ,
           that
           he
           shall
           rise
           after
           Death
           to
           a
           Day
           of
           Iudgment
           ,
           when
           evil
           Doers
           shall
           be
           cast
           into
           a
           
             Bottomless
             Asphaltites
          
           ,
           a
           
             Lake
             which
             evermore
             is
             burning
             with
             Fire
             and
             Brimstone
             ,
          
           ô
           
           with
           what
           Horror
           and
           Indignation
           would
           he
           
             look
             back
          
           upon
           his
           Sins
           ?
           with
           what
           Remorse
           and
           Self-Revenge
           would
           he
           afflict
           himself
           for
           them
           in
           Soul
           and
           Body
           ?
           with
           what
           a
           
             vehement
             desire
          
           would
           he
           demonstrate
           his
           Repentance
           by
           
             Change
             of
             Life
          
           ?
           ô
           with
           what
           Carefulness
           and
           Concernment
           would
           he
           endeavour
           to
           make
           his
           Peace
           with
           
             abused
             Iustice
          
           ?
           with
           
             what
             strong
             crying
             and
             Tears
          
           would
           he
           sue
           for
           Mercy
           ?
           Not
           in
           the
           language
           of
           St.
           Peter
           ,
           when
           transported
           out
           of
           his
           wits
           by
           his
           great
           Amazement
           ,
           Depart
           
           
             from
             me
             ô
             Lord
             ,
             for
             I
             am
             a
             sinful
             man
          
           ;
           But
           rather
           with
           Christ
           upon
           the
           Cross
           where
           he
           recited
           in
           Syriac
           those
           words
           of
           
             David
             ,
             My
          
           
           
             God
             ,
             my
             God
             ,
             why
             hast
             thou
             forsaken
             me
             !
          
           How
           much
           rather
           would
           he
           choose
           ,
           to
           do
           it
           now
           to
           some
           purpose
           ,
           and
           that
           but
           once
           ,
           than
           at
           last
           to
           
             no
             purpose
          
           ,
           and
           that
           
             for
             ever
          
           ?
           Say
           then
           ,
           good
           Reader
           ,
           and
           say
           without
           Partiality
           ;
           Can
           a
           man
           in
           good
           earnest
           
             believe
             his
             own
             Immortality
          
           ,
           whilst
           he
           so
           seldom
           or
           never
           mindes
           the
           future
           condition
           of
           his
           Soul
           ?
           and
           is
           not
           solicitous
           
             what
             to
             do
          
           ,
           that
           he
           may
           be
           sav'd
           ?
           There
           can
           be
           nothing
           more
           incredible
           ,
           than
           that
           a
           man
           of
           such
           a
           Faith
           should
           
           be
           so
           destitute
           of
           Fear
           .
           For
           what
           accompt
           can
           be
           given
           ,
           why
           a
           man
           should
           shrink
           at
           Death
           ,
           a
           great
           deal
           more
           than
           at
           Damnation
           ,
           and
           more
           provide
           against
           the
           pains
           of
           a
           
             dying
             Life
          
           ,
           than
           the
           Torments
           of
           a
           Death
           which
           will
           
             live
             for
             ever
          
           ,
           (
           that
           is
           ,
           more
           against
           the
           first
           ,
           than
           the
           
             second
             Death
          
           ,
           )
           but
           that
           he
           steadily
           believes
           the
           first
           may
           easily
           
             come
             to
             pass
          
           ,
           whilst
           he
           hopes
           that
           the
           second
           is
           but
           a
           Fable
           ?
           They
           who
           hitherto
           have
           thought
           they
           were
           
             True
             Believers
          
           ,
           whilst
           yet
           their
           
             Infidel
             Lives
          
           have
           strongly
           prov'd
           that
           they
           were
           none
           ,
           will
           confess
           what
           I
           say
           ,
           if
           they
           ever
           shall
           have
           Patience
           enough
           to
           meditate
           ;
           and
           shall
           meditate
           
             long
             enough
          
           ,
           to
           comprehend
           the
           whole
           force
           of
           my
           present
           reason
           .
        
         
           Now
           in
           order
           to
           my
           purpose
           ,
           which
           is
           to
           
             rouze
             up
          
           some
           or
           other
           out
           of
           the
           Lethargie
           they
           are
           in
           ,
           and
           to
           set
           them
           on
           work
           in
           this
           
             Grand
             Inquiry
          
           ,
           I
           shall
           reason
           a
           little
           farther
           with
           the
           Paganish
           Professors
           of
           Christianity
           .
           And
           first
           of
           all
           let
           it
           be
           granted
           ,
           (
           what
           ought
           not
           yet
           to
           be
           suppos'd
           ,
           )
           That
           what
           they
           have
           not
           in
           Themselves
           an
           
             active
             Power
          
           to
           demonstrate
           ,
           cannot
           have
           a
           
             passive
             Power
          
           of
           being
           demonstrated
           by
           others
           ;
           that
           so
           they
           
           may
           not
           be
           offended
           at
           the
           
             uncivil
             possibility
          
           ,
           of
           other
           mens
           being
           deeper
           or
           
             quicker
             sighted
          
           than
           Themselves
           .
           For
           some
           are
           so
           strongly
           of
           opinion
           ,
           that
           their
           
             particular
             Comprehension
          
           is
           the
           Adaequate
           measure
           of
           
             all
             Existence
          
           ,
           that
           they
           are
           apter
           to
           deny
           ,
           and
           to
           disbelieve
           ,
           that
           there
           is
           any
           thing
           in
           the
           World
           beyond
           the
           Horizon
           of
           their
           Conceipt
           ,
           than
           to
           suspect
           ,
           or
           confess
           ,
           that
           their
           Souls
           are
           short-sighted
           .
           Not
           vouchsafing
           to
           consider
           ,
           how
           great
           a
           number
           of
           Things
           there
           are
           about
           the
           Body
           of
           a
           Flea
           ,
           which
           are
           invisible
           to
           their
           Eyes
           ,
           whilst
           unassisted
           ,
           and
           yet
           are
           evident
           unto
           any
           ,
           who
           shall
           behold
           them
           through
           a
           Microscope
           .
           And
           if
           to
           the
           
             natural
             Eye
          
           of
           Reason
           ,
           we
           add
           the
           Telescope
           of
           Faith
           ,
           which
           is
           
             the
             Evidence
             of
             Things
             not
             seen
             ,
          
           we
           shall
           have
           an
           easy
           Prospect
           of
           that
           Salvation
           ,
           which
           the
           Iailour
           of
           Philippi
           enquired
           after
           .
           And
           discern
           the
           true
           reason
           ,
           why
           the
           Sciolists
           of
           the
           Age
           (
           who
           are
           call'd
           the
           Wits
           )
           do
           first
           contend
           there
           are
           
             no
             Spirits
          
           ,
           and
           thence
           infer
           there
           is
           
             no
             Hell
          
           ,
           and
           so
           conclude
           they
           need
           not
           ask
           ,
           
             what
             it
             is
             they
             must
             do
             that
             they
             may
             be
             saved
          
           ;
           even
           because
           they
           have
           too
           much
           ,
           and
           too
           little
           
           wit.
           For
           if
           they
           had
           less
           ,
           they
           would
           not
           raise
           their
           Objections
           ;
           and
           if
           they
           had
           more
           ,
           they
           would
           be
           able
           to
           refute
           them
           .
           But
           be
           it
           so
           that
           
             they
             themselves
          
           are
           not
           able
           to
           demonstrate
           ,
           
             there
             is
             a
             Hell
             to
             be
             saved
             from
          
           ;
           Dare
           they
           say
           they
           are
           
             better
             able
          
           to
           demonstrate
           
             that
             there
             is
             none
          
           ?
           Can
           they
           say
           that
           they
           have
           dyed
           ,
           to
           make
           a
           Decision
           of
           the
           Question
           ?
           And
           been
           restored
           again
           to
           life
           ,
           to
           declare
           the
           Negative
           by
           Experience
           ?
           Do
           they
           suspect
           
             the
             Galilaean
          
           whom
           we
           commonly
           call
           Iesus
           ,
           in
           what
           he
           saith
           of
           an
           
             outer
             Darkness
          
           ,
           and
           therein
           of
           
             a
             Worm
             which
             never
             dyes
          
           ,
           and
           of
           a
           
             Fire
             which
             is
             not
             quenched
          
           ?
           And
           do
           they
           so
           far
           suspect
           him
           ,
           that
           they
           resolve
           to
           make
           an
           Essay
           of
           his
           Veracity
           ,
           and
           therefore
           trust
           not
           his
           Doctrin
           ,
           till
           they
           have
           try'd
           it
           ?
           will
           they
           admit
           of
           
             no
             Philosophy
          
           ,
           but
           what
           they
           call
           Experimental
           ?
           and
           therefore
           stay
           till
           they
           are
           dead
           for
           a
           Determination
           of
           their
           Doubt
           ,
           because
           (
           forsooth
           )
           until
           the
           time
           that
           they
           have
           tasted
           the
           first
           Death
           ,
           they
           know
           not
           if
           they
           can
           feel
           a
           second
           ?
           I
           say
           admit
           they
           do
           not
           know
           ,
           that
           there
           are
           Torments
           after
           Death
           to
           indure
           for
           ever
           .
           Should
           not
           this
           suffice
           to
           
           Awe
           them
           ,
           that
           such
           there
           are
           
             for
             ought
             they
             know
          
           ?
           Or
           are
           their
           Souls
           so
           wholly
           drown'd
           and
           
             swallow'd
             up
          
           in
           Sensualities
           ,
           as
           that
           they
           have
           not
           any
           leisure
           wherein
           to
           
             consider
             their
             latter
             End
          
           ?
           Have
           they
           not
           Melancholy
           enough
           in
           their
           Constitutions
           ,
           to
           fix
           their
           volatil
           spirits
           (
           no
           not
           so
           much
           as
           for
           an
           hour
           )
           upon
           that
           which
           concerns
           them
           the
           most
           that
           may
           be
           ,
           even
           the
           Subject
           of
           a
           joyful
           or
           sad
           Eternity
           ?
           Or
           have
           they
           the
           leisure
           to
           consider
           their
           latter
           end
           ,
           but
           only
           want
           sufficient
           Courage
           and
           Resolution
           to
           indure
           it
           ▪
           as
           being
           a
           pungent
           ,
           and
           a
           dismal
           ,
           and
           not
           only
           a
           sad
           ,
           but
           an
           
             insupportable
             Consideration
          
           ?
           This
           methinks
           is
           as
           absurd
           ,
           as
           whatsoever
           it
           is
           that
           hath
           been
           alledg'd
           .
           For
           if
           they
           have
           not
           the
           patience
           to
           think
           or
           meditate
           upon
           Hell
           for
           a
           
             little
             season
          
           ;
           How
           much
           less
           will
           they
           be
           able
           to
           undergo
           it
           with
           Patience
           to
           all
           Eternity
           ?
           If
           the
           wages
           of
           Sin
           is
           such
           ,
           whilst
           it
           is
           yet
           but
           in
           the
           earning
           ;
           Lord
           !
           how
           terrible
           will
           it
           be
           at
           the
           Time
           of
           Payment
           ?
           And
           what
           a
           strange
           Contradiction
           does
           this
           imply
           in
           some
           mens
           humours
           ,
           That
           they
           should
           dare
           incur
           the
           danger
           of
           induring
           those
           Torments
           of
           
             Hell
             it self
          
           ,
           whereof
           
           they
           
             dare
             not
             indure
          
           so
           much
           as
           a
           
             deep
             consideration
          
           ?
           no
           not
           long
           enough
           to
           inquire
           ,
           
             what
             they
             must
             do
             to
             be
             saved
             from
             them
             ?
          
        
         
           But
           all
           this
           is
           no
           more
           than
           an
           empty
           Mormo
           ,
           to
           Them
           whose
           Faculties
           are
           possess
           't
           with
           a
           
             spirit
             of
             slumber
          
           ,
           being
           benumn'd
           
           by
           those
           foolish
           and
           
             hurtful
             Lusts
             ,
             which
          
           
           
             drown
             the
             Soul
             in
             Misery
             and
             Perdition
             .
          
           Some
           are
           either
           so
           intangled
           with
           
             worldly
             Cares
          
           ,
           or
           else
           so
           transported
           with
           
             carnal
             Pleasures
          
           ,
           they
           do
           so
           hunger
           after
           some
           sins
           ,
           and
           so
           thirst
           after
           others
           ,
           and
           are
           so
           satisfied
           in
           the
           misery
           of
           injoying
           God's
           Anger
           ,
           (
           by
           being
           at
           a
           full
           
             agreement
             with
             Sin
             and
             Hell
          
           ,
           )
           that
           they
           are
           
           still
           too
           much
           diverted
           by
           offering
           Sacrifice
           to
           their
           Senses
           ,
           to
           be
           able
           to
           reflect
           ,
           or
           to
           look
           
             before
             them
          
           .
           Either
           they
           do
           not
           at
           all
           remember
           ,
           in
           the
           midst
           of
           their
           Injoyments
           ,
           that
           
             for
             all
             these
             things
             God
             will
             bring
             them
             to
          
           
           Iudgment
           ;
           or
           if
           some
           times
           they
           do
           ,
           they
           straight
           contrive
           how
           to
           forget
           it
           .
           And
           if
           nothing
           else
           will
           ,
           either
           Wine
           ,
           or
           Women
           ,
           or
           Sleep
           ,
           or
           Musick
           ,
           or
           
             all
             these
             together
          
           ,
           will
           put
           it
           out
           of
           their
           Remembrance
           .
           Prosperity
           is
           a
           weapon
           ,
           which
           hardly
           one
           in
           Ten
           Thousand
           hath
           ever
           known
           how
           to
           wield
           .
           
           No
           not
           
             Solomon
             the
             wise
          
           ,
           in
           a
           state
           of
           Grace
           ;
           no
           nor
           Adam
           the
           uncorrupt
           ,
           in
           a
           state
           of
           Innocence
           ;
           no
           nor
           Lucifer
           the
           Beatified
           ,
           in
           a
           state
           of
           Glory
           .
           They
           that
           have
           so
           much
           
             Peace
             without
          
           ,
           as
           to
           beget
           a
           stupefaction
           ,
           call'd
           
             Peace
             within
          
           ,
           who
           live
           at
           
             ease
             in
             their
             Possessions
          
           ,
           and
           have
           a
           great
           
             Friendship
             with
             the
             World
          
           ,
           will
           be
           rather
           
             lifted
             up
          
           ,
           like
           the
           men
           
           of
           Ephraim
           ,
           or
           fall
           
             a
             kicking
          
           ,
           like
           Iesurun
           ,
           or
           
           
             stretch
             themselves
             upon
             their
             Couches
             and
             drink
             Wine
             in
             Bowls
             ,
          
           like
           the
           
             wantons
             in
             Zion
          
           of
           
           whom
           we
           read
           in
           the
           Prophet
           Amos
           ,
           than
           let
           it
           enter
           into
           their
           Thoughts
           ,
           That
           the
           Feet
           of
           those
           Darlings
           do
           lead
           to
           Death
           ,
           and
           that
           their
           Hands
           take
           hold
           of
           Hell.
           They
           will
           be
           otherways
           employ'd
           ,
           than
           in
           contriving
           how
           to
           
             stand
             in
             the
             Day
             of
             wrath
             ,
          
           or
           in
           studying
           
             what
             to
             do
             ,
             that
             they
             may
             be
             sav'd
             ?
          
        
         
           It
           concerns
           us
           therefore
           to
           pray
           ,
           with
           the
           Poenitent
           Emperour
           Mauritius
           ,
           That
           God
           will
           use
           us
           as
           he
           did
           here
           the
           frighted
           Iailour
           of
           Philippi
           ,
           even
           terrifie
           and
           scare
           us
           out
           of
           our
           carnal
           Security
           ,
           (
           into
           which
           our
           successes
           are
           apt
           to
           cast
           us
           ,
           )
           and
           awaken
           us
           into
           a
           sense
           of
           the
           great
           Concernment
           of
           our
           Souls
           .
           That
           he
           will
           fetch
           us
           unto
           Himself
           ,
           
           although
           it
           be
           by
           the
           sharpest
           and
           
             dreadful'st
             Methods
          
           .
           That
           he
           will
           use
           us
           as
           severely
           ,
           as
           once
           he
           did
           Nebuchadnezzar
           ;
           even
           drive
           
           
             us
             from
             the
             Comforts
             of
             Human
             Society
             and
             Converse
             ,
          
           And
           give
           us
           our
           
             Dwelling
             with
             the
             Beasts
             of
             the
             Field
             :
          
           That
           he
           will
           make
           us
           
             eat
             Grass
             as
             an
             Herd
             of
             Oxen
             ,
          
           and
           let
           
             our
             Bodies
             be
             wet
             with
             the
             Dew
             of
             Heaven
          
           ;
           until
           we
           come
           to
           consider
           ,
           as
           well
           as
           know
           ,
           That
           the
           
             most
             high
             God
             ruleth
             in
             the
             Kingdoms
             of
             men
             ,
          
           And
           that
           the
           great
           
             year
             of
             Recompence
          
           will
           shortly
           come
           ,
           when
           he
           will
           put
           a
           vast
           difference
           between
           the
           Wheat
           and
           the
           Chaff
           ,
           taking
           the
           one
           into
           his
           Garner
           ,
           and
           
             burning
             up
             the
             other
             with
             Fire
             unquenchable
             .
          
           If
           after
           all
           his
           
             fair
             warnings
          
           both
           by
           his
           Prophets
           and
           by
           his
           Rod
           ,
           after
           his
           shaking
           the
           very
           Foundations
           both
           of
           a
           Kingdom
           and
           of
           a
           Church
           ,
           (
           as
           here
           he
           shook
           Those
           of
           the
           Jailour's
           Prison
           ,
           )
           And
           now
           if
           after
           his
           shooting
           at
           us
           ,
           not
           only
           with
           his
           venom'd
           ,
           but
           
             invisible
             Arrow
          
           ,
           the
           
             Plague
             of
             Pestilence
          
           ,
           we
           are
           not
           quicken'd
           into
           a
           sense
           of
           our
           Sin
           and
           Misery
           ,
           It
           is
           but
           high
           time
           to
           pray
           for
           what
           we
           most
           of
           all
           deprecate
           ;
           That
           to
           the
           end
           
             we
             our selves
          
           may
           be
           some
           way
           better'd
           ,
           He
           
           will
           make
           a
           much
           worse
           thing
           happen
           to
           us
           .
           That
           He
           will
           make
           us
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Dung
           ,
           and
           
             Refuse
             of
             the
             Earth
          
           .
           That
           he
           will
           load
           us
           at
           once
           with
           Disgrace
           and
           Torment
           ,
           whilst
           from
           the
           Pleasures
           ,
           and
           the
           Plenty
           ,
           he
           reduces
           us
           to
           the
           Beggary
           and
           Byles
           of
           Iob.
           That
           he
           will
           do
           to
           us
           in
           Mercy
           ,
           what
           St.
           Paul
           decreed
           in
           Iustice
           to
           his
           
             Incestuous
             Corinthian
          
           ;
           
           
             even
             deliver
             us
             up
             to
             Satan
             for
             the
             Destruction
             of
             the
             Flesh
             ,
             that
             our
             Spirits
             may
             be
             saved
             in
             the
             Day
             of
             the
             Lord
             Iesus
             .
          
           That
           finding
           This
           to
           be
           a
           cruel
           ,
           and
           an
           inhospitable
           World
           ,
           we
           may
           live
           in
           it
           as
           Pilgrims
           and
           Sojourners
           on
           the
           Earth
           .
           That
           our
           weariness
           of
           This
           ,
           may
           make
           us
           long
           and
           
             look
             out
          
           for
           a
           better
           Country
           .
           That
           being
           brought
           to
           the
           Extremity
           of
           lying
           with
           Lazarus
           and
           the
           Dogs
           at
           the
           
             Rich
             man's
             Door
          
           ,
           we
           may
           be
           thereby
           instructed
           ,
           if
           not
           compell'd
           to
           cast
           about
           ,
           how
           we
           may
           lodge
           also
           with
           Lazarus
           in
           
           Abraham's
           Bosom
           .
           This
           ,
           I
           say
           ,
           is
           our
           Interest
           ,
           and
           so
           it
           should
           be
           our
           option
           ,
           Therefore
           our
           wish
           and
           our
           Contrivance
           ,
           and
           by
           Consequence
           our
           Prayer
           ,
           That
           if
           we
           cannot
           be
           brought
           to
           God
           but
           by
           the
           Buffettings
           of
           Satan
           ,
           nor
           be
           made
           in
           love
           with
           
           Heaven
           without
           a
           Foretast
           of
           Hell
           ,
           (
           which
           hath
           been
           to
           most
           Patients
           the
           
             wholsom'st
             Med'cin
          
           ,
           )
           that
           then
           he
           will
           make
           our
           very
           Torments
           a
           means
           of
           Bliss
           ;
           that
           he
           will
           make
           our
           very
           Destroyer
           become
           an
           Instrument
           of
           our
           Safety
           ,
           and
           even
           give
           us
           up
           to
           Satan
           ,
           to
           deliver
           us
           from
           him
           .
           That
           he
           will
           bless
           us
           with
           the
           Miseries
           of
           a
           sinful
           World
           ;
           and
           wean
           us
           utterly
           from
           the
           Flesh
           ,
           by
           making
           it
           loathsom
           to
           our
           Remembrance
           .
           For
           
             That
             God
          
           who
           at
           the
           first
           
             commanded
             Light
             out
             of
             Darkness
          
           ,
           and
           an
           Harmony
           of
           Creatures
           out
           of
           an
           indigested
           Chaos
           ,
           can
           by
           the
           same
           creative
           Power
           ,
           so
           over-rule
           and
           dispose
           of
           our
           three
           Grand
           Enemies
           ,
           the
           World
           ,
           the
           Flesh
           ,
           and
           the
           Devil
           ,
           as
           to
           make
           them
           three
           Antidotes
           against
           the
           Venom
           of
           Themselves
           .
           To
           give
           an
           Instance
           in
           each
           of
           These
           ;
           The
           terrible
           Buffettings
           and
           Roarings
           of
           the
           Lyon
           or
           the
           Dragon
           ,
           (
           that
           is
           the
           Devil
           ,
           )
           are
           made
           an
           excellent
           kind
           of
           Antidote
           against
           the
           serpentine
           Wiles
           and
           Allurements
           of
           him
           .
           The
           many
           Deceiptfulnesses
           and
           Frauds
           and
           
             cruel
             Usages
          
           of
           the
           World
           ,
           do
           make
           the
           fittest
           Prophylactick
           against
           its
           Vanities
           and
           its
           Pomps
           .
           The
           natural
           rottenness
           and
           stench
           ,
           and
           noysom
           
           Diseases
           of
           the
           Flesh
           ,
           become
           the
           best
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           against
           its
           Lusts.
           Just
           as
           the
           Bitings
           of
           the
           Scorpion
           are
           said
           to
           be
           cured
           by
           the
           skin
           ;
           or
           as
           the
           Fire
           of
           the
           Chymist
           in
           Spirits
           of
           Wine
           ,
           is
           most
           anodynous
           ,
           and
           asswaging
           ,
           to
           whosoever
           hath
           been
           burned
           ,
           or
           scalded
           with
           it
           .
           Or
           as
           the
           Root
           *
           Mandihoca
           ,
           though
           of
           it self
           a
           
             rank
             Poyson
          
           ,
           does
           (
           with
           no
           greater
           praeparation
           than
           that
           of
           its
           being
           
             well
             press't
          
           ,
           )
           afford
           a
           Meal
           to
           make
           Bread
           for
           many
           great
           Nations
           in
           America
           .
           And
           shall
           we
           not
           pray
           that
           by
           
             any
             means
          
           ,
           (
           be
           they
           never
           so
           pungent
           )
           by
           
             any
             Method
          
           ,
           (
           be
           it
           never
           so
           sharp
           )
           we
           may
           be
           made
           to
           perform
           our
           
             Vow
             in
             Baptism
          
           ,
           by
           forsaking
           the
           Devil
           and
           all
           his
           works
           ,
           the
           Pomps
           and
           Vanities
           of
           the
           World
           ,
           with
           the
           sinful
           Lusts
           of
           the
           Flesh
           ?
           If
           hardly
           any
           thing
           but
           Shipwracks
           will
           make
           us
           pray
           ,
           we
           are
           deeply
           concern'd
           to
           pray
           for
           Shipwracks
           .
           If
           we
           are
           grown
           so
           Atheistical
           ,
           as
           not
           to
           
             cry
             out
          
           to
           God
           and
           the
           
             Lord
             Iesus
             Christ
          
           ,
           but
           in
           a
           Fit
           of
           the
           Strangury
           ,
           or
           the
           Stone
           ;
           well
           may
           we
           pray
           for
           
             such
             Fits
          
           ,
           as
           St.
           Basil
           once
           did
           for
           a
           Relapse
           into
           his
           Feaver
           ,
           as
           soon
           as
           he
           found
           his
           Soul
           the
           worse
           for
           the
           Recovery
           of
           
           his
           Body
           .
           If
           nothing
           but
           Dangers
           can
           keep
           us
           safe
           ,
           (
           as
           indeed
           
             all
             Dangers
          
           contribute
           to
           it
           ,
           unless
           the
           Danger
           of
           Security
           be
           of
           the
           number
           )
           we
           have
           most
           reason
           to
           fear
           ,
           what
           we
           commonly
           most
           affect
           ,
           such
           a
           full
           flowing
           Tide
           of
           
             Good
             Things
             here
          
           ,
           as
           made
           our
           
           Saviour's
           Description
           of
           Dives
           his
           
             Heaven
             upon
          
           
           Earth
           .
           If
           we
           find
           in
           our selves
           that
           *
           
             Scriptural
             Character
          
           of
           a
           Bastard
           ,
           a
           being
           suffer'd
           to
           live
           in
           Sin
           without
           the
           chastisement
           of
           †
           Sons
           ,
           we
           well
           may
           wish
           for
           those
           Terrors
           which
           take
           so
           much
           from
           our
           Felicities
           ,
           as
           to
           give
           us
           good
           hope
           that
           we
           may
           be
           Sons
           .
        
         
           We
           can
           never
           better
           discern
           the
           great
           Advantages
           coming
           to
           us
           by
           Frights
           and
           Terrors
           ,
           (
           such
           as
           These
           in
           my
           Text
           ,
           )
           than
           by
           reflecting
           upon
           them
           in
           some
           Examples
           .
           When
           God
           himself
           would
           gain
           Reverence
           both
           to
           his
           Majesty
           and
           his
           Law
           ,
           and
           beget
           in
           his
           People
           a
           fear
           to
           break
           it
           ,
           it
           pleas'd
           his
           Wisdom
           to
           deliver
           it
           with
           many
           Circumstances
           of
           Terror
           ;
           even
           with
           Thundring
           and
           Lightning
           ,
           with
           Fire
           and
           Tempest
           ,
           with
           the
           
             sound
             of
             a
             Trumpet
          
           ,
           and
           
             the
             voice
             of
             words
          
           ,
           
           which
           
             voice
             was
             so
             terrible
             ,
             that
             they
             who
          
           
           
             heard
             it
             intreated
             they
             might
             not
             hear
             it
             any
             more
             .
             And
             so
             terrible
             was
             the
             sight
             ,
             that
          
           Moses
           
             said
             ,
             I
             exceedingly
             fear
             and
             quake
             ,
          
           (
           Heb.
           12.
           18
           ,
           19
           ,
           20.
           )
           And
           St.
           Paul
           having
           premis'd
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             we
             must
             all
             appear
             before
             the
             Iudgment-seat
             of
             God
             ,
          
           does
           presently
           
           add
           thereupon
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Knowing
             therefore
             the
             Terrors
             of
             the
             Lord
             we
             persuade
             men
             .
          
           Which
           is
           as
           if
           he
           should
           have
           said
           ,
           That
           the
           Due
           Consideration
           of
           a
           
             Iudgment
             to
             come
          
           should
           be
           the
           strongest
           of
           all
           Incitements
           to
           the
           Amendment
           of
           our
           
             Lives
             .
             This
          
           in
           reason
           should
           prevail
           ,
           when
           all
           things
           else
           are
           ineffectual
           .
           Nor
           does
           any
           thing
           more
           dispose
           us
           for
           such
           a
           sad
           consideration
           ,
           than
           the
           happy
           Interruptions
           of
           our
           
             Prosperity
             .
             David
          
           boasted
           in
           his
           
             Prosperity
             ,
             He
             should
          
           
           
             never
             be
             removed
          
           ,
           Psal.
           30.
           6.
           
           But
           when
           
             God
             hid
             his
             Face
          
           ,
           it
           presently
           follows
           ,
           that
           
             he
             was
             troubled
          
           ,
           v.
           7.
           
           
             Then
             he
             cried
             unto
             the
             Lord
             ,
          
           and
           piously
           
             made
             his
             Supplication
          
           ,
           v.
           8.
           
           Just
           so
           it
           was
           with
           the
           whole
           People
           Israel
           .
           The
           more
           they
           were
           
             compass'd
             about
          
           with
           Blessings
           ,
           they
           presently
           sinn'd
           so
           much
           the
           more
           ,
           (
           Psal.
           78.
           17.
           )
           
             But
             when
             he
             slew
             them
          
           ,
           
           
             they
             sought
             him
             ,
             and
             inquired
             early
             after
             God
             ,
          
           
           (
           v.
           34.
           )
           Nor
           was
           it
           otherwise
           in
           the
           Times
           of
           the
           Prophet
           Ieremy
           ,
           and
           
             Amos
             ;
             Wo
             be
             to
             them
             that
             are
             at
             ease
             in
          
           Zion
           ,
           (
           Amos
           6.
           1.
           )
           
             For
             they
             put
             far
             off
             the
             evil
             Day
             ,
          
           (
           v.
           3.
           )
           But
           
             in
             the
             Time
             of
             their
             Trouble
             ,
             men
             are
             ready
             to
             say
             ,
             Arise
             ,
             and
             save
             us
             ,
          
           Jer.
           2.
           27.
           
           Exactly
           thus
           it
           was
           with
           the
           very
           Disciples
           of
           our
           Lord.
           For
           whilst
           all
           was
           well
           with
           them
           ,
           and
           that
           their
           Ship
           injoy'd
           a
           Calm
           ,
           Their
           Blessed
           Master
           was
           asleep
           ,
           and
           They
           as
           perfectly
           secure
           ,
           as
           if
           his
           Eye
           had
           been
           watching
           over
           them
           .
           But
           
             behold
             a
             great
             Tempest
          
           ,
           which
           made
           the
           
             Sea
             cover
             the
             Ship
          
           ,
           made
           them
           also
           
             cry
             out
          
           ,
           and
           awake
           their
           Master
           out
           of
           his
           sleep
           ,
           with
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Lord
             save
             us
          
           ,
           
           
             we
             perish
          
           .
           'T
           is
           true
           indeed
           they
           so
           spake
           of
           a
           meer
           Temporal
           Destruction
           ;
           And
           of
           That
           they
           spake
           too
           from
           a
           
             Panick
             Fear
          
           .
           But
           how
           many
           in
           the
           World
           do
           hardly
           come
           to
           [
           
             Lord
             save
             us
          
           ,
           or
           
             what
             must
             we
             do
             that
             we
             may
             be
             sav'd
             ,
          
           ]
           until
           they
           are
           like
           the
           
             poor
             Syrian
             ,
             just
             ready
             to
             perish
             ?
          
           Yet
           even
           This
           becomes
           an
           Argument
           to
           prove
           the
           Danger
           of
           our
           Felicities
           ,
           and
           the
           benefit
           growing
           to
           us
           from
           
             seeing
             the
             Terrors
             of
             the
             Lord
             ,
          
           That
           They
           who
           are
           
             Scoffers
             at
             Religion
          
           during
           the
           
           Time
           of
           their
           Health
           and
           Plenty
           ,
           are
           universally
           on
           their
           Death-Beds
           of
           the
           Religion
           of
           the
           Clinicks
           ;
           and
           being
           brought
           down
           to
           the
           Brink
           of
           Hell
           ,
           will
           commonly
           lift
           up
           their
           Hands
           and
           their
           Eyes
           to
           Heaven
           ;
           crying
           out
           in
           the
           language
           ,
           though
           not
           in
           the
           Spirit
           of
           Christ's
           Disciples
           ,
           
             Lord
             save
             us
             we
             perish
          
           .
           And
           sometimes
           too
           ,
           (
           although
           very
           seldom
           )
           not
           only
           in
           the
           language
           ,
           but
           in
           the
           sense
           and
           syncerity
           of
           the
           poor
           Seeker
           in
           my
           Text
           ,
           
             what
             must
             we
             do
             that
             we
             may
             be
             sav'd
             ?
             Belshazzar
          
           had
           not
           in
           all
           his
           Life
           so
           much
           as
           a
           Fit
           of
           true
           Devotion
           ,
           until
           
             the
             fingers
             of
             a
             man's
             Hand
             coming
             forth
             out
             of
             a
          
           
           
             wall
             of
             their
             own
             accord
          
           ,
           (
           or
           invisibly
           helpt
           by
           an
           hand
           from
           Heaven
           ,
           )
           and
           setting
           his
           Judgment
           before
           his
           Eyes
           in
           
             Mene
             Tekel
             upharsin
          
           ,
           had
           even
           
             loosed
             the
             Ioynts
             of
             his
             Loins
             and
             Knees
             ,
          
           and
           together
           with
           his
           Countenance
           had
           chang'd
           his
           Heart
           too
           .
           And
           (
           to
           conclude
           with
           That
           Instance
           which
           is
           afforded
           out
           of
           the
           Text
           ,
           as
           being
           That
           that
           gave
           Occasion
           to
           all
           the
           rest
           )
           we
           see
           the
           
             Iailour
             of
             Philippi
          
           was
           never
           truly
           in
           his
           wits
           ,
           until
           thus
           frighted
           .
           Until
           the
           Miracle
           of
           the
           Earthquake
           had
           struck
           his
           Prison
           into
           
           a
           Palsie
           ,
           and
           Himself
           into
           a
           Trembling
           ,
           it
           never
           entred
           into
           his
           Thoughts
           ,
           what
           should
           become
           of
           him
           hereafter
           .
           But
           when
           he
           saw
           by
           
             signs
             and
             wonders
          
           which
           fill'd
           him
           with
           Ecstasie
           and
           Astonishment
           ,
           That
           there
           
             was
             Punishment
             for
             the
             Wicked
             ,
             Reward
             for
             the
             Righteous
             ,
             and
             a
             God
             that
             judgeth
             the
             Earth
             ,
          
           and
           Quite
           
             another
             kind
             of
             God
          
           than
           what
           He
           had
           hitherto
           adored
           ;
           A
           God
           that
           could
           
             bow
             down
             the
             Heavens
          
           ,
           and
           make
           the
           Earth
           become
           Quaker
           ;
           A
           God
           that
           gave
           Light
           to
           the
           
             blackest
             Dungeon
             ,
             shook
             the
             Prison
             by
             its
             Foundations
             ,
          
           conveighed
           Liberty
           to
           the
           Captives
           ,
           and
           fill'd
           the
           Hearts
           of
           the
           Despised
           with
           unspeakable
           
             Ioy
             in
             the
             Holy
             Ghost
          
           ;
           He
           very
           easily
           inferr'd
           ,
           that
           they
           had
           hitherto
           been
           but
           Idols
           ,
           which
           he
           had
           paid
           Devotion
           to
           ;
           and
           That
           in
           requital
           of
           his
           Idolatries
           ,
           he
           was
           lyable
           to
           the
           wrath
           of
           the
           
             only
             True
             God
          
           :
           That
           Paul
           and
           Silas
           were
           apparently
           two
           of
           his
           Emissaries
           or
           Heraulds
           ,
           as
           might
           be
           gather'd
           from
           the
           Miracles
           which
           had
           been
           wrought
           for
           
             their
             sakes
          
           :
           That
           They
           by
           consequence
           could
           inform
           him
           ,
           touching
           the
           means
           of
           his
           Escape
           :
           And
           therefore
           instantly
           he
           resolv'd
           to
           lay
           himself
           at
           
             their
             Feet
          
           ,
           
           (
           though
           They
           were
           Pris'ners
           of
           the
           Dungeon
           ,
           and
           He
           the
           Master
           of
           the
           House
           ,
           )
           saying
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Sirs
           ,
           (
           so
           the
           English
           )
           or
           rather
           Masters
           and
           Lords
           ,
           (
           so
           the
           Greek
           ,
           )
           
             What
             must
             I
             do
             that
             I
             may
             be
             sav'd
             ?
          
           And
           this
           does
           lead
           me
           from
           the
           End
           ,
           to
           the
           proper
           Object
           of
           his
           Inquiry
           ,
           or
           the
           
             Means
             inquired
             after
          
           for
           its
           Attainment
           .
           The
           
             second
             Part
          
           of
           my
           Division
           ,
           and
           now
           in
           order
           to
           be
           consider'd
           .
        
         
           The
           End
           of
           the
           Inquiry
           being
           Future
           ,
           and
           Invisible
           ,
           is
           only
           the
           object
           of
           our
           Thoughts
           ,
           or
           at
           the
           most
           of
           our
           Desires
           .
           But
           the
           Means
           of
           its
           Attainment
           ,
           are
           (
           as
           I
           noted
           )
           here
           imply'd
           to
           consist
           in
           Practice
           .
           And
           therefore
           This
           is
           That
           part
           ,
           whereof
           the
           most
           of
           Mankind
           can
           least
           indure
           the
           Consideration
           .
           Of
           the
           few
           who
           are
           concern'd
           to
           wish
           and
           supplicate
           for
           the
           
             End
             ,
             fewer
             yet
          
           are
           contented
           to
           trouble
           themselves
           about
           the
           Means
           .
           They
           will
           readily
           
             ask
             ,
             that
             they
             may
             be
             sav'd
          
           ;
           But
           not
           so
           readily
           inquire
           ,
           
             what
             they
             must
             do
          
           that
           they
           may
           be
           sav'd
           .
           For
           should
           they
           ask
           
             what
             they
             must
             do
          
           ,
           they
           are
           afraid
           it
           would
           be
           answer'd
           ,
           That
           
             they
             must
             cease
             to
             do
             evil
             ,
             and
             learn
             to
             do
             good
          
           ;
           That
           
             they
             must
             seek
             Iudgment
             ,
             relieve
             the
             Oppressed
             ,
          
           
           
           
             help
             the
             Fatherless
             ,
             and
             plead
             for
             the
             Widow
             .
          
           That
           they
           must
           
             mortifie
             the
             Flesh
             with
             the
             Affections
             and
             Lusts.
          
           That
           
             they
             must
             crucifie
             the
             world
             unto
             themselves
             ,
             and
             themselves
             unto
             the
             world
             .
          
           That
           if
           an
           Eye
           ,
           or
           a
           Hand
           ,
           or
           a
           
             Foot
             offend
             them
          
           ,
           they
           
             must
             pluck
             out
             the
             one
             ,
             and
             cut
             off
             the
             other
             .
          
           That
           
             they
             must
             not
             take
             any
             thought
             for
             the
             morrow
             ,
             but
             sell
             all
             they
             have
             ,
             and
             give
             it
             to
             the
             Poor
             ;
             deny
             themselves
             ,
             take
             up
             Christ's
             Cross
             ,
             and
             follow
             him
             .
          
           They
           will
           be
           sav'd
           with
           all
           their
           hearts
           ,
           provided
           it
           may
           be
           gratis
           ,
           either
           upon
           none
           ,
           or
           on
           easy
           Terms
           :
           But
           dare
           not
           ask
           
             what
             they
             must
             do
          
           ,
           with
           
             a
             serious
             purpose
             to
             be
             doing
          
           whatsoever
           shall
           be
           answer'd
           to
           be
           
             a
             Requisite
          
           to
           Salvation
           ,
           for
           fear
           the
           answer
           should
           be
           harder
           ,
           than
           they
           are
           able
           to
           indure
           .
           As
           That
           
             they
             must
             hate
             their
             own
             Lives
             ,
             and
             Love
             their
             Enemies
             .
          
           That
           
             they
             must
             fast
             as
             well
             as
             pray
             ,
             but
             feed
             their
             Enemies
             when
             they
             hunger
             .
             That
             they
             must
             turn
             the
             right
             Cheek
             to
             him
             that
             strikes
             them
             on
             the
             left
             .
             That
             when
             they
             are
             persecuted
             and
             rail'd
             at
             ,
             they
             must
             not
             only
             rejoyce
             ,
             but
          
           *
           
             leap
             for
             Ioy.
          
           †
           
             That
             they
             must
             pray
             without
             ceasing
             ,
             rejoyce
             evermore
             ,
             and
             in
             every
             thing
             give
             Thanks
             .
          
           
           
             Make
             a
          
           †
           
             Covenant
             with
             their
             Eyes
             ,
             not
             to
             look
             upon
             a
             Maid
             ;
             and
          
           *
           
             abstain
             from
             all
             appearance
             of
             Evil.
             
          
        
         
           But
           now
           the
           Iailour
           in
           my
           Text
           ,
           although
           he
           had
           hardly
           yet
           the
           knowledge
           ,
           had
           
             the
             true
             Courage
          
           of
           a
           Christian.
           Upon
           Condition
           he
           might
           be
           sav'd
           ,
           he
           did
           not
           care
           
             on
             what
             Terms
          
           .
           'T
           is
           true
           Salvation
           was
           the
           End
           ,
           but
           
             the
             Means
             of
             its
             Attainment
          
           did
           make
           the
           Object
           of
           his
           Inquiry
           .
           For
           he
           did
           not
           
             simply
             beg
          
           that
           
             he
             might
             be
             sav'd
          
           ,
           as
           if
           he
           thought
           he
           might
           be
           
             sav'd
             ▪
          
           without
           the
           least
           cooperation
           or
           any
           endeavour
           of
           his
           own
           ;
           But
           as
           if
           he
           had
           concluded
           within
           himself
           ,
           (
           as
           St.
           Augustin
           did
           some
           Ages
           after
           ,
           )
           
           That
           
             God
             who
             made
             us
             without
             our selves
             ,
             will
             never
             save
             us
             without
             our selves
             ,
          
           He
           ask't
           how
           much
           he
           was
           to
           contribute
           towards
           the
           Means
           of
           his
           Salvation
           .
           And
           This
           he
           ask'd
           in
           such
           a
           manner
           ,
           as
           to
           imply
           his
           being
           ready
           ,
           to
           contribute
           whatsoever
           could
           be
           exacted
           .
           For
           he
           did
           not
           thus
           ask
           ,
           
             What
             must
             I
             say
          
           ?
           or
           
             what
             must
             I
             believe
             ?
             what
             Opinions
             must
             I
             hold
             ?
          
           or
           
             what
             Sect
             must
             I
             be
             of
             ?
             what
             must
             I
             give
             ?
          
           or
           
             whither
             must
             I
             go
          
           ?
           but
           (
           in
           a
           manner
           which
           implyed
           
             all
             This
          
           ,
           and
           more
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             what
             must
             I
             Do
             ,
             that
             I
             may
             be
             sav'd
             ?
          
        
         
           But
           though
           this
           is
           praise-worthy
           ,
           't
           is
           very
           far
           from
           being
           enough
           .
           For
           't
           is
           one
           thing
           to
           ask
           ,
           what
           things
           are
           
             to
             be
             done
          
           that
           we
           may
           be
           sav'd
           ;
           and
           
             effectually
             to
             do
             them
          
           ,
           is
           quite
           another
           .
           The
           wealthy
           Quaerist
           in
           the
           Gospel
           could
           easily
           
             ask
             what
             he
             should
             do
          
           ,
           that
           he
           might
           inherit
           eternal
           Life
           ;
           and
           as
           easily
           learn
           the
           Things
           
             ask't
             after
          
           :
           But
           when
           he
           was
           answer'd
           ,
           that
           
             he
             must
             sell
             all
             he
             had
             ,
          
           and
           
             give
             it
             to
             the
             poor
          
           ,
           he
           could
           not
           so
           easily
           fall
           to
           practise
           what
           he
           had
           learnt
           ,
           by
           putting
           the
           Precept
           in
           execution
           .
           So
           the
           Multitude
           of
           Jews
           could
           easily
           ask
           our
           Blessed
           Saviour
           ,
           
             what
             they
             must
             do
             that
             they
             might
             work
             the
             work
             of
             God
             ,
          
           Joh.
           6.
           28.
           
           But
           being
           told
           
             they
             must
             believe
             ,
             that
             He
             was
             the
             Bread
             that
             came
             down
             from
             Heaven
             ,
          
           Then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             they
             murmur'd
          
           ,
           v.
           41.
           nay
           they
           despised
           him
           for
           his
           Parentage
           ,
           v.
           42.
           
           
             It
             was
             an
             hard
             saying
          
           ,
           v.
           60.
           
           Nay
           so
           far
           they
           were
           
             from
             doing
          
           the
           work
           of
           God
           ,
           who
           had
           so
           lately
           and
           so
           readily
           ask't
           him
           
             what
             they
             must
             do
          
           that
           they
           might
           work
           it
           ;
           that
           
             from
             thence
             they
             drew
             back
             ,
             and
             would
             no
             longer
             walk
             with
             him
             ,
          
           v.
           66.
           
           Such
           a
           peevishness
           there
           is
           in
           the
           minds
           of
           
           men
           ,
           that
           though
           they
           love
           to
           be
           asking
           the
           Will
           of
           God
           ,
           they
           cannot
           indure
           to
           be
           
             told
             it
          
           ,
           much
           less
           to
           be
           employ'd
           in
           the
           
             Doing
             of
             it
          
           ;
           no
           not
           though
           they
           are
           also
           told
           ,
           that
           
             This
             alone
          
           is
           the
           Price
           at
           which
           Salvation
           is
           to
           be
           had
           .
           Men
           may
           come
           to
           be
           baptiz'd
           ,
           as
           the
           Multitude
           did
           to
           Iohn
           the
           Baptist
           ,
           And
           yet
           may
           be
           at
           That
           
             Instant
             a
             generation
             of
             Vipers
          
           ,
           Luke
           3.
           7.
           
           A
           Generation
           of
           Vipers
           ,
           and
           yet
           have
           
             Abraham
             for
             their
             Father
          
           ,
           v.
           8.
           that
           is
           ,
           their
           
             Father
             after
             the
             Flesh
          
           ;
           In
           which
           respect
           God
           is
           able
           out
           of
           arrant
           Stocks
           and
           
             Stones
             to
             raise
             up
             Children
             unto
             Abraham
             .
          
           But
           when
           't
           is
           ask't
           
             what
             we
             must
             do
          
           ,
           to
           be
           his
           
             Children
             after
             the
             Spirit
          
           ;
           The
           Answer
           is
           ,
           we
           must
           inherit
           at
           once
           
             the
             Faith
          
           and
           
             the
             Works
          
           of
           Abraham
           .
           And
           accordingly
           the
           Baptist
           did
           proportion
           his
           Directions
           to
           such
           as
           ask't
           them
           .
           He
           did
           not
           tell
           them
           what
           they
           must
           Teach
           ,
           whereby
           to
           be
           
             Orthodox
             Professors
          
           ;
           or
           what
           they
           must
           hold
           ,
           whereby
           to
           be
           
             Orthodox
             Believers
          
           ;
           But
           as
           they
           ask'd
           
             what
             they
             must
             do
          
           ,
           so
           he
           told
           them
           those
           Things
           that
           were
           
             of
             necessity
          
           to
           be
           
             done
             .
             Begin
             not
             to
             say
             within
             your selves
             ,
             we
             have
          
           Abraham
           
             to
             our
             Father
          
           ,
           (
           for
           so
           have
           They
           
           who
           are
           
             Sons
             of
             Belial
          
           ,
           )
           But
           
             bring
             forth
             fruits
             worthy
             of
             Repentance
             ,
          
           v.
           8.
           
           If
           ye
           are
           
             Publicans
             ,
             exact
             no
             more
             than
             is
             appointed
             you
             ,
          
           v.
           13.
           
           If
           ye
           are
           
             Soldiers
             ,
             do
             violence
             to
             no
             man
             ,
             neither
             accuse
             any
             one
             falsly
             ,
             and
             be
             content
             with
             your
             wages
             ,
          
           v.
           14.
           
           If
           ye
           are
           
             Christians
             of
             any
             Calling
             ,
             Let
             him
             that
             hath
             two
             Coats
             impart
             to
             Him
             that
             hath
             none
             ;
             And
             He
             that
             hath
             Meat
             ,
             let
             Him
             do
             likewise
             ,
          
           v.
           11.
           
           Still
           't
           is
           our
           Doing
           the
           things
           
             ask'd
             after
          
           ,
           not
           our
           
             Asking
             what
             we
             must
             do
          
           ,
           which
           is
           
             effectually
             the
             way
          
           to
           our
           being
           sav'd
           .
           And
           accordingly
           when
           't
           is
           said
           by
           the
           Apostle
           St.
           Iames
           ,
           That
           
             Faith
             without
             Works
             is
             dead
             ,
             and
             nothing
             worth
             ,
          
           It
           is
           intimated
           to
           us
           by
           that
           expression
           ,
           That
           a
           Rectitude
           of
           Iudgment
           is
           nothing
           worth
           ,
           but
           as
           it
           stands
           in
           conjunction
           with
           a
           like
           
             Rectitude
             of
             Life
          
           .
           As
           if
           our
           Faith
           ,
           and
           our
           Knowledge
           ,
           and
           
             good
             Professions
          
           ,
           could
           amount
           unto
           no
           more
           than
           the
           meer
           Body
           of
           Religion
           ,
           whilst
           the
           Soul
           that
           enlivens
           it
           is
           still
           the
           
             sanctity
             of
             our
             Actions
          
           .
           Thence
           a
           Good
           man
           is
           called
           ,
           not
           an
           Hearer
           ,
           or
           a
           Believer
           ,
           But
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Doer
             of
             the
             Word
          
           ,
           Jam.
           1.
           22
           ,
           23.
           
           And
           when
           it
           pleas'd
           our
           blessed
           Saviour
           to
           give
           a
           general
           Description
           
           (
           in
           the
           fifth
           Chapter
           of
           St.
           Iohn
           ,
           )
           as
           well
           of
           the
           Few
           that
           belong
           to
           Heaven
           ,
           as
           of
           the
           Many
           that
           go
           to
           Hell
           ,
           He
           did
           not
           give
           them
           their
           Characters
           from
           their
           being
           of
           this
           or
           
             that
             Country
          
           ,
           of
           this
           or
           
             that
             Calling
          
           ,
           of
           this
           or
           that
           Church
           ,
           or
           Congregation
           ,
           of
           this
           or
           that
           Faith
           (
           not
           to
           say
           Faction
           )
           in
           Religion
           ;
           But
           only
           from
           their
           being
           qualified
           with
           such
           and
           such
           Practice
           ,
           with
           such
           and
           such
           Works
           ,
           with
           such
           and
           such
           
             Habits
             of
             Conversation
          
           .
           Our
           Saviours
           words
           are
           very
           plain
           ,
           but
           (
           in
           my
           apprehension
           )
           of
           great
           Remarque
           ,
           And
           such
           as
           being
           well
           consider'd
           would
           teach
           us
           how
           to
           pass
           a
           Iudgment
           (
           without
           any
           prejudice
           to
           our
           Charity
           )
           touching
           the
           Safety
           ,
           or
           the
           Danger
           ,
           the
           unworthiness
           ,
           or
           the
           worth
           ,
           of
           our selves
           ,
           or
           others
           .
           For
           when
           
             All
             that
             are
             in
             the
             Graves
             shall
             hear
             the
             voice
             of
             the
             Son
             of
             Man
             ,
             and
             shall
             come
             forth
             ,
          
           our
           Saviour
           adds
           both
           their
           Qualities
           ,
           and
           the
           Ends
           of
           their
           
             coming
             forth
             ,
             They
             that
             have
             done
             good
          
           shall
           infallibly
           come
           forth
           
             unto
             the
             Resurrection
             of
             Life
          
           ,
           And
           
             They
             that
             have
             done
             evil
             ,
             unto
             the
             Resurrection
             of
             Damnation
             ,
          
           John
           5.
           29.
           
           Now
           certainly
           He
           who
           is
           
             the
             Saviour
          
           ,
           can
           best
           of
           all
           tell
           
           us
           what
           belongs
           to
           Salvation
           ,
           and
           to
           whom
           it
           does
           belong
           ;
           who
           they
           are
           that
           must
           be
           saved
           ,
           and
           
             what
             we
             must
             do
             that
             we
             may
             be
             sav'd
             .
          
           It
           is
           not
           meerly
           the
           priviledge
           of
           being
           received
           into
           the
           Church
           ,
           and
           of
           being
           admitted
           to
           all
           her
           Publick
           Dispensations
           ,
           but
           especially
           the
           Abstaining
           from
           
             so
             much
             evil
          
           ,
           as
           would
           denominate
           Evil-Doers
           ,
           and
           the
           
             Doing
             so
             much
             Good
          
           ,
           as
           does
           denominate
           
             a
             Good
             and
             a
             Faithful
             Servant
             ,
          
           by
           which
           a
           man
           hath
           just
           Ground
           to
           think
           himself
           in
           God's
           Favour
           ,
           and
           that
           he
           is
           doing
           what
           he
           
             must
             do
             ,
             that
             he
             may
             be
             sav'd
             .
          
        
         
           And
           if
           this
           is
           the
           Exegesis
           of
           what
           is
           said
           by
           Paul
           and
           Silas
           ,
           (
           and
           that
           by
           way
           of
           Answer
           to
           the
           Inquiry
           of
           the
           Iailour
           )
           
             Believe
             in
             the
             Lord
             Iesus
             Christ
             ,
             and
             thou
             shalt
             be
             sav'd
             ,
          
           so
           as
           it
           cannot
           be
           understood
           concerning
           
             Faith
             without
             Works
          
           ,
           but
           of
           such
           a
           Faith
           only
           as
           
             worketh
             by
             Love
          
           ,
           and
           so
           
             fulfilleth
             the
             Law
             of
             Christ
          
           ,
           (
           The
           proof
           and
           evidence
           of
           which
           we
           have
           in
           part
           seen
           already
           ,
           and
           shall
           see
           more
           at
           large
           upon
           the
           next
           opportunity
           ,
           )
           Then
           let
           us
           not
           so
           mistake
           the
           words
           in
           the
           next
           Verse
           after
           my
           Text
           ,
           or
           take
           them
           so
           by
           the
           wrong
           handle
           ,
           as
           to
           
           imply
           that
           Paul
           and
           Silas
           were
           but
           a
           Couple
           of
           Antinomians
           ;
           Or
           that
           nothing
           is
           to
           be
           done
           as
           of
           necessity
           to
           Salvation
           ,
           but
           
             barely
             to
             believe
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           (
           which
           being
           abstracted
           from
           obedience
           ,
           is
           nothing
           better
           than
           Presumption
           ;
           But
           rather
           let
           us
           
             work
             out
             our
             own
             Salvation
          
           ,
           and
           let
           us
           do
           it
           
             with
             fear
             and
             trembling
          
           .
           Let
           us
           give
           all
           diligence
           ,
           by
           
             adding
             to
             Faith
             Vertue
             ,
             and
             one
             Vertue
             unto
             another
             ,
             to
             make
             our
             Calling
             and
             Election
             sure
             .
          
           Let
           us
           not
           look
           upon
           our selves
           as
           having
           
             already
             apprehended
          
           ,
           or
           as
           being
           
             already
             made
             perfect
          
           ,
           but
           
             forgetting
             those
             things
             that
             are
             behind
             ,
             let
             us
             reach
             forth
             to
             those
             things
             that
             are
             before
          
           ;
           ever
           
             pressing
             towards
             the
             Mark
             ,
             for
             the
             Prize
             of
             the
             high
             Calling
             of
             God
             in
             Christ
             Iesus
             .
          
           And
           leading
           a
           life
           of
           Self-denials
           ,
           by
           frequent
           watchings
           ,
           and
           fastings
           ,
           and
           other
           
             warrantable
             Austerities
          
           ,
           which
           are
           found
           in
           holy
           Scripture
           to
           be
           fit
           Instances
           of
           Attrition
           ,
           let
           us
           
             beat
             down
             our
             Bodies
          
           ,
           and
           bring
           our
           Flesh
           into
           
             Subjection
             ;
             if
             by
             any
             means
             we
             may
             attain
             to
             the
             Resurrection
             of
             the
             Dead
             ,
             if
             by
             any
             means
             we
             may
             apprehend
             That
             ,
             for
             which
             we
             are
             also
             apprehended
             of
             Christ
             Iesus
             .
          
           That
           so
           when
           Time
           
           it self
           shall
           be
           lost
           into
           Eternity
           ,
           and
           all
           days
           shall
           be
           ended
           in
           that
           one
           great
           Sabbath
           which
           never
           Ends
           ,
           we
           may
           also
           lose
           our
           hopes
           ,
           and
           our
           endeavours
           of
           being
           sav'd
           ,
           into
           the
           ravishing
           experience
           and
           presence
           of
           it
           :
           There
           with
           Angels
           and
           Arch-Angels
           ,
           and
           with
           all
           the
           Company
           of
           Heaven
           ,
           singing
           
             Hosannahs
             ,
             and
             Halleluiahs
             ,
             to
             Him
             that
             sitteth
             upon
             the
             Throne
             ,
             and
             unto
             the
             Lamb
             for
             ever
             more
             .
          
        
      
       
         
         
           A
           SHORT
           and
           EASY
           RESOLUTION
           Of
           the
           fore-mentioned
           ENQUIRY
           Borrowed
           from
           the
           Mouths
           of
           the
           Two
           Free-Pris'ners
           ,
           
             Paul
             and
             Silas
          
           .
        
         
         
         
           A
           RESOLUTION
           OF
           THE
           INQUIRY
           FROM
           A
           
             Practical
             Belief
             .
             &c.
          
           
        
         
           
             ACTS
             XVI
             .
             31.
             
          
           
             Believe
             in
             the
             Lord
             Iesus
             Christ
             ,
             and
             thou
             shalt
             be
             saved
             .
          
        
         
           §
           1.
           
           THere
           are
           such
           shallownesses
           and
           depths
           too
           in
           this
           little
           short
           passage
           of
           the
           *
           
             Waters
             of
             Life
          
           ,
           (
           as
           I
           am
           prompted
           out
           of
           Scripture
           to
           call
           the
           Gospel
           ,
           )
           that
           I
           may
           say
           of
           
             this
             Rivulet
          
           ,
           what
           St.
           Austin
           once
           spake
           of
           
             the
             whole
             Ocean
          
           of
           holy
           Writ
           ,
           The
           tenderest
           Lamb
           may
           here
           wade
           ,
           and
           the
           tallest
           
           Elephant
           may
           swim
           .
           It
           is
           a
           
             small
             Current
          
           of
           words
           ,
           But
           such
           as
           opens
           and
           will
           ingage
           us
           in
           a
           
             full
             Sea
          
           of
           matter
           .
           A
           Sea
           as
           hospitable
           and
           easy
           ,
           as
           That
           which
           is
           now
           call'd
           The
           Euxine
           ,
           But
           yet
           as
           hazardous
           ,
           and
           as
           difficult
           ,
           if
           not
           as
           proverbial
           as
           
             The
             Aegaean
          
           ;
           and
           so
           as
           famous
           for
           danger
           ,
           as
           't
           is
           for
           safety
           .
           A
           Sea
           we
           all
           are
           to
           sail
           in
           ,
           if
           bound
           for
           Heaven
           ;
           And
           yet
           for
           want
           of
           good
           steerage
           ,
           How
           many
           Adventurers
           unaware
           have
           been
           imbark'd
           in
           it
           for
           Hell
           ?
           and
           been
           even
           split
           upon
           the
           Rock
           of
           their
           own
           Salvation
           ?
           The
           
             Antinomians
             ,
             Fiduciaries
          
           ,
           and
           Solifidians
           ,
           (
           betwixt
           whom
           there
           is
           a
           nice
           ,
           but
           a
           real
           Difference
           ,
           )
           do
           not
           more
           differ
           in
           the
           ground
           ,
           and
           the
           occasion
           of
           their
           Error
           ,
           than
           they
           agree
           in
           the
           danger
           ,
           and
           issue
           of
           it
           .
           For
           making
           use
           of
           the
           literal
           against
           the
           rational
           Importance
           of
           many
           Scriptures
           ,
           and
           blending
           many
           great
           Truths
           with
           the
           greatest
           Falshoods
           ,
           (
           so
           as
           the
           latter
           do
           pass
           for
           currant
           by
           their
           vicinity
           with
           the
           former
           ,
           )
           they
           commonly
           reason
           within
           themselves
           in
           this
           following
           manner
           .
        
         
           §
           2.
           
           Sure
           we
           need
           not
           live
           so
           rigidly
           by
           
           Rules
           and
           Praecepts
           ,
           as
           some
           Arminian
           and
           
           Legal
           Divines
           would
           have
           us
           .
           For
           *
           
             we
             are
             not
             under
             the
             Law
             ,
             but
             under
             Grace
             .
          
           And
           †
           
             we
             are
             justified
             by
             Faith
          
           )
           
             without
             the
             Deeds
             of
             the
             Law.
          
           Nor
           are
           we
           justified
           from
           some
           things
           ,
           whilst
           we
           are
           answerable
           for
           others
           ;
           but
           (
           as
           St.
           Paul
           taught
           at
           Antioch
           ,
           where
           he
           is
           written
           to
           have
           
             preached
             Forgiveness
             of
             Sins
          
           ,
           )
           ‖
           
             All
             that
             believe
             are
             justified
             from
             all
             Things
             ,
             from
             which
             they
             could
             not
             be
             justified
             by
             the
             Law
             of
          
           Moses
           .
           Then
           why
           should
           we
           busie
           our selves
           with
           Martha
           about
           
             many
             Things
          
           of
           little
           moment
           ,
           when
           't
           is
           so
           easy
           for
           us
           with
           Mary
           to
           choose
           the
           
             One
             that
             is
             needful
          
           ?
           for
           can
           any
           Thing
           be
           easier
           ,
           than
           
             to
             believe
          
           without
           doubting
           
             that
             Iesus
             is
             the
             Christ
          
           ?
           yet
           *
           
             whosoever
             so
             believeth
             is
             born
             of
             God.
          
           And
           †
           
             whosoever
             is
             born
             of
             God
             ,
             overcometh
             the
             world
             .
          
           Nor
           indeed
           is
           it
           a
           wonder
           ,
           considering
           the
           Vertue
           of
           such
           
             Belief
             ▪
          
           For
           our
           Saviour
           tells
           us
           expresly
           ,
           ‖
           
             That
             all
             Things
             are
             possible
             to
             Him
             that
             believeth
             .
          
           From
           whence
           it
           follows
           that
           
             to
             believe
          
           ,
           is
           The
           
             unum
             Necessarium
          
           ,
           which
           a
           Christian
           is
           to
           provide
           in
           his
           way
           to
           Heaven
           .
           And
           accordingly
           said
           our
           Saviour
           unto
           the
           Ruler
           of
           the
           Synagogue
           ,
           not
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           believe
           ,
           but
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           *
           
             Only
             believe
          
           .
           Nor
           can
           this
           be
           thought
           the
           Priviledge
           of
           but
           
             here
             and
             there
             one
          
           ;
           for
           't
           is
           indefinitely
           extended
           to
           all
           in
           general
           ;
           †
           
             He
             that
             believeth
             in
             me
             hath
             eternal
             life
             .
          
           Where
           the
           word
           He
           ,
           being
           indefinite
           ,
           is
           tantamount
           to
           whosoever
           ,
           and
           
             every
             one
          
           .
           And
           so
           indeed
           it
           is
           express't
           in
           other
           passages
           of
           Scripture
           ;
           As
           when
           't
           is
           said
           to
           Cornelius
           ,
           and
           others
           with
           him
           ,
           ‖
           
             whosoever
             believeth
             in
             Him
             ,
             shall
             receive
             remission
             of
             sins
             .
          
           And
           in
           the
           Epistle
           to
           the
           Romans
           we
           find
           it
           said
           of
           the
           Gospel
           ,
           *
           That
           '
           
             t
             is
             the
             Power
             of
             God
             unto
             Salvation
             to
             every
             One
             that
             believeth
             .
          
           Where
           the
           Gospel
           cannot
           be
           meant
           as
           being
           inclusive
           of
           the
           Law
           ,
           because
           't
           is
           said
           of
           our
           Lord
           in
           the
           same
           Epistle
           ,
           †
           
             He
             is
             the
             End
             of
             the
             Law
             to
             every
             one
             that
             believeth
             .
          
           Besides
           ,
           need
           we
           care
           to
           be
           Better
           ,
           or
           better
           advised
           than
           St.
           Paul
           ,
           That
           great
           Apostle
           of
           the
           Gentiles
           ,
           and
           pretious
           
             Vessel
             of
             Election
          
           ?
           Do
           we
           not
           find
           him
           confessing
           ,
           and
           that
           in
           the
           time
           of
           his
           Apostleship
           ,
           That
           ‖
           
             He
             was
             carnal
             ,
             and
             sold
             under
             sin
             ?
             That
             the
             Good
             he
             would
             ,
             he
             did
             not
          
           ;
           But
           
             the
             evil
             which
             he
             would
             not
             ,
             That
             he
             did
             ,
          
           whereby
           he
           sinn'd
           against
           God
           and
           his
           Conscience
           too
           ?
           
             That
             no
             good
             Thing
             did
             inhabit
             in
          
           
           him
           ,
           and
           that
           
             he
             was
             brought
             into
             Captivity
             to
             the
          
           
           
             Law
             of
             Sin
             which
             was
             in
             his
             Members
             ?
          
           Well
           therefore
           did
           he
           desire
           ,
           in
           his
           Epistle
           to
           the
           Philippians
           ,
           *
           
             to
             be
             found
             only
             in
             Christ
             ,
          
           not
           
             having
             his
             own
             righteousness
             which
             is
             of
             the
             Law
             ,
             but
             That
             which
             is
             through
             the
             Faith
             of
             Christ
             ,
             The
             righteousness
             which
             is
             of
             God
             by
             Faith.
          
           Why
           then
           should
           we
           be
           going
           such
           a
           long
           way
           about
           ,
           whilst
           behold
           in
           the
           Scriptures
           so
           much
           a
           neerer
           way
           home
           ?
           what
           need
           we
           
             shut
             up
          
           our selves
           from
           a
           thousand
           Pleasures
           and
           Contentments
           ,
           by
           our
           endeavour
           of
           
             living
             up
          
           to
           the
           
             Moral
             Law
          
           ,
           by
           a
           Contempt
           of
           this
           World
           ,
           by
           mortifications
           of
           the
           Flesh
           ,
           by
           daily
           contendings
           against
           the
           Devil
           ,
           by
           bearing
           both
           the
           Yoke
           and
           the
           Cross
           of
           Christ
           ,
           by
           frequent
           watchings
           and
           fastings
           ,
           and
           other
           Denials
           of
           our selves
           ,
           by
           making
           Prayers
           ,
           and
           hearing
           Sermons
           ,
           and
           by
           a
           world
           of
           
             good
             works
          
           ,
           (
           which
           are
           commonly
           very
           chargeable
           ,
           or
           at
           least
           troublesom
           in
           the
           performance
           ,
           )
           I
           say
           what
           need
           of
           
             all
             This
          
           ,
           whilst
           Salvation
           may
           be
           had
           upon
           
             easier
             Terms
          
           ?
           We
           cannot
           certainly
           be
           wiser
           ,
           nor
           need
           we
           probably
           be
           warier
           ,
           than
           Paul
           and
           Silas
           in
           the
           Text.
           Who
           being
           ask'd
           as
           Ghostly
           Fathers
           ,
           
           and
           that
           by
           a
           newly-converted
           Heathen
           ,
           
             what
             he
             was
             to
             do
             that
             he
             might
             be
             sav'd
             ,
          
           gave
           him
           no
           other
           Answer
           of
           Direction
           or
           Advice
           ,
           than
           That
           
             He
             must
             believe
             in
             the
             Lord
             Iesus
             Christ.
             
          
        
         
           §
           3.
           
           Which
           ,
           in
           the
           sense
           of
           the
           Solifidians
           ,
           
           Antinomians
           ,
           and
           Fiduciaries
           ,
           (
           for
           whom
           I
           have
           hitherto
           been
           objecting
           ,
           if
           not
           as
           well
           as
           they
           can
           wish
           ,
           at
           least
           as
           strongly
           as
           I
           am
           able
           ,
           )
           is
           just
           as
           if
           they
           had
           answer'd
           Thus.
           
        
         
           Jailour
           ,
           be
           of
           good
           Comfort
           .
           For
           we
           were
           lately
           in
           as
           much
           jeopardy
           ,
           as
           Thou
           canst
           possibly
           be
           in
           .
           And
           though
           thy
           Danger
           is
           great
           ,
           thy
           Escape
           is
           easy
           .
           For
           do
           not
           think
           that
           Christianity
           is
           such
           a
           
             Difficult
             Religion
          
           as
           some
           would
           make
           it
           .
           It
           is
           rather
           the
           easiest
           and
           most
           indulgent
           ,
           as
           well
           as
           the
           safest
           in
           all
           the
           World.
           It
           hath
           indeed
           
             many
             Praecepts
          
           ,
           but
           by
           vertue
           of
           
             One
             alone
          
           (
           which
           we
           shall
           presently
           tell
           thee
           of
           )
           
             all
             the
             rest
          
           will
           be
           wav'd
           ,
           or
           
             dispensed
             with
          
           .
           So
           that
           although
           it
           is
           a
           Law
           ,
           't
           is
           a
           Law
           of
           Liberty
           .
           A
           Law
           of
           Liberty
           from
           the
           Rigors
           and
           Austerities
           of
           the
           Law.
           A
           special
           part
           of
           
             Christ's
             Purchase
          
           ,
           and
           the
           great
           Priviledge
           of
           a
           Christian.
           Nor
           
           is
           it
           only
           his
           Priviledge
           ,
           but
           Duty
           too
           :
           He
           being
           commanded
           ,
           and
           so
           oblig'd
           ,
           (
           not
           only
           suffer'd
           ,
           or
           allow'd
           ,
           )
           
             to
             stand
             fast
             in
             that
             Liberty
             wherewith
             Christ
             hath
             made
             him
             free
             .
          
           What
           Sins
           soever
           thou
           hast
           committed
           which
           cannot
           be
           expiated
           for
           amongst
           Iews
           or
           Gentiles
           ,
           by
           thy
           Conversion
           unto
           Christ
           will
           be
           
             blotted
             out
          
           .
           Be
           it
           so
           that
           thou
           hast
           liv'd
           in
           
             perfect
             Enmity
             to
             God
          
           ;
           yet
           
             to
             Us
             hath
             He
             committed
             the
             word
             of
             Reconciliation
             .
             We
             are
             Embassadours
             for
             Christ
             ,
          
           in
           whom
           alone
           we
           preach
           
             pardon
             ,
             and
             forgiveness
             of
             Sins
             ;
             not
          
           an
           
             absolute
             necessity
          
           of
           
             moral
             obedience
          
           and
           
             good
             works
          
           ,
           which
           assist
           not
           our
           Faith
           ,
           but
           declare
           it
           only
           .
           He
           hath
           satisfied
           by
           his
           Death
           for
           all
           the
           Debt
           we
           ow'd
           to
           it
           ,
           and
           
             is
             the
             Propitiation
             for
             all
             our
             Sins
             .
          
           He
           is
           our
           Wisdom
           ,
           and
           our
           Redemption
           ,
           and
           all
           besides
           that
           ,
           which
           we
           are
           able
           to
           want
           or
           pray
           for
           .
           Nor
           stand
           we
           in
           need
           of
           an
           Inhaerent
           ,
           as
           being
           safe
           by
           a
           transferr'd
           and
           imputed
           Righteousness
           .
           For
           as
           
             Abraham
             believed
             and
             't
             was
             imputed
             to
             him
             for
             Righteousness
             ,
          
           (
           Rom.
           4.
           22.
           )
           
             So
             also
             to
             Us
             shall
             it
             be
             imputed
             ,
             if
             we
             Believe
             on
             him
             that
             raised
             up
             Iesus
             from
             the
             dead
             ,
          
           (
           v.
           24.
           )
           We
           have
           been
           scourg'd
           on
           his
           Back
           ,
           and
           born
           
           a
           Cross
           on
           his
           Shoulders
           ;
           we
           have
           been
           cleans'd
           by
           His
           blood
           ,
           and
           still
           are
           heal'd
           by
           His
           stripes
           ;
           we
           are
           beheld
           in
           His
           Face
           ,
           and
           shall
           be
           judg'd
           in
           His
           Person
           ,
           Just
           we
           are
           by
           His
           Righteousness
           ,
           and
           for
           ever
           repriev'd
           by
           His
           Condemnation
           .
           It
           is
           for
           Christians
           to
           distinguish
           betwixt
           external
           and
           
             internal
             Grace
          
           ,
           and
           so
           betwixt
           an
           outward
           and
           
             inward
             Holiness
          
           .
           For
           our
           Holiness
           without
           us
           (
           that
           is
           ,
           in
           Christ
           )
           does
           supersede
           the
           necessity
           of
           one
           within
           us
           .
           And
           is
           extremely
           more
           effectual
           to
           the
           saving
           of
           the
           Soul
           than
           any
           Holiness
           within
           us
           could
           ever
           possibly
           have
           been
           .
           We
           shall
           not
           therefore
           need
           to
           load
           thee
           with
           
             heavy
             Burdens
          
           ,
           which
           neither
           we
           nor
           our
           Fathers
           have
           been
           
             able
             to
             bear
          
           .
           Nor
           shall
           we
           trouble
           thee
           
             at
             once
          
           about
           
             many
             Things
          
           .
           For
           though
           thy
           Quaestion
           is
           very
           Copious
           ,
           and
           of
           ineffable
           Importance
           ,
           as
           to
           the
           End
           inquired
           after
           ,
           
             Thy
             being
             sav'd
          
           ;
           yet
           't
           is
           so
           easy
           to
           be
           resolv'd
           ,
           as
           to
           the
           means
           of
           its
           Attainment
           ,
           that
           all
           The
           Answer
           we
           shall
           give
           thee
           is
           only
           This
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Believe
             in
             the
             Lord
             Iesus
             Christ
             ,
             and
             thou
             shalt
             be
             saved
             .
          
        
         
         
           §
           4.
           
           And
           now
           it
           would
           be
           high
           time
           to
           
           divide
           the
           Text
           ,
           (
           after
           such
           a
           pleasant
           and
           
             easy
             Paraphrase
          
           ,
           as
           the
           wit
           of
           Flesh
           and
           Blood
           is
           too
           too
           ▪
           apt
           to
           make
           of
           it
           ,
           especially
           when
           assisted
           by
           
             learned
             Patrons
          
           ,
           )
           but
           that
           I
           think
           the
           way
           to
           it
           is
           not
           sufficiently
           praepar'd
           .
           For
           should
           so
           weighty
           a
           Quaestion
           be
           so
           very
           
             lightly
             answer'd
          
           ,
           as
           with
           a
           bare
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Believe
             ,
             and
             be
             sav'd
          
           ?
           This
           is
           
             short
             work
             indeed
          
           ,
           and
           such
           as
           would
           make
           Paul
           and
           Silas
           to
           be
           the
           comfortablest
           Preachers
           in
           all
           the
           World.
           I
           mean
           the
           pleasantest
           ,
           and
           the
           most
           popular
           ,
           I
           say
           not
           
             the
             faithful'st
          
           ,
           and
           
             most
             sincere
          
           .
           For
           if
           
             This
             Answer
          
           is
           sound
           and
           Orthodox
           ,
           That
           
             nothing
             more
          
           needs
           be
           done
           towards
           any
           man's
           being
           sav'd
           ,
           
             than
             to
             believe
             in
             the
             Lord
             Iesus
             Christ
          
           ;
           Why
           then
           saith
           our
           Saviour
           ,
           
             Narrow
             is
             the
             way
             ,
             and
             strait
             is
             the
             Gate
             that
             enters
             into
             Life
             ,
             And
             few
             there
             be
             that
             go
             in
             thereat
             ?
          
           or
           to
           what
           purpose
           are
           we
           commanded
           ,
           That
           we
           
             strive
             to
             enter
             in
          
           ,
           and
           also
           told
           at
           the
           same
           time
           ,
           That
           
             many
             shall
             seek
             who
             shall
             not
             enter
             ?
          
           Or
           why
           does
           St.
           Paul
           in
           other
           places
           press
           so
           earnestly
           for
           Obedience
           to
           the
           
             Commandments
             of
             Christ
          
           ,
           which
           are
           at
           least
           comprehensive
           
           of
           the
           
             whole
             Moral
             Law
          
           ?
           or
           why
           do
           we
           read
           in
           the
           New
           Testament
           ,
           That
           every
           man
           is
           to
           
             work
             out
             his
             own
             Salvation
          
           ,
           to
           fight
           ,
           and
           to
           labour
           ,
           and
           
             to
             use
             all
             diligence
          
           for
           the
           
             making
             of
             his
             Calling
             and
             Election
             sure
             ?
          
           Are
           These
           things
           necessary
           for
           
             others
             ▪
          
           but
           not
           for
           
             the
             Iailour
          
           of
           Philippi
           ?
           was
           
             He
             alone
          
           to
           be
           sav'd
           at
           so
           cheap
           a
           Rate
           ,
           as
           a
           single
           
             Belief
             on
             the
             Lord
             Iesus
             Christ
             ?
          
           or
           was
           he
           not
           one
           of
           
             those
             Philippians
          
           of
           whom
           St.
           Paul
           required
           more
           ?
           Or
           did
           he
           require
           at
           
             other
             men
          
           a
           great
           deal
           more
           than
           there
           was
           need
           ?
           Or
           does
           He
           now
           joyn
           with
           Silas
           in
           
             soothing
             up
          
           the
           poor
           Iailour
           ,
           and
           
             sowing
             Pillows
             under
             his
             Elbowes
          
           ,
           which
           is
           no
           better
           than
           
             to
             dawb
             with
             untemper'd
             Morter
          
           ,
           to
           lead
           their
           Convert
           into
           a
           Paradise
           ,
           wherein
           there
           lurks
           both
           an
           old
           and
           a
           cunning
           Serpent
           ?
           A
           Serpent
           apt
           to
           persuade
           him
           (
           and
           by
           the
           help
           of
           this
           Text
           )
           That
           though
           there
           are
           in
           the
           Gospel
           ,
           which
           is
           the
           Garden
           of
           God
           ,
           a
           great
           many
           sorts
           of
           
             forbidden
             fruit
          
           ,
           yet
           't
           is
           so
           far
           from
           being
           deadly
           ,
           that
           't
           is
           not
           dangerous
           to
           taste
           it
           ,
           (
           as
           the
           best
           of
           
             God's
             Children
          
           have
           ever
           done
           ,
           )
           so
           long
           as
           he
           can
           eat
           of
           the
           
             Tree
             of
             Faith
          
           too
           ;
           which
           is
           not
           only
           better
           
           tasted
           ,
           but
           also
           wholsomer
           by
           far
           than
           the
           
             Tree
             of
             Knowledge
          
           ,
           by
           being
           grafted
           on
           the
           stock
           of
           the
           
             Tree
             of
             Life
          
           .
           What
           (
           I
           say
           )
           might
           be
           the
           Motive
           which
           induced
           Paul
           and
           Silas
           to
           give
           
             this
             Answer
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Believe
             and
             be
             sav'd
          
           ?
           Is
           there
           more
           than
           This
           needful
           ,
           or
           is
           there
           not
           ?
           If
           any
           thing
           more
           than
           this
           is
           needful
           for
           the
           attainment
           of
           Salvation
           ,
           why
           then
           did
           They
           conceal
           it
           ,
           and
           that
           from
           one
           who
           even
           thirsted
           after
           a
           
             full
             Draught
          
           of
           Knowledge
           ,
           
             What
             was
             the
             All
             he
             was
             to
             do
             ,
             that
             he
             might
             be
             sav'd
             ?
          
           Or
           if
           This
           is
           
             so
             sufficient
          
           ,
           that
           
             nothing
             more
          
           than
           this
           is
           needful
           ,
           what
           Necessity
           is
           there
           of
           preaching
           ,
           or
           of
           learning
           any
           thing
           else
           ?
           For
           ,
           as
           when
           it
           was
           said
           by
           our
           Blessed
           Saviour
           ,
           [
           
             It
             is
             easier
             for
             a
             Camel
             to
             pass
             the
             Eye
             of
             a
             Needle
             ,
             than
             for
             a
             Rich
             man
             to
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
          
           ]
           his
           Disciples
           ask't
           presently
           ,
           [
           
             Who
             then
             can
             be
             sav'd
          
           ;
           ]
           so
           when
           to
           One
           that
           had
           inquired
           ,
           [
           
             what
             he
             must
             do
             that
             he
             might
             be
             sav'd
             ,
          
           ]
           no
           other
           Answer
           was
           given
           by
           Paul
           and
           Silas
           ,
           than
           that
           
             he
             must
             believe
             in
             the
             Lord
             Iesus
             Christ
          
           ;
           It
           may
           be
           ask't
           with
           as
           good
           reason
           ,
           
             who
             then
             can
             be
             damn'd
          
           ?
           For
           thus
           (
           we
           see
           )
           the
           way
           to
           Heaven
           is
           not
           only
           
           made
           Broader
           ,
           but
           
             less
             incumber'd
          
           than
           That
           to
           Hell.
           The
           Flock
           of
           Christ
           is
           made
           a
           great
           and
           a
           numerous
           Flock
           .
           So
           as
           The
           
             Kingdom
             of
             Heaven
          
           is
           but
           improperly
           compar'd
           unto
           
             a
             Pearl
             of
             great
             Price
             ,
             which
             a
             Merchant
             sold
             all
             that
             he
             had
             to
             purchase
             ,
          
           since
           one
           may
           have
           it
           for
           a
           
             Believing
             in
             the
             Lord
             Iesus
             Christ.
          
           All
           which
           being
           Absurdities
           ,
           and
           very
           profanely
           inconsistent
           with
           the
           Veracity
           of
           our
           Saviour
           ,
           may
           seem
           to
           speak
           Paul
           and
           Silas
           to
           be
           a
           Couple
           of
           
             gross
             Casuists
          
           ,
           for
           having
           given
           the
           Jailour's
           Quaere
           so
           lame
           and
           partial
           a
           Resolution
           .
           But
           This
           again
           is
           an
           Absurdity
           as
           little
           allowable
           as
           the
           former
           .
           For
           besides
           that
           *
           
             All
             Scripture
          
           is
           of
           
             Divine
             Inspiration
          
           ,
           and
           Paul
           and
           Silas
           in
           particular
           had
           been
           acknowledged
           by
           
             The
             Daemoniack
          
           (
           in
           the
           17th
           Verse
           of
           this
           Chapter
           )
           to
           be
           
             The
             Servants
             of
             the
             most
             high
             God
             ,
             who
             shew
             unto
             us
             the
             way
             of
             Salvation
          
           ;
           The
           Text
           which
           now
           lyes
           before
           us
           may
           be
           justified
           by
           a
           Parallel
           out
           of
           our
           
           Saviour's
           own
           Mouth
           .
           For
           having
           been
           asked
           by
           the
           People
           who
           flock't
           about
           him
           at
           
             Capernaum
             ,
             what
             they
             should
             do
             that
             they
             might
             work
             the
             work
             of
             God
             ,
          
           (
           John
           6.
           28.
           )
           This
           (
           reply'd
           our
           blessed
           Lord
           )
           is
           
           
             the
             work
             of
             God
             ,
             That
             ye
             BELIEVE
             on
             Him
             whom
             He
             hath
             sent
             ,
          
           (
           v.
           29.
           )
           In
           so
           much
           that
           to
           obviate
           ,
           and
           to
           satisfie
           all
           Objections
           ,
           we
           must
           not
           quarrel
           ,
           or
           suspect
           ,
           but
           meekly
           study
           to
           understand
           ,
           and
           explain
           the
           Text.
           Which
           I
           shall
           first
           attempt
           to
           do
           by
           a
           
             full
             Division
          
           ,
           and
           after
           That
           (
           not
           by
           a
           curious
           ,
           but
           )
           by
           a
           pertinent
           ,
           and
           
             useful
             Tractation
          
           of
           it
           .
        
         
           §
           5.
           
           First
           to
           Divide
           the
           Text
           aright
           ,
           (
           and
           so
           as
           that
           it
           may
           contain
           an
           Explication
           of
           its
           Importance
           ,
           )
           we
           must
           view
           and
           review
           it
           in
           its
           
             double
             relation
          
           to
           the
           Context
           .
           I
           mean
           in
           its
           Dependance
           on
           the
           words
           going
           before
           ,
           and
           its
           Cohaerence
           with
           the
           
             two
             Verses
          
           which
           do
           immediately
           follow
           after
           .
        
         
           The
           words
           before
           are
           an
           Inquiry
           ,
           touching
           
           the
           Thing
           of
           all
           the
           World
           which
           is
           to
           every
           man
           living
           of
           greatest
           moment
           ,
           even
           the
           
             Necessary
             Means
             of
             his
             being
             sav'd
             .
          
           This
           is
           the
           Ground
           ,
           and
           the
           Occasion
           ,
           and
           Introduction
           to
           the
           Text.
           The
           Text
           it self
           is
           an
           obscure
           ,
           because
           a
           
             short
             Resolution
          
           of
           That
           Inquiry
           .
           And
           the
           two
           Verses
           coming
           after
           ,
           do
           very
           happily
           ,
           though
           briefly
           ,
           (
           and
           so
           indeed
           
             the
             less
          
           plainly
           )
           
             expound
             it
          
           to
           us
           .
        
         
         
           The
           Inquiry
           was
           made
           by
           
             the
             frighted
             Iailour
             of
          
           Philippi
           .
           The
           Resolution
           is
           given
           by
           Paul
           and
           Silas
           .
           The
           Exposition
           is
           St.
           
           Luke's
           ,
           to
           whom
           we
           also
           owe
           the
           Narrative
           and
           the
           Contexture
           of
           the
           whole
           .
        
         
           The
           Text
           abstractively
           consider'd
           ,
           does
           afford
           at
           first
           view
           ,
           but
           a
           
             single
             Act
          
           ,
           and
           a
           
             single
             Object
          
           .
           Yet
           in
           relation
           to
           the
           
             Context
             ,
             each
          
           of
           these
           is
           
             twofold
             ;
             one
          
           whereof
           is
           express'd
           ,
           and
           the
           
             other
             imply'd
          
           .
        
         
           First
           the
           Object
           here
           express'd
           is
           (
           
             in
             sensu
             composito
          
           )
           
             The
             Lord
             Iesus
             Christ.
          
           And
           this
           is
           
             Objectum
             formale
             Quod.
          
           It
           is
           not
           Christ
           without
           Iesus
           ,
           nor
           is
           it
           Iesus
           without
           
             The
             Lord.
          
           For
           That
           were
           the
           gross
           and
           common
           Fallacy
           ,
           
             A
             benè
             conjunctis
             ad
             malè
             divisa
             ,
          
           which
           yet
           
             the
             Flesh
          
           of
           
             most
             Professors
          
           is
           apt
           to
           impose
           upon
           their
           spirits
           .
           He
           is
           in
           all
           his
           
             Three
             Offices
          
           to
           be
           the
           Object
           of
           our
           Belief
           .
           And
           in
           his
           Three
           *
           special
           Titles
           his
           
             Threefold
             Office
          
           is
           here
           included
           .
           His
           Prophetical
           in
           the
           first
           ,
           his
           Priestly
           in
           the
           second
           ,
           and
           his
           Kingly
           in
           the
           third
           .
           If
           Salvation
           is
           
             the
             end
          
           ,
           and
           if
           we
           aspire
           to
           have
           it
           also
           
             the
             event
          
           of
           our
           Belief
           ,
           we
           must
           impartially
           believe
           in
           the
           
             whole
             Messias
          
           .
           Not
           as
           Iesus
           only
           ,
           a
           Saviour
           ;
           
           no
           nor
           only
           as
           Christ
           ,
           a
           King
           ;
           but
           undividedly
           ,
           and
           
             at
             once
          
           ,
           as
           
             the
             Lord
             Iesus
             Christ.
          
           This
           is
           the
           Object
           of
           our
           Faith
           which
           is
           here
           express'd
           .
        
         
           Next
           
             the
             Word
             of
             God
             preach'd
          
           is
           the
           object
           of
           our
           Faith
           ,
           which
           is
           here
           imply'd
           .
           And
           (
           as
           the
           men
           of
           the
           Schools
           do
           love
           to
           word
           it
           )
           This
           is
           
             Fidei
             objectum
             formale
             Quo.
          
           For
           as
           Faith
           cometh
           by
           Hearing
           ,
           and
           
             Hearing
             by
             the
          
           
           
             Word
             of
             God
          
           ,
           which
           Word
           cannot
           be
           heard
           without
           a
           Preacher
           ;
           so
           no
           sooner
           was
           it
           said
           by
           Paul
           and
           Silas
           ,
           that
           the
           Jailour
           must
           
             believe
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           but
           in
           the
           next
           breath
           it
           follows
           ,
           
             They
             spake
             unto
             him
             the
             WORD
             of
             God
             ,
          
           (
           v.
           32.
           )
           They
           had
           in
           vain
           told
           him
           he
           must
           ,
           had
           they
           not
           taught
           him
           how
           he
           might
           .
           And
           therefore
           they
           did
           not
           only
           possess
           him
           with
           the
           necessity
           of
           his
           believing
           ,
           But
           in
           tenderness
           to
           his
           Soul
           they
           straight
           afforded
           him
           the
           means
           too
           .
           They
           did
           not
           train
           up
           their
           Convert
           (
           like
           the
           Catechists
           of
           Rome
           )
           only
           
             to
             believe
             as
             the
             Church
             believes
             ,
          
           that
           is
           to
           say
           ,
           by
           a
           blind
           and
           implicit
           Faith
           ,
           making
           Ignorance
           and
           Credulity
           the
           only
           Parents
           of
           Devotion
           ;
           But
           they
           
             built
             up
          
           his
           Faith
           on
           the
           Foundation
           of
           
           the
           Scriptures
           ;
           That
           by
           the
           knowledge
           of
           some
           Praemisses
           which
           he
           might
           easily
           comprehend
           ,
           he
           might
           attain
           to
           a
           Belief
           of
           what
           was
           yet
           Incomprehensible
           .
           To
           beget
           in
           him
           a
           solid
           and
           a
           well-grounded
           Faith
           ,
           such
           as
           whereof
           he
           might
           be
           able
           to
           give
           a
           
             rational
             Accompt
          
           ,
           they
           both
           exhorted
           him
           to
           
             believe
             in
          
           ,
           and
           
             also
             preached
          
           to
           him
           the
           WORD
           of
           the
           Lord
           Jesus
           Christ
           ;
           the
           object
           of
           our
           Faith
           which
           is
           here
           imply'd
           .
        
         
           Come
           we
           now
           ,
           from
           
             the
             double
             Object
          
           ,
           to
           observe
           in
           the
           Text
           
             a
             double
             Act
          
           too
           .
           Whereof
           the
           first
           is
           Internal
           ,
           and
           that
           express'd
           ;
           the
           second
           External
           ,
           and
           that
           imply'd
           .
        
         
           The
           
             Act
             Internal
          
           ,
           which
           is
           express'd
           ,
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             believe
          
           .
           The
           
             Act
             External
          
           ,
           which
           is
           imply'd
           ,
           is
           
             to
             confess
          
           what
           is
           believ'd
           in
           spite
           of
           Temptations
           to
           conceal
           it
           .
           (
           And
           this
           did
           the
           Iailour
           of
           Philippi
           in
           the
           next
           Verses
           after
           my
           Text.
           )
           For
           as
           inwardly
           with
           the
           Heart
           a
           man
           believeth
           unto
           righteousness
           ,
           so
           outwardly
           with
           the
           Mouth
           *
           Confession
           is
           made
           unto
           Salvation
           .
           Indeed
           the
           Gnosticks
           were
           all
           for
           the
           
             Inward
             Act
             only
          
           ,
           for
           the
           better
           avoiding
           of
           Persecution
           .
           But
           the
           Outward
           is
           by
           God
           as
           indispensably
           requir'd
           ;
           And
           the
           
           Inward
           Act
           without
           it
           is
           not
           sincere
           .
           Thence
           it
           is
           that
           they
           are
           coupl'd
           as
           the
           condition
           of
           Salvation
           ,
           Rom.
           10.
           9.
           
           
             If
             thou
             shalt
             confess
             with
             thy
             Mouth
             the
             Lord
             Iesus
             ,
             and
             believe
             in
             thine
             Heart
             that
             God
             hath
             raised
             him
             from
             the
             Dead
             ,
             thou
             shalt
             be
             sav'd
             .
             Believing
          
           and
           speaking
           are
           from
           
             the
             same
             spirit
             of
             Faith
          
           ,
           2
           Cor.
           4.
           13.
           
           
             It
             is
             written
             ,
             I
             believed
             ,
             and
             therefore
             have
             I
             spoken
             .
             We
             also
             believe
             ,
             and
             therefore
             speak
             .
          
           A
           
             double
             Act
          
           then
           there
           
             must
             be
             ,
             if
             the
             end
             be
             to
             be
             sav'd
             .
          
           A
           True
           Believer
           must
           be
           a
           Confessor
           in
           time
           of
           Trial
           ,
           And
           when
           duly
           call'd
           to
           it
           ,
           a
           Martyr
           too
           .
        
         
           Again
           ,
           As
           the
           Object
           ,
           and
           the
           Act
           ,
           so
           too
           the
           Subject
           of
           it
           is
           double
           .
           For
           though
           begun
           in
           the
           Intellect
           ,
           yet
           't
           is
           consummated
           in
           the
           Will
           ,
           (
           as
           *
           Aquinas
           and
           his
           Followers
           do
           rightly
           state
           it
           ,
           )
           or
           else
           it
           would
           be
           meerly
           an
           
             human
             Faith
             ,
             Fides
             cui
             potest
             subesse
             Dubium
             ,
          
           a
           Faith
           whose
           very
           
             formal
             Reason
          
           is
           a
           
             radical
             Fear
          
           ,
           (
           I
           do
           not
           mean
           an
           ingenuous
           ,
           but
           carnal
           Fear
           ,
           )
           a
           Faith
           
             without
             Love
          
           ,
           and
           
             without
             Activity
          
           ,
           and
           so
           without
           the
           effect
           of
           Obedience
           too
           .
           And
           therefore
           Cajetan
           argues
           well
           ,
           That
           an
           habit
           of
           Salvifick
           or
           
             saving
             Faith
          
           must
           be
           at
           once
           both
           a
           Speculative
           ,
           and
           a
           
           
             Practical
             habit
          
           .
           And
           truly
           such
           is
           
             That
             Faith
          
           which
           is
           required
           in
           the
           Text
           ,
           as
           may
           appear
           by
           the
           Effects
           and
           Products
           of
           it
           in
           the
           Context
           .
           For
           first
           the
           Iailour
           did
           assent
           unto
           the
           Things
           that
           were
           preached
           by
           Paul
           and
           Silas
           ;
           which
           infer's
           the
           Christian
           Faith
           to
           have
           got
           already
           into
           his
           Head.
           And
           then
           immediately
           after
           ,
           we
           find
           it
           sunk
           into
           his
           Heart
           too
           ;
           witness
           the
           Sacrament
           of
           his
           Baptism
           which
           he
           received
           from
           Paul
           and
           Silas
           ;
           witness
           also
           his
           tender
           Charity
           in
           his
           
             washing
             of
             their
             stripes
          
           ,
           his
           entertaining
           them
           at
           his
           Table
           ,
           and
           his
           rejoycing
           even
           in
           That
           that
           might
           be
           temporally
           his
           Ruin
           ,
           (
           v.
           34
           )
           which
           are
           a
           proof
           of
           his
           abounding
           in
           those
           
             fruits
             of
             the
             Spirit
          
           ,
           Acts
           of
           Iustice
           ,
           and
           Gratitude
           ,
           and
           works
           of
           Mercy
           ,
           and
           
             spiritual
             Ioy
             in
             the
             Holy
             Ghost
          
           ;
           All
           Effects
           and
           Diagnosticks
           of
           
             saving
             Faith
          
           ;
           The
           overflowings
           of
           That
           Love
           ,
           which
           (
           to
           use
           St.
           
           Paul's
           phrase
           )
           is
           
             shed
             abroad
             in
             the
             Heart
          
           of
           a
           true
           Believer
           .
           And
           thus
           we
           have
           the
           twofold
           *
           Subject
           ,
           of
           Believing
           (
           as
           we
           ought
           )
           
             in
             the
             Lord
             Iesus
             Christ
          
           :
           to
           wit
           the
           Intellect
           ,
           and
           the
           Will
           too
           .
           Our
           full
           Assent
           must
           be
           seconded
           by
           our
           
             Love
             of
          
           the
           Truth
           ,
           and
           
             Obedience
             to
          
           it
           ;
           and
           
           that
           by
           a
           natural
           Production
           of
           the
           one
           out
           of
           the
           other
           .
           For
           what
           at
           first
           is
           no
           more
           than
           The
           light
           of
           Knowledge
           in
           the
           Brain
           ,
           does
           ,
           by
           enkindling
           in
           the
           Bowels
           the
           Fire
           of
           Love
           ,
           (
           of
           Love
           to
           God
           in
           the
           first
           place
           ,
           and
           to
           our
           Neighbour
           in
           the
           second
           ,
           )
           produce
           Obedience
           to
           the
           first
           and
           the
           
             second
             Table
          
           of
           the
           Law.
           
        
         
           After
           the
           Object
           ,
           and
           the
           Act
           ,
           and
           the
           Subject
           of
           this
           Belief
           ,
           (
           each
           of
           which
           is
           twofold
           ,
           )
           we
           are
           in
           order
           to
           reflect
           on
           the
           Nature
           of
           it
           .
           Which
           is
           indeed
           very
           closely
           ,
           but
           significantly
           couch'd
           in
           the
           Praeposition
           .
           For
           't
           is
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           believe
           the
           Essence
           or
           Existence
           of
           Jesus
           Christ
           ;
           nor
           is
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           believe
           his
           Truth
           or
           Veracity
           ;
           But
           't
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           believe
           and
           trust
           IN
           ,
           or
           UPON
           the
           Lord
           Jesus
           .
           Believe
           at
           once
           his
           Propensity
           and
           Power
           to
           save
           thee
           .
           Believe
           his
           Power
           ,
           for
           he
           is
           
             Dominus
             ,
             The
             Lord.
          
           And
           believe
           his
           Propensity
           ,
           for
           he
           is
           Iesus
           ,
           the
           Saviour
           .
           Well
           therefore
           said
           the
           Author
           of
           the
           Epistle
           to
           the
           
             Hebrews
             ,
             Whosoever
             cometh
          
           
           
             to
             God
             ,
             must
             believe
             that
             he
             is
             ,
             and
             that
             he
             is
             a
             rewarder
             of
             them
             that
             diligently
             seek
             him
             .
          
           Now
           what
           is
           thus
           said
           of
           God
           ,
           is
           exactly
           true
           of
           
           the
           
             Lord
             Iesus
             Christ.
          
           For
           
             God
             was
             in
             Christ
          
           
           
             reconciling
             the
             World
             unto
             himself
          
           .
           And
           whosoever
           cometh
           to
           Christ
           ,
           must
           believe
           ,
           as
           that
           he
           is
           ,
           so
           withal
           that
           he
           is
           a
           Rewarder
           too
           .
           A
           Rewarder
           ,
           but
           of
           whom
           ?
           and
           on
           what
           Condition
           ?
           for
           he
           is
           not
           a
           Rewarder
           of
           
             all
             in
             general
          
           ,
           no
           nor
           of
           All
           that
           do
           believe
           him
           to
           have
           the
           Office
           of
           
             a
             Rewarder
          
           ,
           But
           of
           all
           such
           as
           seek
           him
           ,
           and
           that
           
             with
             diligence
          
           ,
           And
           of
           all
           who
           thus
           believe
           in
           Him
           as
           in
           the
           Lord
           Jesus
           Christ.
           Such
           an
           important
           monosyllable
           is
           the
           Praeposition
           in
           ,
           (
           as
           't
           is
           the
           English
           of
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           in
           conjunction
           with
           an
           Accusative
           ,
           )
           that
           the
           Life
           of
           the
           Text
           would
           be
           lost
           without
           it
           .
           For
           standing
           here
           ,
           as
           it
           does
           ,
           betwixt
           the
           Act
           ,
           and
           the
           Object
           ,
           it
           does
           imply
           the
           true
           nature
           of
           saving
           Faith.
           
        
         
           Pass
           we
           on
           from
           the
           Nature
           to
           the
           Necessity
           of
           Believing
           .
           Which
           here
           is
           visibly
           imply'd
           by
           the
           Retrospect
           of
           the
           Text
           ,
           as
           't
           is
           an
           Answer
           to
           the
           Question
           ,
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           what
           must
           I
           do
           that
           I
           may
           
             be
             sav'd
          
           ?
           ]
           for
           sure
           the
           sense
           of
           the
           Answer
           ,
           if
           it
           be
           adaequate
           to
           the
           Question
           ,
           must
           needs
           be
           This
           ,
           Thou
           must
           believe
           in
           the
           Lord
           Jesus
           Christ.
           It
           is
           of
           absolute
           
           Necessity
           ,
           and
           
             indispensably
             requir'd
          
           .
           For
           ,
           as
           without
           our
           
             pleasing
             God
          
           ,
           it
           is
           impossible
           to
           be
           sav'd
           ,
           so
           (
           we
           know
           )
           
             without
             Faith
             ,
             it
             is
             impossible
             to
             please
             him
             ,
          
           Heb.
           11.
           6.
           
        
         
           Last
           of
           all
           we
           have
           here
           the
           Issue
           ,
           or
           the
           Conclusion
           of
           the
           whole
           Matter
           ,
           at
           once
           implyed
           in
           the
           Reflexion
           of
           the
           Answer
           upon
           the
           Question
           ,
           and
           expressed
           in
           the
           words
           of
           the
           Answer
           too
           .
           Salvation
           is
           not
           the
           Effect
           ,
           but
           yet
           the
           necessary
           event
           of
           our
           Faith
           in
           Christ.
           Nor
           is
           it
           properly
           the
           wages
           ,
           but
           most
           certainly
           the
           Reward
           of
           a
           true
           Believer
           .
           It
           comes
           to
           pass
           as
           unavoidably
           upon
           the
           Praemisses
           suppos'd
           ,
           as
           an
           Effect
           on
           a
           supposal
           of
           all
           things
           requisite
           to
           its
           Production
           .
           For
           the
           Question
           having
           been
           This
           ,
           [
           
             What
             must
             I
             do
             that
             I
             may
             be
             sav'd
             ,
          
           ]
           to
           which
           the
           Answer
           is
           ,
           
             Believe
             ,
             and
             thou
             shalt
             be
             sav'd
             ,
          
           (
           An
           Answer
           given
           by
           Paul
           and
           Silas
           who
           spake
           
             as
             the
             Spirit
             gave
             them
             utterance
             ,
          
           )
           here
           does
           arise
           a
           
             mutual
             Inference
          
           ,
           as
           of
           the
           Praecept
           and
           the
           Promise
           ,
           so
           of
           the
           Duty
           and
           the
           Reward
           .
           Here
           is
           a
           necessary
           Tendency
           of
           the
           first
           towards
           the
           second
           ,
           and
           a
           necessary
           Dependence
           of
           the
           second
           upon
           the
           first
           .
           For
           as
           Salvation
           cannot
           be
           had
           (
           by
           such
           as
           live
           under
           
           the
           Gospel
           ,
           without
           a
           praevious
           
             Belief
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           so
           wheresoever
           such
           Believing
           does
           go
           before
           ,
           't
           is
           very
           plain
           that
           Salvation
           must
           follow
           after
           .
           Both
           afford
           us
           matter
           of
           Caution
           ,
           and
           Comfort
           too
           .
           The
           former
           serving
           to
           humble
           ,
           and
           the
           latter
           to
           support
           us
           .
           That
           defends
           us
           from
           Praesumption
           ,
           and
           This
           secures
           us
           from
           Despair
           .
        
         
           Thus
           have
           I
           done
           with
           the
           Division
           ,
           and
           (
           in
           the
           ordering
           of
           That
           )
           with
           the
           Explication
           of
           the
           Text.
           Wherein
           if
           I
           have
           trespass't
           by
           too
           much
           length
           ,
           it
           will
           in
           justice
           be
           imputed
           to
           my
           Desire
           of
           Perspicuity
           ,
           and
           of
           making
           it
           
             one
             Arrest
          
           unto
           the
           Plausible
           Objection
           that
           lyes
           against
           it
           .
        
         
           §
           6.
           
           In
           the
           ensuing
           Tractation
           of
           it
           ,
           I
           
           must
           begin
           with
           the
           Act
           which
           is
           here
           express'd
           ,
           and
           consider
           it
           as
           relating
           to
           the
           first
           and
           
             chief
             Object
          
           .
           And
           this
           I
           must
           do
           in
           such
           a
           manner
           ,
           as
           to
           make
           it
           a
           farther
           Antidote
           against
           the
           venom
           of
           the
           Objection
           .
           Which
           to
           the
           end
           that
           I
           may
           do
           with
           the
           more
           success
           ,
           I
           must
           explore
           by
           such
           ways
           as
           are
           not
           able
           to
           mislead
           us
           ,
           what
           of
           necessity
           must
           be
           meant
           by
           such
           an
           Act
           of
           Believing
           ,
           as
           
           does
           arise
           from
           an
           Habit
           of
           
             saving
             Faith.
          
           For
           as
           every
           one
           that
           paints
           is
           not
           presently
           
             a
             Painter
          
           ,
           nor
           every
           Painter
           an
           Apelles
           ;
           so
           't
           is
           not
           every
           Belief
           which
           can
           denominate
           
             a
             Believer
          
           ,
           nor
           is
           it
           every
           Believer
           who
           can
           be
           sav'd
           .
           It
           will
           not
           therefore
           be
           sufficient
           to
           preach
           up
           the
           
             Faith
             of
             Christ
             in
             general
          
           ,
           (
           which
           yet
           too
           many
           are
           wont
           to
           do
           ,
           because
           't
           is
           easiest
           to
           be
           done
           ,
           )
           nor
           to
           depredicate
           in
           particular
           the
           several
           rare
           Fruits
           and
           Effects
           of
           Faith
           ,
           without
           distinguishing
           all
           along
           betwixt
           the
           Roots
           and
           the
           Causes
           from
           whence
           they
           grow
           ;
           But
           we
           must
           first
           have
           the
           Patience
           to
           learn
           our selves
           ,
           and
           then
           the
           Care
           as
           well
           as
           Skill
           to
           make
           it
           visible
           unto
           others
           ,
           how
           much
           
             The
             Habit
          
           of
           salvifick
           or
           
             saving
             Faith
          
           is
           meant
           to
           grasp
           and
           comprehend
           in
           its
           
             whole
             Importance
          
           ;
           and
           so
           (
           by
           a
           consequence
           unavoidable
           )
           how
           much
           short
           of
           Salvation
           ,
           every
           Faith
           ,
           
             without
             This
          
           ,
           will
           be
           sure
           to
           land
           us
           .
        
         
           Now
           in
           the
           bringing
           of
           this
           about
           (
           wherein
           't
           is
           certainly
           as
           needful
           ,
           as
           it
           is
           difficult
           to
           be
           Orthodox
           ,
           and
           yet
           wherein
           Learned
           men
           have
           seldom
           hitherto
           agreed
           ,
           )
           we
           are
           all
           apt
           to
           err
           with
           the
           
             greater
             ease
          
           ,
           the
           less
           we
           are
           
           able
           to
           determin
           ,
           how
           many
           Acceptions
           of
           the
           word
           Faith
           may
           be
           found
           in
           Scripture
           .
           For
           (
           not
           to
           speak
           of
           its
           Import
           in
           human
           Authors
           )
           we
           may
           observe
           it
           in
           
             holy
             Writ
          
           to
           have
           been
           used
           in
           so
           Many
           and
           Different
           senses
           ,
           that
           School-Divines
           have
           strangely
           varied
           touching
           its
           
             various
             significations
          
           .
           For
           first
           a
           Medina
           will
           acknowledge
           but
           two
           Acceptions
           of
           the
           word
           Faith.
           b
           
             Albertus
             Magnus
          
           allows
           of
           five
           .
           c
           
             Alphonsus
             à
             Castro
          
           admits
           of
           seven
           .
           d
           Vega
           goes
           higher
           ,
           as
           far
           as
           Nine
           .
           e
           Bonaventure
           and
           f
           Valentia
           arise
           to
           ten
           .
           g
           
             Alexander
             Hallensis
          
           will
           have
           eleven
           .
           Nay
           h
           Sotus
           tells
           us
           of
           some
           who
           are
           for
           fifteen
           significations
           ,
           whereas
           Himself
           (
           with
           Medina
           )
           will
           own
           but
           two
           .
        
         
           I
           will
           not
           presume
           to
           be
           an
           Umpire
           between
           so
           many
           and
           subtil
           School-men
           ,
           though
           I
           confess
           I
           am
           not
           able
           to
           give
           an
           
             absolute
             Assent
          
           unto
           either
           of
           them
           .
           I
           can
           evince
           that
           the
           word
           Faith
           hath
           very
           various
           significations
           ,
           and
           easily
           instance
           in
           the
           chief
           ,
           whereof
           't
           is
           dangerous
           to
           be
           ignorant
           ,
           or
           which
           at
           least
           it
           will
           be
           useful
           very
           particularly
           to
           know
           .
           But
           when
           I
           shall
           have
           given
           pregnant
           
           Instances
           of
           Many
           ,
           and
           those
           the
           Most
           that
           at
           present
           I
           can
           discern
           ,
           I
           shall
           not
           be
           so
           Dogmatical
           as
           to
           deny
           that
           there
           are
           more
           .
        
         
           First
           't
           is
           clear
           that
           the
           word
           Faith
           does
           
           signify
           Faithfulness
           and
           Truth
           .
           As
           Rom.
           3.
           3
           ,
           4.
           
           
             What
             if
             some
             did
             not
             believe
             ?
             shall
             their
             Unbelief
             make
             the
             Faith
             of
             God
             of
             none
             effect
             ?
          
           no
           ,
           
           
             let
             God
             be
             true
             ,
             and
             every
             man
             a
             lyar
             .
          
           Next
           it
           signify's
           The
           Promise
           ,
           which
           is
           in
           faithfulness
           
           and
           Truth
           to
           be
           performed
           .
           And
           of
           this
           we
           have
           an
           instance
           1
           Tim.
           5.
           12.
           where
           the
           wanton
           young
           Widows
           are
           said
           to
           be
           lyable
           to
           Damnation
           ,
           
             because
             they
             have
             cast
             off
             their
             first
             Faith.
          
           That
           is
           ,
           their
           Promise
           of
           
             constant
             widowhood
          
           which
           they
           had
           made
           unto
           the
           Church
           ,
           whose
           single
           Interest
           and
           Service
           they
           had
           thereby
           wedded
           and
           espous'd
           .
           Thence
           it
           
           signify's
           a
           Confidence
           ,
           as
           that
           is
           opposed
           to
           Distrust
           ;
           A
           full
           Dependance
           on
           the
           Power
           ,
           and
           a
           
             firm
             adhaerence
          
           unto
           the
           Promises
           of
           our
           Lord.
           Thus
           it
           was
           used
           by
           our
           Saviour
           ,
           when
           
             Peter
             cryed
          
           as
           he
           was
           sinking
           ,
           [
           
             Lord
             save
             me
          
           ,
           ]
           
             O
             thou
             of
             little
             Faith
             ,
             wherefore
             didst
             thou
             doubt
             ?
          
           Matth.
           14.
           31.
           
           In
           the
           same
           sense
           he
           said
           to
           the
           two
           blind
           men
           ,
           
             Do
             ye
             believe
             that
          
           
           
             I
             can
             do
             this
             ?
             according
             to
             your
             Faith
             be
             it
             unto
             you
             ,
          
           Matth.
           9.
           29.
           
           And
           thus
           't
           is
           used
           by
           St.
           Iames
           ,
           by
           whom
           we
           are
           exhorted
           to
           
             ask
             in
             Faith
             ,
             nothing
             wavering
             ,
          
           James
           1.
           6.
           
           
           Again
           we
           find
           the
           word
           Faith
           set
           to
           signifie
           Conscience
           ,
           or
           knowledge
           compar'd
           with
           the
           Rule
           of
           Action
           ,
           as
           't
           is
           observ'd
           by
           Theophylact
           ,
           and
           the
           
             Interlineary
             Gloss
          
           upon
           Rom.
           14.
           23.
           
             whatsoever
             is
             not
             of
             Faith
             ,
             is
             Sin.
          
           Nay
           Faith
           ,
           
           by
           a
           Synecdoche
           ,
           is
           made
           to
           signifie
           the
           Gospel
           .
           Whereof
           we
           meet
           with
           an
           Example
           Gal.
           3.
           25.
           where
           when
           't
           is
           said
           ,
           
             After
             Faith
             is
             come
             ,
             we
             are
             no
             longer
             under
             a
             School-Master
             :
          
           The
           plain
           meaning
           of
           it
           is
           only
           This
           ,
           
             That
             after
             the
             coming
             of
             the
             Gospel
             we
             are
             no
             longer
             under
             the
             Law.
          
           It
           is
           sometimes
           us'd
           to
           signifie
           a
           bare
           Assent
           ;
           And
           such
           is
           that
           Faith
           which
           
           is
           call'd
           historical
           ,
           and
           is
           common
           to
           men
           with
           
             believing
             Devils
          
           ,
           James
           2.
           19.
           
           But
           as
           sometimes
           
             an
             Assent
          
           ,
           so
           at
           other
           times
           the
           
           
             Object
             assented
             to
          
           .
           And
           of
           this
           we
           have
           an
           Instance
           in
           the
           Epistle
           of
           St.
           Iude
           ,
           where
           
             to
             contend
             for
             the
             Faith
             which
             was
             once
             deliver'd
             unto
             the
             Saints
             ,
          
           is
           nothing
           else
           but
           to
           contend
           for
           the
           
             Creed
             it self
          
           ,
           the
           
             Christian
             Doctrin
          
           ,
           which
           is
           the
           Ground
           ,
           and
           the
           Rule
           of
           Faith.
           
        
         
         
           §
           7.
           
           Thus
           we
           find
           the
           word
           Faith
           in
           
             seven
             distinct
             significations
          
           ;
           But
           none
           of
           These
           will
           amount
           to
           a
           
             saving
             Faith
          
           ,
           however
           some
           of
           These
           are
           Ingredients
           in
           it
           .
           For
           
             saving
             Faith
          
           is
           not
           only
           an
           *
           Habit
           or
           Faculty
           of
           the
           Intellect
           ,
           whereby
           we
           firmly
           and
           
             without
             fear
          
           ,
           but
           yet
           withal
           without
           
             evidence
             ,
             assent
             to
             all
             things
             propos'd
             to
             be
             believed
             in
             the
             Church
             as
             reveal'd
             by
             God
             ,
          
           (
           which
           is
           the
           Schoolmen's
           Definition
           of
           a
           
             justifying
             Faith
          
           ,
           or
           (
           as
           they
           rather
           love
           to
           speak
           )
           of
           the
           Faith
           which
           is
           
             infused
             in
             Iustification
          
           ,
           )
           For
           This
           is
           but
           part
           of
           that
           Description
           ,
           which
           the
           same
           men
           afford
           to
           the
           †
           Faith
           of
           Miracles
           ,
           whereby
           a
           man
           may
           
             move
             Mountains
          
           ,
           and
           yet
           be
           damn'd
           ;
           may
           
             cast
             out
             Devils
          
           ,
           and
           be
           himself
           possess'd
           with
           them
           ;
           as
           is
           evident
           from
           the
           preaching
           both
           of
           our
           Saviour
           and
           St.
           
             Paul
             ,
             Matth.
          
           7.
           22
           ,
           23.
           1
           
           Cor.
           13.
           2.
           
           Nor
           is
           it
           only
           such
           a
           Relyance
           on
           the
           
             mercy
             of
             God
          
           ,
           and
           the
           merits
           of
           a
           Saviour
           ,
           as
           carrys
           with
           it
           a
           
             full
             Persuasion
          
           of
           the
           Remission
           of
           our
           Sins
           ;
           (
           as
           some
           who
           are
           Enemies
           to
           the
           Schoolmen
           are
           wont
           to
           teach
           ;
           )
           for
           This
           may
           possibly
           be
           alone
           ,
           unattended
           with
           Repentance
           and
           
             change
             of
             Life
          
           ;
           And
           being
           not
           the
           Mother
           of
           such
           an
           
           off-spring
           ,
           it
           must
           by
           consequence
           be
           inferr'd
           to
           be
           but
           the
           Daughter
           of
           Praesumption
           .
        
         
           §
           8.
           
           No
           ,
           the
           
             saving
             Faith
          
           is
           That
           ,
           which
           comprehends
           Both
           the
           former
           ,
           and
           more
           than
           Both.
           It
           is
           indeed
           the
           very
           Pandect
           of
           all
           that
           is
           requisite
           to
           Salvation
           ,
           by
           being
           the
           Substance
           and
           the
           Epitome
           even
           of
           
             all
             other
             Duties
          
           required
           of
           us
           .
           In
           so
           much
           that
           we
           must
           learn
           how
           to
           expound
           it
           when
           alone
           ,
           by
           what
           we
           find
           spoken
           of
           it
           when
           it
           stands
           in
           conjunction
           with
           other
           Duties
           .
           For
           when
           our
           Saviour
           gave
           Commission
           for
           the
           
             preaching
             of
             the
             Gospel
             to
             every
             Creature
             ,
          
           he
           did
           not
           only
           say
           ,
           
             He
             that
             believeth
             shall
             be
             sav'd
          
           ;
           But
           
             he
             that
             believeth
             and
             is
             Baptèzed
             ,
             He
             's
          
           the
           man
           that
           shall
           be
           sav'd
           ,
           Mark
           16.
           16.
           
           And
           so
           when
           He
           preached
           first
           in
           Galilee
           ,
           He
           did
           not
           only
           say
           ,
           Believe
           ;
           But
           ,
           
             Repent
             ,
             and
             Believe
             the
             Gospel
             ,
          
           (
           Mark
           1.
           15.
           )
           And
           still
           by
           Repentance
           is
           meant
           amendment
           ,
           as
           St.
           Peter
           hath
           explain'd
           it
           by
           his
           Preaching
           at
           Ierusalem
           in
           
             Solomon's
             Porch
          
           .
           Where
           he
           did
           not
           only
           say
           ,
           
             Repent
             and
             Believe
          
           ;
           Nor
           only
           
             Repent
             ,
             and
             be
             Baptized
          
           ,
           (
           as
           he
           had
           said
           a
           while
           *
           before
           ,
           )
           but
           
             Repent
             and
             be
             Converted
             ,
             that
             your
             sins
             may
             be
             blotted
             out
             ,
          
           (
           Acts
           3.
           19.
           )
           Again
           
           in
           other
           places
           of
           Scripture
           we
           find
           it
           coupl'd
           with
           Confession
           ,
           without
           the
           company
           of
           which
           it
           is
           *
           
             nothing
             worth
          
           .
           And
           of
           this
           I
           gave
           examples
           in
           the
           Division
           of
           the
           Text.
           Nay
           we
           read
           in
           other
           Scriptures
           ,
           touching
           the
           a
           work
           ,
           and
           the
           b
           Law
           ,
           and
           the
           c
           Obedience
           of
           Faith.
           Nay
           in
           one
           place
           especially
           ,
           I
           observe
           the
           two
           phrases
           [
           
             To
             Believe
          
           ,
           and
           
             To
             Obey
          
           ,
           ]
           are
           clearly
           us'd
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           very
           same
           breath
           importing
           both
           the
           
             same
             Thing
          
           ,
           and
           promiscuously
           expressing
           the
           one
           the
           other
           .
           The
           Place
           I
           speak
           of
           is
           Rom.
           10.
           16.
           
           
             But
             they
             have
             not
             obey'd
             the
             Gospel
             :
             For
          
           Esaias
           
             saith
             ,
             who
             hath
             Believed
             our
             Report
             ?
          
           now
           if
           obeying
           in
           the
           first
           clause
           did
           not
           signify
           Believing
           ,
           it
           must
           have
           been
           in
           the
           second
           ,
           [
           who
           hath
           obeyed
           our
           report
           ?
           ]
           because
           it
           is
           in
           the
           first
           ,
           [
           But
           they
           have
           not
           obeyed
           the
           Gospel
           ]
           And
           if
           Believing
           in
           the
           second
           clause
           did
           not
           signify
           obeying
           ,
           it
           must
           have
           been
           in
           the
           first
           ,
           [
           But
           they
           have
           not
           Believ'd
           the
           Gospel
           ,
           ]
           because
           it
           is
           in
           the
           second
           ,
           [
           who
           hath
           Believed
           our
           report
           ?
           ]
           else
           what
           means
           the
           Causal
           For
           ,
           by
           which
           the
           second
           Clause
           is
           proved
           to
           give
           a
           reason
           of
           the
           first
           ?
           for
           this
           is
           evidently
           the
           Logick
           
           which
           our
           Apostle
           there
           useth
           .
           
             To
             Believe
             the
             report
             of
             the
             Evangelical
             Prophet
          
           Isaiah
           ,
           is
           to
           
             Obey
             the
             holy
             Gospel
             which
             he
             prophetically
             preached
             .
          
           But
           they
           have
           not
           Believ'd
           the
           former
           ;
           Therefore
           they
           have
           not
           obey'd
           the
           latter
           .
           But
           neither
           have
           we
           yet
           the
           utmost
           of
           
             saving
             Faith.
          
           For
           as
           it
           signifies
           an
           obedience
           to
           all
           the
           Commandments
           of
           the
           Law
           ,
           in
           that
           it
           *
           
             worketh
             by
             Love
          
           ,
           which
           is
           indeed
           the
           †
           
             fulfilling
             of
             it
          
           ,
           so
           it
           does
           many
           times
           imply
           a
           Perseverance
           (
           in
           Love
           ,
           and
           in
           Obedience
           ,
           )
           
             unto
             the
             end
          
           .
           As
           when
           't
           is
           said
           by
           the
           Author
           of
           the
           Epistle
           to
           the
           
             Hebrews
             ,
             We
             are
             not
             of
             Them
             that
             draw
             back
             unto
             Perdition
             ,
          
           
           
             But
             of
             Them
             that
             Believe
             to
             the
             saving
             of
             the
             Soul.
          
           We
           read
           of
           some
           who
           had
           a
           Faith
           in
           the
           Lord
           Jesus
           Christ
           ,
           but
           such
           as
           was
           utterly
           overthrown
           by
           Hymenaeus
           and
           Philetus
           ,
           
           (
           whose
           
             words
             did
             eat
             into
          
           their
           Faith
           
             as
             doth
             a
             Canker
          
           ,
           )
           and
           so
           however
           for
           a
           time
           it
           might
           have
           justified
           ,
           yet
           for
           want
           of
           perseverance
           it
           could
           not
           save
           them
           .
           For
           let
           the
           Nature
           of
           our
           Faith
           be
           what
           it
           can
           ,
           still
           't
           is
           a
           Requisite
           to
           Salvation
           ,
           That
           we
           
             indure
             unto
             the
             End
          
           ,
           Matth.
           24.
           13.
           
        
         
           §
           9.
           
           Now
           when
           the
           Faith
           of
           a
           Believer
           
           is
           arriv'd
           at
           such
           a
           pitch
           as
           hath
           been
           describ'd
           ,
           by
           Repentance
           ,
           and
           Conversion
           ,
           and
           Perseverance
           unto
           the
           end
           ,
           or
           (
           to
           use
           St.
           Paul's
           words
           ,
           1.
           
           Thess.
           1.
           3.
           
           )
           by
           his
           
             work
             of
             Faith
          
           ,
           his
           
             labour
             of
             Love
          
           ,
           and
           his
           
             Patience
             of
             Hope
          
           ,
           (
           that
           is
           to
           say
           in
           terms
           yet
           plainer
           ,
           )
           by
           the
           obedience
           which
           his
           Faith
           ,
           and
           by
           the
           Industry
           which
           his
           Love
           ,
           and
           by
           the
           Constancy
           which
           his
           Hope
           in
           the
           Lord
           Jesus
           Christ
           hath
           effected
           in
           him
           ,
           so
           that
           
             the
             Righteousness
             of
             God
             hath
             been
          
           successfully
           
             revealed
             from
             Faith
             to
             Faith
          
           ,
           (
           as
           St.
           Paul
           expresseth
           a
           Perseverance
           in
           Faith
           ,
           Rom.
           1.
           17.
           )
           It
           is
           then
           indeed
           
           
             the
             Substance
             of
             things
             hoped
             for
             ,
             and
             the
             Evidence
             of
             things
             not
             seen
             ,
          
           and
           virtually
           the
           Praesence
           of
           things
           yet
           future
           .
           A
           
             steady
             Dependance
          
           upon
           God
           for
           the
           Performance
           of
           his
           Promise
           ,
           and
           a
           
             confident
             expectation
          
           of
           the
           Glory
           to
           be
           reveal'd
           .
           A
           being
           convinc'd
           that
           That
           is
           true
           by
           a
           mental
           Demonstration
           ,
           which
           does
           not
           fall
           under
           an
           ocular
           .
           And
           as
           ,
           in
           other
           respects
           ,
           Faith
           is
           said
           to
           be
           the
           Hand
           ,
           so
           in
           This
           is
           it
           the
           Eye
           of
           a
           pious
           Soul
           ,
           wherewith
           
             looking
             up
             to
             Iesus
             ,
             the
             Author
             and
             Finisher
             of
             our
             Faith
             ,
          
           we
           may
           easily
           see
           our
           way
           through
           any
           Night
           of
           Tribulation
           that
           
           can
           befall
           us
           .
           Thus
           we
           see
           how
           
             saving
             Faith
          
           does
           carry
           Hope
           in
           its
           Importance
           ,
           as
           well
           as
           Charity
           ;
           as
           may
           appear
           by
           the
           Duplicity
           of
           the
           Apostle's
           Definition
           ,
           which
           seems
           to
           have
           a
           
             twofold
             Genus
          
           ,
           and
           a
           
             twofold
             Differentia
          
           .
           For
           first
           he
           saith
           it
           is
           the
           Substance
           ,
           and
           then
           the
           Evidence
           .
           In
           as
           much
           as
           't
           is
           an
           evidence
           ,
           it
           is
           objected
           on
           Things
           invisible
           ;
           But
           in
           as
           much
           as
           't
           is
           a
           Substance
           ,
           so
           it
           is
           of
           Things
           which
           are
           
             hoped
             for
          
           .
           A
           Definition
           very
           fitly
           against
           the
           Method
           and
           the
           Rules
           of
           Art
           and
           Nature
           ,
           because
           it
           is
           of
           such
           a
           Quality
           as
           is
           exceedingly
           above
           them
           .
           And
           yet
           it
           is
           a
           Definition
           ,
           whereof
           I
           think
           it
           will
           be
           easy
           to
           give
           a
           rational
           Accompt
           .
           For
           this
           Faith
           being
           (
           an
           Act
           ,
           or
           rather
           )
           an
           Habit
           of
           the
           Intellect
           ,
           And
           yet
           determin'd
           to
           its
           object
           by
           the
           Empire
           of
           the
           Will
           which
           is
           at
           last
           its
           Subject
           too
           ,
           (
           That
           as
           expressed
           by
           the
           word
           Fides
           ,
           and
           This
           as
           well
           by
           the
           word
           Fiducia
           ,
           )
           't
           is
           plain
           its
           object
           must
           be
           consider'd
           both
           as
           True
           ,
           and
           as
           Good.
           As
           the
           object
           of
           the
           Intellect
           ,
           the
           
             Injoyments
             of
             Heaven
          
           are
           still
           consider'd
           by
           us
           as
           True
           ,
           and
           so
           are
           properly
           contemplated
           as
           
             Things
             not
             seen
          
           whereof
           there
           is
           yet
           no
           other
           Evidence
           ,
           than
           
           that
           of
           Faith.
           But
           as
           the
           object
           of
           the
           Will
           ,
           they
           are
           consider'd
           by
           us
           as
           Good
           ,
           and
           so
           are
           properly
           here
           expressed
           by
           
             Things
             hoped
             for
          
           ,
           and
           Faith
           of
           such
           may
           be
           call'd
           the
           *
           Substance
           .
           Though
           not
           in
           a
           logical
           ,
           or
           physical
           ,
           or
           metaphysical
           Sense
           ,
           yet
           in
           a
           moral
           ,
           and
           metaphorical
           ;
           as
           that
           which
           is
           first
           in
           every
           kind
           ,
           and
           either
           radically
           or
           vertually
           contains
           the
           rest
           in
           it
           ,
           is
           said
           to
           be
           the
           Substance
           of
           all
           the
           rest
           ;
           as
           the
           Contents
           are
           the
           substance
           of
           the
           following
           Chapter
           ;
           or
           as
           Adam
           was
           the
           Substance
           of
           all
           Mankind
           ;
           or
           as
           there
           is
           said
           to
           be
           a
           Substance
           and
           Body
           of
           Sin
           ,
           which
           very
           Body
           is
           also
           said
           to
           have
           a
           strength
           ,
           and
           a
           sting
           .
           And
           then
           with
           a
           greater
           force
           of
           reason
           may
           Faith
           be
           said
           to
           be
           the
           
             Substance
             of
             things
             hoped
             for
          
           ,
           because
           it
           hath
           an
           amazing
           power
           of
           presentiating
           the
           things
           which
           are
           wrapt
           up
           in
           Futurity
           ,
           and
           represents
           them
           all
           at
           once
           ,
           as
           well
           to
           the
           Will
           ,
           as
           the
           Understanding
           .
           It
           gives
           us
           (
           as
           I
           may
           say
           )
           a
           kind
           of
           
             Livery
             and
             Seisin
          
           of
           all
           we
           hope
           and
           
             pray
             for
          
           ,
           and
           even
           long
           to
           be
           
             united
             to
          
           ,
           though
           by
           the
           Help
           of
           a
           Dissolution
           .
           In
           so
           much
           that
           the
           Plenitude
           of
           this
           
             One
             Grace
          
           in
           the
           sense
           I
           mention'd
           (
           which
           Plenitude
           is
           expressed
           
           by
           a
           *
           threefold
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           boldly
           rendred
           a
           
             full
             Assurance
          
           ,
           )
           I
           say
           the
           Plenitude
           or
           fulness
           of
           this
           
             one
             Grace
          
           ,
           which
           is
           attainable
           by
           Christians
           whilst
           
             here
             below
          
           ,
           is
           worthily
           reckon'd
           by
           St.
           Paul
           ,
           The
           
             Inchoation
             of
             our
             Glory
          
           .
           This
           very
           Grace
           is
           once
           affirm'd
           to
           be
           a
           kind
           of
           beatifick
           (
           although
           an
           antedated
           )
           
             Vision
             of
             the
             Glory
             of
             God.
          
           And
           for
           a
           man
           to
           leave
           This
           for
           a
           better
           world
           ,
           with
           such
           
             a
             cordial
             Believing
             in
             the
             Lord
             Iesus
             Christ
          
           as
           was
           here
           recommended
           by
           Paul
           and
           Silas
           ,
           (
           which
           I
           have
           hitherto
           explain'd
           by
           several
           passages
           of
           Scripture
           ,
           )
           is
           nothing
           else
           but
           to
           pass
           from
           a
           Paradise
           to
           a
           Heaven
           ,
           or
           (
           to
           use
           St.
           Paul's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           from
           one
           Glory
           to
           another
           .
           For
           
             we
             all
             with
             open
             Face
             beholding
             as
             in
             a
             Glass
             the
             Glory
             of
             the
             Lord
             ,
             are
             changed
             into
             the
             same
             Image
             ,
             from
             Glory
             to
             Glory
             ,
             even
             as
             by
             the
             Spirit
             of
             the
             Lord
             ,
          
           2
           Cor.
           3.
           18.
           
        
         
           §
           10.
           
           But
           some
           may
           tacitly
           now
           object
           
           against
           Paul
           and
           Silas
           in
           the
           Text
           ,
           (
           or
           at
           least
           against
           St.
           Luke
           ,
           the
           Relator
           of
           it
           ,
           That
           if
           by
           Faith
           we
           must
           be
           justified
           ,
           and
           also
           
             sanctified
             in
             part
          
           ,
           before
           we
           can
           expect
           it
           should
           ever
           save
           us
           ,
           they
           should
           have
           told
           
           the
           Jailour
           of
           it
           
             in
             Terms
             at
             large
          
           ,
           and
           have
           shew'd
           in
           the
           Retail
           ,
           how
           
             many
             Duties
          
           of
           a
           Christian
           are
           succinctly
           comprehended
           in
           that
           expression
           ;
           not
           have
           told
           him
           only
           in
           Gross
           ,
           (
           as
           Dutchmen
           make
           their
           dishonest
           Reckonings
           ,
           )
           
             He
             must
             believe
             in
             the
             Lord
             Iesus
             Christ.
          
           For
           how
           knew
           the
           Jailour
           he
           was
           to
           do
           any
           thing
           but
           to
           Believe
           ?
           or
           to
           believe
           in
           any
           other
           ,
           than
           
             the
             second
             Person
             in
             the
             Trinity
             ,
             God
             manifest
             in
             the
             Flesh
             ?
          
           for
           they
           seem
           to
           have
           made
           no
           mention
           to
           him
           of
           his
           being
           to
           
             believe
             in
             God
             the
             Father
          
           ,
           or
           
             in
             God
             the
             Holy
             Ghost
          
           ,
           much
           less
           did
           they
           add
           the
           
             other
             Articles
          
           of
           the
           Creed
           ,
           which
           are
           Ingredients
           in
           the
           object
           of
           
             Saving
             Faith.
          
           
        
         
           §
           11.
           
           To
           which
           I
           answer
           by
           two
           Degrees
           .
           
           And
           first
           of
           all
           by
           a
           concession
           ,
           That
           if
           indeed
           Paul
           and
           Silas
           had
           said
           no
           more
           to
           their
           Catechumenist
           ,
           than
           that
           
             He
             must
             believe
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           not
           explaining
           what
           was
           meant
           by
           that
           
             Habit
             of
             Faith
          
           from
           which
           the
           Act
           of
           his
           Believing
           was
           to
           proceed
           ,
           nor
           yet
           explaining
           what
           was
           meant
           by
           the
           
             Lord
             Iesus
             Christ
          
           ,
           who
           is
           often
           put
           by
           a
           Synecdoche
           for
           the
           
             whole
             object
          
           of
           our
           Belief
           ,
           (
           
             Faith
             in
             Christ
          
           being
           the
           Pandect
           of
           
           
             Christian
             Duties
          
           ,
           which
           are
           all
           shut
           up
           in
           Faith
           ,
           as
           
             Homer's
             Iliads
          
           in
           a
           Nutshell
           ,
           )
           Then
           indeed
           they
           might
           have
           made
           him
           a
           Solifidian
           ,
           or
           a
           Fiduciary
           ,
           which
           had
           not
           been
           the
           way
           to
           his
           being
           sav'd
           .
           But
           secondly
           I
           answer
           ,
           That
           the
           objection
           is
           made
           of
           a
           
             false
             Hypothesis
          
           ;
           For
           Paul
           and
           Silas
           dealt
           honestly
           and
           discreetly
           with
           the
           Jailour
           ;
           when
           having
           told
           him
           
             he
             must
             believe
             in
             the
             Lord
             Iesus
             Christ
          
           for
           his
           being
           sav'd
           ,
           (
           it
           presently
           follows
           after
           the
           Text
           ,
           )
           
             they
             spake
             unto
             him
             the
             Word
             of
             God
          
           ;
           that
           is
           ,
           they
           expounded
           the
           Scriptures
           to
           him
           .
           And
           in
           the
           doing
           of
           That
           ,
           they
           prov'd
           the
           object
           of
           his
           Faith
           to
           be
           
             the
             Trinity
             in
             Unity
          
           ;
           not
           solely
           and
           exclusively
           the
           Lord
           Jesus
           Christ
           ,
           but
           
             in
             conjunction
          
           with
           God
           
             the
             Father
          
           ,
           and
           with
           God
           the
           
             Holy
             Ghost
          
           too
           .
           Again
           in
           
             expounding
             the
             Scriptures
          
           to
           him
           ,
           they
           could
           not
           but
           tell
           him
           what
           was
           meant
           ,
           by
           an
           effectual
           Belief
           in
           the
           Lord
           Jesus
           Christ
           ;
           importing
           such
           a
           kind
           of
           Faith
           ,
           as
           is
           
             ever
             working
          
           ;
           and
           such
           a
           kind
           of
           working
           ,
           as
           is
           by
           Love
           ;
           and
           by
           such
           a
           kind
           of
           Love
           ,
           as
           is
           
             the
             fulfilling
             of
             the
             Law
          
           ;
           and
           of
           such
           a
           Law
           too
           ,
           as
           does
           consist
           of
           somewhat
           higher
           and
           more
           illustrious
           
           Injunctions
           than
           those
           of
           Moses
           ;
           and
           of
           such
           an
           obedience
           to
           those
           Injunctions
           ,
           as
           is
           attended
           and
           waited
           on
           by
           
             Perseverance
             unto
             the
             End.
          
           There
           is
           no
           doubt
           but
           they
           acquainted
           him
           ,
           (
           in
           their
           expounding
           of
           the
           Scriptures
           ,
           
             and
             speaking
             to
             him
             the
             Word
             of
             God
             ,
          
           )
           how
           very
           highly
           it
           did
           concern
           him
           ,
           not
           only
           
             to
             escape
             the
             Corruption
             that
             is
             in
             the
             world
             through
             lust
             ,
          
           and
           also
           
             to
             believe
             in
             the
          
           
           
             Lord
             Iesus
             Christ
          
           ,
           but
           
             besides
             This
          
           ,
           (
           as
           St.
           Peter
           speaks
           ,
           )
           
             to
             give
             all
             diligence
             ,
             for
             the
             adding
             to
             his
             Faith
             ,
             Vertue
             ;
             to
             Vertue
             ,
             Knowledge
             ;
             to
             Knowledge
             ,
             Temperance
             ;
             to
             Temperance
             ,
             Patience
             ;
             to
             Patience
             ,
             Godliness
             ;
             to
             Godliness
             ,
             Brotherly
             kindness
             ;
             to
             Brotherly
             kindness
             ,
             Charity
             .
          
           For
           that
           these
           were
           all
           needful
           ,
           and
           
             no
             redundant
          
           superadditions
           ,
           is
           very
           clear
           from
           St.
           
           Peter
           in
           the
           next
           verse
           but
           one
           .
           
             He
             that
             lacketh
             these
             things
             is
             blind
             ,
             and
             cannot
             see
             a
             far
             off
             ,
             and
             hath
             forgotten
             that
             he
             was
             purged
             from
             his
             old
             sins
             .
             But
             if
             these
             Things
             be
             in
             you
             ,
             and
             abound
             ,
          
           Then
           indeed
           (
           as
           St.
           Peter
           
           adds
           )
           
             ye
             shall
             not
             be
             barren
             in
             the
             knowledge
             of
             our
             Lord
             Iesus
             Christ.
             If
             ye
             do
             these
             things
             ,
             ye
             shall
             never
             fall
             ,
          
           2
           Pet.
           1.
           10.
           
           Now
           can
           we
           think
           that
           St.
           Peter
           did
           not
           teach
           the
           same
           
           Doctrin
           with
           Paul
           and
           Silas
           ?
           or
           can
           we
           think
           that
           Paul
           and
           Silas
           would
           withhold
           from
           the
           Jailour
           that
           Train
           of
           Duties
           ,
           for
           want
           of
           which
           he
           had
           been
           Blind
           ,
           and
           not
           in
           Case
           to
           
             see
             God
          
           ?
           no
           ,
           whatever
           might
           have
           been
           wanting
           in
           their
           succinct
           and
           
             pithy
             Answer
          
           ,
           whereby
           to
           give
           him
           a
           
             right
             Understanding
          
           of
           it
           ,
           was
           abundantly
           supply'd
           by
           their
           following
           Sermon
           .
           And
           though
           the
           Heads
           of
           their
           Sermon
           are
           not
           put
           upon
           Record
           ,
           (
           but
           only
           the
           Text
           upon
           which
           they
           made
           it
           ;
           )
           yet
           St.
           Luke
           records
           This
           ,
           That
           such
           a
           Sermon
           there
           was
           preach'd
           ,
           in
           that
           he
           saith
           ,
           
             They
             spake
             to
             him
             the
             Word
             of
             God.
             
          
        
         
           §
           12.
           
           And
           truly
           This
           is
           such
           a
           Method
           ,
           as
           I
           could
           wish
           were
           well
           observ'd
           by
           all
           that
           are
           of
           
             their
             Function
          
           .
           I
           mean
           
             the
             Stewards
             of
             the
             Mysteries
             of
             the
             Living
             God
             ,
          
           Unto
           whom
           is
           
             committed
             the
             Word
             of
             Reconciliation
          
           ,
           whose
           lips
           are
           made
           to
           be
           the
           Treasuries
           and
           
             Conservatories
             of
             Knowledge
          
           ,
           and
           
             which
             the
             People
             are
          
           appointed
           
             to
             seek
             at
             their
             Mouths
          
           .
           For
           the
           Text
           we
           have
           in
           hand
           is
           often
           turned
           to
           advance
           either
           Truth
           ,
           or
           Falshood
           ,
           even
           according
           to
           the
           handle
           by
           which
           't
           is
           
             held
             forth
          
           to
           the
           giddy
           People
           ;
           And
           is
           made
           to
           
           be
           eventually
           either
           venomous
           ,
           or
           wholsom
           ,
           just
           in
           proportion
           to
           the
           sense
           in
           which
           't
           is
           taken
           and
           digested
           by
           them
           that
           hear
           it
           .
           If
           
             to
             Believe
          
           is
           only
           taken
           for
           an
           Assent
           unto
           the
           Truth
           ,
           or
           a
           Relyance
           on
           the
           Merits
           of
           Jesus
           Christ
           ,
           or
           a
           
             confident
             Application
          
           of
           all
           his
           Promises
           to
           our selves
           ,
           And
           this
           in
           a
           kind
           of
           opposition
           to
           the
           Necessity
           of
           
             Good
             works
          
           ,
           (
           which
           ought
           to
           be
           in
           conjunction
           with
           it
           ;
           )
           Then
           't
           is
           apt
           to
           cause
           a
           wreck
           in
           the
           
             waters
             of
             Life
          
           ;
           and
           through
           the
           Malignity
           of
           a
           Digestion
           ,
           a
           man
           may
           be
           kill'd
           by
           the
           Bread
           of
           Heaven
           .
           But
           if
           't
           is
           taken
           for
           obedience
           to
           the
           Commandments
           of
           Christ
           ,
           with
           Perseverance
           unto
           the
           End
           in
           conjunction
           with
           it
           ;
           Then
           the
           Answer
           of
           Paul
           and
           Silas
           is
           the
           short
           Summary
           of
           the
           Gospel
           ,
           and
           they
           might
           well
           promise
           Salvation
           to
           whosoever
           should
           accomplish
           the
           purpose
           of
           it
           .
           That
           this
           indeed
           is
           the
           Importance
           ,
           may
           appear
           by
           the
           words
           of
           our
           blessed
           Saviour
           ;
           who
           having
           been
           asked
           by
           a
           Iew
           ,
           as
           Paul
           and
           Silas
           by
           a
           Gentile
           ,
           [
           what
           Course
           was
           to
           be
           taken
           whereby
           to
           inherit
           Eternal
           Life
           ,
           ]
           gave
           him
           an
           Answer
           which
           some
           may
           censure
           ,
           as
           too
           much
           savouring
           of
           the
           Law
           ,
           but
           yet
           it
           
           seems
           not
           unsuitable
           to
           the
           oeconomy
           of
           the
           Gospel
           ,
           [
           
             If
             thou
             wilt
             enter
             into
             life
             ,
             keep
             the
             Commandments
             .
          
           ]
           Now
           in
           as
           much
           as
           Paul
           and
           Silas
           did
           not
           teach
           
             another
             Doctrin
          
           ,
           but
           the
           same
           in
           
             other
             words
          
           with
           their
           
             Master
             Christ
          
           ,
           they
           must
           needs
           be
           understood
           to
           have
           given
           This
           Answer
           ,
           That
           if
           the
           Jailour
           should
           
             so
             believe
          
           in
           the
           Lord
           Jesus
           Christ
           ,
           as
           to
           imitate
           his
           Example
           ,
           and
           yield
           obedience
           to
           his
           Commands
           ,
           and
           continue
           so
           to
           do
           
             all
             the
             days
             of
             his
             life
             ,
          
           he
           should
           
             not
             fail
          
           (
           in
           that
           Case
           )
           of
           his
           being
           sav'd
           .
           And
           though
           the
           Rule
           is
           very
           true
           ,
           That
           
             nothing
             is
             wanting
             in
          
           
           
             any
             Sentence
             which
             is
             of
             necessity
             understood
             ,
          
           which
           well
           might
           justifie
           Paul
           and
           Silas
           in
           the
           conciseness
           of
           their
           expression
           :
           Yet
           not
           contented
           with
           this
           excuse
           ,
           they
           rather
           chose
           
             not
             to
             want
          
           it
           ,
           by
           speaking
           largely
           to
           the
           Jailour
           
             the
             Word
             of
             God.
          
           After
           the
           very
           same
           manner
           ,
        
         
           §
           13.
           
           That
           the
           People
           may
           not
           wrest
           the
           outward
           Letter
           of
           the
           Scripture
           
             to
             their
             Damnation
          
           ,
           we
           must
           carefully
           explain
           and
           disentangle
           it
           to
           their
           Safety
           .
           If
           any
           of
           Us
           shall
           be
           consulted
           by
           either
           Believers
           or
           Unbelievers
           ,
           about
           the
           
             means
             of
             their
             being
             sav'd
          
           ,
           we
           
           have
           two
           ways
           of
           Answer
           ,
           and
           
             both
             exact
          
           ;
           but
           both
           are
           to
           be
           taken
           
             cum
             grano
             salis
          
           ,
           and
           with
           a
           
             due
             Interpretation
          
           .
           We
           may
           answer
           with
           our
           Saviour
           ,
           
             They
             are
             to
             keep
             the
             Commandments
          
           ;
           or
           else
           with
           Paul
           and
           Silas
           ,
           that
           
             they
             are
             to
             believe
             in
             the
             Lord
             Iesus
             Christ.
             
          
        
         
           But
           if
           the
           former
           ,
           we
           must
           add
           ,
           
             This
             is
             the
             chief
             of
             the
             Commandments
             ,
             that
             we
             believe
             on
             the
             Name
             of
             the
             Lord
             Iesus
             Christ
             ,
          
           1
           Joh.
           3.
           23.
           
           And
           although
           we
           must
           have
           an
           inherent
           righteousness
           
             in
             part
          
           ,
           yet
           there
           is
           need
           that
           That
           of
           Christ
           be
           imputed
           to
           us
           ,
           if
           but
           to
           make
           up
           all
           the
           wants
           and
           the
           vacuities
           of
           our
           own
           .
           For
           our
           own
           is
           no
           better
           than
           
             filthy
             Rags
          
           ,
           if
           impartially
           compar'd
           with
           our
           
             double
             Rule
          
           ,
           to
           wit
           
             The
             Doctrin
          
           ,
           and
           Life
           of
           Christ.
           We
           must
           negotiate
           indeed
           with
           the
           Talents
           of
           Grace
           ,
           that
           we
           may
           not
           be
           
             cast
             into
             outer
             Darkness
          
           ;
           yet
           so
           as
           to
           judge
           our selves
           
             at
             best
          
           to
           be
           
             unprofitable
             Servants
          
           ,
           weigh'd
           with
           the
           Greatness
           of
           our
           Redeemer
           ,
           and
           with
           the
           Richness
           of
           our
           Reward
           .
        
         
           Or
           if
           we
           give
           them
           the
           second
           Answer
           ,
           we
           must
           also
           
             speak
             to
             them
             the
             Word
             of
             God.
          
           We
           must
           explain
           what
           it
           is
           ,
           
             to
             believe
             in
             Christ
          
           ;
           and
           by
           the
           help
           of
           some
           Distinctions
           (
           duly
           
           consider'd
           ,
           and
           apply'd
           ,
           )
           teach
           them
           to
           see
           through
           all
           the
           Fallacies
           ,
           and
           flatten
           the
           edge
           of
           all
           objections
           ,
           which
           are
           oppos'd
           
             to
             the
             Necessity
          
           of
           
             strict
             obedience
          
           and
           
             good
             works
          
           .
           When
           any
           Iustifying
           Vertue
           is
           given
           to
           Faith
           ,
           we
           must
           tell
           them
           it
           is
           meant
           of
           Faith
           a
           unfeigned
           .
           When
           we
           speak
           of
           the
           Sufficiency
           of
           Faith
           unfeigned
           ,
           we
           must
           shew
           them
           how
           b
           
             Love
             is
             the
             Spirit
          
           of
           Faith.
           Whether
           because
           (
           in
           the
           Active
           )
           
             it
             works
             by
             Love
          
           ,
           or
           else
           because
           (
           in
           the
           Passive
           ,
           in
           which
           the
           Syriac
           and
           Tertullian
           translate
           the
           word
           )
           
             by
             works
             of
             Charity
             and
             Obedience
             Faith
             is
             wrought
             and
             made
             perfect
             .
          
           When
           we
           celebrate
           the
           force
           of
           a
           c
           lively
           Faith
           ,
           we
           must
           season
           it
           with
           a
           Note
           ,
           that
           
             Faith
             is
          
           d
           
             dead
             being
             alone
          
           .
           When
           't
           is
           said
           out
           of
           St.
           Paul
           ,
           that
           
             we
             are
             justified
             by
          
           e
           
             Faith
             ,
             without
             the
             Deeds
             of
             the
             Law
             ,
          
           't
           is
           fit
           we
           add
           out
           of
           St
           Iames
           ,
           that
           
             we
             are
             justified
             by
          
           f
           
             Works
             ,
             and
             not
             by
             Faith
             only
             .
          
           For
           (
           to
           shew
           that
           St.
           Iames
           does
           not
           either
           contradict
           or
           confute
           St.
           Paul
           ,
           )
           The
           Works
           excluded
           by
           St.
           Paul
           ,
           are
           no
           other
           than
           the
           Deeds
           of
           the
           
             Ceremonial
             Law
          
           ;
           And
           those
           included
           by
           St.
           Iames
           ,
           are
           no
           other
           than
           the
           Works
           of
           the
           
             Moral
             Law.
          
           So
           we
           are
           
           justified
           by
           Faith
           as
           the
           Root
           of
           Works
           ;
           and
           we
           are
           justified
           by
           Works
           ,
           as
           the
           Fruit
           of
           Faith.
           Not
           by
           
             Faith
             without
             Works
          
           ,
           for
           then
           St.
           Iames
           would
           not
           be
           Orthodox
           ;
           nor
           yet
           by
           
             Works
             without
             Faith
          
           ,
           for
           then
           we
           could
           not
           defend
           St.
           Paul
           ;
           but
           by
           such
           a
           Faith
           as
           worketh
           ,
           and
           by
           
             such
             Works
          
           as
           are
           of
           Faith.
           By
           Both
           indeed
           improperly
           ,
           as
           being
           but
           
             necessary
             Conditions
          
           ;
           But
           very
           properly
           
             by
             Christ
          
           ,
           as
           being
           the
           sole
           
             meritorious
             Cause
          
           .
           Again
           because
           't
           is
           very
           natural
           for
           Carnal
           Professors
           of
           Christianity
           ,
           so
           to
           enhaunce
           the
           Price
           of
           Faith
           ,
           as
           to
           depretiate
           good
           Works
           ,
           and
           make
           obedience
           to
           pass
           at
           the
           
             cheaper
             Rate
          
           ,
           They
           must
           be
           told
           that
           when
           our
           Saviour
           ascribes
           the
           moving
           of
           Mountains
           ,
           and
           other
           Miracles
           to
           Faith
           ,
           He
           does
           not
           speak
           of
           
             That
             Faith
          
           ,
           which
           is
           a
           
             Sanctifying
             Grace
          
           ,
           Gal.
           5.
           22.
           but
           of
           
             that
             Faith
          
           alone
           which
           is
           an
           
             Edifying
             Gift
          
           ,
           1
           Cor.
           12.
           9.
           by
           which
           a
           man
           may
           
             do
             wonders
          
           ,
           and
           yet
           be
           damn'd
           ,
           Matth
           ●
           .
           22
           ,
           23.
           
           So
           when
           he
           said
           unto
           the
           Ruler
           ,
           who
           had
           besought
           him
           to
           heal
           his
           
             bed-rid
             Daughter
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Only
             Believe
          
           ,
           He
           only
           meant
           it
           was
           sufficient
           for
           the
           healing
           of
           her
           ●ody
           ,
           without
           alluding
           in
           any
           measure
           unto
           
           the
           saving
           of
           her
           Soul.
           So
           far
           he
           was
           ,
           in
           that
           place
           ,
           from
           giving
           any
           ground
           of
           hope
           to
           a
           Solifidian
           .
           And
           therefore
           briefly
           let
           it
           suffice
           me
           to
           say
           once
           for
           all
           ;
           That
           when
           we
           find
           men
           
             Believers
             without
             good
             Life
          
           ,
           we
           must
           shew
           them
           how
           many
           ways
           a
           man
           may
           be
           a
           Believer
           without
           
             true
             Faith
          
           ,
           may
           be
           justified
           in
           the
           Praemisses
           ,
           yet
           not
           sav'd
           in
           the
           Conclusion
           ;
           may
           get
           no
           more
           by
           his
           Knowledge
           ,
           than
           
             to
             be
             beaten
             with
             many
             stripes
          
           ;
           and
           have
           no
           more
           of
           a
           Saviour
           ,
           than
           to
           be
           
             damn'd
             by
          
           .
           We
           must
           instruct
           them
           to
           distinguish
           betwixt
           the
           Act
           ,
           and
           the
           Habit
           of
           their
           Believing
           .
           But
           above
           all
           ,
           betwixt
           a
           Speculative
           ,
           and
           a
           Practical
           Belief
           .
           A
           Belief
           in
           the
           Heads
           ,
           and
           the
           Hearts
           of
           men
           .
           A
           Belief
           which
           does
           consist
           with
           
             a
             drawing
             back
             unto
             Perdition
          
           ,
           and
           That
           by
           which
           a
           man
           
             believes
             unto
             the
             saving
             of
             the
             Soul.
             
          
        
         
           §
           14.
           
           Stand
           forth
           therefore
           Thou
           Antinomian
           ,
           or
           Thou
           Fiduciary
           ,
           or
           whosoever
           else
           Thou
           art
           who
           art
           a
           
             sturdy
             Believer
          
           without
           
             true
             Faith
          
           ,
           and
           ever
           
             namest
             the
             Name
             of
             Christ
             without
             departing
             from
             Iniquity
          
           ;
           Try
           thy self
           by
           this
           Touchstone
           which
           lyes
           before
           thee
           ;
           and
           examin
           whether
           thy
           Heart
           be
           not
           as
           apt
           
           to
           be
           deceiptful
           ,
           as
           't
           was
           once
           said
           to
           be
           by
           the
           
             Prophet
             Ieremy
          
           .
           Let
           the
           Tempter
           that
           is
           without
           ,
           make
           thee
           as
           credulous
           as
           he
           can
           ;
           And
           let
           the
           Traytor
           that
           is
           within
           ,
           make
           thee
           as
           confident
           as
           he
           will
           of
           thy
           
             Faith
             in
             Christ
          
           ;
           yet
           Thou
           wilt
           find
           ,
           when
           all
           is
           done
           ,
           there
           is
           exceeding
           great
           Truth
           in
           the
           Spanish
           Proverb
           ,
           
             That
             't
             is
             a
             very
             hard
             Thing
             to
             believe
             in
             God.
          
           And
           so
           very
           few
           there
           are
           who
           attain
           unto
           it
           ,
           that
           it
           may
           rationally
           be
           doubted
           ,
           whether
           
             when
             the
             Son
             of
             Man
             shall
             come
             a
             second
             time
             from
             Heaven
             ,
          
           he
           will
           come
           with
           such
           success
           ,
           
             as
             to
             find
             Faith
             upon
             the
             Earth
             .
          
           Examin
           therefore
           whether
           Thy self
           may'st
           well
           be
           reckon'd
           to
           be
           one
           of
           that
           
             little
             Number
          
           .
           Examin
           whether
           thy
           Belief
           is
           really
           such
           as
           Thou
           believ'st
           it
           ;
           and
           try
           whether
           thy
           Confidence
           is
           not
           the
           Thing
           to
           be
           distrusted
           the
           most
           of
           any
           .
           For
        
         
           §
           15.
           
           Of
           this
           I
           can
           convince
           thee
           by
           a
           mental
           Demonstration
           ,
           which
           is
           
             more
             cogent
          
           than
           an
           ocular
           ,
           That
           if
           thou
           hast
           not
           such
           
             respect
             unto
             the
             Recompence
             of
             Reward
             ,
          
           as
           to
           choose
           rather
           (
           with
           Moses
           )
           to
           spend
           thy
           short
           and
           dying
           life
           in
           Mortisications
           and
           Self-denials
           ,
           and
           to
           suffer
           
             Tribulation
             with
             the
             People
          
           
           
           
             of
             God
          
           ,
           than
           with
           the
           brutish
           
             Sons
             of
             Belial
          
           ,
           to
           
             injoy
             the
             Pleasures
             of
             Sin
             for
             a
             season
          
           ;
           If
           thou
           dost
           not
           
             esteem
             the
             Reproach
             of
             Christ
             to
             be
             much
             greater
             Riches
             than
             all
             the
             Treasures
             of
             Egypt
          
           ;
           Or
           if
           thou
           canst
           basely
           
             fear
             Them
             that
             can
             kill
             the
             Body
             only
             ,
             (
             but
             are
             not
             able
             to
             hurt
             the
             Soul
             ,
             )
             more
             than
             Him
             that
             can
             cast
             both
             Soul
             and
             Body
             into
             Hell
          
           ;
           And
           hast
           often
           done
           more
           to
           escape
           the
           former
           ,
           than
           ever
           thou
           wilt
           do
           to
           eschew
           the
           latter
           ;
           Thou
           hast
           not
           yet
           the
           
             first
             Degree
          
           of
           a
           Saving
           Faith.
           Thou
           dost
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           so
           much
           as
           believe
           the
           Lord
           Jesus
           Christ.
           Thou
           dost
           not
           assent
           to
           his
           veracity
           ,
           or
           look
           upon
           him
           as
           a
           
             True
             Speaker
          
           .
           Thou
           dost
           not
           so
           far
           confide
           in
           the
           Truth
           of
           his
           Promises
           and
           his
           Threats
           ,
           as
           to
           adventure
           any
           great
           matter
           upon
           the
           meer
           Reputation
           and
           Credit
           of
           them
           .
           For
           most
           undoubtedly
           ,
           
             if
             thou
             didst
          
           ,
           Thou
           wouldst
           prefer
           that
           which
           leads
           to
           all
           the
           Pleasures
           that
           he
           hath
           promis'd
           ,
           before
           the
           Things
           that
           will
           betray
           thee
           to
           all
           the
           pains
           that
           he
           hath
           Threaten'd
           .
           Thou
           wouldst
           pursue
           with
           more
           vehemence
           what
           will
           end
           in
           an
           
             eternal
             and
             exceeding
             weight
             of
             Glory
             ,
          
           than
           what
           will
           terminate
           in
           
             a
             worm
             which
          
           
           
             never
             dyes
          
           ,
           and
           
             in
             a
             Fire
             which
             is
             not
             quenched
             .
          
           That
           thou
           dost
           now
           affect
           to
           walk
           ,
           rather
           in
           the
           broad
           than
           the
           narrow
           way
           ,
           is
           not
           so
           much
           that
           thou
           espousest
           a
           
             way
             which
             leads
          
           thee
           to
           Destruction
           ,
           or
           hast
           Averseness
           unto
           That
           by
           which
           thou
           mayst
           
             enter
             into
             Life
          
           ;
           as
           that
           thou
           dost
           not
           quite
           believe
           the
           Lord
           Jesus
           Christ
           ,
           when
           he
           would
           fright
           thee
           from
           the
           one
           ,
           and
           allure
           thee
           to
           the
           other
           .
           That
           thou
           dost
           now
           take
           the
           Course
           to
           
             dwell
             with
             everlasting
             Burnings
          
           ,
           rather
           than
           That
           which
           hath
           a
           tending
           to
           
             Ioys
             unspeakable
          
           ,
           cannot
           possibly
           be
           from
           hence
           ,
           that
           thou
           preferr'st
           a
           very
           short
           to
           an
           endless
           Pleasure
           ,
           but
           rather
           from
           hence
           that
           thou
           preferr'st
           thy
           
             present
             experience
          
           of
           the
           first
           ,
           to
           the
           uncertainty
           and
           the
           doubtfulness
           which
           thou
           retainest
           of
           the
           second
           .
           Not
           at
           all
           that
           thou
           preferrest
           the
           Miseries
           of
           Hell
           to
           the
           Ioys
           of
           Heaven
           ,
           But
           that
           thou
           
             dost
             not
             believe
          
           what
           is
           said
           of
           either
           .
        
         
           §
           16.
           
           Again
           admit
           thou
           dost
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             believe
             the
             Truth
             and
             the
             Veracity
          
           of
           the
           Lord
           Jesus
           Christ
           ;
           Yet
           if
           thou
           are
           destitute
           of
           
             the
             Faith
          
           which
           is
           
             consummated
             by
             Love
          
           ,
           and
           by
           such
           a
           Love
           too
           as
           doth
           
             cast
             out
             Fear
          
           ;
           
           nor
           only
           
             the
             fear
          
           of
           all
           that
           may
           be
           inflicted
           ,
           but
           so
           far
           also
           
             the
             Feeling
          
           of
           all
           that
           is
           ,
           as
           to
           be
           able
           
             to
             rejoyce
             ,
             and
             to
             leap
             for
             joy
             ,
          
           
           when
           thou
           art
           
             persecuted
             and
             rail'd
             at
             for
             righteousness
             sake
          
           ;
           If
           thou
           canst
           not
           say
           heartily
           ,
           in
           the
           language
           of
           St.
           
             Paul
             ,
             I
             take
             pleasure
          
           
           
             in
             Insirmities
             ,
             in
             Reproaches
             ,
             in
             Necessities
             ,
             in
             Persecutions
             ,
             and
             in
             Distresses
             for
             Christ
             his
             sake
          
           ;
           If
           (
           in
           a
           word
           )
           Thou
           art
           not
           able
           
             to
             conquer
          
           all
           thine
           own
           
             weakness
             by
             Ghostly
             strength
          
           ,
           so
           as
           to
           hold
           fast
           thy
           Union
           and
           
             good
             Intelligence
          
           with
           Christ
           ,
           in
           spight
           of
           Nakedness
           ,
           
           or
           Famin
           ,
           or
           Peril
           ,
           or
           Sword
           ,
           or
           Life
           ,
           or
           Death
           ,
           or
           Angels
           ,
           or
           Devils
           ,
           or
           Principalities
           ,
           or
           Powers
           ,
           or
           
             things
             present
             ,
             or
             things
             to
             come
             ,
          
           And
           all
           by
           vertue
           of
           
             that
             Faith
             which
             overcometh
             the
             World
          
           ;
           (
           which
           is
           not
           only
           the
           
           means
           of
           Conquest
           ,
           but
           the
           
             Victory
             it self
          
           ;
           )
           Thou
           dost
           not
           heartily
           believe
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           that
           is
           )
           In
           ,
           or
           Upon
           the
           Lord
           Jesus
           Christ.
           'T
           is
           very
           evident
           that
           thou
           doubtest
           either
           his
           Power
           ,
           or
           his
           Propensity
           .
           Thou
           dost
           not
           so
           depend
           ,
           and
           rely
           upon
           him
           ,
           as
           that
           I
           can
           assure
           thee
           thou
           shalt
           be
           sav'd
           .
        
         
           §
           17.
           
           Again
           if
           thou
           hast
           not
           
             such
             a
             Faith
          
           ,
           as
           does
           denominate
           thee
           
             a
             good
             and
             a
             faithful
          
           
           servant
           ,
           such
           a
           justifying
           Faith
           ,
           as
           in
           the
           literal
           sense
           of
           it
           does
           
             make
             thee
             Iust
          
           ,
           (
           Iust
           I
           mean
           in
           that
           notion
           ,
           in
           which
           't
           was
           said
           of
           holy
           Iob
           ,
           that
           he
           was
           
             a
             just
             and
             an
          
           
           
             upright
             Man
          
           ,
           )
           If
           thou
           hast
           not
           such
           a
           Faith
           as
           by
           which
           thou
           art
           qualified
           in
           part
           ,
           both
           with
           Holiness
           and
           Righteousness
           ,
           with
           Godliness
           and
           Honesty
           ,
           with
           the
           Duties
           of
           the
           first
           and
           the
           
             second
             Table
          
           ,
           whereby
           the
           Righteousness
           of
           Christ
           may
           be
           so
           wholly
           imputed
           to
           thee
           ,
           as
           to
           instate
           thee
           in
           the
           Pardon
           of
           all
           thy
           Sins
           ;
           (
           it
           being
           impossible
           that
           thy
           Saviour
           should
           ever
           justifie
           thy
           Person
           ,
           and
           not
           sanctifie
           thy
           Nature
           in
           some
           proportionable
           degree
           ;
           )
           If
           besides
           thy
           Assent
           to
           the
           veracity
           of
           his
           Doctrin
           ,
           and
           besides
           thy
           Dependance
           on
           the
           Almightiness
           of
           his
           Power
           ,
           Thou
           dost
           not
           pay
           so
           great
           a
           Reverence
           unto
           the
           Iustice
           of
           his
           Will
           too
           ,
           as
           to
           serve
           and
           obey
           him
           with
           
             godly
             fear
          
           ;
           Thou
           dost
           not
           practically
           believe
           in
           
             the
             Lord
          
           Jesus
           Christ.
           Thou
           dost
           not
           own
           him
           in
           his
           Authority
           ,
           dost
           not
           receive
           him
           in
           his
           Commands
           ,
           dost
           not
           embrace
           and
           entertain
           him
           as
           he
           comes
           to
           thee
           a
           Legislator
           ,
           as
           one
           who
           hath
           
             a
             Name
             written
             both
             on
             his
             Vesture
             and
             on
             his
             Thigh
             ,
             King
             of
          
           
           
           
             Kings
             ,
             and
             Lord
             of
             Lords
             .
          
           And
           by
           consequence
           though
           thy
           Head
           may
           be
           as
           full
           as
           it
           can
           hold
           of
           the
           
             Christian
             Science
          
           ,
           or
           however
           thou
           mayst
           have
           Faith
           whereby
           thou
           
           
             canst
             remove
             Mountains
          
           ;
           Yet
           thou
           dost
           not
           so
           Believe
           in
           
             the
             Lord
          
           Jesus
           Christ
           ,
           as
           that
           I
           can
           assure
           thee
           thou
           shalt
           be
           sav'd
           .
        
         
           §
           18.
           
           Again
           if
           thou
           hast
           not
           such
           a
           Telescope
           ,
           as
           by
           which
           thou
           art
           inabled
           to
           look
           on
           the
           other
           side
           the
           Veil
           ,
           such
           a
           Faith
           as
           ,
           is
           
             the
             Evidence
             of
             things
             not
             seen
             ,
          
           and
           the
           
             substance
             of
             things
             that
             are
             hoped
             for
          
           ;
           hast
           not
           any
           praepossession
           of
           things
           invisible
           ,
           and
           future
           ,
           nor
           any
           glimmerings
           and
           
             foretasts
             of
             the
             Glory
             to
             be
             reveal'd
          
           ;
           hast
           no
           ground
           for
           an
           Assurance
           ,
           (
           whether
           of
           
             Faith
             ,
             Hope
          
           ,
           or
           Understanding
           ,
           )
           that
           thy
           Pardon
           is
           seal'd
           ,
           and
           thy
           
             Peace
             ratified
          
           ;
           Art
           not
           inwardly
           sustained
           ,
           in
           all
           thy
           Agonies
           and
           Conflicts
           ,
           with
           spiritual
           
             Ioy
             in
             the
             Holy
             Ghost
          
           ;
           hast
           not
           any
           the
           least
           Intelligence
           ,
           (
           through
           the
           secret
           whispers
           of
           the
           Spirit
           )
           of
           a
           Ravishing
           Mansion
           praepared
           for
           thee
           in
           
             the
             Land
             of
             the
             Living
          
           .
           And
           art
           not
           placed
           by
           that
           Intelligence
           above
           the
           Level
           of
           Temptations
           ,
           exempted
           from
           the
           Fear
           of
           what
           Men
           or
           Devils
           can
           do
           
           unto
           thee
           ;
           If
           thou
           canst
           not
           reflect
           with
           comfort
           upon
           the
           Day
           of
           Discrimination
           ,
           
             when
             the
             Lord
             Iesus
             shall
             be
             revealed
             from
             Heaven
             with
             his
             mighty
             Angels
             ,
             in
             flaming
          
           
           
             Fire
             ,
             taking
             Vengeance
             on
             Them
             that
             know
             not
             God
             ,
             and
             that
             obey
             not
             the
             Gospel
             of
             Iesus
             Christ
          
           ;
           Or
           if
           thou
           canst
           not
           think
           undauntedly
           
           upon
           
             the
             opening
             of
             the
             Books
             out
             of
             which
             thou
             must
             be
             judged
             ,
          
           and
           that
           from
           this
           consideration
           ,
           
             that
             the
             Father
             judgeth
             no
             Man
             ,
             but
             hath
             committed
             all
             Iudgment
             unto
             the
             Son
          
           ;
           I
           
           say
           ,
           if
           thou
           hast
           not
           attained
           to
           This
           ,
           Thou
           dost
           not
           perfectly
           believe
           in
           the
           Lord
           Iesus
           Christ
           :
           Dost
           not
           fully
           
             lay
             hold
          
           on
           his
           
             golden
             Scepter
          
           :
           Dost
           not
           receive
           him
           as
           a
           Saviour
           ,
           by
           whose
           
             Blood
             thou
             art
             cleansed
             from
             all
             thy
             sins
             :
          
           Dost
           not
           look
           upon
           Christ
           as
           an
           
             Elder
             Brother
          
           ,
           or
           behave
           thy self
           as
           one
           having
           
             the
             spirit
             of
             Adoption
          
           :
           Dost
           not
           behold
           him
           in
           his
           
             High-Priesthood
             after
             the
             Order
             of
             Melchisedech
          
           ;
           and
           all
           for
           want
           of
           that
           
             Eye
             of
             Faith
          
           ,
           by
           help
           of
           which
           (
           with
           St.
           Stephen
           )
           Thou
           
           mightst
           
             see
             the
             Heavens
             opened
             ,
             and
             Iesus
             sitting
             at
             the
             right
             hand
             of
             God
             ,
             ever
             making
             Intercession
             with
             groanings
             not
             to
             be
             uttered
             ,
          
           and
           
           rendring
           his
           Father
           propitious
           to
           thee
           .
        
         
         
           §
           19.
           
           I
           will
           not
           say
           ,
           
             Thou
             shalt
             be
             damn'd
             ,
             if
             thou
             arrivest
             not
             exactly
             at
             this
             Perfection
             ,
          
           because
           I
           know
           there
           are
           Degrees
           of
           
             Salvisick
             Grace
          
           ,
           in
           proportion
           to
           the
           Degrees
           of
           the
           
             Beatisick
             Glory
          
           .
           And
           though
           thou
           art
           not
           of
           Their
           Magnitude
           ,
           
             who
             shall
             shine
             forth
             as
             the
             Sun
             in
             the
             Kingdom
             of
             their
             Father
             ,
          
           (
           Matth.
           13.
           43.
           
           )
           yet
           Thou
           mayst
           possibly
           be
           of
           Theirs
           ,
           who
           
             are
             to
             shine
             as
             the
             stars
             for
             ever
             and
             ever
          
           ;
           (
           Dan.
           12.
           3.
           )
           But
           when
           I
           consider
           how
           great
           a
           stress
           is
           laid
           by
           God
           in
           the
           New
           Testament
           ,
           upon
           the
           Habit
           of
           
             Believing
             in
             the
             Lord
             Iesus
             Christ
             ,
          
           And
           weigh
           the
           stress
           of
           those
           things
           that
           are
           
             laid
             upon
          
           it
           ,
           with
           all
           the
           Requisites
           in
           Scripture
           that
           
             hold
             it
             up
          
           ;
           I
           cannot
           in
           faithfulness
           to
           my
           Text
           ,
           or
           in
           Iustice
           and
           Charity
           to
           my
           Readers
           ,
           say
           less
           than
           This
           ,
           That
           whosoever
           they
           are
           amongst
           us
           ,
           who
           are
           solicitous
           (
           with
           the
           Iailour
           )
           to
           know
           the
           
             Minimum
             quod
             sic
          
           of
           a
           Christian's
           Duty
           ,
           and
           
             how
             much
             they
             must
             do
             that
             they
             may
             be
             sav'd
          
           ;
           If
           they
           do
           not
           so
           assent
           to
           the
           veracity
           of
           a
           Saviour
           ,
           so
           depend
           upon
           his
           Power
           and
           his
           Propensity
           to
           save
           them
           ,
           so
           submit
           unto
           his
           Pleasure
           ,
           and
           so
           conform
           unto
           his
           Praecepts
           ,
           and
           (
           on
           the
           
           Grounds
           before
           mention'd
           )
           so
           apply
           unto
           Themselves
           their
           Saviour's
           Merits
           and
           Mediation
           ,
           as
           that
           in
           lieu
           of
           
             forsaking
             Christ
             to
             serve
             The
             Flesh
             ,
          
           and
           
             the
             Devil
          
           ,
           They
           do
           
             forsake
             them
             both
             at
             once
          
           ,
           for
           
             the
             Service
             of
             Christ
          
           ,
           And
           reckon
           their
           Happiness
           even
           on
           Earth
           to
           consist
           in
           
             those
             Pleasures
          
           ,
           which
           Minds
           the
           most
           uncorrupted
           do
           most
           approve
           of
           ,
           (
           such
           as
           are
           
             The
             Love
             of
             Christ
          
           ,
           The
           Satisfaction
           of
           an
           unblameable
           and
           a
           
             well-ordered
             life
          
           ,
           The
           Testimonial
           of
           a
           Pure
           and
           so
           
             a
             Peaceable
             Conscience
          
           ,
           The
           
             finding
             out
          
           of
           
             God's
             Will
          
           revealed
           to
           them
           
             in
             his
             Word
          
           ,
           The
           
             generous
             Pleasure
          
           of
           abstaining
           from
           all
           sorts
           of
           false
           and
           
             forbidden
             Pleasures
          
           ,
           A
           real
           Carelesness
           and
           Contempt
           of
           all
           the
           Vanities
           of
           this
           World
           ,
           and
           A
           
             well-grounded
             Expectation
          
           of
           all
           the
           Glories
           in
           the
           next
           ,
           so
           as
           no
           kind
           of
           outward
           or
           
             temporal
             Sufferings
          
           can
           deprive
           them
           of
           their
           
             inward
             and
             spiritual
             Ioys
          
           ;
           but
           
             still
             they
             hold
             fast
             their
             Confidence
             and
             the
             Rejoycing
             of
             the
          
           
           
             hope
             firm
             unto
             the
             End
          
           ,
           )
           I
           say
           ,
           if
           Christians
           rest
           satisfied
           with
           less
           than
           This
           ,
           I
           cannot
           say
           that
           
             their
             Election
             is
             yet
             so
             sure
             in
             it self
             ,
          
           as
           the
           Apostle
           St.
           Peter
           shews
           how
           to
           
             make
             it
          
           .
           Nor
           
           can
           I
           say
           
             They
             do
             believe
             in
             the
             Lord
             Iesus
          
           
           Christ
           ,
           so
           as
           to
           answer
           the
           whole
           Design
           of
           Paul
           and
           Silas
           in
           the
           Text
           ,
           or
           so
           as
           that
           I
           can
           assure
           them
           they
           shall
           be
           sav'd
           .
        
         
           §
           20.
           
           Why
           then
           should
           
             we
             suffer
             our
             Eyes
          
           
           
             to
             sleep
             ,
             or
             the
             Temples
             of
             our
             Heads
             to
             take
             any
             rest
             ,
          
           'till
           we
           are
           owners
           of
           
             such
             a
             Faith
          
           ,
           as
           will
           infallibly
           serve
           our
           turn
           ?
           That
           is
           ,
           
             such
             a
             Faith
             as
             a
             man
             may
          
           *
           
             live
             by
          
           ?
           such
           a
           Faith
           as
           by
           which
           we
           may
           be
           sure
           
             to
             please
             God
          
           ,
           or
           at
           least
           
             without
             which
             it
             is
          
           †
           
             impossible
             to
             please
             him
          
           ?
           For
           however
           it
           is
           the
           free
           and
           the
           
             sole
             Gift
             of
             God
          
           ,
           yet
           't
           is
           for
           us
           not
           to
           resist
           it
           ,
           but
           rather
           to
           give
           it
           a
           
             good
             Reception
          
           ,
           and
           to
           retain
           it
           when
           it
           is
           given
           ,
           not
           to
           squander
           it
           away
           ,
           or
           to
           keep
           it
           useless
           ,
           which
           is
           expressed
           by
           our
           
             receiving
             the
             Grace
             of
             God
             in
             vain
             ,
          
           2
           Cor.
           6.
           1.
           
           Nay
           farther
           yet
           it
           is
           for
           us
           ,
           (
           by
           diligent
           search
           into
           the
           Scriptures
           ,
           and
           constant
           practice
           of
           Self-denials
           ,
           and
           Importunity
           added
           to
           Prayer
           ,
           and
           by
           
             watching
             thereunto
             with
             all
             Perseverance
          
           ,
           )
           not
           only
           to
           receive
           ,
           and
           to
           retain
           the
           Grace
           of
           God
           ;
           but
           over
           and
           above
           
             to
             abound
             more
             and
             more
          
           ,
           (
           1
           Thess
           4.
           1.
           )
           That
           is
           to
           say
           ,
           we
           must
           employ
           ,
           and
           improve
           our
           Talent
           ,
           not
           hide
           it
           under
           a
           Bushel
           of
           
             worldly
             Cares
          
           ,
           or
           smother
           it
           in
           a
           Bed
           of
           unlawful
           
           Pleasures
           .
           And
           seeing
           
             't
             is
             God
             that
             worketh
             in
             us
             both
             to
             will
             and
             to
             do
             of
             his
             good
             Pleasure
             ,
          
           we
           (
           as
           *
           
             Labourers
             with
             God
          
           )
           are
           bound
           
             to
             work
             out
             our
             Faith
          
           ,
           in
           the
           very
           same
           sense
           ,
           in
           which
           we
           are
           to
           
             work
             out
             our
             own
             Salvation
          
           ,
           (
           Philip.
           2.
           12.
           
           )
           never
           ceasing
           to
           make
           a
           Progress
           
             from
             Faith
             to
             Faith
          
           ,
           'till
           we
           attain
           unto
           
             The
             Evidence
             of
             Things
             not
             seen
             ,
          
           and
           the
           
             Substance
             of
             Things
             hoped
             for
          
           ,
           even
           a
           Practical
           ,
           and
           a
           Cordial
           ,
           and
           an
           Habitual
           Belief
           in
           the
           Lord
           Jesus
           Christ
           :
           Not
           as
           a
           Prophet
           only
           ,
           to
           
             teach
             us
          
           ;
           Nor
           as
           a
           Prince
           only
           ,
           to
           rule
           us
           ;
           But
           as
           an
           Advocate
           and
           a
           Priest
           too
           ,
           who
           is
           incessantly
           procuring
           ,
           and
           pouring
           his
           Benefits
           upon
           us
           .
           To
           whom
           accordingly
           ,
           with
           the
           Father
           ,
           in
           the
           Unity
           of
           the
           Spirit
           ,
           let
           us
           evermore
           ascribe
           ,
           as
           is
           ever
           due
           ,
           Blessing
           ,
           Glory
           ,
           Honour
           ,
           and
           Power
           ,
           from
           this
           Time
           forwards
           for
           evermore
           .
        
      
       
         
         
         
           AN
           IMPROVEMENT
           OF
           THE
           INQUIRY
           Taken
           from
           the
           Mouth
           of
           
             A
             Iewish
             Convert
          
           .
           AND
           Containing
           ,
           in
           its
           Parts
           ,
           A
           Resolution
           unto
           it self
           .
        
         
         
         
           AN
           IMPROVEMENT
           OF
           THE
           INQUIRY
           ,
           &c.
           
        
         
           
             MARK
             X.
             17.
             
          
           
             And
             when
             he
             was
             gone
             forth
             into
             the
             way
             ,
             there
             came
             one
             running
             ,
             and
             kneeled
             to
             him
             ,
             and
             asked
             him
             ,
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             inherit
             Eternal
             Life
             ?
          
        
         
           BEHOLD
           the
           only
           great
           Scruple
           to
           be
           discussed
           and
           resolv'd
           ;
           the
           only
           
             Necessary
             Quaestion
          
           to
           be
           proposed
           and
           
             laid
             to
             heart
          
           ,
           by
           all
           that
           live
           in
           these
           Sceptical
           and
           Disputative
           Times
           .
           Wherein
           there
           is
           hardly
           perhaps
           a
           Family
           ,
           much
           less
           a
           Parish
           ,
           much
           less
           a
           City
           ,
           or
           a
           Town
           ,
           in
           which
           the
           shape
           of
           mens
           Iudgments
           
           (
           and
           by
           consequence
           of
           their
           Souls
           )
           is
           not
           almost
           as
           various
           as
           that
           of
           Faces
           .
           For
           though
           the
           most
           of
           men
           are
           travelling
           to
           the
           
             same
             Iourneys
             End
          
           ,
           yet
           it
           is
           (
           saith
           Boêthius
           )
           
             diverso
             tramite
          
           ,
           they
           love
           to
           walk
           towards
           it
           in
           
             several
             Paths
             .
             Happiness
          
           is
           a
           Thing
           which
           the
           worst
           men
           aym
           at
           ;
           But
           they
           discover
           by
           their
           Inquiries
           ,
           what
           variety
           of
           ways
           they
           take
           to
           miss
           it
           ;
           with
           how
           much
           Industry
           ,
           and
           Expence
           ,
           with
           how
           much
           Carelesness
           ,
           and
           Care
           too
           ,
           they
           do
           not
           only
           arrive
           at
           this
           ,
           to
           have
           their
           Labour
           for
           their
           Pains
           ;
           but
           also
           purchase
           to
           themselves
           a
           most
           
             costly
             Ruin
          
           ;
           at
           once
           a
           most
           pudendous
           ,
           and
           most
           
             Unprofitable
             Repentance
          
           .
        
         
           Were
           we
           at
           leisure
           to
           survey
           the
           several
           Orders
           and
           Ranks
           of
           men
           ,
           from
           Him
           that
           whistles
           at
           the
           Plough
           ,
           to
           Him
           that
           treads
           upon
           Crowns
           and
           Scepters
           ,
           we
           should
           find
           them
           all
           Byass't
           by
           Secular
           Interesses
           and
           Aims
           ;
           most
           incessantly
           pursuing
           their
           Carnal
           Projects
           and
           Designs
           .
           Poor
           Boôtes
           will
           needs
           be
           asking
           ,
           (
           so
           low
           and
           humble
           is
           
             his
             Ambition
          
           ,
           )
           what
           He
           shall
           do
           to
           
             maintain
             a
             Teem
          
           ?
           The
           
             same
             Boôtes
          
           growing
           Rich
           ,
           will
           as
           willingly
           be
           able
           
             to
             keep
             a
             Coach.
          
           Here
           a
           man
           is
           
           ambitious
           of
           some
           great
           Office
           in
           the
           Court
           ;
           whilst
           perhaps
           the
           
             great
             Courtier
          
           is
           at
           least
           as
           ambitious
           of
           being
           Greatest
           .
           The
           only
           Subject
           of
           
             His
             Inquiry
          
           ,
           is
           what
           he
           shall
           do
           
             to
             wear
             a
             Crown
          
           .
           But
           having
           waded
           as
           far
           as
           That
           ,
           (
           through
           
             Blood
             and
             Rapine
          
           ,
           )
           he
           thinks
           his
           Crown
           is
           too
           light
           ,
           and
           his
           Territory
           too
           narrow
           ;
           and
           therefore
           makes
           it
           his
           next
           Inquiry
           ,
           what
           he
           shall
           do
           for
           the
           inlarging
           the
           straitned
           Borders
           of
           his
           Dominion
           .
           His
           next
           Project
           is
           ,
           how
           to
           be
           Monarch
           of
           the
           West
           .
           And
           if
           perhaps
           he
           climbs
           thither
           ,
           his
           
             inlarged
             Ambition
          
           does
           want
           more
           Room
           ;
           from
           whence
           ariseth
           another
           Quaestion
           ,
           What
           he
           shall
           do
           to
           
             Subdue
             the
             World
          
           ,
           that
           Kings
           and
           Princes
           may
           
             bow
             down
          
           to
           him
           ,
           and
           that
           whole
           
             Nations
             may
             do
             him
             service
          
           .
           Nay
           if
           he
           arrives
           at
           That
           too
           ,
           his
           
             Unlimited
             Desires
          
           are
           more
           imprison'd
           than
           before
           ;
           And
           so
           his
           
             last
             ▪
          
           Quaestion
           is
           (
           like
           That
           of
           the
           Great
           *
           
             Macedonian
             Robber
          
           ,
           )
           what
           he
           shall
           do
           for
           
             more
             Worlds
          
           wherewith
           to
           satisfie
           his
           Hunger
           ,
           and
           (
           not
           to
           quench
           ,
           but
           )
           to
           exercise
           his
           
             cruel
             Thirst.
          
           
        
         
           Thus
           is
           every
           man
           a
           scambler
           for
           some
           kind
           of
           Happiness
           here
           on
           Earth
           ,
           (
           at
           least
           for
           the
           
           shadow
           and
           picture
           of
           it
           ;
           )
           But
           there
           is
           not
           the
           
             like
             solicitude
          
           for
           the
           getting
           of
           a
           Kingdom
           and
           Crown
           in
           Heaven
           .
           Where
           shall
           we
           meet
           with
           a
           man
           of
           Youth
           ,
           who
           joyns
           his
           Heart
           unto
           his
           Head
           ;
           and
           asks
           about
           the
           
             great
             Business
          
           for
           which
           he
           came
           into
           the
           World
           ?
           where
           shall
           we
           meet
           with
           a
           man
           of
           Riches
           ,
           who
           makes
           it
           the
           great
           Contrivance
           and
           Design
           of
           his
           Life
           ,
           to
           be
           advis'd
           in
           what
           manner
           he
           ought
           to
           live
           ?
           where
           shall
           we
           meet
           with
           a
           man
           of
           Power
           ,
           who
           will
           indure
           to
           be
           looking
           so
           far
           
             before
             him
          
           ,
           as
           to
           consider
           and
           
             contemplate
             his
             latter
             end
          
           ?
           or
           who
           will
           look
           so
           far
           within
           him
           ,
           as
           to
           examin
           the
           state
           of
           things
           ,
           betwixt
           his
           Saviour
           and
           his
           Soul
           ?
           as
           whether
           he
           hath
           
             made
             his
             Election
             sure
          
           ?
           or
           whether
           he
           hath
           not
           rather
           
             received
             the
             Grace
             of
             God
             in
             vain
             ?
          
           where
           is
           He
           that
           crys
           out
           with
           the
           frighted
           Iailour
           at
           Philippi
           ,
           
           
             What
             must
             I
             do
             that
             I
             may
             be
             saved
             ?
          
           that
           makes
           a
           strict
           and
           
             impartial
             search
          
           after
           the
           Requisites
           of
           his
           Salvation
           ?
           that
           sends
           as
           't
           were
           an
           
             Huy
             and
             Cry
          
           after
           things
           future
           and
           invisible
           ?
           and
           makes
           it
           the
           Burden
           of
           his
           Inquiry
           ,
           (
           with
           this
           young
           man
           ,
           this
           Rich
           man
           ,
           this
           Ruler
           in
           the
           Text
           ,
           )
           
             Good
             Master
             ,
             what
             shall
             I
          
           
           
             do
             ,
             that
             I
             may
             Inherit
             Eternal
             Life
             ?
          
        
         
           A
           Text
           as
           worthy
           to
           be
           consider'd
           ,
           by
           every
           one
           who
           does
           believe
           an
           Immortality
           of
           his
           Soul
           ,
           and
           prepares
           for
           an
           Arrest
           at
           the
           hour
           of
           Death
           ,
           and
           expects
           to
           be
           try'd
           at
           a
           Day
           of
           Iudgment
           ,
           perhaps
           as
           any
           one
           Text
           in
           all
           the
           Scriptures
           .
           A
           Text
           so
           fruitful
           of
           Particulars
           ,
           and
           of
           Particulars
           so
           pregnant
           for
           Meditation
           ,
           that
           't
           is
           not
           easy
           to
           resolve
           ,
           with
           which
           of
           the
           many
           we
           should
           begin
           .
           They
           do
           not
           come
           in
           such
           order
           ,
           as
           the
           Creatures
           once
           did
           into
           
           Noah's
           
             Ark
             ,
             two
             by
             two
          
           ;
           but
           they
           press
           in
           upon
           us
           all
           together
           in
           a
           Crowd
           ,
           as
           it
           were
           striving
           with
           one
           another
           ,
           which
           shall
           have
           the
           
             first
             Place
          
           in
           our
           consideration
           .
           Here
           is
           a
           Servant
           ,
           a
           
             Master
             ,
             work
          
           ,
           and
           wages
           ;
           Here
           is
           an
           excellent
           Inquiry
           made
           by
           the
           Servant
           to
           the
           Master
           .
           And
           here
           are
           both
           their
           Qualifications
           to
           make
           them
           pleasing
           to
           
             one
             another
          
           .
           For
           the
           Servant
           is
           diligent
           ,
           the
           
             Master
             good
          
           .
           Here
           is
           the
           manner
           also
           ,
           and
           matter
           ,
           and
           final
           cause
           of
           the
           Enquiry
           .
           And
           here
           are
           divers
           other
           particulars
           growing
           out
           of
           the
           Body
           of
           these
           particulars
           ,
           as
           the
           
             lesser
             Branches
          
           of
           a
           Tree
           are
           wont
           to
           grow
           out
           of
           the
           greater
           .
           But
           
           dismissing
           all
           the
           rest
           until
           we
           meet
           them
           in
           the
           Division
           ,
           I
           here
           shall
           fasten
           upon
           the
           Servant
           as
           fit
           to
           direct
           and
           assist
           us
           in
           it
           .
           There
           being
           nothing
           more
           proper
           to
           entertain
           us
           till
           we
           come
           thither
           ,
           than
           the
           several
           looser
           Circumstances
           both
           of
           his
           Person
           ,
           and
           his
           Approach
           .
        
         
           As
           for
           his
           Person
           ;
           we
           may
           observe
           him
           so
           qualified
           in
           three
           respects
           ,
           as
           one
           would
           think
           should
           
             ill
             dispose
          
           him
           for
           such
           an
           Inquiry
           
           as
           here
           he
           makes
           .
           For
           in
           St.
           Matthew
           He
           is
           a
           Young
           man
           ;
           A
           Rich
           man
           in
           St.
           Mark
           ;
           
           
           In
           St.
           Luke
           ,
           a
           Ruler
           .
           And
           it
           may
           seem
           a
           thing
           strange
           (
           as
           the
           World
           now
           goes
           )
           that
           being
           a
           young
           man
           ,
           he
           should
           inquire
           after
           life
           ;
           or
           that
           being
           a
           Rich
           man
           ,
           he
           should
           inquire
           after
           Heaven
           ;
           that
           being
           also
           a
           Ruler
           ,
           he
           should
           inquire
           after
           Subjection
           .
           It
           is
           not
           easy
           to
           be
           believ'd
           ,
           (
           so
           far
           it
           is
           from
           being
           usual
           ,
           )
           that
           he
           who
           lately
           began
           to
           live
           ,
           should
           be
           solicitous
           for
           Aeternity
           ;
           that
           he
           who
           had
           purchased
           the
           present
           world
           ,
           should
           pursue
           an
           Inheritance
           in
           the
           next
           too
           ;
           And
           that
           a
           Person
           of
           Command
           ,
           should
           readily
           set
           himself
           to
           Service
           .
           Yet
           thus
           he
           did
           ,
           and
           did
           with
           vehemence
           .
           For
           whether
           we
           look
           
           upon
           his
           motion
           ,
           whilst
           he
           was
           hastening
           towards
           Christ
           ;
           or
           on
           his
           Posture
           ,
           when
           he
           was
           at
           him
           ;
           his
           Salutation
           ,
           in
           the
           Entrance
           ;
           or
           his
           Inquiry
           ,
           in
           the
           end
           ;
           we
           may
           by
           his
           Running
           ,
           guess
           his
           Readiness
           ;
           by
           his
           Kneeling
           ,
           his
           Humility
           ;
           by
           his
           Compellation
           ,
           his
           Zeal
           ;
           and
           by
           the
           manner
           of
           his
           asking
           ,
           the
           great
           Resignedness
           of
           Spirit
           wherewith
           he
           asked
           .
           For
           
             when
             Iesus
          
           (
           saith
           the
           Text
           )
           
             was
             gone
             forth
             into
             the
             way
             ,
             there
             came
             one
             running
             ,
             and
             kneeled
             to
             him
             ,
             and
             asked
             him
             ,
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             inherit
             Eternal
             Life
             ?
          
        
         
           Words
           which
           are
           partly
           The
           Evangelists
           ,
           and
           partly
           The
           
           Quaerist's
           of
           whom
           He
           speaks
           .
           The
           Evangelist's
           own
           words
           have
           three
           Particulars
           of
           Remarque
           ;
           First
           ,
           The
           Person
           who
           here
           inquires
           ,
           Next
           ,
           The
           Nature
           of
           his
           Inquiry
           ,
           Thirdly
           ,
           The
           Oracle
           inquired
           of
           .
           The
           Quaerist's
           words
           at
           first
           View
           consist
           of
           Three
           general
           Parts
           ,
           which
           again
           at
           the
           second
           View
           do
           afford
           us
           
             Six
             more
          
           .
        
         
           Here
           is
           first
           a
           Compellation
           ,
           Secondly
           a
           Question
           ,
           Thirdly
           the
           End
           ,
           or
           the
           Motive
           ,
           or
           Cause
           of
           Both.
           
        
         
           
           
             In
             the
             first
             we
             have
             to
             consider
          
           
             
               
                 Not
                 only
                 the
                 Subject
                 of
                 the
                 Quaerist's
                 Compellation
                 ,
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Master
                 ,
                 ]
              
               
                 But
                 also
                 the
                 Adjunct
                 or
                 Qualification
                 ,
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Good.
                 ]
              
            
          
           
             Again
             in
             the
             second
             ,
             we
             have
             two
             Things
             observable
             ;
             to
             wit
             ,
          
           
             
               
                 The
                 Matter
                 of
                 the
                 Inquiry
                 ,
                 in
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 And
                 the
                 Manner
                 ,
                 in
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 'T
                 is
                 [
                 what
                 ]
                 and
                 [
                 
                   what
                   shall
                   I
                   do
                
                 ?
                 ]
              
            
          
           
             In
             the
             third
             ,
             we
             have
             also
             two
             ;
          
           
             
               
                 First
                 the
                 Object
                 to
                 be
                 obtained
                 ;
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Eternal
                   Life
                
                 ;
                 ]
              
               
                 And
                 then
                 the
                 Manner
                 of
                 obtaining
                 it
                 ;
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 't
                 is
                 by
                 Inheriting
                 ]
              
            
          
        
         
           But
           this
           is
           not
           all
           .
           For
           I
           observe
           the
           Compellation
           hath
           a
           
             twofold
             Aspect
          
           upon
           the
           Question
           ;
           and
           seems
           to
           give
           us
           a
           
             pregnant
             Reason
          
           at
           once
           for
           the
           Matter
           and
           Manner
           of
           it
           .
        
         
         
           First
           here
           is
           something
           to
           be
           done
           by
           every
           Follower
           of
           Christ
           ,
           and
           that
           because
           He
           is
           a
           Master
           .
           It
           is
           not
           ,
           Master
           ,
           
             what
             shall
             I
             say
          
           ,
           or
           Master
           ,
           
             what
             shall
             I
             believe
          
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           Master
           ,
           what
           shall
           I
           Do
           ?
        
         
           Here
           is
           Secondly
           observable
           in
           this
           Candidate
           of
           Heaven
           ,
           a
           
             meek
             Resignedness
          
           of
           mind
           to
           any
           Command
           of
           Christ
           imaginable
           ,
           and
           that
           because
           he
           is
           a
           Good
           ,
           or
           a
           
             Gracious
             Master
          
           .
           The
           Servant
           presumes
           not
           to
           choose
           his
           work
           ,
           He
           does
           not
           bargain
           for
           Life
           Aeternal
           at
           such
           a
           Rate
           as
           he
           thinks
           fit
           ,
           with
           a
           [
           Master
           ,
           I
           will
           do
           this
           ,
           or
           that
           ,
           ]
           but
           indefinitely
           asks
           (
           with
           an
           humble
           kind
           of
           Indifference
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           shall
           I
           do
           ?
        
         
           These
           are
           Particulars
           more
           than
           enough
           ,
           not
           only
           to
           exercise
           and
           entertain
           our
           Attentions
           ,
           but
           (
           perhaps
           )
           to
           distract
           them
           too
           .
           And
           therefore
           it
           cannot
           be
           taken
           ill
           ,
           if
           I
           shall
           gather
           their
           whole
           Result
           into
           
             Four
             Doctrinal
             Propositions
          
           .
        
         
           First
           that
           the
           Son
           of
           God
           Incarnate
           ,
           who
           at
           present
           is
           our
           Advocate
           ,
           and
           will
           hereafter
           be
           our
           Iudge
           ,
           and
           who
           purposely
           came
           to
           save
           us
           from
           the
           Tyranny
           of
           our
           Sins
           ,
           is
           not
           only
           A
           Saviour
           ,
           to
           propose
           Promises
           to
           our
           
           Faith
           ;
           But
           also
           A
           Master
           ,
           to
           challenge
           obedience
           to
           his
           Commands
           .
           We
           must
           not
           only
           believe
           him
           ,
           which
           is
           but
           to
           have
           him
           in
           our
           Brains
           ;
           nor
           must
           we
           only
           confess
           him
           ,
           which
           is
           but
           to
           have
           him
           in
           our
           Mouths
           ;
           no
           nor
           must
           we
           only
           love
           him
           ,
           though
           That
           is
           to
           have
           him
           in
           our
           Hearts
           ;
           but
           farther
           yet
           we
           must
           obey
           him
           ,
           and
           do
           him
           Service
           ,
           which
           is
           to
           have
           him
           in
           our
           Hands
           and
           our
           Actions
           too
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           Master
           ,
           what
           shall
           I
           do
           ?
           And
           yet
        
         
           Secondly
           ;
           Our
           Lord
           and
           Saviour
           Jesus
           Christ
           is
           not
           any
           way
           a
           Severe
           or
           Aegyptian-like
           Master
           ,
           who
           looks
           to
           reap
           where
           he
           never
           sow'd
           ,
           and
           exacts
           store
           of
           work
           without
           allowing
           any
           Materials
           ;
           but
           a
           Master
           full
           of
           Mercy
           and
           Lovingkindness
           .
           And
           this
           he
           is
           in
           
             two
             respects
          
           .
           To
           wit
           of
           the
           work
           which
           he
           requires
           ,
           which
           is
           not
           foesible
           only
           ,
           but
           pleasant
           ;
           and
           of
           the
           wages
           which
           he
           
             promiseth
             ,
             Aeternal
             Life
          
           .
           For
           each
           of
           these
           reasons
           ,
           which
           do
           arise
           out
           of
           the
           Text
           ,
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             A
             good
             Master
          
           .
           And
           therefore
        
         
           Thirdly
           ,
           We
           must
           in
           gratitude
           unto
           so
           Good
           a
           Master
           as
           This
           ,
           behold
           our selves
           as
           
           obliged
           to
           
             two
             Returns
          
           ;
           to
           wit
           a
           Readiness
           of
           Obedience
           ,
           and
           a
           Resignedness
           of
           Wills.
           First
           a
           Readiness
           of
           obedience
           ,
           even
           because
           he
           is
           our
           Master
           ;
           next
           a
           Resignedness
           of
           wills
           ,
           because
           he
           is
           our
           Good
           Master
           .
           Our
           Christian
           Tribute
           to
           
             both
             together
          
           ,
           [
           to
           wit
           his
           Authority
           ,
           and
           his
           Goodness
           ,
           ]
           must
           not
           only
           be
           Universal
           ,
           but
           Unconstrain'd
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           shall
           I
           do
           ?
           that
           is
           to
           say
           ,
           
             I
             will
             do
             any
             thing
          
           .
           I
           am
           ready
           to
           perform
           whatever
           Service
           thou
           shalt
           appoint
           ,
           be
           it
           never
           so
           harsh
           ,
           or
           be
           it
           never
           so
           difficult
           .
           Eternal
           Life
           is
           such
           a
           Prize
           ,
           as
           for
           which
           I
           can
           never
           do
           enough
           .
           I
           say
           not
           therefore
           what
           I
           will
           do
           ,
           but
           humbly
           ask
           what
           I
           shall
           .
           Yet
        
         
           Fourthly
           and
           lastly
           ;
           When
           we
           have
           done
           the
           most
           we
           can
           we
           are
           *
           
             Unprofitable
             Servants
          
           .
           Our
           Obedience
           is
           not
           the
           Cause
           ,
           but
           the
           aequitable
           Condition
           of
           our
           Reward
           .
           And
           we
           finally
           arrive
           at
           
             Eternal
             Life
          
           ,
           not
           by
           way
           of
           Purchase
           ,
           as
           we
           are
           Servants
           ;
           but
           of
           
           Inheritance
           ,
           as
           we
           are
           Sons
           .
           It
           is
           not
           here
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           wee
           seek
           not
           to
           merit
           or
           to
           deserve
           ,
           (
           as
           some
           gross
           Christians
           pretend
           to
           do
           ,
           )
           but
           meerly
           to
           Inherit
           Eternal
           Life
           .
        
         
         
           I
           now
           have
           done
           with
           the
           Introduction
           ,
           wherein
           is
           included
           the
           Explication
           and
           Division
           of
           the
           Text.
           But
           as
           't
           is
           easy
           for
           an
           Artist
           to
           design
           more
           work
           in
           a
           little
           Time
           ,
           than
           he
           is
           able
           to
           accomplish
           a
           long
           time
           after
           ;
           so
           however
           I
           have
           already
           drawn
           the
           Monogram
           or
           Scheme
           of
           my
           
             well-meant
             Project
          
           ,
           yet
           to
           fill
           it
           with
           the
           Zographesis
           ,
           by
           making
           it
           practical
           ,
           and
           easy
           ,
           not
           only
           useful
           to
           the
           most
           knowing
           ,
           but
           also
           familiar
           to
           the
           most
           Ignorant
           of
           those
           that
           read
           me
           ,
           will
           be
           the
           Business
           not
           of
           one
           ,
           but
           of
           several
           Essays
           .
           And
           this
           the
           rather
           ,
           because
        
         
           Before
           I
           find
           Access
           to
           the
           four
           
             Doctrinal
             Propositions
          
           ,
           I
           must
           direct
           to
           several
           Lessons
           from
           Those
           three
           
             Preliminary
             Subjects
          
           the
           Text
           affords
           us
           .
           To
           wit
           the
           Quality
           of
           the
           Person
           who
           here
           inquires
           ,
           The
           excellent
           Nature
           of
           his
           Inquiry
           ,
           and
           The
           Condition
           of
           the
           Oracle
           inquired
           of
           .
        
         
           First
           the
           Person
           here
           inquiring
           had
           three
           remarkable
           
             Qualifications
             ;
             Youth
             ,
             Wealth
          
           ,
           and
           Honour
           .
           And
           yet
           for
           all
           that
           ,
           he
           did
           not
           ask
           as
           a
           young
           man
           ,
           
             How
             shall
             I
             purchase
             the
             sweetest
             Pleasures
             ?
          
           nor
           yet
           as
           a
           Rich
           man
           ,
           
             How
             shall
             I
             compass
             the
             greatest
             wealth
             ?
          
           no
           
           nor
           yet
           as
           a
           
             Ruler
             ,
             How
             shall
             I
             climb
             to
             the
             highest
             Pinacle
             of
             Preferment
             :
          
           But
           notwithstanding
           his
           three
           Impediments
           pulling
           him
           down
           towards
           the
           Earth
           ,
           he
           seemed
           wholly
           to
           be
           solicitous
           ,
           
             How
             he
             might
             come
             by
             a
             place
             in
             Heaven
             .
          
           And
           therefore
           hence
           we
           are
           to
           take
           out
           a
           
             threefold
             Lesson
          
           ;
           one
           for
           Young
           men
           ,
           another
           for
           Rich
           men
           ,
           a
           third
           for
           Rulers
           .
           (
           And
           I
           suppose
           of
           
             these
             three
          
           ,
           this
           particular
           Congregation
           does
           now
           consist
           )
           .
        
         
           First
           our
           Young
           men
           must
           learn
           ,
           from
           the
           example
           of
           this
           Inquirer
           ,
           to
           
             remember
             their
             Creator
             in
             the
             days
             of
             their
             youth
             ,
             whilst
             the
             evil
             days
             come
             not
             ,
             nor
             the
             years
             draw
             nigh
             when
             they
             shall
             say
             ,
             We
             have
             no
             pleasure
             in
             them
             ,
          
           (
           Prov.
           12.
           1.
           )
           And
           that
           especially
           for
           these
           
             three
             Reasons
          
           .
        
         
           First
           the
           younger
           any
           one
           is
           ,
           he
           came
           the
           
             more
             lately
          
           out
           of
           the
           Hands
           of
           his
           Creator
           ;
           and
           has
           had
           the
           
             less
             time
          
           ,
           to
           grow
           
             forgetful
             of
             the
             Rock
             out
             of
             which
             he
             was
             hewn
             .
          
           It
           is
           with
           mens
           Souls
           as
           with
           their
           Bodies
           ,
           and
           with
           their
           Bodies
           as
           with
           their
           Cloaths
           ;
           The
           newer
           ,
           commonly
           the
           better
           ;
           and
           the
           older
           ,
           so
           much
           the
           worse
           .
           A
           little
           evil
           Communication
           is
           enough
           to
           ferment
           the
           
             greatest
             Mass
          
           
           of
           good
           manners
           .
           And
           if
           the
           
             whole
             World
             does
             lye
             in
             wickedness
             ,
          
           (
           as
           St.
           Iohn
           affirms
           it
           does
           ,
           )
           how
           can
           we
           look
           to
           be
           the
           purer
           ,
           by
           growing
           old
           and
           decrepit
           in
           so
           much
           Dirt
           ?
           no
           ,
           the
           longer
           we
           converse
           with
           Pitch
           or
           Birdlime
           ,
           (
           to
           which
           the
           wickedness
           of
           the
           World
           may
           very
           happily
           be
           compar'd
           )
           It
           is
           by
           so
           much
           the
           harder
           to
           make
           us
           clean
           .
           Besides
           ,
           we
           ought
           to
           run
           after
           Christ
           ,
           (
           like
           this
           Inquirer
           in
           the
           Text
           ,
           )
           not
           go
           to
           him
           like
           a
           Torpedo
           ,
           as
           if
           we
           did
           not
           affect
           ,
           but
           fear
           him
           ;
           or
           
             tanquam
             Bos
             ad
             Cer●ma
          
           ,
           as
           if
           we
           were
           afraid
           to
           be
           baited
           by
           him
           .
           But
           now
           the
           younger
           any
           man
           is
           ,
           he
           can
           run
           so
           much
           the
           faster
           ;
           whereas
           grown
           old
           he
           will
           hardly
           go
           .
           It
           was
           therefore
           the
           Blessing
           of
           God
           to
           Enoch
           ,
           that
           
             he
             took
             him
             away
             speedily
          
           ,
           and
           even
           hasten'd
           to
           cut
           him
           off
           ,
           to
           the
           end
           
             that
             wickedness
             might
             not
             alter
             his
             Understanding
             ,
             nor
             deceipt
             beguile
             his
             Soul
             ,
          
           (
           Wisd.
           4.
           11
           ,
           14.
           )
           This
           was
           That
           that
           gave
           occasion
           to
           the
           young
           mans
           Inquiry
           which
           lyes
           before
           us
           .
           For
           having
           heard
           our
           Saviour
           say
           ,
           
             Suffer
             little
             Children
             to
             come
             unto
             me
             ,
             for
             of
             such
             is
             the
             Kingdom
             of
             God
             ,
          
           (
           v.
           14.
           )
           And
           that
           
             no
             man
             shall
             enter
             into
             the
             Kingdom
             of
             God
             ,
             unless
             he
             receive
          
           
           
             it
             as
             a
             little
             Child
          
           ,
           (
           v.
           15.
           )
           He
           immediately
           consider'd
           within
           himself
           ,
           That
           notwithstanding
           he
           was
           hitherto
           a
           
             young
             man
          
           ,
           he
           had
           yet
           outliv'd
           his
           harmless
           Childhood
           ;
           and
           that
           the
           longer
           he
           should
           live
           ,
           the
           farther
           off
           he
           should
           grow
           from
           a
           
             little
             Child
          
           ;
           and
           so
           it
           concern'd
           him
           very
           nearly
           (
           even
           before
           he
           grew
           older
           ,
           and
           heap't
           up
           sins
           as
           well
           as
           years
           ,
           )
           to
           address
           himself
           to
           Christ
           with
           this
           Petition
           .
           For
           God's
           sake
           ,
           Master
           ,
           resolve
           me
           one
           Question
           .
           If
           't
           is
           true
           ,
           what
           thou
           say'st
           ,
           That
           
             little
             Children
          
           are
           the
           Inhabitants
           of
           which
           the
           Kingdom
           of
           God
           is
           more
           especially
           made
           up
           ;
           what
           then
           shall
           I
           do
           ,
           who
           am
           
             no
             little
             Child
             ,
             that
             I
             also
             may
             inherit
             Eternal
             Life
             ?
          
           The
           consideration
           of
           which
           Example
           ought
           to
           provoke
           us
           to
           aemulation
           ,
           and
           to
           be
           prevalent
           also
           with
           Us
           ,
           to
           
             remember
             our
             Redeemer
             in
             the
             days
             of
             our
             youth
             ,
          
           whilst
           we
           have
           had
           but
           a
           
             little
             Time
          
           ,
           to
           be
           infected
           with
           a
           sick
           and
           contagious
           World.
           
        
         
           Again
           the
           younger
           any
           one
           is
           ,
           the
           more
           capable
           he
           is
           of
           a
           
             deep
             Impression
          
           .
           As
           when
           a
           
             new
             Vessel
          
           is
           season'd
           with
           this
           or
           that
           Liquor
           ,
           it
           will
           savour
           of
           it
           the
           longer
           for
           being
           
           New.
           And
           a
           very
           young
           Tree
           ,
           be
           it
           never
           so
           crooked
           ,
           will
           yet
           be
           made
           to
           grow
           straight
           ;
           but
           if
           an
           old
           Tree
           is
           crooked
           ,
           it
           is
           incorrigible
           ;
           neither
           Industry
           nor
           Artifice
           can
           then
           reform
           it
           .
           So
           if
           a
           man
           is
           well
           principl'd
           and
           well
           disposed
           from
           his
           youth
           ,
           or
           suck
           in
           
             good
             manners
          
           almost
           as
           soon
           as
           he
           does
           his
           Milk
           ,
           Vertue
           will
           cleave
           to
           him
           as
           close
           ,
           as
           his
           two
           Essentials
           ;
           't
           will
           be
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           as
           Galen
           elegantly
           )
           that
           is
           ,
           a
           kind
           of
           
             acquired
             Nature
          
           .
           But
           he
           who
           is
           an
           old
           Sinner
           ,
           or
           a
           Sinner
           in
           Grain
           ,
           will
           find
           it
           as
           difficult
           not
           to
           be
           so
           ,
           as
           for
           a
           
             Leopard
             to
             change
             his
             spots
             ,
             or
             a
             Blackmore
             his
             skin
             ,
          
           Jer.
           13.
           23.
           
           
             Aegrius
             ejicitur
             ▪
          
           And
           it
           is
           by
           much
           an
           easier
           thing
           ,
           at
           first
           to
           
             put
             on
          
           the
           Armour
           of
           Light
           ,
           than
           at
           last
           to
           
             cast
             off
          
           the
           Works
           of
           Darkness
           .
           As
           to
           preserve
           ones
           health
           is
           easier
           ,
           than
           to
           recover
           it
           when
           it
           is
           
             lost
             .
             Remember
          
           therefore
           thy
           Redeemer
           in
           the
           days
           of
           thy
           youth
           ,
           whilst
           yet
           thou
           hast
           a
           Remembrance
           to
           hold
           him
           in
           ;
           lest
           if
           thou
           wickedly
           put
           it
           off
           to
           thy
           days
           of
           
             Dotage
             ,
             thou
             forget
          
           (
           like
           fat
           Iesurun
           )
           
             the
             God
             that
             made
             thee
          
           .
        
         
           Lastly
           the
           younger
           any
           one
           is
           ,
           he
           is
           a
           Sacrifie
           the
           fitter
           for
           God's
           Acceptance
           .
           Of
           all
           
           the
           fruits
           of
           the
           
             Earth
             ,
             before
          
           the
           Times
           of
           the
           Law
           ,
           He
           did
           require
           for
           his
           Portion
           ,
           the
           first
           and
           choicest
           .
           Nor
           would
           he
           have
           any
           thing
           under
           the
           Law
           ,
           but
           what
           was
           clean
           and
           without
           Blemish
           .
           So
           he
           expects
           under
           the
           Gospel
           ,
           that
           we
           should
           give
           him
           still
           the
           best
           ,
           of
           whatsoever
           we
           have
           ,
           or
           are
           .
           And
           to
           answer
           his
           expectation
           ,
           of
           all
           the
           days
           in
           the
           week
           ,
           we
           give
           him
           Sunday
           ,
           which
           is
           the
           First
           .
           Of
           all
           the
           Hours
           in
           the
           Day
           ,
           we
           ought
           to
           give
           him
           the
           very
           Morning
           ;
           to
           converse
           with
           him
           betimes
           ,
           before
           our
           spirits
           are
           taken
           up
           with
           his
           
             two
             Grand
             Rivals
          
           ,
           The
           
             choaking
             Cares
          
           ,
           and
           
             bewitching
             Pleasures
          
           of
           the
           World.
           Thus
           we
           must
           consecrate
           our
           Youth
           and
           our
           Childhood
           to
           him
           ;
           which
           we
           may
           call
           the
           very
           Morning
           and
           Dawning
           of
           our
           Days
           .
           That
           is
           to
           say
           ,
           we
           must
           serve
           him
           with
           the
           
             Excellence
             of
             our
             strength
          
           ;
           whilst
           we
           are
           fresh
           and
           florid
           ,
           and
           so
           an
           Oblation
           the
           worthier
           of
           him
           .
           What!
           spend
           the
           Flower
           of
           our
           Age
           on
           that
           base
           Triumvirate
           ,
           The
           World
           ,
           the
           Flesh
           ,
           and
           the
           Devil
           ?
           and
           at
           last
           when
           we
           are
           Wither'd
           ,
           obtrude
           our selves
           upon
           our
           Maker
           ?
           Shall
           we
           spend
           on
           God's
           Enemies
           the
           Spring
           and
           April
           of
           our
           Lives
           ,
           
           when
           our
           Memories
           and
           our
           Wits
           are
           fresh
           as
           Rose-buds
           ?
           And
           put
           off
           God
           with
           our
           December
           ,
           when
           we
           have
           nothing
           to
           entertain
           him
           ,
           but
           Frost
           ,
           and
           Snow
           ?
           Nothing
           but
           Doatage
           and
           Forgetfulness
           ,
           wherewith
           to
           make
           an
           Oblation
           to
           him
           ?
           will
           God
           accept
           of
           That
           putrid
           Carkass
           ,
           whose
           Life
           and
           Beauty
           hath
           been
           bestow'd
           upon
           the
           Devil
           ?
           or
           when
           the
           World
           and
           the
           Flesh
           have
           injoy'd
           our
           Kernel
           ,
           How
           can
           we
           think
           that
           our
           Creator
           will
           be
           contented
           with
           the
           Shell
           ?
           Admit
           the
           Case
           were
           our
           own
           ,
           and
           that
           the
           wife
           of
           a
           man's
           Bosom
           should
           spend
           her
           youth
           and
           her
           verdure
           in
           the
           Love
           of
           
             strange
             men
          
           ;
           would
           he
           be
           willing
           to
           receive
           her
           when
           at
           last
           she
           comes
           to
           him
           both
           halt
           and
           blind
           ?
           or
           what
           would
           we
           think
           of
           that
           man
           ,
           who
           having
           invited
           us
           to
           his
           Table
           ,
           should
           take
           the
           Marrow
           to
           himself
           ,
           and
           humbly
           present
           us
           with
           the
           Bone
           ?
           or
           give
           the
           Victuals
           to
           his
           Dogs
           ,
           and
           leave
           us
           to
           dine
           upon
           the
           
             Platters
             ?
             If
             ye
             offer
             the
             blind
             for
             Sacrifice
             ,
             is
             it
             not
             evil
          
           (
           saith
           God
           to
           Israel
           ?
           )
           
             Or
             if
             ye
             offer
             the
             lame
             and
             sick
             ,
             is
             it
             not
             evil
             ?
             offer
             it
             now
             unto
             thy
             Governour
             ,
             will
             he
             be
             pleased
             with
             thee
             ,
             or
             accept
             thy
             Person
             ,
             saith
             the
             Lord
             of
             Hosts
             ?
          
           'T
           is
           an
           
           important
           expostulation
           ,
           in
           the
           
             First
             of
             Malachi
          
           ,
           at
           the
           
             Eighth
             Verse
          
           .
           Now
           if
           one
           man
           refuseth
           such
           an
           offering
           from
           another
           ,
           as
           the
           Offerer
           knows
           not
           what
           to
           do
           with
           ;
           why
           should
           not
           God
           refuse
           Us
           ,
           when
           we
           refuse
           coming
           to
           him
           'till
           old
           and
           ugly
           ?
           that
           is
           to
           say
           ,
           'till
           we
           our selves
           are
           grown
           such
           Burdens
           unto
           our selves
           ,
           as
           we
           know
           not
           what
           to
           do
           with
           ?
           It
           is
           not
           likely
           He
           will
           have
           Us
           ,
           if
           we
           will
           not
           have
           Him
           ,
           until
           we
           are
           not
           worth
           having
           .
           If
           we
           will
           not
           both
           love
           him
           ,
           and
           obey
           him
           whilst
           we
           are
           young
           ,
           He
           has
           certainly
           no
           inducement
           to
           be
           Amorous
           of
           us
           when
           we
           are
           old
           ;
           when
           we
           are
           worm-eaten
           with
           years
           ,
           and
           have
           nothing
           to
           treat
           him
           with
           ,
           but
           Catarrhs
           ,
           and
           Tissicks
           ;
           nothing
           but
           Rottenness
           and
           Stench
           for
           his
           Entertainment
           .
           O
           let
           it
           never
           once
           depart
           out
           of
           our
           Memories
           and
           our
           Minds
           ,
           that
           *
           Samuel
           was
           but
           a
           little
           Child
           ,
           when
           yet
           he
           wore
           a
           
             Linnen
             Ephod
          
           ,
           and
           spent
           his
           Time
           in
           the
           Temple
           ;
           as
           being
           to
           his
           God
           such
           a
           perfect
           Votary
           ,
           that
           even
           his
           actual
           
             Living
             in
          
           ,
           was
           a
           real
           
             forsaking
             of
          
           the
           World.
           Remember
           that
           †
           Daniel
           was
           but
           a
           Youth
           ,
           and
           yet
           a
           Prophet
           of
           the
           
             most
             High.
          
           That
           David
           was
           but
           a
           Stripling
           ,
           
           when
           yet
           he
           had
           a
           mighty
           Zeal
           for
           the
           
             Lord
             of
             Hosts
          
           .
           That
           Iohn
           the
           Baptist
           ,
           from
           his
           Cradle
           ,
           was
           a
           most
           absolute
           Recluse
           .
           That
           Iohn
           the
           Evangelist
           and
           Divine
           was
           but
           a
           very
           
             young
             man
          
           ,
           when
           Grave
           enough
           for
           an
           Apostleship
           ,
           and
           for
           the
           privilege
           to
           lean
           on
           his
           
             Saviour's
             Bosom
          
           .
           That
           King
           Iosias
           was
           but
           a
           Child
           ,
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           the
           Cassobelite
           in
           her
           Epistle
           to
           Ignatius
           ,
           )
           when
           yet
           
             he
             sought
             after
             the
             God
             of
             his
             Father
             David
             ,
          
           2
           Chron.
           34.
           3.
           
           That
           Timothy
           was
           but
           a
           Youth
           ,
           and
           yet
           a
           Bishop
           ;
           of
           whom
           St.
           Paul
           (
           his
           
             Ghostly
             Father
          
           )
           gave
           this
           witness
           to
           the
           World
           ,
           That
           
             he
             had
             known
          
           
           
             the
             Scriptures
             even
             from
             a
             Child
             .
          
           Inquire
           we
           therefore
           with
           the
           Psalmist
           ,
           
             Wherewithal
             shall
          
           
           
             a
             young
             man
             cleanse
             his
             way
             .
          
           And
           as
           the
           Votary
           in
           my
           Text
           went
           
             running
             to
             Christ
          
           whilst
           he
           was
           young
           ,
           so
           let
           us
           also
           go
           running
           to
           him
           ,
           whilst
           we
           are
           able
           to
           
             run
             apace
          
           .
           And
           let
           us
           kneel
           (
           as
           He
           did
           )
           before
           our
           Knees
           are
           grown
           stiff
           .
           And
           having
           kneeled
           down
           to
           Christ
           ,
           let
           us
           call
           him
           
             Good
             Master
          
           ,
           with
           our
           Inquirer
           .
           And
           let
           the
           Subject
           of
           our
           Inquiry
           be
           only
           This
           ;
           
             What
             shall
             we
             do
             that
             we
             may
             be
             sav'd
             ?
          
           If
           
             no
             man
             can
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             unless
             it
             be
             as
             a
             little
             Child
          
           ;
           
           what
           then
           shall
           
             We
             do
          
           ,
           who
           are
           
             stricken
             in
             years
          
           ,
           and
           have
           long
           since
           outliv'd
           our
           littlechildhood
           ,
           that
           We
           also
           may
           Inherit
           Aeternal
           Life
           ?
        
         
           This
           is
           the
           use
           we
           are
           to
           make
           of
           the
           first
           Qualification
           of
           our
           Inquirer
           ,
           and
           These
           are
           the
           Reasons
           on
           which
           it
           stands
           .
        
         
           Next
           our
           Rich
           men
           must
           learn
           ,
           from
           the
           example
           of
           this
           Inquirer
           ,
           that
           the
           greater
           their
           Riches
           are
           ,
           the
           
             greater
             Necessity
          
           lyes
           upon
           them
           to
           fly
           for
           Sanctuary
           to
           Christ.
           It
           being
           
             as
             difficult
          
           for
           a
           
             Rich
             man
          
           to
           
             enter
             Heaven
          
           ,
           as
           for
           a
           Camel
           to
           find
           a
           passage
           through
           the
           Eye
           of
           a
           Needle
           .
           And
           so
           there
           is
           need
           that
           they
           run
           to
           Christ
           ,
           that
           Christ
           may
           shew
           them
           the
           Danger
           of
           being
           Rich
           ,
           and
           by
           his
           Counsel
           defend
           them
           from
           it
           .
           That
           he
           may
           teach
           them
           the
           Christian
           Method
           ,
           whereby
           they
           may
           safely
           attain
           to
           Riches
           ,
           or
           how
           they
           may
           honestly
           possess
           them
           ,
           or
           how
           they
           may
           usefully
           
             put
             them
             away
          
           .
           How
           they
           may
           profitably
           be
           rid
           of
           those
           pleasant
           Enemies
           ;
           unlade
           themselves
           of
           such
           heavy
           
             thick
             Clay
          
           ,
           (
           as
           the
           Prophet
           calls
           it
           ;
           )
           and
           run
           to
           Christ
           so
           much
           the
           nimbler
           ,
           for
           being
           light
           ;
           
           for
           being
           emptied
           and
           disburden'd
           of
           so
           much
           
             white
             and
             red
             Earth
          
           .
           How
           they
           may
           reap
           the
           greater
           Harvest
           ,
           by
           *
           
             casting
             their
             Bread
             upon
             the
             waters
          
           ;
           How
           they
           may
           
             make
             themselves
             Friends
             of
             the
             Mammon
             of
             Unrighteousness
             ,
          
           and
           help
           to
           save
           themselves
           by
           That
           ,
           which
           helps
           to
           damn
           so
           many
           others
           .
           How
           they
           may
           
             lay
             up
             a
             Treasure
             in
             Heaven
             ,
          
           and
           
             provide
             themselves
             Bags
             which
             wax
             not
             old
             ,
          
           where
           the
           Worm
           of
           Time
           doth
           not
           corrupt
           ,
           nor
           the
           Thief
           of
           Sequestration
           
             break
             through
             and
             steal
          
           .
           If
           there
           are
           any
           amongst
           our selves
           ,
           who
           have
           Riches
           in
           possession
           ,
           either
           
             dishonestly
             acquir'd
          
           ,
           or
           
             uncharitably
             kept
          
           ;
           we
           ought
           to
           
             start
             away
          
           from
           them
           ,
           like
           a
           man
           who
           unaware
           hath
           chanced
           to
           tread
           upon
           a
           Serpent
           ;
           and
           to
           fling
           them
           far
           enough
           from
           us
           ,
           like
           the
           Emperour
           Sigismund
           ;
           and
           to
           go
           
             running
             after
             Christ
          
           (
           like
           the
           
             Rich
             Votary
          
           in
           my
           Text
           ,
           )
           saying
           ,
           What
           shall
           we
           do
           who
           are
           men
           of
           
             great
             Plenty
          
           ,
           and
           so
           are
           tempted
           
             more
             strongly
          
           than
           others
           are
           ,
           and
           therefore
           every
           day
           walk
           in
           
             greater
             Ieopardy
          
           of
           our
           Lives
           )
           ;
           We
           for
           whom
           it
           is
           
             so
             hard
          
           to
           enter
           into
           the
           Kingdom
           of
           Heaven
           ,
           even
           as
           hard
           as
           for
           a
           Camel
           to
           enter
           through
           a
           Needle
           's
           
           Eye
           ,
           )
           what
           shall
           such
           as
           We
           do
           ,
           that
           We
           also
           may
           Inherit
           Aeternal
           Life
           ?
        
         
           This
           is
           the
           use
           we
           are
           to
           make
           of
           the
           second
           Qualification
           of
           our
           Inquirer
           ,
           and
           This
           is
           chiefly
           the
           reason
           on
           which
           't
           is
           built
           .
        
         
           Lastly
           our
           
             Great
             men
          
           must
           learn
           ,
           from
           the
           Example
           of
           This
           Inquirer
           ,
           to
           lay
           their
           Greatness
           at
           Christ's
           Feet
           ,
           and
           to
           tread
           it
           under
           their
           own
           .
           Or
           (
           to
           express
           it
           in
           the
           words
           of
           
             the
             Son
             of
             Sirach
          
           )
           
             the
             greater
             he
             is
             ,
             to
             humble
             himself
             so
             much
             the
             more
             ,
          
           Ecclus.
           3.
           18.
           
           And
           the
           Reason
           There
           is
           ,
           (
           though
           other
           reasons
           are
           to
           be
           given
           ,
           )
           
             because
             the
             Mysteries
             of
             God
             are
             only
             revealed
             unto
             the
             Meek
             ,
          
           (
           v.
           19.
           )
           The
           
             humble
             Soul
          
           is
           God's
           Temple
           ,
           if
           not
           his
           Heaven
           too
           .
           For
           what
           was
           said
           heretofore
           by
           the
           Heathen
           Oracle
           in
           Hierocles
           ,
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
        
         
           [
           
             that
             God
             delights
             himself
             as
             much
             in
             a
             pious
             Soul
             ,
             as
             to
             dwell
             between
             The
             Cherubim
             in
             Heaven
             it self
             ,
          
           ]
           may
           be
           evinced
           to
           be
           True
           from
           out
           the
           Oracles
           of
           Iehovah
           ;
           who
           saith
           by
           the
           Mouth
           of
           his
           Prophet
           Esa
           ,
           that
           
           the
           man
           upon
           whom
           he
           delights
           to
           look
           ,
           and
           in
           whom
           he
           is
           pleas'd
           to
           dwell
           ,
           is
           the
           
             man
             of
             a
             poor
             and
             a
             contrite
             Spirit
             ,
          
           who
           even
           trembles
           
           
             at
             his
             word
          
           .
           And
           what
           said
           St.
           Paul
           to
           his
           
             Corinthians
             ?
             Ye
             see
             your
             Calling
             ,
             Brethren
             ,
             how
             that
             not
             many
             Wise
             men
             after
             the
             Flesh
             ,
             not
             many
             Mighty
             ,
             not
             many
             Noble
             men
             are
             called
             ;
             But
             the
             foolish
             ,
             and
             base
             ,
             and
             despised
          
           
           
             things
             of
             the
             World
             ,
             and
             the
             things
             which
             are
             not
             ,
             are
             made
             choice
             of
             by
             God
             ,
             to
             bring
             to
             naught
             things
             that
             are
             :
          
           and
           that
           as
           for
           other
           ,
           so
           for
           This
           reason
           also
           ,
           
             that
             no
             flesh
             may
             glory
             in
             His
             presence
             .
          
           This
           is
           That
           Nobleness
           indeed
           ,
           wherewith
           the
           Nobleness
           of
           the
           World
           cannot
           be
           worthy
           to
           be
           compar'd
           ,
           unless
           as
           the
           Child
           ,
           or
           the
           Parent
           of
           it
           .
           For
           Secular
           Nobleness
           or
           Nobility
           ,
           (
           consider'd
           simply
           ,
           and
           in
           it self
           ,
           )
           has
           ever
           been
           reckon'd
           to
           arise
           ,
           from
           one
           or
           more
           of
           These
           
             Three
             Grounds
          
           .
           'T
           is
           either
           merited
           by
           Prudence
           ,
           (
           Secular
           Wisdom
           ,
           and
           Erudition
           ,
           )
           or
           purchased
           by
           Wealth
           ,
           or
           earn'd
           by
           Courage
           .
           I
           mean
           the
           Courage
           which
           is
           exerted
           in
           a
           generous
           defense
           of
           ones
           King
           and
           Country
           ▪
           But
           He
           is
           a
           man
           of
           the
           Noblest
           Courage
           ,
           who
           is
           afraid
           of
           the
           fewest
           Things
           .
           Only
           afraid
           
           of
           an
           
             impious
             Act
          
           ;
           or
           indeed
           afraid
           of
           Nothing
           ,
           unless
           of
           
             not
             fearing
             God.
          
           The
           vitious
           Warrier
           or
           Dueller
           ,
           who
           seems
           to
           breath
           nothing
           but
           Courage
           ,
           (
           such
           Courage
           as
           is
           common
           to
           the
           stout
           Horsman
           with
           his
           Horse
           ,
           when
           carrying
           
             Thunder
             in
             his
             Throat
          
           ,
           he
           madly
           
             rusheth
             into
             the
             Battel
          
           ,
           )
           I
           say
           a
           man
           of
           such
           an
           Animal
           ,
           or
           Brutal
           Courage
           ,
           who
           will
           rather
           be
           Damn'd
           than
           be
           thought
           a
           Coward
           ,
           is
           yet
           ,
           for
           all
           his
           brave
           Pretences
           ,
           most
           
             cowardly
             afraid
          
           of
           Reproach
           ,
           and
           Obloquie
           ,
           and
           of
           Twenty
           other
           objects
           of
           
             carnal
             Fear
          
           .
           Whereas
           a
           man
           that
           fears
           God
           ,
           fears
           
             nothing
             else
             :
             fears
             not
             what
             man
             can
             do
             unto
             him
             ,
          
           (
           Psal.
           56.
           11.
           )
           And
           He
           who
           does
           not
           fear
           God
           ,
           is
           not
           a
           Valiant
           ,
           but
           stupid
           Sinner
           .
           To
           meet
           with
           Nobleness
           indeed
           ,
           we
           must
           not
           consult
           the
           Herald's
           Book
           ,
           unless
           we
           take
           along
           with
           it
           the
           Book
           of
           
             The
             Acts
             of
             the
             Apostles
          
           ,
           (
           Chap.
           17.
           vers
           .
           11.
           )
           where
           the
           
             People
             of
             Beroea
          
           are
           said
           to
           be
           Nobler
           than
           those
           of
           Thessalonica
           ,
           Not
           because
           they
           were
           descended
           from
           greater
           Parents
           ,
           nor
           because
           they
           were
           advanced
           to
           greater
           Places
           ,
           But
           because
           with
           greater
           readiness
           they
           
             heard
             the
             Word
             of
             God
             preach't
          
           ;
           that
           is
           ,
           because
           they
           were
           meeker
           ,
           
           and
           of
           more
           
             Teachable
             Dispositions
          
           .
           That
           alone
           is
           
             true
             Nobleness
          
           ,
           which
           is
           sometimes
           The
           Daughter
           ,
           and
           still
           the
           Mother
           of
           Humility
           .
           That
           't
           is
           sometimes
           the
           Daughter
           ,
           is
           very
           evident
           :
           for
           'T
           was
           the
           
             Lowliness
             of
             Mary
          
           which
           made
           her
           the
           
             Mother
             of
             our
             Lord.
          
           And
           so
           when
           Abigail
           made
           David
           That
           winning
           Complement
           from
           the
           heart
           ,
           of
           her
           being
           The
           humble
           
             Handmaid
             to
             wash
             the
             feet
             of
             the
             Servants
             of
             her
             Lord
             ,
          
           Her
           Humility
           did
           so
           advance
           her
           in
           
           David's
           Mind
           ,
           that
           he
           made
           her
           his
           Queen
           ,
           if
           not
           his
           Mistress
           .
           The
           King
           was
           so
           captivated
           and
           charm'd
           by
           the
           powerful
           Magick
           of
           so
           much
           meekness
           ,
           as
           he
           could
           not
           have
           been
           more
           by
           any
           Philtrum
           to
           be
           imagin'd
           .
           Thence
           St.
           Peter
           thought
           fit
           to
           call
           it
           ,
           
             The
             Ornament
             of
             a
             meek
             and
             a
             quiet
             spirit
          
           ;
           as
           being
           That
           that
           does
           dress
           and
           
             set
             off
          
           a
           Beauty
           ,
           more
           than
           any
           Recommendations
           of
           Art
           ,
           or
           Nature
           .
        
         
           Nor
           is
           True
           Nobleness
           more
           the
           Daughter
           ,
           than
           't
           is
           the
           Mother
           of
           Humility
           .
           For
           as
           the
           
             Lowliness
             of
             Mary
          
           made
           her
           the
           
             Mother
             of
             our
             Lord
          
           ,
           so
           she
           was
           much
           the
           
             more
             lowly
          
           for
           That
           Advancement
           .
           And
           so
           
             The
             Ruler
          
           in
           the
           Gospel
           ,
           (
           who
           is
           ennobl'd
           by
           Three
           Evangelists
           ,
           
           thô
           nam'd
           by
           neither
           ,
           )
           the
           fuller
           he
           was
           of
           worldly
           Greatness
           ,
           the
           more
           he
           saw
           it
           did
           concern
           him
           to
           make
           himself
           little
           before
           The
           Majesty
           of
           Christ
           ,
           from
           whom
           he
           was
           to
           seek
           for
           an
           
             higher
             Birth
          
           and
           Extraction
           ;
           such
           as
           by
           which
           he
           might
           have
           claim
           to
           an
           Inheritance
           of
           Aeternity
           ,
           which
           is
           not
           competent
           to
           any
           who
           is
           not
           of
           an
           immortal
           Race
           ;
           nor
           can
           he
           be
           of
           such
           a
           Race
           ,
           unless
           by
           being
           first
           
             Regenerate
             ,
             and
             Born
             of
             God
             :
          
           and
           to
           be
           qualified
           for
           That
           ,
           he
           must
           humble
           himself
           
             as
             a
             little
             Child
          
           ,
           apt
           to
           learn
           ,
           and
           to
           obey
           ,
           meekly
           submitting
           unto
           the
           Rod
           ,
           and
           even
           kissing
           the
           Hand
           that
           holds
           it
           .
           Look
           of
           what
           temper
           an
           earthly
           Father
           is
           wont
           to
           find
           his
           little
           Child
           ,
           a
           Child
           that
           trembles
           at
           every
           Threat
           ,
           and
           is
           easily
           kept
           in
           awe
           by
           an
           
             angry
             Look
          
           ,
           of
           the
           very
           same
           Temper
           ought
           Himself
           also
           to
           be
           ,
           in
           respect
           of
           His
           Father
           who
           is
           in
           Heaven
           .
        
         
           But
           now
           ,
           besides
           the
           single
           Reason
           which
           has
           been
           given
           by
           Siracides
           ;
           There
           are
           other
           Reasons
           assignable
           ,
           why
           
             the
             greater
             any
             man
             is
             ,
             he
             is
             to
             humble
             himself
             the
             more
             .
          
           He
           must
           be
           humbler
           ,
           being
           a
           Master
           ,
           than
           whilst
           he
           was
           yet
           but
           his
           Master's
           Man.
           Still
           the
           lower
           ,
           
           for
           being
           High.
           And
           because
           to
           some
           Persons
           This
           may
           seem
           an
           
             harsh
             Paradox
          
           ,
           or
           at
           least
           
             an
             hard
             Saying
          
           ;
           I
           shall
           attempt
           to
           make
           it
           easy
           by
           Three
           Degrees
           .
        
         
           First
           't
           is
           observable
           in
           Historians
           and
           Moral
           Writers
           ,
           that
           such
           as
           are
           rais'd
           out
           of
           the
           Dust
           are
           apt
           to
           prove
           the
           most
           ingrateful
           and
           cruel
           Tyrants
           .
           They
           commonly
           
             take
             down
          
           the
           stairs
           by
           which
           Themselves
           were
           
             taken
             up
          
           ;
           and
           ,
           like
           a
           man
           climbing
           upon
           a
           Ladder
           ,
           love
           to
           be
           treading
           under
           their
           feet
           the
           chiefest
           means
           of
           their
           Advancement
           ▪
           
             Asperius
             nihil
             est
             humili
             cum
             surgit
             ad
             altum
             .
          
           The
           Fire
           out
           of
           the
           Bramble
           affects
           to
           devour
           the
           lofty
           Cedar
           .
           Thence
           it
           was
           that
           Pausanias
           murder'd
           King
           Philip
           ,
           to
           be
           talk't
           of
           .
           And
           't
           was
           Phocas
           his
           Sensuality
           ,
           of
           a
           pitiful
           
             common
             Souldier
          
           ,
           to
           set
           his
           foot
           upon
           the
           Neck
           of
           the
           Great
           Emperour
           Mauritius
           .
           So
           
             Charles
             the
             First
          
           of
           These
           Realms
           (
           of
           whom
           the
           World
           was
           not
           worthy
           )
           was
           not
           only
           sent
           to
           Heaven
           by
           some
           of
           the
           vilest
           of
           all
           his
           Subjects
           ,
           But
           particularly
           by
           some
           Himself
           had
           rais'd
           out
           of
           the
           Mire
           .
           And
           if
           these
           things
           are
           so
           ,
           that
           They
           are
           aptest
           to
           be
           debauch't
           by
           their
           worldly
           Greatness
           ,
           
           whose
           
             Greatness
             steams
          
           out
           of
           a
           Dunghill
           ;
           (
           as
           every
           man's
           does
           if
           he
           be
           traced
           far
           enough
           back
           ,
           )
           it
           follows
           then
           that
           they
           have
           need
           of
           the
           greater
           Care
           ,
           and
           must
           be
           ply'd
           with
           the
           stricter
           Caveats
           ,
           
             the
             Greater
             they
             are
          
           ,
           to
           
             humble
             themselves
             so
             much
             the
             more
             ,
          
           because
           they
           are
           Then
           in
           the
           greatest
           Danger
           .
           For
           the
           greater
           any
           one
           is
           ,
           by
           so
           much
           the
           greater
           are
           his
           Temptations
           :
           and
           to
           be
           safe
           from
           That
           Artillery
           ,
           he
           stands
           in
           need
           of
           being
           armed
           with
           greater
           Meekness
           .
           The
           more
           St.
           Paul
           was
           advanced
           by
           his
           
             Abundance
             of
             Revelations
          
           ,
           the
           more
           he
           was
           
             buffeted
             by
             Satan
          
           ,
           and
           by
           Himself
           too
           .
           For
           he
           did
           Therefore
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             beat
             his
             Body
             black
             and
             blue
             ,
          
           (
           as
           the
           word
           imports
           ,
           )
           that
           ,
           by
           Those
           
             profitable
             Severities
          
           ,
           
           He
           might
           
             bring
             it
             into
             Subjection
          
           .
        
         
           Again
           ,
           the
           Greater
           any
           man
           is
           ,
           the
           more
           Humility
           does
           become
           him
           .
           It
           sits
           upon
           him
           so
           much
           the
           better
           ,
           with
           the
           more
           loveliness
           ,
           and
           congruity
           .
           It
           is
           not
           only
           the
           more
           his
           Duty
           ,
           but
           Honour
           and
           Ornament
           to
           be
           humble
           .
           'T
           is
           a
           Vertue
           which
           should
           flow
           from
           a
           Man
           of
           Grandeur
           ,
           with
           such
           a
           kind
           of
           Peculiarity
           ,
           as
           Munificence
           ought
           to
           do
           from
           a
           man
           of
           Wealth
           .
           For
           He
           who
           is
           
             flat
             upon
             the
          
           
           Ground
           can
           no
           more
           prove
           that
           he
           is
           humble
           ,
           than
           He
           who
           
             lives
             upon
             Almes
          
           ,
           that
           he
           is
           liberally-minded
           .
           We
           know
           the
           Taller
           any
           man
           is
           ,
           by
           so
           much
           the
           lower
           he
           has
           to
           stoop
           :
           whereas
           the
           Lowliness
           of
           a
           Dwarf
           ,
           is
           not
           his
           Vertue
           ,
           but
           Stature
           only
           .
           We
           need
           not
           go
           far
           to
           find
           an
           Instance
           ;
           for
           go
           we
           whither
           we
           will
           ,
           it
           will
           find
           out
           us
           .
           How
           many
           are
           there
           who
           do
           not
           scorn
           to
           beg
           their
           Bread
           from
           door
           to
           door
           ,
           not
           because
           they
           are
           humble
           ,
           but
           shameless
           Creatures
           ?
           who
           ,
           were
           they
           honourable
           ,
           and
           potent
           ,
           would
           quickly
           shew
           themselves
           proud
           ,
           and
           oppressive
           too
           .
           Vices
           made
           almost
           invisible
           in
           the
           necessitous
           sort
           of
           men
           ,
           not
           for
           want
           of
           a
           Being
           ,
           but
           of
           competent
           Materials
           ,
           to
           set
           them
           forth
           .
           The
           weaponless
           Serpent
           Epidaurus
           ,
           though
           much
           more
           harmless
           ,
           may
           yet
           be
           as
           malitious
           as
           any
           other
           ;
           nor
           is
           't
           a
           
             commendable
             Innocence
          
           ,
           which
           only
           proceeds
           from
           
             a
             want
          
           of
           Teeth
           .
           How
           many
           are
           there
           within
           our
           knowledge
           whose
           Backs
           are
           cloath'd
           in
           course
           Russet
           ,
           whilst
           yet
           their
           
             Bloody-minded
             Insides
          
           are
           lin'd
           with
           Scarlet
           ?
           And
           when
           a
           person
           of
           such
           a
           Frame
           shall
           be
           reduced
           by
           some
           Extremity
           ,
           to
           beg
           an
           Halfpenny
           
           through
           a
           Grate
           ,
           (
           which
           is
           wont
           to
           be
           said
           of
           the
           Great
           General
           Bellizarius
           ,
           )
           That
           is
           only
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           his
           lowness
           of
           Fortune
           ,
           not
           his
           lowliness
           of
           Mind
           .
           It
           's
           true
           indeed
           ,
           an
           humiliation
           may
           help
           dispose
           him
           for
           an
           Humility
           ,
           (
           just
           as
           any
           Sinners
           Attrition
           may
           lead
           the
           way
           to
           Contrition
           ;
           )
           but
           sure
           I
           am
           that
           the
           Gymnosophists
           ,
           who
           were
           tormented
           by
           Antiochus
           ,
           were
           no
           whit
           the
           meeker
           for
           being
           humbled
           .
           They
           who
           think
           themselves
           humble
           ,
           because
           they
           see
           themselves
           low
           ,
           (
           and
           not
           for
           any
           other
           more
           solid
           reason
           ,
           )
           do
           not
           know
           their
           
             own
             Hearts
          
           ;
           which
           are
           commonly
           so
           hidden
           from
           
             human
             Eyes
          
           ,
           as
           hardly
           ever
           to
           be
           discern'd
           ,
           till
           they
           are
           placed
           upon
           a
           Mountain
           :
           Let
           that
           Mountain
           be
           what
           it
           will
           ,
           whether
           of
           Riches
           ,
           or
           Renown
           ,
           or
           of
           worldly
           Greatness
           .
           Almost
           all
           that
           were
           sick
           came
           to
           Christ
           for
           a
           Cure
           ;
           And
           (
           as
           They
           at
           least
           thought
           )
           with
           good
           devotion
           .
           But
           in
           that
           they
           did
           not
           all
           return
           to
           thank
           him
           ,
           they
           shew'd
           the
           Principle
           of
           their
           coming
           to
           have
           been
           nothing
           but
           their
           Convenience
           .
           Had
           the
           Votary
           in
           my
           Text
           been
           very
           poor
           and
           contemptible
           ,
           had
           he
           been
           every
           body's
           Servant
           
           by
           being
           in
           every
           body's
           Debt
           ,
           or
           miserably
           haunted
           with
           some
           Disease
           ,
           he
           had
           not
           done
           a
           strange
           Thing
           in
           
             seeking
             Christ
          
           upon
           his
           Knees
           ;
           But
           that
           being
           extremely
           Rich
           ,
           and
           a
           Ruler
           too
           ,
           and
           in
           the
           Bravery
           of
           his
           Youth
           ,
           he
           should
           consider
           Christ
           so
           much
           ,
           and
           himself
           so
           little
           ,
           This
           was
           an
           evidence
           of
           his
           generous
           and
           
             noble
             Meekness
          
           .
           And
           Therefore
           
             the
             greater
             thou
             art
             ,
             my
             son
             ,
             lessen
             thy self
             so
             much
             the
             more
             .
          
        
         
           And
           do
           it
           for
           a
           Third
           Reason
           ,
           which
           ought
           at
           least
           to
           be
           as
           prevalent
           as
           Both
           the
           former
           .
           For
           the
           Greater
           any
           man
           is
           ,
           the
           greater
           Accompt
           he
           is
           to
           give
           to
           his
           one
           Great
           Master
           which
           is
           in
           Heaven
           ;
           that
           is
           ,
           to
           a
           Master
           ,
           with
           whom
           there
           is
           
             not
             Respect
             of
             Persons
          
           .
           In
           
             the
             Day
             when
             God
             shall
             judge
             the
             Secrets
             of
             men
             by
             Iesus
             Christ
             ,
          
           He
           who
           now
           sits
           in
           State
           and
           Jurisdiction
           upon
           the
           Bench
           ,
           shall
           stand
           at
           God's
           just
           and
           impartial
           Bar.
           He
           shall
           be
           called
           to
           a
           Reck'ning
           ,
           a
           dreadful
           Reck'ning
           ,
           how
           his
           Talent
           of
           Authority
           has
           been
           employ'd
           ,
           and
           what
           Good
           he
           has
           done
           with
           his
           Jurisdiction
           .
           What
           poor
           Orphans
           he
           has
           righted
           ;
           what
           Widows
           Causes
           he
           has
           pleaded
           ;
           what
           injur'd
           
           Innocence
           he
           has
           protected
           ;
           what
           Vertuous
           Persons
           he
           has
           incouraged
           with
           Rewards
           ;
           what
           vile
           Offenders
           he
           has
           discountenanced
           and
           punish't
           ;
           what
           Great
           mens
           oppressions
           he
           has
           resisted
           ;
           what
           Rising
           Mutinies
           and
           Rebellions
           He
           has
           indeavoured
           to
           repress
           .
           For
           a
           man's
           Honour
           ,
           and
           Authority
           ,
           his
           Power
           ,
           and
           Greatness
           ,
           as
           well
           as
           Wealth
           ,
           are
           things
           of
           which
           he
           must
           give
           Accompt
           .
           Thô
           for
           a
           King
           to
           be
           accomptable
           to
           any
           Tribunal
           upon
           Earth
           ,
           implies
           indeed
           a
           Contradiction
           ,
           yet
           
             Kings
             Themselves
          
           do
           stand
           accomptable
           to
           God
           ,
           even
           for
           their
           high
           Privilege
           of
           
             unaccomptableness
             to
             Men.
          
           And
           therefore
           the
           Greater
           any
           man
           is
           ,
           he
           is
           to
           humble
           himself
           
             the
             more
          
           ,
           and
           then
           (
           as
           it
           follows
           in
           the
           Text
           )
           
             he
             will
             find
             favour
             of
             the
             Lord.
             
          
        
         
           This
           is
           the
           use
           we
           are
           to
           make
           of
           the
           Third
           Qualification
           of
           our
           Inquirer
           ;
           and
           These
           especially
           are
           the
           Reasons
           inducing
           to
           it
           .
        
         
           But
           now
           the
           Case
           in
           my
           Text
           is
           one
           of
           the
           strangest
           we
           ever
           heard
           of
           .
           For
           would
           we
           not
           think
           it
           exceeding
           strange
           ,
           if
           the
           chief
           Magistrate
           of
           a
           City
           (
           forgetting
           the
           Mace
           
           that
           is
           born
           before
           him
           )
           should
           run
           to
           meet
           the
           poorest
           Cottager
           ,
           and
           throw
           himself
           down
           upon
           his
           Knees
           too
           ,
           and
           lifting
           up
           his
           
             trembling
             Hands
          
           ,
           should
           intreat
           him
           so
           humbly
           as
           to
           call
           him
           Master
           ,
           and
           so
           earnestly
           intreat
           him
           as
           to
           call
           him
           
             Good
             Master
          
           ?
           'T
           is
           true
           that
           Christ
           was
           no
           Cottager
           ,
           because
           according
           to
           his
           Manhood
           He
           was
           very
           much
           poorer
           ,
           as
           
             having
             not
             where
             to
             lay
             his
             Head.
          
           
           Yet
           the
           Man
           in
           my
           Text
           who
           had
           
             Great
             Possessions
          
           ,
           and
           was
           
             a
             Ruler
          
           ,
           in
           the
           pride
           and
           glory
           of
           his
           Youth
           too
           ,
           did
           thus
           come
           running
           after
           Christ
           ;
           and
           
             kneeled
             down
          
           to
           him
           ,
           thô
           in
           the
           
             Form
             of
             a
             Servant
          
           ;
           and
           call'd
           him
           Master
           ,
           thô
           born
           of
           Mary
           ,
           Spouse
           to
           
             Ioseph
             the
             Carpenter
          
           .
           As
           if
           through
           That
           Veil
           of
           the
           
             Carpenter's
             Son
          
           ,
           he
           had
           had
           an
           Eye
           of
           Faith
           to
           see
           
             The
             Wisdom
             of
             the
             Father
          
           ,
           The
           Son
           of
           That
           
             Almighty
             Architect
          
           ,
           who
           indeed
           was
           The
           Builder
           of
           All
           the
           World
           ,
           Heb.
           11.
           10.
           
           This
           Jewish
           Convert
           without
           a
           Name
           hath
           somewhat
           more
           strange
           and
           more
           remarkable
           in
           his
           Conversion
           ,
           than
           
             The
             Iailour
             of
             Philippi
          
           who
           was
           but
           frighted
           into
           his
           wits
           ,
           and
           sought
           for
           Salvation
           in
           that
           Fright
           only
           ;
           and
           rather
           in
           the
           negative
           ,
           
           than
           positive
           sense
           of
           that
           word
           .
           For
           That
           which
           He
           sought
           directly
           ,
           was
           a
           Deliverance
           out
           of
           his
           Dangers
           ;
           Not
           an
           
             Inheritance
             of
             Aeternity
          
           ,
           but
           only
           
             an
             Escape
             from
             the
             Wrath
             to
             come
             .
          
           So
           that
           the
           Quaerist
           we
           are
           upon
           ,
           is
           more
           Didactical
           than
           the
           former
           ;
           as
           affording
           us
           many
           more
           ,
           and
           more
           Noble
           Lessons
           .
           Three
           whereof
           we
           have
           had
           already
           .
           And
           Three
           ,
           if
           well
           minded
           ,
           are
           enough
           for
           One
           Lecture
           ;
           as
           ,
           if
           slighted
           ,
           they
           are
           too
           many
           .
           And
           therefore
           the
           Prospect
           of
           Life
           Aeternal
           ,
           which
           is
           a
           very
           great
           Deep
           ,
           (
           enough
           to
           exercise
           the
           freshest
           and
           the
           most
           vigorous
           of
           our
           Thoughts
           ,
           )
           is
           the
           fitter
           to
           be
           reserved
           for
           another
           Opportunity
           .
        
      
       
         
         
         
           THE
           
             Excellent
             Nature
          
           OF
           THE
           INQUIRY
           .
        
         
           
             MARK
             X.
             17.
             
          
           
             And
             when
             he
             was
             gone
             forth
             into
             the
             way
             ,
             there
             came
             one
             Running
             ,
             and
             kneeled
             to
             him
             ,
             and
             asked
             him
             ,
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             Inherit
             Aeternal
             Life
             ?
          
        
         
           §
           1.
           
           HAving
           done
           with
           the
           Person
           who
           here
           Inquires
           ,
           and
           dismiss't
           the
           Three
           Lessons
           arising
           thence
           ,
           together
           with
           the
           Reasons
           on
           which
           those
           Lessons
           were
           chiefly
           Grounded
           ;
           I
           am
           in
           order
           to
           proceed
           to
           the
           second
           General
           observation
           ,
           The
           excellent
           
             Nature
             of
             his
             Inquiry
          
           ;
           which
           was
           not
           
           carnal
           and
           temporal
           ,
           but
           wholly
           spiritual
           and
           eternal
           .
           He
           did
           not
           ask
           as
           an
           
             ordinary
             Youth
          
           ,
           what
           he
           should
           do
           that
           he
           might
           compass
           the
           greatest
           measure
           of
           Sensuality
           ?
           nor
           as
           an
           
             ordinary
             Worldling
          
           or
           man
           of
           Wealth
           ,
           what
           he
           should
           do
           that
           he
           might
           purchase
           the
           greatest
           Treasure
           of
           Gold
           and
           Silver
           ?
           nor
           as
           an
           
             ordinary
             Ruler
          
           ,
           what
           he
           should
           do
           that
           he
           might
           climb
           to
           the
           highest
           Honour
           upon
           Earth
           ?
           But
           casting
           
             These
             Things
          
           as
           it
           were
           behind
           his
           Back
           ,
           or
           treading
           them
           down
           under
           his
           Feet
           ,
           he
           was
           intent
           upon
           Inquiring
           ,
           as
           no
           
             ordinary
             Christian
          
           ,
           (
           even
           before
           Christianity
           had
           got
           its
           Name
           ,
           )
           
             what
             he
             should
             do
             to
             get
             an
             interest
             and
             share
             in
             Heaven
             ?
          
           How
           much
           soever
           he
           did
           abound
           in
           the
           things
           that
           
             are
             seen
          
           ,
           which
           are
           temporal
           ;
           He
           wholly
           directed
           his
           Ambition
           to
           the
           things
           that
           are
           
             not
             seen
          
           ,
           which
           are
           Eternal
           .
           As
           the
           faster
           he
           ran
           to
           salute
           his
           Master
           ,
           by
           so
           much
           the
           better
           he
           was
           in
           Breath
           ;
           so
           the
           Lower
           he
           kneeled
           down
           ,
           he
           lifted
           his
           Thoughts
           so
           much
           the
           Higher
           .
           Being
           mounted
           on
           the
           wings
           of
           an
           
             holy
             Zeal
          
           ,
           His
           Soul
           had
           now
           taken
           a
           
             nobler
             Flight
          
           ,
           than
           to
           Pearch
           upon
           any
           thing
           on
           
             this
             side
             Heaven
          
           .
           As
           if
           he
           had
           lost
           the
           consideration
           of
           all
           his
           
           Secular
           Concernments
           ,
           such
           as
           Houses
           and
           
             Lands
             ,
             Goods
          
           and
           
             good
             Name
             ,
             Wife
          
           and
           Children
           ,
           if
           he
           had
           any
           ,
           and
           other
           things
           here
           below
           ,
           All
           the
           subject
           of
           his
           Inquiry
           was
           ,
           what
           he
           should
           do
           that
           he
           might
           be
           sav'd
           ?
           not
           only
           saved
           in
           the
           negative
           ,
           but
           in
           the
           positive
           sense
           of
           that
           word
           .
           Not
           only
           so
           as
           to
           be
           rescued
           from
           a
           
             Bottomless
             Lake
             of
             Fire
             and
             Brimstone
          
           ;
           But
           also
           so
           as
           to
           be
           drown'd
           or
           
             swallowed
             up
          
           ,
           in
           a
           
             Boundless
             Ocean
          
           of
           Bliss
           and
           Glory
           .
           Nothing
           would
           satisfie
           him
           but
           Life
           ;
           and
           no
           other
           Life
           than
           one
           Eternal
           .
           [
           Good
           Master
           ,
           what
           shall
           I
           do
           ,
           that
           I
           may
           Inherit
           
             Eternal
             Life
          
           ?
           ]
        
         
           §
           2.
           
           From
           him
           therefore
           let
           us
           learn
           ,
           how
           to
           regulate
           our
           Ambitions
           ,
           and
           where
           to
           fasten
           our
           wild
           Desires
           .
           We
           ought
           to
           tread
           upon
           the
           Glories
           of
           such
           a
           World
           as
           This
           is
           ,
           (
           which
           besides
           that
           't
           is
           a
           perishing
           and
           fading
           World
           ,
           is
           also
           the
           Instrument
           of
           Satan
           whereby
           to
           betray
           us
           to
           our
           Destruction
           ,
           )
           and
           level
           the
           Gaspings
           of
           our
           Souls
           at
           Things
           Invisible
           and
           Future
           ,
           Things
           expressed
           to
           us
           in
           Scripture
           ,
           by
           
             a
             City
             having
             Foundations
          
           ,
           Heb.
           11.
           10.
           and
           by
           
             a
             Kingdom
             which
             cannot
             be
             moved
             ,
          
           Heb.
           12.
           28.
           and
           here
           in
           this
           Text
           ,
           by
           Aeternal
           
           Life
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           was
           St.
           
           Paul's
           Precept
           to
           his
           
             Colossians
             ,
             Set
             and
             settle
             your
             affections
          
           
           
             on
             things
             above
          
           ;
           And
           that
           for
           this
           Reason
           ,
           because
           your
           
             Christ
             is
             there
             sitting
             at
             the
             right
             hand
             of
             God.
          
           Set
           them
           not
           upon
           the
           Earth
           ,
           For
           
             Iesus
             Christ
             is
             not
             here
          
           ,
           but
           is
           long
           since
           Risen
           ,
           (
           as
           the
           Angel
           once
           said
           to
           his
           weak
           Disciples
           .
           )
           And
           
             if
             we
             are
             risen
             together
             with
             Christ
             ,
          
           let
           's
           make
           it
           appear
           that
           we
           are
           Risen
           ,
           by
           our
           
             seeking
             those
             things
             that
             are
             above
             .
          
           Since
           we
           were
           born
           out
           of
           due
           time
           to
           injoy
           the
           wish
           of
           St.
           Austin
           ,
           by
           
             seeing
             our
             Saviour
             in
             the
             Flesh
          
           ;
           let
           us
           look
           for
           him
           where
           he
           is
           ,
           and
           at
           least
           behold
           him
           in
           the
           Spirit
           .
           Since
           (
           I
           say
           )
           we
           were
           not
           living
           when
           Christ
           was
           Conversant
           upon
           Earth
           ,
           Let
           us
           redeem
           the
           whole
           Time
           by
           a
           
             Ghostly
             Conversation
          
           with
           Christ
           in
           Heaven
           .
           He
           who
           desires
           in
           Curiosity
           to
           see
           the
           Pope
           ,
           or
           the
           
             King
             of
             Spain
          
           ,
           and
           all
           the
           Rarities
           to
           be
           met
           with
           throughout
           
             their
             Countries
          
           ,
           will
           inquire
           (
           as
           he
           is
           going
           )
           which
           is
           the
           
             ready
             way
             thither
          
           ;
           and
           (
           Information
           being
           given
           )
           will
           be
           sure
           to
           take
           the
           way
           which
           leads
           to
           Italy
           ,
           or
           Castile
           ;
           not
           that
           which
           will
           carry
           him
           either
           to
           Muscovy
           ,
           or
           Poland
           .
           After
           the
           very
           same
           manner
           ,
           but
           
           with
           a
           greater
           force
           of
           reason
           ,
           if
           we
           desire
           either
           in
           kindness
           ,
           or
           in
           a
           
             Religious
             Curiosity
          
           ,
           to
           have
           a
           sight
           of
           the
           
             New
             Ierusalem
             ,
             praepared
          
           
           
             as
             a
             Bride
             adorned
             for
             her
             Husband
             ,
          
           of
           which
           we
           hear
           such
           strange
           things
           from
           the
           Traunce
           and
           Rapture
           of
           St.
           Paul
           ,
           as
           well
           as
           
           from
           St.
           Iohn
           in
           his
           Revelations
           ,
           where
           for
           want
           of
           a
           better
           and
           a
           more
           lively
           way
           of
           Comparison
           ,
           he
           is
           contented
           to
           express
           that
           
             holy
             City
          
           by
           things
           so
           cheap
           and
           so
           homely
           ,
           as
           Gold
           ,
           and
           Crystal
           ,
           and
           Pearl
           ,
           and
           Saphir
           ,
           and
           
             Emerald
             ,
             Chalcedony
          
           and
           
             Iaspar
             ,
             Sardonyx
          
           and
           
             Chrysolite
             ,
             Sardius
          
           and
           
             Topaz
             ,
             Amethyst
          
           
           and
           Iacinth
           ,
           A
           River
           of
           Life
           and
           Immortality
           ,
           planted
           round
           and
           beset
           with
           Trees
           of
           Health
           as
           well
           as
           Pleasure
           ,
           and
           shin'd
           upon
           by
           the
           Lustre
           (
           not
           of
           such
           obscure
           things
           as
           
             Sun
             and
             Moon
          
           ,
           but
           )
           of
           
             God
             and
             the
             Lamb
          
           ,
           (
           in
           comparison
           with
           whom
           the
           
             Sun
             and
             Moon
          
           are
           nothing
           more
           ,
           than
           as
           a
           Couple
           of
           
             Black
             Spots
          
           in
           the
           Face
           of
           Heaven
           ,
           )
           which
           though
           the
           
             Richest
             hypotyposis
          
           St.
           Iohn
           could
           make
           of
           
             his
             Vision
          
           ,
           and
           exceedingly
           beyond
           the
           goodliest
           Things
           that
           are
           visible
           in
           the
           beautifullest
           parts
           of
           the
           
             neather
             world
          
           ,
           are
           yet
           incomparably
           short
           of
           that
           
             New
             Ierusalem
          
           
           which
           is
           above
           ;
           If
           we
           long
           to
           be
           fulfilling
           our
           
             double
             Heat
          
           and
           Curiosity
           ,
           the
           one
           proceeding
           from
           our
           Youthfulness
           ,
           and
           the
           other
           from
           our
           Devotion
           ,
           by
           an
           immediate
           conversation
           with
           Adam
           and
           Eve
           ,
           and
           
             righteous
             Abel
          
           ,
           in
           a
           
             pleasanter
             Paradise
          
           than
           that
           of
           Eden
           ;
           by
           keeping
           Company
           with
           Noah
           ,
           in
           a
           
             safer
             Ark
          
           ;
           with
           Caleb
           and
           Ioshua
           ,
           in
           a
           
             better
             Canaan
          
           ;
           with
           David
           and
           Samuel
           ,
           in
           a
           
             diviner
             Sion
          
           ,
           than
           that
           wherein
           they
           delighted
           whilst
           they
           were
           sojourning
           here
           below
           ;
           If
           we
           desire
           to
           see
           Lazarus
           in
           
             Abraham's
             Bosom
          
           ,
           or
           in
           what
           kind
           of
           Robes
           of
           Bliss
           and
           Glory
           that
           noble
           
             Army
             of
             Martyrs
          
           is
           now
           apparell'd
           ,
           of
           whom
           
             the
             world
             was
             not
             worthy
          
           ,
           when
           they
           wander'd
           about
           in
           Sheep-Skins
           and
           Goat-Skins
           ,
           in
           Dens
           and
           Desarts
           ,
           being
           
             destitute
             ,
             afflicted
             ,
             tormented
          
           ,
           not
           because
           they
           could
           not
           reach
           ,
           but
           would
           not
           accept
           of
           a
           Deliverance
           ,
           to
           the
           end
           they
           might
           obtain
           by
           so
           much
           
             a
             better
             Resurrection
          
           :
           Or
           if
           we
           desire
           to
           be
           recovering
           what
           we
           so
           many
           years
           have
           lost
           ,
           our
           
             dear
             deceased
             Friends
          
           and
           Parents
           ,
           or
           would
           converse
           with
           those
           Children
           ,
           and
           
             Children's
             Children
          
           ,
           which
           (
           by
           a
           Succession
           of
           Generations
           )
           will
           descend
           from
           our
           
           Bodies
           when
           we
           shall
           be
           
             gather'd
             to
             our
             Fathers
          
           ;
           If
           we
           do
           long
           to
           be
           acquainted
           with
           those
           obliging
           and
           
             friendly
             Spirits
          
           ,
           whom
           we
           deservedly
           revere
           as
           our
           
             Guardian
             Angels
          
           ,
           (
           to
           whom
           the
           Custody
           and
           Conduct
           of
           our
           particular
           Persons
           is
           peculiarly
           committed
           by
           God
           Almighty
           ;
           )
           and
           would
           receive
           their
           meanings
           whilst
           we
           communicate
           our
           own
           ;
           not
           by
           Language
           ,
           but
           Intuition
           ,
           without
           the
           deceitful
           and
           poor
           Assistance
           of
           such
           articulate
           and
           successive
           Discourse
           as
           Ours
           ;
           Or
           if
           we
           would
           be
           able
           to
           
             read
             all
             Hearts
          
           without
           the
           
             detecting
             of
             any
             Secrets
          
           ,
           because
           in
           a
           place
           not
           to
           be
           habited
           by
           Shame
           ,
           or
           Envy
           ,
           or
           
             private
             Interest
          
           ;
           If
           we
           think
           it
           a
           fine
           thing
           to
           have
           the
           wings
           of
           a
           Cherub
           (
           not
           only
           of
           a
           Dove
           ,
           which
           was
           the
           subject
           of
           
           David's
           wish
           )
           and
           to
           be
           mounted
           by
           those
           wings
           to
           such
           an
           exalted
           kind
           of
           Zenith
           ,
           or
           
             height
             of
             Bliss
          
           ,
           as
           shall
           lift
           up
           our
           Souls
           above
           our
           glorified
           Bodies
           ;
           whence
           looking
           down
           upon
           the
           Sun
           ,
           as
           a
           thing
           exceedingly
           below
           us
           ,
           we
           shall
           discern
           the
           very
           Epicycle
           ,
           by
           which
           he
           moves
           slowly
           from
           West
           to
           East
           ,
           even
           whilst
           he
           moves
           swiftly
           from
           East
           to
           West
           ,
           and
           comprehend
           all
           Truths
           ,
           without
           the
           Motherhood
           ,
           
           and
           Pregnancy
           of
           such
           a
           dull
           thing
           as
           Time
           ,
           (
           which
           yet
           is
           the
           
             swiftest-wing'd
             Flyer
          
           on
           this
           side
           Heaven
           ,
           )
           by
           grasping
           all
           things
           at
           once
           ,
           not
           one
           thing
           first
           ,
           and
           then
           another
           :
           In
           
           a
           word
           (
           not
           to
           be
           endless
           in
           this
           beginning
           of
           my
           Discourse
           )
           if
           we
           inwardly
           do
           pant
           and
           even
           gasp
           after
           a
           Day
           ,
           when
           fulfilling
           at
           once
           the
           Appetites
           of
           Grace
           and
           
             good
             Nature
          
           ,
           we
           shall
           be
           able
           to
           conceive
           ,
           and
           hear
           ,
           and
           see
           ,
           what
           
             neither
             Eye
             hath
             seen
             ,
             nor
             Ear
             heard
             ,
             nor
             hath
             ever
             enter'd
             into
             the
             Heart
             of
             man
             to
             conceive
          
           ;
           when
           we
           shall
           not
           only
           see
           ,
           but
           tast
           of
           Bliss
           ;
           nor
           only
           tast
           ,
           but
           be
           filled
           with
           it
           ;
           nor
           only
           fill'd
           ,
           but
           overflown
           ;
           nor
           only
           overflown
           ,
           but
           
             swallow'd
             up
          
           too
           ;
           when
           we
           shall
           drink
           ,
           and
           drink
           deep
           of
           the
           Waters
           of
           Joy
           ,
           and
           of
           such
           
             pure
             Ioy
          
           ,
           as
           shall
           not
           be
           mingl'd
           with
           any
           Drop
           either
           of
           Sorrow
           ,
           or
           Interruption
           ;
           when
           we
           shall
           be
           as
           't
           were
           
             inebriated
             with
             the
             plenteousness
             of
             God's
             house
          
           (
           as
           the
           Psalmist
           in
           his
           Rapture
           was
           bold
           to
           speak
           )
           by
           drinking
           of
           it
           
             as
             out
             of
             a
             River
          
           ;
           Or
           (
           to
           express
           it
           in
           plainer
           Terms
           )
           when
           our
           Glory
           shall
           be
           greater
           than
           the
           greatest
           Ambition
           of
           our
           Desires
           ,
           and
           our
           Ioys
           far
           more
           than
           our
           hearts
           can
           hold
           ;
           when
           we
           shall
           be
           giddy
           (
           as
           
           't
           were
           )
           with
           happiness
           ,
           and
           drown'd
           in
           pleasures
           ;
           shall
           have
           Raptures
           ,
           and
           Transports
           ,
           and
           Exiliencies
           of
           Spirit
           ,
           more
           than
           David
           himself
           in
           his
           sacred
           Ecstasie
           ,
           by
           which
           was
           drawn
           from
           him
           that
           
             strange
             expression
          
           ;
           And
           very
           much
           greater
           than
           that
           of
           Esa
           ,
           when
           being
           cast
           into
           a
           Traunce
           ,
           he
           did
           presentiate
           to
           himself
           the
           last
           and
           general
           Resurrection
           ,
           with
           an
           [
           
             Awake
             and
             sing
             ye
             that
             dwell
          
           
           
             in
             the
             Dust
          
           ;
           ]
           when
           we
           whose
           Heads
           do
           now
           ake
           in
           comprehending
           and
           grasping
           the
           shallowest
           things
           ,
           shall
           happily
           loose
           all
           our
           Doubtings
           into
           the
           clearest
           Demonstration
           ,
           our
           Conjectures
           into
           Assurance
           ,
           our
           Expectations
           into
           Injoyment
           ,
           and
           Faith
           it self
           into
           Experience
           ;
           when
           the
           
             three
             Triads
          
           of
           holy
           Orders
           which
           make
           up
           the
           Hierarchy
           of
           Heaven
           ,
           of
           which
           it
           is
           said
           by
           the
           Prophet
           
             Daniel
             ,
             A
             fiery
             stream
             issued
             out
             ,
             and
             came
             forth
             from
             before
             him
             ,
             Thousand
             Thousands
             ministred
             unto
             him
             ,
             ten
             Thousand
             times
             ten
             Thousand
             stood
             before
             him
             ,
          
           (
           Dan.
           7.
           10.
           
           )
           shall
           open
           those
           
             Books
             whereout
             the
             Dead
             are
             to
             be
             judged
          
           (
           Rev.
           20.
           12.
           )
           And
           when
           with
           them
           the
           holy
           
             Elders
             ,
             casting
             their
             Crowns
             before
             the
             Throne
             of
             him
             that
             liveth
             for
             ever
             and
             ever
             ,
          
           (
           Rev.
           4.
           10.
           
           )
           shall
           all
           salute
           us
           ,
           and
           bid
           us
           welcome
           
           into
           the
           Ravishing
           Converse
           of
           those
           
             Glorious
             Courtiers
          
           ;
           when
           that
           Life
           ,
           and
           that
           Eternity
           ,
           which
           in
           my
           Text
           are
           inquired
           after
           ,
           shall
           not
           only
           present
           themselves
           with
           their
           Retinue
           and
           Attendants
           unto
           the
           Faculties
           of
           our
           Souls
           ,
           but
           shall
           withal
           take
           up
           their
           Lodgings
           in
           our
           
             glorified
             Bodies
          
           :
           If
           ,
           I
           say
           ,
           we
           are
           desirous
           to
           injoy
           a
           great
           deal
           more
           than
           we
           are
           here
           ever
           able
           to
           ask
           or
           think
           ,
           even
           all
           that
           we
           can
           ,
           and
           that
           we
           cannot
           imagin
           ;
           And
           would
           meet
           with
           
             all
             That
          
           in
           the
           very
           Life
           ,
           whereof
           the
           Word
           of
           God
           hath
           given
           us
           but
           a
           very
           
             faint
             Picture
          
           :
           Then
           whilst
           others
           ,
           like
           Martha
           ,
           are
           
             busying
             themselves
             about
             many
             things
          
           ,
           let
           us
           apply
           our selves
           (
           with
           Mary
           )
           to
           the
           
             one
             thing
             that
             is
             needful
          
           :
           Let
           us
           make
           it
           the
           very
           Centre
           of
           all
           our
           Projects
           and
           Designs
           :
           Let
           our
           Studies
           and
           Disputes
           ,
           our
           Aims
           and
           Ambitions
           ,
           our
           Controversies
           and
           Questions
           end
           all
           in
           This
           ,
           [
           
             Which
             is
             the
             way
             to
             the
             New
             Ierusalem
             ?
             And
             what
             shall
             we
             do
             to
             be
             walking
             in
             it
             ?
             Which
             is
             the
             way
             to
             escape
             a
             Hell
             ?
             And
             what
             must
             we
             do
             to
             obtain
             a
             Heaven
             ?
          
           ]
           For
           this
           is
           certainly
           the
           Scope
           of
           the
           young
           man's
           Inquiry
           we
           have
           in
           hand
           ,
           
             What
             shall
             I
             do
             ,
             that
             I
             may
             Inherit
             Aeternal
             Life
             ?
          
        
         
         
           §
           .
           3.
           
           All
           the
           Kingdoms
           of
           the
           Earth
           can
           neither
           satisfie
           ,
           nor
           justifie
           all
           our
           Appetites
           and
           Desires
           .
           But
           the
           Kingdom
           of
           Heaven
           (
           expressed
           here
           by
           
             eternal
             life
          
           )
           will
           be
           sure
           to
           do
           Both.
           For
           if
           we
           are
           Covetous
           ,
           Here
           are
           Riches
           to
           make
           it
           lawful
           .
           If
           we
           are
           Amorous
           ,
           Here
           is
           Beauty
           to
           make
           it
           Vertuous
           .
           If
           we
           are
           Ambitious
           ,
           Here
           is
           Glory
           to
           make
           it
           Good.
           For
           we
           must
           know
           that
           our
           Affections
           receive
           their
           Guilt
           ,
           or
           Vitiosity
           ,
           not
           from
           their
           strength
           ,
           but
           from
           their
           blindness
           ,
           when
           they
           are
           either
           double-sighted
           ,
           and
           look
           asquint
           ;
           or
           else
           are
           short-sighted
           ,
           and
           cannot
           see
           
             a
             far
             off
          
           ;
           they
           embrace
           those
           things
           for
           fair
           or
           pleasant
           ,
           which
           (
           like
           
           Ixion's
           watery
           Iuno
           )
           do
           only
           mock
           them
           with
           their
           Injoyment
           .
           Whereas
           were
           our
           Affections
           so
           Eagle-sighted
           ,
           as
           to
           see
           
             through
             the
             Creatures
          
           ,
           discerning
           Happiness
           in
           its
           Hypostasis
           ,
           and
           flying
           at
           it
           where
           it
           is
           ,
           our
           
             only
             fault
          
           would
           then
           be
           This
           ,
           That
           our
           Ambition
           is
           too
           low
           ,
           and
           our
           Avarice
           too
           little
           ,
           and
           that
           we
           are
           not
           
             Amorous
             enough
          
           .
           For
           they
           are
           poor-spirited
           persons
           ,
           of
           
             thick
             Heads
          
           and
           
             narrow
             Hearts
          
           ,
           whose
           thoughts
           are
           groveling
           upon
           the
           Creature
           ,
           and
           aspiring
           to
           nothing
           but
           what
           is
           
           Finite
           .
           It
           is
           an
           impotent
           Ambition
           ,
           a
           feeble
           Avarice
           ,
           and
           a
           very
           flat
           Love
           ,
           which
           makes
           a
           stoop
           at
           such
           low
           Trifles
           ,
           as
           Crowns
           and
           Kingdoms
           here
           on
           Earth
           .
           He
           alone
           is
           of
           a
           Noble
           and
           erected
           mind
           ,
           who
           can
           say
           ,
           and
           say
           heartily
           ,
           (
           with
           Christ
           to
           Pilate
           ,
           )
           
             his
             Kingdom
             is
             not
             of
             this
             World.
          
           Alas
           the
           Kingdoms
           here
           Below
           are
           less
           than
           Grass-Hoppers
           ,
           to
           the
           very
           least
           Mansion
           in
           the
           Kingdom
           of
           Heaven
           .
           Nor
           are
           they
           genuine
           ,
           but
           degenerate
           and
           bastard
           Eagles
           ,
           which
           will
           greedily
           catch
           at
           such
           little
           Flies
           .
           The
           Soul
           of
           man
           was
           created
           for
           the
           highest
           Purposes
           and
           Ends.
           And
           therefore
           we
           may
           not
           only
           be
           lawfully
           ,
           but
           even
           
             dutifully
             ambitious
          
           ,
           provided
           our
           Ambitions
           are
           
             great
             enough
          
           ,
           and
           every
           whit
           as
           high
           as
           our
           Soul's
           Extraction
           :
           we
           are
           not
           only
           permitted
           ,
           but
           even
           obliged
           to
           be
           Covetous
           ,
           upon
           condition
           that
           it
           be
           but
           of
           
             solid
             Riches
          
           ,
           which
           are
           not
           liable
           to
           Plunder
           ,
           or
           to
           impairment
           .
           We
           ought
           in
           Conscience
           to
           be
           inamour'd
           ,
           if
           it
           be
           of
           real
           Beauty
           ,
           and
           not
           of
           that
           which
           depends
           upon
           
             human
             Fansie
          
           ;
           not
           of
           
             handsome
             Dirt
          
           ,
           or
           
             well-complexion'd
             Clay
          
           ;
           not
           of
           Beauty
           so
           call'd
           ,
           whose
           Foundation
           is
           in
           the
           Dirt
           ,
           which
           saith
           to
           Corruption
           ,
           Thou
           art
           my
           
           Father
           ,
           and
           to
           the
           Worm
           ,
           Thou
           art
           my
           Mother
           .
           But
           if
           we
           choose
           a
           
             right
             object
          
           ,
           like
           the
           
             Spouse
             in
             the
             Canticles
          
           ,
           we
           shall
           never
           be
           so
           well
           ,
           as
           when
           (
           with
           that
           Spouse
           )
           
             sick
             of
             Love.
          
           For
           our
           Bowels
           ought
           to
           yern
           after
           the
           Bridegroom
           of
           our
           Souls
           ;
           we
           ought
           to
           pant
           after
           Goodness
           ,
           and
           (
           in
           the
           phrase
           of
           Espensaeus
           )
           to
           *
           languish
           after
           him
           who
           is
           the
           Fountain
           of
           that
           Goodness
           ,
           and
           so
           to
           thirst
           after
           that
           Fountain
           ,
           as
           never
           to
           be
           satisfied
           'till
           swallow'd
           up
           .
           In
           this
           one
           sense
           the
           Italian
           Proverb
           is
           to
           be
           verified
           ,
           
             Bello
             fin
             fà
             chi
             ben
             amando
             muore
             .
             He
             makes
             a
             good
             end
             that
             dyes
             a
             Lover
          
           ;
           to
           wit
           a
           Lover
           of
           Him
           ,
           who
           is
           
             the
             great
             Lover
             of
             Souls
          
           .
           We
           should
           not
           vouchsafe
           to
           love
           our selves
           ,
           unless
           because
           we
           love
           Him
           ,
           or
           because
           he
           loves
           us
           ,
           the
           only
           measure
           of
           
             loving
             whom
          
           is
           to
           love
           him
           
             without
             measure
          
           .
        
         
           §
           4.
           
           Seeing
           therefore
           we
           have
           met
           with
           an
           easy
           way
           ,
           whereby
           to
           bridle
           a
           Passion
           ,
           and
           at
           the
           same
           time
           to
           let
           it
           loose
           ;
           how
           at
           once
           we
           may
           abjure
           ,
           and
           yet
           injoy
           our
           Sensuality
           ;
           or
           (
           to
           speak
           more
           exactly
           ,
           )
           how
           't
           is
           the
           Duty
           of
           a
           Christian
           ,
           not
           to
           evacuate
           ,
           not
           to
           invalidate
           ,
           not
           to
           extenuate
           his
           Affections
           ,
           
           but
           only
           to
           regulate
           and
           to
           direct
           them
           ,
           to
           place
           them
           there
           where
           
             true
             Injoyment
          
           is
           to
           be
           found
           ;
           let
           no
           man
           say
           within
           himself
           ,
           what
           shall
           I
           do
           to
           get
           a
           Fortune
           ,
           to
           raise
           a
           Family
           ,
           to
           erect
           a
           Temple
           unto
           Fame
           ?
           what
           shall
           I
           do
           to
           be
           a
           man
           of
           this
           World
           of
           some
           Authority
           and
           Power
           ,
           able
           to
           mischief
           or
           to
           oblige
           ,
           to
           beat
           down
           mine
           Enemies
           ,
           and
           raise
           my
           Friends
           ?
           what
           shall
           I
           do
           to
           be
           a
           man
           of
           great
           Knowledge
           ,
           a
           famous
           Chymist
           ,
           an
           exact
           Mathematician
           ,
           a
           remarkable
           Lawyer
           ,
           or
           an
           eminent
           Divine
           ?
           (
           for
           the
           best
           of
           These
           Inquiries
           has
           something
           in
           it
           of
           Carnality
           ;
           )
           But
           let
           every
           man
           say
           within
           Himself
           ,
           [
           what
           shall
           I
           do
           to
           get
           an
           Interest
           in
           Jesus
           Christ
           ?
           and
           to
           be
           sure
           I
           am
           a
           Member
           ,
           not
           only
           of
           his
           Visible
           ,
           but
           of
           his
           
             Mystical
             Body
          
           ?
           what
           shall
           I
           do
           for
           a
           Demonstration
           ,
           that
           my
           Faith
           is
           truly
           such
           as
           does
           
             work
             by
             Love
          
           ?
           and
           that
           it
           does
           work
           by
           such
           a
           Love
           ,
           as
           does
           bring
           forth
           obedience
           to
           the
           Commandments
           of
           Christ
           ?
           And
           such
           a
           kind
           of
           obedience
           ,
           as
           Christ
           will
           graciously
           accept
           ?
           what
           shall
           I
           do
           that
           I
           may
           repent
           ?
           and
           repent
           in
           
             such
             a
             manner
          
           ,
           as
           to
           
             bring
             forth
             fruits
             meet
             for
             Repentance
             ?
          
           what
           
           shall
           I
           do
           to
           see
           the
           secrets
           of
           my
           Heart
           ?
           and
           to
           know
           by
           some
           Token
           which
           will
           not
           fail
           me
           ,
           whether
           the
           Good
           which
           I
           do
           is
           
             well
             enough
             done
          
           ?
           (
           I
           mean
           well
           enough
           
             to
             deserve
             Acceptance
          
           .
           )
           What
           shall
           I
           do
           whereby
           to
           
             work
             out
             mine
             own
             Salvation
          
           ,
           and
           yet
           for
           all
           that
           to
           
             serve
             my
             God
             without
             fear
             all
             the
             days
             of
             my
             life
             ?
          
           what
           shall
           I
           do
           whereby
           to
           
             make
             my
             Election
             sure
          
           ,
           and
           to
           make
           my self
           sure
           of
           my
           Election
           ,
           so
           as
           to
           be
           able
           to
           say
           in
           Truth
           with
           St.
           
             Paul
             ,
             Henceforth
             is
             laid
             up
             for
             me
             a
             Crown
             of
             Righteousness
             ?
          
           what
           shall
           I
           do
           ,
           or
           what
           shall
           I
           
             not
             do
          
           ,
           or
           what
           shall
           I
           suffer
           either
           for
           doing
           or
           
             not
             doing
          
           ,
           that
           by
           distress
           ,
           or
           persecution
           ,
           by
           nakedness
           ,
           or
           famin
           ,
           by
           peril
           ,
           or
           sword
           ,
           by
           banishment
           ,
           or
           bonds
           ,
           by
           sickness
           ,
           or
           death
           ,
           by
           any
           means
           whatsoever
           ,
           (
           however
           troublesom
           ,
           or
           costly
           ,
           or
           any
           way
           terrible
           to
           the
           Flesh
           ,
           )
           I
           may
           but
           finally
           
             inherit
             eternal
             Life
          
           ?
        
         
           §
           5.
           
           But
           now
           how
           little
           there
           is
           to
           be
           found
           of
           real
           and
           solid
           Christianity
           ,
           even
           in
           that
           part
           of
           Christendom
           where
           Christ
           and
           his
           Gospel
           are
           always
           preach't
           ,
           (
           least
           of
           all
           amongst
           Them
           who
           are
           the
           great
           Monopolizers
           of
           
             Life
             Aeternal
          
           ,
           )
           't
           will
           not
           be
           difficult
           to
           guess
           by
           
           the
           solemn
           Theme
           of
           their
           Inquiries
           ,
           
             what
             shall
             we
             eat
          
           ?
           and
           
             what
             shall
             we
             drink
          
           ?
           and
           
             wherewithal
             shall
             we
             be
             cloath'd
          
           ?
           which
           shews
           the
           Zeal
           and
           the
           Devotion
           wherewith
           they
           Sacrifice
           to
           the
           Flesh.
           And
           therefore
           well
           said
           our
           Saviour
           (
           to
           shew
           the
           Religion
           such
           men
           are
           of
           )
           
             After
             all
             these
             things
             do
             the
             Gentiles
             seek
             ,
          
           (
           Matth.
           6.
           25
           
           )
           Thereby
           intimating
           unto
           us
           ,
           That
           Christians
           must
           seek
           for
           diviner
           things
           ,
           than
           such
           as
           
             perish
             in
             the
             using
          
           ;
           for
           in
           the
           seeking
           of
           such
           as
           these
           ,
           they
           do
           not
           differ
           from
           the
           
             Gentiles
             who
             know
             not
             God.
          
           And
           yet
           if
           we
           look
           upon
           those
           Professors
           who
           do
           pretend
           to
           an
           Inclosure
           of
           all
           the
           
             good
             things
          
           in
           Heaven
           ,
           we
           may
           observe
           them
           still
           inclosing
           as
           many
           
             good
             things
          
           as
           they
           can
           on
           Earth
           too
           .
           It
           is
           enough
           for
           poor
           Lazarus
           ,
           to
           have
           his
           
             Good
             things
             hereafter
          
           ;
           And
           enough
           for
           Rich
           Dives
           ,
           to
           have
           his
           proportion
           of
           
             Good
             things
             here
          
           ;
           But
           the
           good
           men
           I
           speak
           of
           will
           needs
           be
           happier
           than
           Lazarus
           ,
           and
           yet
           much
           richer
           than
           Dives
           too
           .
           They
           will
           have
           their
           
             good
             things
          
           ,
           as
           well
           in
           this
           ,
           as
           another
           World.
           All
           the
           subject
           of
           their
           Inquiry
           ,
           is
           not
           how
           to
           be
           better
           than
           other
           men
           ,
           in
           Acts
           of
           Iustice
           ,
           and
           Works
           of
           
           Mercy
           ,
           But
           how
           to
           be
           greater
           and
           more
           regarded
           ,
           which
           is
           call'd
           a
           being
           better
           in
           point
           of
           Quality
           ,
           and
           Degree
           .
           And
           after
           these
           very
           things
           
             do
             the
             Gentiles
             seek
          
           ;
           They
           of
           Iava
           and
           the
           Molucco's
           ,
           They
           of
           Tartary
           ,
           and
           China
           ;
           whether
           as
           greedily
           as
           Christians
           ,
           I
           cannot
           tell
           .
           But
           our
           Saviour
           spake
           only
           of
           Food
           and
           Rayment
           ,
           as
           of
           things
           which
           the
           Gentiles
           are
           wont
           to
           seek
           .
           And
           well
           it
           were
           for
           Real
           Christians
           ,
           if
           Nominal
           Christians
           would
           seek
           
             no
             more
          
           .
           If
           Food
           and
           Rayment
           would
           serve
           the
           turn
           ,
           Christians
           then
           (
           like
           
             other
             Creatures
          
           )
           might
           quietly
           live
           by
           one
           another
           .
           But
           it
           seems
           they
           have
           no
           more
           than
           the
           Name
           of
           Christians
           ,
           who
           chiefly
           seek
           (
           with
           the
           Gentiles
           )
           the
           
             low
             concernments
          
           of
           the
           Flesh.
           For
           as
           many
           as
           are
           Christians
           in
           very
           
             good
             earnest
          
           ,
           will
           bestow
           themselves
           
             in
             seeking
             the
             Kingdom
             of
             God
             ,
             and
             the
             Righteousness
             thereof
             ,
          
           supposing
           such
           things
           as
           
             These
             will
             be
             added
             to
             the
             rest
             as
             a
             good
             Appendix
             .
             Man
             not
             living
             by
             Bread
             alone
             ,
          
           as
           our
           Saviour
           said
           to
           Satan
           ,
           but
           by
           bread
           as
           it
           is
           blessed
           by
           the
           
             good
             Word
             of
             God.
          
           Nor
           indeed
           is
           he
           worthy
           to
           live
           by
           Bread
           ,
           who
           is
           not
           able
           to
           live
           without
           it
           ;
           who
           is
           not
           able
           to
           subsist
           
           upon
           
             better
             things
          
           .
           When
           we
           reckon
           Food
           and
           Rayment
           among
           the
           Necessaries
           of
           Life
           ,
           (
           which
           we
           do
           with
           good
           reason
           )
           we
           only
           speak
           of
           such
           a
           painful
           and
           
             dying
             life
          
           ,
           as
           is
           not
           worthy
           our
           
             caring
             for
          
           ,
           unless
           in
           order
           to
           
             life
             Aeternal
          
           .
           And
           for
           the
           nourishing
           of
           That
           ,
           the
           very
           famishing
           of
           the
           Body
           may
           pass
           for
           *
           food
           unto
           the
           Soul.
           From
           all
           which
           together
           it
           seems
           to
           follow
           ,
           That
           they
           who
           arrogate
           to
           themselves
           ,
           not
           only
           the
           greatest
           both
           Faith
           and
           Hope
           ,
           but
           the
           perfectest
           Assurance
           of
           
             life
             Aeternal
          
           ,
           do
           prove
           themselves
           (
           unaware
           )
           the
           greatest
           Infidels
           in
           the
           World
           ;
           whilst
           neglecting
           the
           grand
           Inquiry
           they
           ought
           to
           make
           after
           Heaven
           ,
           they
           let
           the
           Tide
           of
           their
           Affections
           
             run
             out
          
           wholly
           upon
           the
           Earth
           .
           For
           did
           they
           really
           look
           for
           a
           
             Day
             of
             Iudgment
          
           ,
           as
           much
           as
           they
           do
           for
           an
           
             Hour
             of
             Death
          
           ,
           they
           would
           as
           certainly
           provide
           against
           the
           one
           ,
           as
           commonly
           they
           do
           against
           the
           other
           .
           They
           would
           take
           as
           much
           Care
           to
           be
           just
           ,
           and
           honest
           ,
           as
           universally
           they
           do
           to
           be
           rich
           or
           healthful
           .
           And
           make
           as
           much
           of
           their
           Souls
           by
           Mortification
           and
           Self-denial
           ,
           as
           now
           they
           do
           of
           their
           Bodies
           by
           a
           plentiful
           Injoyment
           of
           Creature-Comforts
           .
           
           'T
           is
           true
           indeed
           ;
           
             Life
             Aeternal
          
           is
           a
           thing
           which
           is
           quickly
           
             talk't
             of
          
           ;
           nor
           are
           there
           any
           so
           uncivil
           ,
           as
           not
           to
           afford
           it
           a
           
             friendly
             mention
          
           .
           It
           is
           no
           hard
           thing
           to
           be
           another
           mans
           flatterer
           ,
           much
           less
           is
           it
           difficult
           to
           be
           ones
           own
           .
           To
           be
           secure
           and
           praesumptuous
           ,
           is
           cheap
           ,
           and
           easy
           .
           Yea
           ,
           't
           is
           pleasant
           to
           flesh
           and
           blood
           ,
           to
           be
           carnally
           set
           free
           from
           that
           
             fear
             and
             trembling
          
           ,
           wherewith
           a
           man
           is
           to
           
             work
             out
             his
             own
             Salvation
          
           .
           Thence
           it
           is
           that
           we
           abound
           with
           such
           an
           Herd
           of
           Fiduciaries
           and
           Solifidians
           ;
           who
           having
           persuaded
           themselves
           to
           fancy
           ,
           that
           
             Life
             Eternal
          
           is
           a
           thing
           which
           cannot
           possibly
           escape
           them
           ,
           and
           that
           
             all
             the
             next
             world
          
           is
           irresistibly
           their
           own
           ;
           They
           think
           they
           have
           nothing
           to
           do
           in
           This
           ,
           but
           to
           make
           a
           Trial
           ,
           whether
           it
           hath
           not
           been
           decreed
           ,
           that
           all
           shall
           be
           theirs
           that
           they
           can
           get
           ;
           and
           whether
           it
           hath
           not
           been
           decreed
           ,
           that
           they
           shall
           
             get
             all
          
           they
           try
           for
           ;
           and
           whether
           it
           hath
           not
           been
           decreed
           ,
           that
           they
           shall
           try
           to
           
             get
             All.
          
           When
           men
           are
           season'd
           with
           such
           a
           Principle
           ,
           they
           cannot
           think
           it
           concerns
           them
           
             to
             give
             all
             Diligence
          
           ,
           for
           the
           making
           of
           their
           
             Calling
             and
             Election
             sure
          
           ,
           by
           
             ceasing
             to
             do
             evil
          
           ,
           and
           by
           
             learning
             to
          
           
           
           
             do
             well
          
           ;
           or
           
             by
             adding
             to
             Faith
             ,
             Vertue
             ,
          
           and
           one
           Vertue
           unto
           another
           .
           But
           supposing
           their
           Election
           so
           
             sure
             already
          
           ,
           as
           to
           be
           pass't
           the
           possibility
           of
           being
           miss't
           ;
           It
           is
           natural
           for
           them
           to
           give
           all
           diligence
           ,
           to
           make
           themselves
           
             sure
             of
             somewhat
             else
          
           .
           For
           (
           let
           them
           say
           what
           they
           will
           ,
           and
           let
           them
           think
           what
           they
           please
           ,
           and
           let
           them
           do
           what
           they
           can
           ,
           )
           they
           cannot
           possibly
           give
           diligence
           to
           seek
           a
           thing
           in
           their
           possession
           ,
           or
           to
           secure
           what
           they
           believe
           it
           is
           impossible
           for
           them
           to
           lose
           .
           No
           man
           living
           will
           light
           a
           Candle
           ,
           to
           look
           about
           for
           those
           Eyes
           which
           he
           believes
           are
           in
           his
           Head
           ;
           nor
           will
           he
           search
           after
           his
           head
           ,
           which
           is
           (
           he
           doubts
           not
           )
           upon
           his
           shoulders
           .
           Our
           Saviour's
           two
           Parables
           of
           the
           
             lost
             Sheep
          
           and
           the
           
             lost
             Groat
          
           ,
           cannot
           but
           seem
           an
           arrant
           Iargon
           unto
           a
           man
           of
           such
           Principles
           as
           now
           I
           speak
           of
           .
           For
           will
           He
           send
           about
           the
           Country
           ,
           to
           find
           a
           Sheep
           which
           is
           in
           his
           Fold
           ?
           or
           
             sweep
             the
             House
          
           for
           a
           Groat
           which
           he
           praesumes
           is
           in
           his
           Pocket
           ?
           No
           ,
           being
           poyson'd
           with
           an
           opinion
           ,
           that
           he
           was
           
             justified
             from
             Eternity
          
           ,
           and
           hath
           
             Grace
             irresistible
          
           ,
           and
           therefore
           cannot
           fall
           totally
           ,
           much
           less
           finally
           from
           Grace
           ;
           he
           will
           esteem
           it
           a
           thing
           impertinent
           
           for
           a
           man
           of
           his
           Talents
           ,
           to
           be
           so
           anxious
           as
           to
           Inquire
           ,
           what
           Good
           things
           he
           ought
           to
           do
           ,
           
             that
             he
             may
             inherit
             Eternal
             Life
             .
          
        
         
           §
           6.
           
           The
           great
           unhappiness
           of
           it
           is
           ,
           (
           what
           I
           am
           sorry
           I
           have
           reason
           to
           believe
           I
           say
           truly
           ,
           )
           That
           there
           are
           few
           Congregations
           ,
           wherein
           there
           are
           not
           such
           Professors
           as
           now
           I
           speak
           of
           ;
           who
           as
           long
           as
           fermented
           with
           such
           a
           Leven
           ,
           cannot
           possibly
           be
           profited
           by
           all
           our
           Preaching
           .
           And
           therefore
           They
           (
           above
           others
           )
           must
           be
           inform'd
           ,
           That
           by
           the
           Nature
           of
           our
           Inquiries
           ,
           we
           ought
           to
           try
           (
           as
           by
           a
           Touchstone
           )
           of
           what
           sort
           we
           are
           ;
           whether
           Silver
           ,
           or
           Alchymy
           ;
           whether
           true
           and
           
             solid
             Gold
          
           ,
           or
           but
           polished
           Iron
           with
           double
           Gilt.
           By
           this
           we
           may
           explore
           ,
           from
           whence
           we
           came
           ,
           and
           whither
           't
           is
           that
           we
           are
           going
           ;
           of
           whom
           we
           are
           ,
           and
           whom
           we
           are
           for
           .
           For
           that
           Saying
           of
           our
           Saviour
           ,
           Matth.
           24.
           28.
           which
           historically
           refers
           to
           the
           
             Roman
             Army
             ,
             Wheresoever
             the
             Carkass
             is
             ,
             there
             the
             Eagles
             will
             be
             gathered
             together
          
           ;
           must
           needs
           be
           applicable
           and
           true
           in
           This
           sense
           also
           ,
           which
           is
           our
           Saviour's
           own
           Sense
           ,
           Luke
           12.
           34.
           
           
             Where
             your
             Treasure
             is
             ,
             there
             your
             Heart
             will
             be
          
           
           also
           .
           From
           whence
           it
           follows
           unavoidably
           ,
           That
           if
           we
           are
           men
           of
           
             another
             world
          
           ,
           and
           have
           our
           Treasure
           laid
           up
           in
           Heaven
           ;
           we
           shall
           behave
           our selves
           as
           Pilgrims
           and
           perfect
           Sojourners
           here
           on
           Earth
           .
           We
           shall
           be
           commonly
           looking
           Upwards
           ,
           with
           our
           Backs
           upon
           Egypt
           ,
           and
           our
           Faces
           towards
           Canaan
           .
           Our
           Souls
           will
           be
           athirst
           for
           God
           ,
           (
           Psal.
           42.
           1
           ,
           2
           ,
           3.
           )
           our
           Hearts
           will
           pant
           after
           Eternity
           ,
           as
           the
           
             Hart
             panteth
             after
             the
             Water-Brooks
          
           ;
           crying
           out
           with
           holy
           David
           in
           an
           Exiliency
           of
           Spirit
           ,
           
             O
             when
             shall
             we
             appear
             before
             the
             Presence
             of
             God
             ?
          
           How
           low
           soever
           both
           our
           Bodies
           and
           Fortunes
           are
           ,
           our
           Conversation
           will
           be
           above
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           we
           shall
           behave
           our selves
           as
           men
           who
           are
           
             free
             of
             God's
             City
          
           .
           Our
           Hearts
           will
           evermore
           be
           There
           ,
           unless
           our
           Treasure
           is
           
             somewhere
             else
          
           .
           If
           the
           
             Kingdom
             of
             Heaven
          
           is
           
             that
             Pearl
             of
             great
             Price
          
           ,
           to
           which
           our
           Lord
           in
           his
           Parable
           thought
           fit
           to
           liken
           it
           ,
           And
           if
           we
           are
           those
           Merchants
           that
           traffick
           for
           it
           ,
           we
           cannot
           choose
           but
           be
           busy
           in
           our
           Inquiries
           after
           the
           Price
           ;
           still
           resolving
           upon
           the
           Purchase
           at
           any
           Rate
           that
           can
           be
           ask't
           ;
           and
           ever
           asking
           what
           we
           shall
           give
           ,
           or
           (
           as
           here
           )
           what
           
           
             we
             shall
             do
             ,
             that
             we
             may
          
           any
           ways
           
             inherit
             Eternal
             Life
          
           .
           So
           it
           follows
           again
           on
           the
           other
           side
           ,
           That
           if
           we
           are
           commonly
           looking
           downwards
           ,
           and
           behave
           our selves
           here
           as
           men
           
             at
             home
          
           ,
           as
           if
           we
           did
           not
           intend
           any
           
             farther
             Iourney
          
           ;
           If
           the
           Burden
           of
           our
           Inquiries
           is
           such
           as
           This
           ,
           [
           What
           shall
           we
           do
           
             to
             live
             long
             upon
             the
             Earth
             ,
             and
             not
             see
             the
             Grave
             ?
          
           or
           what
           shall
           we
           do
           
             to
             escape
             going
             to
             Heaven
          
           ,
           'till
           such
           time
           as
           we
           are
           pass't
           the
           pleasant
           Injoyments
           of
           the
           Earth
           ?
           how
           shall
           we
           put
           the
           
             evil
             Day
             afar
             off
          
           ?
           how
           shall
           we
           be
           saved
           without
           Repentance
           ,
           or
           repent
           without
           Amendment
           ,
           or
           amend
           no
           more
           than
           will
           
             serve
             our
             turn
          
           ?
           what
           shall
           we
           do
           to
           be
           
             good
             enough
          
           ,
           and
           yet
           
             no
             better
          
           than
           needs
           we
           must
           ?
           what
           shall
           we
           do
           
             to
             serve
             two
             Masters
          
           ,
           and
           reconcile
           the
           two
           Kingdoms
           of
           God
           and
           Mammon
           ?
           and
           so
           confute
           what
           is
           said
           by
           our
           blessed
           Saviour
           in
           the
           Sixteenth
           of
           St.
           Luke
           ?
           what
           for
           a
           Religion
           wherein
           to
           live
           with
           most
           pleasure
           ,
           and
           one
           to
           dye
           in
           with
           greatest
           safety
           ?
           what
           shall
           we
           do
           to
           live
           the
           Life
           of
           the
           
             sensual'st
             Epicure
          
           ,
           and
           yet
           at
           last
           dye
           the
           Death
           of
           the
           
             strictest
             Saint
          
           ?
           ]
           If
           ,
           I
           say
           ,
           our
           Affections
           are
           clinging
           thus
           unto
           the
           Earth
           ,
           
           It
           is
           an
           absolute
           Demonstration
           that
           all
           our
           Treasure
           is
           here
           below
           ,
           and
           that
           we
           are
           men
           of
           the
           
             present
             world
          
           ,
           in
           whom
           the
           
             God
             of
             this
             world
             hath
             blinded
             the
             minds
          
           ;
           For
           our
           Saviour's
           famous
           Rule
           is
           at
           once
           of
           universal
           and
           endless
           Truth
           ,
           
             Wheresoever
             the
             Carkass
             is
             ,
             there
             the
             Eagles
             will
             be
             gathered
             together
          
           ;
           wheresoever
           our
           Treasure
           is
           ,
           there
           our
           Hearts
           will
           be
           also
           .
           And
           whither
           our
           Hearts
           are
           gone
           before
           ,
           (
           the
           Case
           is
           evident
           and
           clear
           )
           our
           Tongues
           and
           our
           Actions
           will
           follow
           after
           .
        
         
           §
           7.
           
           Now
           since
           these
           are
           the
           Inquiries
           of
           several
           Seekers
           ;
           to
           wit
           of
           Them
           who
           do
           affect
           to
           dwell
           here
           ,
           and
           of
           them
           that
           
             look
             out
          
           for
           a
           
             better
             Country
          
           ,
           that
           is
           an
           heavenly
           ;
           And
           since
           we
           may
           judge
           by
           their
           Inquiries
           ,
           to
           which
           kind
           of
           Master
           they
           do
           belong
           ,
           to
           God
           ,
           or
           Mammon
           ;
           'T
           is
           plain
           the
           Lesson
           or
           the
           Use
           we
           are
           to
           take
           from
           it
           is
           This
           ,
           that
           when
           we
           find
           our selves
           beset
           with
           a
           
             twofold
             evil
          
           ,
           the
           one
           of
           Sin
           ,
           and
           the
           other
           of
           Affliction
           ,
           (
           in
           so
           much
           as
           we
           know
           not
           which
           way
           to
           turn
           ,
           there
           being
           on
           the
           right
           hand
           a
           fear
           of
           Beggery
           or
           Disgrace
           ,
           and
           on
           the
           left
           hand
           a
           fear
           of
           Hell
           ,
           )
           when
           (
           I
           say
           )
           we
           are
           reduced
           
           to
           such
           an
           hard
           pinch
           of
           our
           Affairs
           ,
           we
           must
           not
           carnally
           cast
           about
           ,
           and
           tacitly
           say
           within
           our selves
           ,
           [
           what
           shall
           we
           do
           to
           keep
           our
           Livelyhoods
           ?
           or
           what
           shall
           we
           do
           to
           hold
           fast
           our
           Lives
           ?
           ]
           But
           what
           shall
           we
           do
           to
           keep
           a
           
             good
             Conscience
          
           ,
           and
           to
           hold
           fast
           our
           Integrity
           ?
           And
           since
           't
           is
           nobler
           to
           be
           led
           by
           the
           hope
           of
           a
           Reward
           ,
           than
           to
           be
           frighted
           into
           our
           Duties
           ,
           by
           the
           fear
           of
           being
           punish't
           if
           we
           neglect
           them
           ;
           let
           us
           not
           ask
           ,
           like
           the
           Children
           of
           Hagar
           ,
           (
           in
           the
           spirit
           of
           Bondage
           which
           is
           unto
           fear
           ,
           )
           what
           shall
           we
           do
           ,
           that
           we
           may
           not
           inherit
           a
           
             Death
             Aeternal
          
           ;
           But
           as
           the
           Children
           of
           Sarah
           ,
           (
           in
           the
           spirit
           of
           Adoption
           which
           is
           unto
           hope
           ,
           )
           what
           
             shall
             we
             do
             ,
             that
             we
             may
          
           inherit
           
             Aeternal
             Life
          
           ?
        
         
           Which
           Life
           being
           
             hid
             with
             Christ
             in
             God
          
           ,
           (
           as
           St.
           Paul
           speaks
           to
           the
           Colossians
           ,
           )
           for
           God's
           
           sake
           whither
           should
           we
           go
           ,
           either
           to
           seek
           it
           when
           it
           is
           absent
           ,
           or
           to
           find
           it
           when
           it
           is
           hid
           ,
           or
           to
           secure
           it
           when
           it
           is
           found
           ,
           unless
           to
           
             Him
             who
             hath
             the
             words
             of
             Eternal
             Life
             ?
          
           that
           
           is
           ,
           the
           words
           which
           are
           the
           means
           by
           which
           alone
           we
           may
           attain
           to
           Eternal
           Life
           .
           The
           words
           which
           teach
           us
           how
           to
           know
           it
           ,
           the
           
           words
           which
           tell
           us
           where
           to
           seek
           it
           ,
           the
           words
           which
           shew
           us
           how
           to
           find
           it
           ,
           the
           words
           which
           afford
           us
           those
           Rules
           and
           Precepts
           ,
           by
           our
           conformity
           unto
           which
           we
           cannot
           but
           
             take
             it
             into
             possession
          
           ?
           There
           is
           no
           other
           Name
           to
           make
           us
           Inheritors
           of
           
             Eternity
             ,
             but
             only
             the
             Name
             of
             our
             Lord
             Iesus
             Christ
             ,
          
           Acts
           4.
           12.
           
           And
           considering
           what
           is
           said
           by
           our
           blessed
           Saviour
           ,
           That
           This
           (
           and
           this
           only
           )
           
             is
             Life
             Eternal
             ,
             to
             know
             the
             only
             true
             God
             ,
          
           [
           with
           a
           practical
           knowledge
           ]
           
             and
             Iesus
             Christ
             whom
             he
             hath
             sent
             ,
          
           (
           John
           17.
           2.
           
           )
           we
           should
           religiously
           resolve
           ,
           not
           to
           know
           any
           thing
           else
           .
           Not
           (
           I
           mean
           )
           in
           
             comparison
             of
             Iesus
             Christ
             and
             him
             crucified
          
           ;
           nor
           yet
           to
           any
           other
           end
           ,
           than
           to
           serve
           and
           assist
           us
           in
           that
           
             one
             knowledge
          
           .
           Look
           what
           carking
           and
           caring
           any
           Covetous
           man
           useth
           to
           get
           his
           wealth
           ;
           look
           what
           industry
           and
           labour
           an
           Ambitious
           man
           useth
           to
           get
           his
           Honour
           ;
           look
           what
           vigilance
           and
           solicitude
           any
           Amorous
           man
           useth
           to
           get
           his
           Idol
           ;
           the
           same
           solicitude
           and
           diligence
           is
           each
           Religious
           man
           to
           use
           ,
           for
           the
           getting
           of
           an
           Interest
           in
           
             Iesus
             Christ.
          
           
        
         
           Which
           gives
           me
           a
           passage
           from
           the
           second
           
           to
           the
           
             third
             Observable
          
           I
           proposed
           ;
           from
           the
           Nature
           and
           Quality
           of
           the
           young
           man's
           Inquiry
           ,
           to
           the
           condition
           of
           the
           
             Oracle
             inquired
             of
          
           .
           As
           he
           sought
           for
           nothing
           less
           than
           
             Eternal
             Life
          
           ,
           so
           did
           he
           seek
           it
           from
           
             Him
             alone
          
           ,
           who
           is
           the
           way
           to
           that
           Life
           ,
           and
           the
           
             Life
             it self
          
           .
        
         
           He
           did
           not
           go
           to
           take
           Advice
           from
           the
           
             Witch
             of
             Endor
          
           ;
           (
           for
           the
           madness
           of
           Saul
           had
           made
           him
           wiser
           ,
           or
           more
           at
           least
           in
           his
           wits
           ,
           than
           to
           knock
           at
           Hell-door
           for
           the
           way
           to
           Heaven
           ;
           )
           Nor
           did
           he
           ask
           of
           
             Apollo
             Pythius
          
           ,
           or
           go
           to
           
             Iupiter
             Ammon
          
           to
           be
           inform'd
           about
           the
           way
           to
           
             Eternal
             Life
          
           ;
           (
           for
           all
           the
           Oracles
           of
           the
           Heathen
           were
           put
           to
           silence
           by
           our
           Messias
           ,
           (
           as
           Plutarch
           and
           others
           of
           their
           own
           great
           Writers
           have
           well
           observ'd
           )
           and
           should
           they
           speak
           never
           so
           loudly
           ,
           he
           very
           well
           knew
           they
           
             could
             not
             teach
          
           him
           ;
           )
           Nor
           did
           he
           go
           to
           
             Aaron's
             Ephod
          
           ,
           to
           ask
           the
           
             Urim
             and
             Thummim
          
           about
           the
           means
           of
           his
           Salvation
           ;
           (
           for
           he
           knew
           that
           
             That
             Oracle
          
           was
           now
           grown
           Dimm
           ,
           and
           that
           in
           case
           it
           had
           been
           legible
           ,
           it
           could
           not
           help
           him
           ;
           )
           Nor
           did
           he
           betake
           himself
           to
           Moses
           ,
           the
           
             Iewish
             Law-giver
          
           ,
           
           much
           less
           to
           the
           Scribes
           ,
           the
           learned
           Interpreters
           of
           the
           Law
           ;
           (
           for
           he
           found
           Mysterious
           Moses
           had
           still
           a
           Veil
           upon
           his
           Face
           ,
           which
           the
           
             Scribes
             and
             Pharisees
          
           were
           not
           able
           to
           Remove
           ;
           )
           much
           less
           durst
           he
           go
           to
           the
           
             Law
             it self
          
           for
           a
           Relief
           ;
           there
           being
           nothing
           more
           plain
           ,
           than
           that
           
             the
             Law
             worketh
             wrath
          
           :
           
           Those
           Tables
           of
           Stone
           are
           as
           the
           Hones
           or
           the
           Grindstones
           ,
           at
           which
           the
           Sting
           of
           Death
           is
           whetted
           ,
           and
           made
           more
           sharp
           .
           For
           as
           the
           
             sting
             of
             Death
             is
             Sin
             ,
             so
             the
             strength
             of
             Sin
             is
             the
             Law
             ,
          
           (
           1
           Cor.
           15.
           56.
           )
           The
           Law
           does
           thunder
           out
           a
           Curse
           ,
           as
           well
           as
           a
           Rigid
           Obligation
           ,
           (
           the
           one
           from
           Mount
           Ebal
           ,
           as
           well
           as
           the
           other
           from
           Mount
           Sinai
           ,
           )
           upon
           every
           Soul
           of
           man
           who
           shall
           but
           fail
           in
           the
           
             least
             Iota
             .
             For
             it
             is
             written
          
           (
           saith
           St.
           Paul
           ,
           who
           
           only
           saith
           it
           out
           of
           the
           Law
           ,
           )
           
             Cursed
             is
             every
             one
             that
             continueth
             not
             in
             all
             things
             which
             are
             written
             in
             the
             Book
             of
             the
             Law
             to
             do
             them
             .
          
           Or
           (
           to
           consider
           it
           yet
           more
           distinctly
           )
           admit
           
             Aeternal
             Life
          
           had
           been
           expected
           from
           the
           Law
           by
           this
           Inquirer
           ,
           yet
           sure
           it
           may
           sooner
           be
           ask't
           than
           answer'd
           ,
           To
           which
           of
           the
           Laws
           he
           should
           have
           had
           recourse
           for
           it
           ?
           Certainly
           not
           to
           the
           Ceremonial
           ;
           for
           
             That
             was
             but
          
           
           
             a
             shadow
             of
             things
             to
             come
             ,
             whereof
             the
             Body
             is
             Christ
             ,
          
           (
           Coloss.
           2.
           17.
           )
           The
           very
           Sacrifice
           of
           the
           Law
           was
           not
           able
           to
           expiate
           ,
           but
           only
           to
           commemorate
           the
           Peoples
           Sins
           ,
           (
           Heb.
           10.
           3.
           )
           Therefore
           in
           vain
           would
           he
           have
           sought
           to
           the
           Ceremonial
           Law
           :
           And
           as
           vainly
           to
           the
           Iudicial
           ;
           For
           that
           was
           a
           
             Politick
             Constitution
          
           peculiar
           only
           to
           the
           Iews
           ,
           and
           reaching
           no
           farther
           than
           to
           a
           
             Civil
             Iurisdiction
          
           .
           Much
           less
           yet
           could
           he
           seek
           to
           the
           
             Moral
             Law
          
           of
           Moses
           for
           
             Life
             Eternal
          
           ;
           For
           the
           Moral
           Law
           exacted
           so
           Universal
           an
           obedience
           ,
           and
           also
           denounced
           so
           great
           a
           Curse
           (
           as
           I
           said
           before
           )
           on
           the
           
             least
             omission
          
           ,
           that
           he
           could
           look
           for
           nothing
           thence
           but
           the
           justest
           matter
           of
           Despair
           .
           For
           first
           our
           Nature
           is
           so
           corrupt
           ,
           and
           our
           Persons
           so
           much
           corrupter
           ,
           since
           our
           having
           
             found
             out
             many
             Inventions
          
           ,
           that
           if
           we
           say
           
             we
             have
             no
             sin
             ,
             we
             deceive
             our selves
             ,
             and
             the
             Truth
             is
             not
             in
             us
             ,
          
           (
           1
           John
           1.
           8.
           )
           And
           secondly
           
             if
             Righteousness
             come
             by
             the
             Law
             ,
             then
             is
             Christ
             dead
             in
             vain
             ,
          
           (
           Gal.
           2.
           21.
           )
           What
           then
           remain'd
           to
           this
           inquisitive
           Iew
           ,
           but
           that
           
             the
             Law
             should
             be
             his
             Schoolmaster
             to
             bring
             him
             unto
             Christ
             ?
          
           (
           Gal.
           3.
           24.
           )
           The
           Law
           being
           adapted
           by
           the
           infinite
           Wisdom
           of
           God's
           
           oeconomy
           ,
           either
           to
           lead
           or
           to
           drive
           him
           thither
           .
           For
           requiring
           more
           from
           him
           than
           he
           was
           able
           to
           perform
           ,
           and
           yet
           denouncing
           a
           Curse
           on
           his
           Non-Performance
           ,
           it
           could
           not
           but
           make
           him
           stand
           affrighted
           at
           the
           ugly
           Condition
           he
           was
           in
           ;
           I
           mean
           his
           
             desperate
             Impossibility
          
           of
           ever
           attaining
           to
           
             Life
             Eternal
          
           ,
           by
           the
           meer
           perfection
           of
           his
           obedience
           .
           Hence
           he
           saw
           it
           concern'd
           him
           to
           seek
           
             somewhere
             else
          
           .
           He
           found
           it
           clear
           by
           Demonstration
           ,
           (
           and
           by
           the
           woful
           Demonstration
           of
           sad
           Experience
           ,
           )
           he
           stood
           in
           need
           of
           a
           Saviour
           ,
           and
           of
           such
           a
           Saviour
           too
           ,
           as
           might
           deliver
           him
           from
           the
           Curse
           and
           from
           the
           Rigour
           of
           the
           Law
           ,
           by
           being
           made
           both
           a
           Curse
           and
           a
           Ransom
           for
           him
           .
           Again
           he
           saw
           both
           by
           the
           Doctrins
           ,
           and
           by
           the
           Miracles
           of
           Christ
           ,
           that
           He
           was
           most
           likely
           to
           be
           
             That
             Saviour
          
           ;
           to
           wit
           a
           Saviour
           from
           whom
           he
           was
           to
           look
           for
           such
           a
           Clue
           ,
           as
           might
           be
           able
           to
           conduct
           him
           out
           of
           the
           Labyrinth
           he
           was
           in
           .
           And
           therefore
           just
           as
           this
           Saviour
           
             was
             gone
             forth
             into
             the
             way
             ,
          
           This
           kind
           of
           Neophyte
           in
           my
           Text
           came
           running
           to
           him
           ,
           and
           asked
           him
           ,
           (
           meekly
           kneeling
           upon
           his
           Knees
           ,
           )
           
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             inherit
             Eternal
             Life
             ?
          
        
         
         
           Now
           if
           Christ
           was
           His
           Oracle
           who
           only
           liv'd
           under
           the
           Law
           ,
           How
           much
           more
           must
           he
           be
           ours
           ,
           who
           were
           born
           and
           bred
           under
           the
           Gospel
           ?
           Shall
           men
           of
           our
           Dignity
           and
           Profession
           ,
           of
           our
           Proficiency
           and
           Growth
           in
           the
           School
           of
           Christ
           ,
           (
           an
           
             holy
             Generation
          
           ,
           a
           
             Royal
             Priesthood
          
           ,
           a
           
             Peculiar
             People
          
           ,
           )
           shall
           such
           as
           We
           go
           in
           Inquest
           of
           
             Life
             Eternal
          
           ,
           to
           such
           deceivable
           Oracles
           ,
           as
           either
           Zuinglius
           ,
           or
           
             Calvin
             ,
             Piscator
          
           ,
           or
           Erastus
           ,
           or
           
             Iohn
             of
             Leyden
          
           ?
           to
           the
           Sepulchres
           of
           Martyrs
           ,
           to
           the
           Discipline
           of
           Monasteries
           ,
           to
           daily
           
             Ave
             Maries
          
           and
           Masses
           ,
           to
           Papal
           Indulgences
           or
           Bulls
           ,
           or
           to
           the
           outward
           Scarrifications
           and
           Buffettings
           of
           the
           Flesh
           ?
           shall
           we
           lean
           upon
           such
           Reeds
           as
           will
           but
           run
           through
           our
           Elbows
           ?
           or
           shall
           we
           inlighten
           our selves
           by
           Candles
           ,
           when
           behold
           the
           
             Sun
             of
             Righteousness
          
           is
           long
           since
           Risen
           in
           our
           Horizon
           ?
           or
           to
           fly
           for
           Refuge
           to
           the
           Saints
           ,
           when
           behold
           a
           
             Saviour
             ?
             Christ
          
           is
           called
           very
           fitly
           
             the
             Sun
             of
             Righteousness
          
           ,
           (
           Mal.
           4.
           2.
           
           )
           to
           whom
           the
           Apostles
           are
           but
           as
           Stars
           in
           the
           Firmament
           of
           the
           Gospel
           ,
           which
           only
           shine
           
             forth
             with
          
           a
           borrowed
           light
           ,
           and
           have
           
             no
             other
          
           brightness
           than
           what
           
             He
             lends
          
           them
           .
           Now
           all
           the
           Stars
           in
           the
           Firmament
           
           cannot
           make
           up
           
             one
             Sun
          
           ,
           or
           afford
           us
           
             one
             Day
          
           without
           
             his
             Presence
          
           .
           Just
           so
           All
           the
           learned
           and
           the
           good
           men
           on
           Earth
           ,
           All
           the
           Angels
           &
           Saints
           in
           Heaven
           cannot
           make
           up
           
             one
             Saviour
          
           ,
           (
           or
           but
           light
           us
           the
           way
           to
           
             Eternal
             Life
          
           )
           without
           the
           Influence
           and
           Lustre
           of
           Jesus
           Christ.
           
        
         
           Iairus
           ,
           a
           Ruler
           of
           the
           Synagogue
           ,
           a
           man
           that
           wanted
           no
           worldly
           means
           whereby
           to
           Cure
           his
           
             only
             Daughter
          
           ,
           did
           yet
           despair
           of
           her
           Recovery
           ,
           until
           he
           
             fell
             down
          
           at
           the
           Feet
           of
           Christ
           ,
           (
           Luke
           8.
           41.
           )
           And
           so
           the
           Woman
           who
           had
           been
           sick
           of
           a
           
             bloody
             Flux
          
           no
           less
           than
           
             twelve
             years
             together
          
           ,
           and
           had
           spent
           all
           she
           had
           in
           
             Physicians
             Fees
          
           ,
           was
           not
           the
           better
           but
           the
           worse
           ,
           until
           she
           crowded
           towards
           Christ
           ,
           and
           
             touch't
             the
             Hemm
             of
             his
             Garment
             ,
          
           (
           Luke
           8.
           43.
           )
           That
           we
           are
           every
           one
           sick
           of
           a
           
             bloody
             Flux
          
           too
           ,
           appears
           by
           our
           scarlet
           and
           
             crimson
             Sins
          
           .
           Which
           Flux
           and
           Fountain
           of
           our
           Sins
           can
           never
           possibly
           be
           cur'd
           ,
           unless
           by
           Him
           who
           is
           
             the
             Fountain
             for
             Sin
             and
             for
             Uncleanness
             ,
          
           (
           Zach.
           13.
           1.
           )
           For
           as
           
             Red
             wine
          
           is
           good
           for
           a
           
             bloody
             Flux
          
           in
           the
           Body
           ,
           so
           is
           That
           which
           
             gushed
             out
          
           of
           our
           Saviour's
           Body
           ,
           who
           called
           himself
           
             The
             True
             Vine
          
           ,
           the
           
             only
             Good
          
           thing
           for
           
             this
             Disease
          
           in
           the
           Soul.
           And
           of
           this
           Wine
           
           we
           drink
           in
           the
           
             Cup
             of
             Blessing
             which
             we
             Bless
             ,
          
           in
           the
           Sacrament
           of
           the
           
             Body
             and
             Blood
             of
             Christ.
          
           To
           him
           alone
           must
           we
           fly
           as
           to
           the
           Physician
           of
           our
           Souls
           ;
           who
           saith
           to
           us
           under
           the
           Gospel
           ,
           as
           once
           to
           Israel
           under
           the
           
             Law
             ,
             I
             am
             the
             Lord
             God
             that
             healeth
             thee
             ,
          
           Exod
           .
           15.
           26.
           
           He
           alone
           (
           saith
           St.
           Peter
           )
           is
           the
           
             Head-stone
             of
             the
             Corner
             ,
             nor
             is
             there
             Salvation
             in
             any
             other
             ,
          
           (
           Acts
           4.
           11
           ,
           12.
           )
           
             It
             pleased
             the
             Father
             ,
             that
             in
             him
             should
             all
             Fulness
             dwell
             ,
          
           (
           Coloss.
           1.
           19
           
           )
           And
           
             of
             his
             Fulness
             have
             all
             we
             received
             Grace
             for
             Grace
             ,
          
           (
           John
           1.
           16.
           )
           
             All
             things
             necessary
          
           to
           life
           ,
           and
           to
           
             life
             Eternal
             ,
             are
             delivered
             to
             him
             of
             the
             Father
             ,
          
           (
           Matth.
           11.
           27.
           )
           And
           this
           't
           will
           be
           easy
           out
           of
           Scripture
           ,
           (
           for
           I
           am
           speaking
           to
           Believers
           ,
           I
           should
           not
           else
           produce
           a
           Text
           ,
           )
           to
           make
           apparent
           by
           an
           Induction
           .
           For
           first
           if
           we
           are
           hungry
           ,
           He
           alone
           is
           
             the
             Bread
             of
             Life
          
           ,
           which
           
             whoso
             eateth
             shall
             live
             for
             ever
             ,
          
           (
           John
           6.
           58.
           )
           Next
           if
           we
           are
           thirsty
           ,
           He
           alone
           is
           
             the
             living
             Water
             ,
             which
             whoso
             drinketh
             shall
             never
             thirst
             ,
          
           (
           John
           4.
           13.
           )
           Thirdly
           if
           we
           are
           foul
           ,
           He
           alone
           has
           
             that
             Blood
          
           by
           which
           we
           may
           be
           
             cleansed
             from
             all
             our
             Sins
          
           ,
           (
           1
           John
           1.
           7.
           )
           Fourthly
           if
           we
           are
           foolish
           ,
           He
           is
           
             the
             Wisdom
             of
             the
             Father
          
           ,
           
           
             who
             hath
             laid
             up
             in
             Him
             all
             the
             Treasures
             of
             Knowledge
             ,
          
           (
           Coloss.
           2.
           3.
           )
           He
           is
           
             Doctor
             Catholicus
          
           ,
           and
           
             only
             He.
          
           For
           when
           he
           was
           
             transfigur'd
             upon
             Mount
          
           Tabor
           ,
           a
           
             bright
             Cloud
             overshadow'd
             him
             ,
             and
             behold
             a
             voice
             out
             of
             the
             Cloud
             ,
             This
             is
             my
             beloved
             Son
             ,
             Hunc
             Audite
             ,
             Hear
             Him
             ,
          
           (
           Matth.
           17.
           15.
           )
           It
           is
           the
           Top
           of
           that
           Wisdom
           which
           we
           are
           capable
           of
           on
           
             Earth
             ,
             to
             sit
             with
          
           Mary
           
             at
             his
             Feet
          
           ,
           and
           to
           
             hear
             his
             Word
          
           ,
           (
           Luke
           10.
           39
           ,
           42.
           )
           Fifthly
           if
           we
           inquire
           for
           the
           only
           
             true
             way
          
           ,
           which
           leadeth
           unto
           life
           ,
           and
           to
           
             life
             Eternal
          
           ,
           He
           alone
           is
           
             the
             Way
             ,
             the
             Truth
             ,
             and
             the
             Life
             ,
          
           (
           John
           14.
           6.
           )
           Are
           we
           affrighted
           at
           the
           Law
           ?
           He
           alone
           hath
           
             redeemed
             us
             from
             the
             Curse
             of
             the
             Law
             ,
             being
             made
             a
             Curse
             for
             us
             ,
          
           (
           Gal.
           3.
           13.
           )
           In
           a
           word
           :
           He
           is
           the
           
             true
             Noah's
             Ark
          
           ,
           whereby
           to
           escape
           the
           Inundations
           of
           
             Sin
             and
             Hell.
          
           He
           hath
           broken
           the
           Ice
           ,
           and
           
             made
             way
             for
             us
             ,
             that
             we
             may
             enter
             into
             the
             Gate
             ,
          
           (
           Micah
           2.
           13.
           )
           He
           is
           our
           Ionathan
           after
           the
           Spirit
           ,
           who
           first
           hath
           scaled
           in
           his
           Person
           the
           
             heavenly
             Mountain
          
           ,
           that
           we
           the
           Bearers
           of
           his
           Armour
           may
           follow
           after
           ,
           (
           1
           Sam.
           14.
           1.
           )
           The
           Ministration
           of
           his
           Word
           is
           the
           
             Spiritual
             Chariot
          
           ,
           by
           which
           he
           carries
           us
           with
           himself
           into
           the
           outward
           
           Court
           of
           the
           Temple
           ,
           and
           thence
           at
           last
           
             within
             the
             Veil
          
           into
           the
           
             Sanctum
             Sanctorum
          
           .
           He
           alone
           is
           the
           Gate
           both
           of
           Grace
           and
           
             Salvation
             ;
             None
             can
             go
             unto
             the
             Father
             ,
             unless
             by
             Him
             ,
          
           (
           John
           14.
           6.
           )
           He
           alone
           is
           the
           
             Iacob's
             Ladder
          
           ,
           whose
           
             Top
             reacheth
             into
             the
             Heavens
          
           ;
           that
           is
           to
           say
           
             the
             True
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           which
           as
           by
           a
           Bridge
           ,
           or
           Isthmus
           ,
           Heaven
           and
           Earth
           are
           tyed
           together
           ;
           Angels
           and
           Men
           pass
           
             to
             and
             fro
             ;
             Angels
          
           to
           Men
           ,
           and
           Men
           to
           
             Angels
             .
             By
             Him
             hath
             the
             Father
             reconciled
             all
             things
             unto
             Himself
             ,
          
           (
           Coloss.
           1.
           20.
           )
           He
           it
           is
           that
           invites
           us
           ,
           when
           we
           are
           weary
           and
           
             heavy
             laden
          
           ,
           to
           come
           unto
           him
           for
           a
           Refreshment
           ,
           (
           Matth.
           11
           28.
           )
           From
           Him
           
             the
             Spirit
             and
             the
             Bride
             say
             ,
             Come
             :
          
           And
           
             let
             him
             that
             heareth
             say
             ,
             Come
             .
             And
             let
             him
             that
             is
             athirst
             ,
             Come
             .
             And
             whosoever
             will
             ,
             let
             him
             come
             and
             take
             freely
             of
             the
             water
             of
             life
             ,
          
           (
           Rev.
           22.
           17.
           )
        
         
           All
           which
           being
           consider'd
           ,
           we
           thus
           may
           Argue
           within
           our selves
           .
           If
           the
           great
           Queen
           of
           Shebah
           did
           choose
           to
           take
           so
           long
           a
           Iourney
           as
           from
           Shebah
           to
           Ierusalem
           ,
           and
           all
           to
           hear
           a
           
             wise
             man
             speak
          
           ,
           (
           Matth.
           12.
           42.
           )
           Or
           if
           Socrates
           ,
           though
           an
           Heathen
           ,
           was
           such
           a
           Lover
           of
           Wisdom
           ,
           as
           to
           travel
           for
           his
           Improvement
           
           through
           several
           Countries
           ,
           and
           put
           himself
           to
           learn
           of
           every
           great
           Master
           that
           he
           could
           hear
           of
           ;
           with
           how
           much
           a
           greater
           force
           of
           reason
           should
           we
           travel
           far
           and
           near
           to
           find
           out
           the
           
             Wisdom
             of
             the
             Father
          
           ?
           to
           learn
           of
           that
           Good
           ,
           as
           well
           as
           
             Great
             Master
          
           ,
           who
           alone
           hath
           
             the
             words
             of
             Eternal
             Life
          
           ?
        
         
           But
           some
           perhaps
           may
           here
           object
           ,
           That
           the
           Man
           in
           the
           Text
           met
           with
           
             Christ
             in
             the
             way
          
           ,
           whilst
           here
           on
           Earth
           .
           How
           shall
           we
           find
           him
           out
           since
           his
           Ascension
           into
           Heaven
           ?
           The
           Psalmist
           tells
           us
           He
           is
           in
           Heaven
           ,
           and
           in
           Hell
           too
           .
           
             If
             we
             go
             up
             into
             Heaven
             ,
             he
             is
             there
             ;
             And
             if
             we
             go
             down
             into
             Hell
             ,
             he
             is
             there
             also
             .
          
           But
           to
           Heaven
           we
           cannot
           ,
           and
           to
           Hell
           we
           dare
           not
           go
           .
        
         
           To
           which
           the
           Answer
           is
           very
           obvious
           .
           That
           if
           Christ
           is
           in
           Hell
           ,
           because
           he
           is
           
             every
             where
          
           ,
           by
           the
           necessity
           of
           his
           Godhead
           ;
           he
           is
           by
           consequence
           here
           on
           Earth
           too
           ,
           for
           the
           very
           
             same
             reason
          
           .
           And
           that
           we
           may
           not
           say
           with
           Seneca
           ,
           [
           
             Qui
             ubique
             ,
             nusquam
          
           ,
           ]
           that
           he
           who
           is
           
             every
             where
          
           is
           
             no
             where
          
           ,
           for
           that
           he
           is
           every
           where
           invisible
           ,
           and
           so
           as
           difficultly
           found
           as
           if
           he
           
             were
             not
             ;
             The
             Righteousness
          
           
           
             which
             is
             of
             Faith
             speaketh
             on
             this
             wise
             ,
             Say
          
           
           
             not
             in
             thine
             heart
             ,
             who
             shall
             ascend
             into
             Heaven
             ?
          
           (
           
             that
             is
             to
             bring
             Christ
             down
             from
             above
          
           )
           
             Or
             who
             shall
             descend
             into
             the
             Deep
             ?
          
           (
           
             that
             is
             to
             bring
             up
             Christ
             again
             from
             the
             Dead
             ,
          
           )
           For
           Christ
           in
           his
           
             word
             ,
             is
             very
             nigh
             thee
             ,
             even
             in
             thy
             Mouth
             ,
             and
             in
             thine
             Heart
             ,
             that
             is
             ,
             the
             word
             of
             Faith
             which
             we
             preach
             .
          
           We
           need
           not
           go
           to
           Compostella
           ,
           or
           travel
           in
           Pilgrimage
           to
           other
           places
           ,
           where
           they
           pretend
           at
           least
           to
           shew
           us
           his
           
             Seamless
             Coat
          
           ,
           and
           his
           Cross
           ,
           and
           his
           Crown
           of
           Thorns
           .
           We
           need
           go
           no
           farther
           than
           to
           his
           Word
           ,
           and
           his
           Sacraments
           ,
           his
           Ministers
           ,
           and
           his
           Members
           .
        
         
           And
           having
           thus
           found
           him
           out
           ,
           we
           must
           not
           content
           our selves
           ,
           with
           Herod
           ,
           to
           gaze
           upon
           him
           in
           Curiosity
           ;
           but
           ,
           with
           Zachaeus
           ,
           out
           of
           Devotion
           .
           Nor
           must
           we
           
             grow
             old
          
           in
           our
           
             setting
             out
          
           ,
           but
           rather
           hasten
           to
           him
           betimes
           ,
           and
           as
           fast
           as
           we
           can
           run
           too
           ,
           And
           as
           humbly
           as
           it
           is
           possible
           we
           must
           go
           kneeling
           to
           him
           ,
           and
           ask
           him
           ,
           Good
           Master
           ,
           what
           shall
           we
           do
           ?
           or
           with
           the
           Disciples
           upon
           the
           Sea
           ,
           
             Master
             ,
             Master
             ,
             we
             perish
             .
          
           That
           is
           ,
           we
           
           
             perish
             of
             our selves
          
           ,
           without
           thy
           
             stretched
             out
             Hand
          
           to
           support
           and
           save
           us
           .
           And
           therefore
           
           
             lift
             we
             up
          
           our
           voices
           ,
           with
           those
           
             Ten
             Lepers
          
           in
           the
           way
           ,
           
             Iesus
             Master
             ,
             have
             Mercy
             on
             us
             .
          
           For
           
           indeed
           he
           will
           never
           
             have
             Mercy
             on
             us
          
           ,
           unless
           we
           have
           mercy
           upon
           our selves
           ,
           that
           is
           to
           say
           ,
           unless
           we
           take
           him
           
             upon
             his
             own
             most
             righteous
             Terms
          
           ;
           not
           only
           as
           a
           Iesus
           who
           came
           to
           save
           us
           ,
           but
           withal
           as
           a
           Master
           ,
           who
           does
           expect
           to
           be
           served
           by
           us
           .
           And
           this
           does
           lead
           me
           to
           consider
           the
           Compellation
           of
           our
           Inquirer
           ,
           concerning
           which
           I
           shall
           discourse
           upon
           the
           next
           Opportunity
           .
        
         
           
             Now
             to
             the
             King
             Eternal
             ,
             Immortal
             ,
             Invisible
             ,
          
           
           
             the
             only
             wise
             God
             ,
             be
             Honour
             and
             Glory
             for
             ever
             and
             ever
             .
          
        
      
       
         
         
           THE
           
             Goodness
             of
             Christ
          
           AS
           A
           LEGISLATOR
           .
        
         
           
             MARK
             X.
             17.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             Inherit
             Aeternal
             Life
             ?
          
        
         
           §
           1.
           
           HAving
           done
           with
           the
           Person
           who
           here
           inquires
           ,
           and
           with
           the
           excellent
           Nature
           of
           his
           Inquiry
           ,
           and
           with
           the
           only
           true
           Oracle
           inquired
           of
           ;
           It
           now
           remains
           that
           I
           proceed
           to
           the
           significant
           Compellation
           ,
           wherewith
           the
           Person
           who
           here
           inquires
           ,
           praepares
           the
           way
           to
           his
           Inquiry
           .
           The
           Compellation
           (
           as
           hath
           been
           said
           )
           does
           consist
           of
           
             two
             Parts
          
           ;
           first
           the
           Subject
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Master
           ;
           next
           the
           Adjunct
           or
           Qualification
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Good.
           
        
         
         
           §
           2.
           
           From
           the
           first
           being
           compared
           with
           the
           matter
           of
           the
           Question
           ,
           (
           that
           is
           to
           say
           ,
           with
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           't
           is
           very
           obvious
           to
           draw
           forth
           this
           
             Doctrinal
             Proposition
          
           .
        
         
           That
           the
           Son
           of
           God
           Incarnate
           ,
           who
           at
           present
           is
           our
           Advocate
           ,
           and
           will
           hereafter
           be
           our
           Iudge
           ,
           and
           who
           purposely
           came
           to
           save
           us
           from
           the
           Tyranny
           of
           our
           Sins
           ,
           is
           not
           only
           a
           Saviour
           to
           offer
           Promises
           to
           our
           Faith
           ,
           but
           also
           a
           Master
           to
           exact
           Obedience
           to
           his
           Commands
           .
           We
           must
           not
           only
           believe
           him
           ,
           which
           is
           but
           to
           have
           him
           in
           our
           Brains
           ;
           nor
           must
           we
           only
           confess
           him
           ,
           which
           is
           but
           to
           have
           him
           in
           our
           Mouths
           ;
           no
           nor
           must
           we
           
             only
             love
          
           him
           ,
           which
           (
           were
           it
           possible
           to
           be
           done
           )
           were
           only
           to
           have
           him
           in
           our
           hearts
           ;
           But
           farther
           yet
           we
           must
           Obey
           him
           and
           do
           him
           Service
           ,
           which
           is
           to
           have
           him
           in
           our
           Hands
           and
           our
           Actions
           too
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           Master
           ,
           what
           shall
           I
           do
           ?
        
         
           §
           3.
           
           A
           Proposition
           of
           such
           Importance
           to
           all
           that
           are
           Candidates
           for
           Heaven
           ,
           and
           solicitous
           for
           the
           way
           which
           will
           lead
           us
           thither
           ;
           that
           truly
           a
           Sermon
           on
           such
           a
           Subject
           
           should
           be
           as
           long
           as
           a
           man's
           life
           .
           We
           cannot
           touch
           on
           that
           string
           either
           too
           often
           ,
           or
           too
           much
           ,
           by
           which
           we
           are
           taught
           to
           
             bear
             a
             part
          
           in
           the
           Quire
           of
           Heaven
           .
           And
           therefore
           if
           at
           present
           I
           only
           touch
           upon
           it
           in
           short
           ,
           I
           would
           be
           known
           so
           to
           do
           for
           these
           two
           Reasons
           .
           First
           because
           I
           must
           consider
           it
           in
           the
           second
           Doctrinal
           Proposition
           ,
           (
           it
           being
           impossible
           to
           consider
           that
           Christ
           is
           
             a
             Good
          
           Master
           ,
           and
           not
           to
           consider
           at
           the
           same
           time
           that
           he
           is
           
             a
             Master
          
           ;
           )
           Next
           because
           I
           shall
           resume
           it
           upon
           a
           sitter
           passage
           of
           Scripture
           ,
           which
           I
           shall
           handle
           either
           in
           this
           ,
           or
           in
           a
           Neighbouring
           Congregation
           .
        
         
           §
           4.
           
           It
           shall
           therefore
           suffice
           me
           to
           say
           at
           present
           ,
           That
           almost
           All
           the
           Appellatives
           which
           are
           any
           where
           given
           to
           Christ
           in
           Scripture
           ,
           do
           either
           express
           or
           imply
           his
           Empire
           .
           He
           is
           A
           Prince
           in
           the
           Prophet
           Esa
           ,
           and
           has
           
           
             a
             Government
             on
             his
             shoulders
          
           ;
           A
           Ruler
           in
           Micah
           ;
           A
           
             Sun
             of
             Righteousness
          
           in
           Malachi
           .
           
           In
           as
           much
           as
           we
           are
           Soldiers
           ,
           he
           is
           
             the
             Captain
             of
             our
             Salvation
          
           ;
           As
           the
           Sheep
           of
           his
           Pasture
           ,
           he
           is
           our
           Shepherd
           ;
           As
           fellow
           Members
           of
           a
           Body
           ,
           he
           is
           our
           Head.
           He
           is
           a
           King
           and
           a
           Lord
           in
           the
           Revelations
           .
           Nor
           is
           he
           only
           as
           
           
           
             other
             Kings
          
           ,
           The
           
             Lord
             's
             Anointed
          
           ,
           or
           The
           
             Lord
             's
             Christ
          
           ;
           But
           by
           way
           of
           Supereminence
           ,
           
             Christ
             the
             Lord.
          
           *
           The
           
             Lord
             of
             Life
          
           he
           is
           in
           one
           place
           ;
           and
           The
           †
           
             Lord
             of
             Glory
          
           in
           another
           .
           Every
           Tongue
           must
           confess
           
             that
             Iesus
             Christ
             is
             THE
             Lord
             ,
          
           (
           Phil.
           2.
           11.
           )
        
         
           §
           5.
           
           Farther
           yet
           ,
           he
           is
           a
           Lawgiver
           ,
           as
           well
           as
           a
           Lord.
           For
           so
           we
           read
           in
           
             two
             Prophets
          
           ,
           (
           who
           plainly
           speak
           it
           of
           our
           Messias
           ,
           )
           
             Out
             of
          
           
           Zion
           
             shall
             go
             forth
             a
             Law
          
           ,
           (
           Isa.
           2.
           3.
           
           Mic.
           4.
           2.
           
           )
           and
           our
           Apostle
           tells
           us
           expresly
           ,
           That
           however
           we
           are
           free
           from
           the
           Law
           of
           Moses
           ,
           yet
           still
           
             we
             are
             under
             the
             Law
             to
             Christ
             ,
          
           (
           1
           Cor.
           9.
           21.
           )
           To
           understand
           which
           the
           better
           ,
           we
           must
           know
           the
           
             Moral
             Law
          
           imports
           a
           
             threefold
             Obligation
          
           .
           One
           ,
           as
           being
           the
           Law
           of
           Nature
           ;
           And
           so
           't
           is
           obliging
           to
           
             all
             Mankind
             .
             Another
          
           ,
           as
           being
           the
           Law
           of
           Moses
           ;
           And
           so
           't
           is
           obliging
           in
           special
           manner
           unto
           the
           Iews
           .
           A
           third
           ,
           as
           being
           the
           Law
           of
           Christ
           ;
           And
           so
           't
           is
           obliging
           unto
           as
           many
           ,
           as
           do
           call
           upon
           the
           Name
           of
           our
           Lord
           Jesus
           Christ.
           Who
           did
           not
           come
           to
           
             make
             the
             Law
             of
             none
             effect
             through
             Faith
             ,
          
           (
           As
           many
           thought
           in
           St.
           
           Paul's
           Days
           ,
           and
           more
           in
           
             Ours
             ,
             )
             but
             by
             Faith
             to
             establish
             the
             Law
             ,
          
           Rom.
           3.
           31.
           
           That
           't
           is
           
           indeed
           
             the
             Law
             of
             Christ
          
           ,
           and
           the
           Law
           to
           be
           fulfill'd
           ,
           is
           very
           evident
           from
           the
           words
           of
           St.
           Paul
           to
           the
           
             Galatians
             ,
             Bear
             ye
             one
             anothers
             Burdens
             ,
             and
             so
             fulfil
             the
             Law
             of
             Christ
             ,
          
           (
           Gal.
           6.
           2.
           )
        
         
           §
           6.
           
           Thus
           we
           see
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           here
           relates
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           meant
           a
           Master
           to
           Command
           ,
           as
           well
           as
           Teach
           .
           For
           
             Moses
             himself
          
           was
           somewhat
           more
           than
           a
           
             Teaching
             Master
          
           ,
           who
           yet
           did
           humbly
           submit
           and
           do
           obeysance
           unto
           Christ
           ;
           As
           when
           a
           King
           enters
           a
           City
           ,
           The
           Maior
           of
           the
           Town
           yields
           up
           his
           
             Mace.
             Moses
             verily
             was
             faithful
             in
             all
             his
             house
             as
             a
             Servant
             ;
             But
             Christ
             as
             a
             Son
             ,
          
           and
           
             as
             a
             Son
             over
             his
             own
             house
             ,
             whose
             house
             are
             we
             ,
          
           (
           Heb.
           3.
           5
           ,
           6.
           )
           When
           I
           say
           that
           
             Master
             Moses
          
           did
           
             submittere
             Fasces
          
           ,
           as
           it
           were
           
             yield
             up
          
           his
           
             Mace
             to
             Christ
          
           ,
           I
           speak
           as
           prompted
           by
           Himself
           in
           the
           
             Eighteenth
             of
             Deuteronomy
          
           ,
           at
           the
           
             Fifteenth
             Verse
          
           ;
           where
           saith
           Moses
           to
           the
           People
           ,
           (
           by
           a
           Divine
           and
           Prophetick
           Spirit
           ,
           )
           
             The
             Lord
             thy
             God
             will
             raise
             up
             unto
             thee
             a
             Prophet
             from
             the
             midst
             of
             thee
             of
             thy
             Brethren
             like
             unto
             Me
             ,
             unto
             Him
             shalt
             thou
             hearken
          
           ;
           that
           is
           ,
           to
           Him
           shalt
           thou
           be
           obedient
           .
           A
           Text
           so
           plainly
           understood
           touching
           the
           Mastership
           
           of
           Christ
           ,
           or
           of
           his
           being
           a
           Legislator
           ,
           that
           't
           is
           cited
           by
           St.
           Peter
           in
           the
           Third
           Chapter
           of
           the
           Acts
           ;
           and
           by
           St.
           
             Stephen
             ,
             Acts
          
           the
           Seventh
           ;
           and
           by
           both
           to
           the
           purpose
           at
           which
           I
           drive
           .
           To
           which
           agreeth
           this
           Observation
           ,
           That
           as
           at
           the
           close
           of
           our
           Saviour's
           Sermon
           which
           he
           deliver'd
           upon
           the
           Mount
           ,
           he
           is
           said
           to
           have
           taught
           the
           astonish't
           People
           ,
           
             as
             one
             having
             authority
          
           ,
           and
           
             not
             as
             the
             Scribes
          
           ,
           (
           Matth.
           7.
           ult
           .
           )
           so
           in
           the
           close
           of
           that
           Commission
           with
           which
           he
           shut
           up
           all
           his
           Sermons
           ,
           and
           sent
           his
           Preachers
           into
           the
           world
           ,
           he
           gave
           them
           charge
           to
           preach
           his
           Gospel
           ,
           as
           that
           in
           which
           was
           contained
           his
           
             Royal
             Law.
          
           [
           
             All
             Power
             is
             given
             unto
             me
             in
             Heaven
             and
             in
             Earth
             ,
             go
             ye
             therefore
             ,
             and
             teach
             all
             Nations
             to
             observe
             all
             things
             whatsoever
             I
             have
             commanded
             you
             ,
          
           (
           Matth.
           ult
           .
           ult
           .
           )
           In
           a
           due
           discharge
           of
           which
           Commission
           ,
           we
           find
           St.
           Paul
           ,
           (
           Rom.
           13.
           )
           and
           St.
           Iames
           ,
           (
           Chap.
           2.
           )
           and
           St.
           Peter
           and
           St.
           Iohn
           ,
           in
           several
           parts
           of
           their
           Epistles
           ,
           requiring
           absolute
           obedience
           to
           the
           Commandments
           of
           Christ
           ,
           that
           is
           to
           Christ
           ,
           as
           a
           Legislator
           .
           The
           words
           of
           St.
           Paul
           are
           most
           remarkable
           ,
           (
           1
           Cor.
           7.
           19.
           )
           
             Circumcision
             is
             nothing
             ,
             and
             Uncircumcision
             is
             nothing
             ,
             but
             the
          
           
           
             keeping
             of
             the
             Commandments
          
           .
           As
           if
           the
           Apostle
           should
           have
           said
           ,
           Let
           us
           not
           please
           our selves
           too
           much
           with
           our
           being
           of
           This
           or
           
             That
             Religion
          
           ,
           embracing
           such
           or
           such
           a
           Sect.
           For
           no
           man
           living
           shall
           be
           sav'd
           for
           being
           of
           this
           or
           that
           Profession
           ,
           a
           Iew
           ,
           or
           a
           Gentile
           ,
           an
           Unbeliever
           ,
           or
           a
           Believer
           ,
           (
           a
           Papist
           or
           a
           Protestant
           ,
           a
           Presbyterian
           ,
           or
           a
           Prelatist
           .
           )
           But
           men
           are
           better
           ,
           or
           worse
           ,
           and
           in
           a
           more
           savable
           or
           unsavable
           Condition
           ,
           as
           they
           are
           more
           or
           less
           obedient
           to
           the
           Commandments
           of
           Christ.
           This
           I
           take
           to
           be
           the
           meaning
           of
           that
           Expression
           in
           St.
           Paul
           ,
           which
           is
           so
           far
           only
           difficult
           as
           it
           is
           spoken
           by
           an
           
             Ellipsis
             :
             Circumcision
             is
             nothing
             ,
             and
             Uncircumcision
             is
             nothing
             ,
          
           *
           
             but
             the
             keeping
             of
             the
             Commandments
             is
             all
             in
             all
             .
             That
          
           is
           it
           must
           do
           us
           good
           in
           the
           
             Day
             of
             Wrath
          
           ,
           because
           't
           is
           That
           that
           Christ
           requires
           ,
           as
           the
           Condition
           of
           the
           Covenant
           'twixt
           Him
           and
           Us.
           And
           without
           which
           it
           is
           impossible
           that
           we
           receive
           him
           as
           a
           Lord.
           But
           there
           is
           nothing
           more
           pertinent
           to
           prove
           the
           Mastership
           of
           Christ
           ,
           (
           as
           here
           we
           have
           it
           in
           the
           Text
           ,
           )
           than
           his
           own
           resolution
           of
           the
           young
           mans
           question
           ,
           as
           we
           find
           it
           set
           down
           in
           St.
           
           Matthew's
           Gospel
           ;
           where
           no
           sooner
           was
           it
           
           ask't
           by
           our
           Inquirer
           ,
           [
           
             Good
             Master
             what
             good
             thing
             shall
             I
             do
             that
             I
             may
             inherit
             Eternal
             Life
          
           ;
           ]
           but
           straight
           the
           Master
           return'd
           this
           answer
           ,
           
             If
             thou
             wilt
             enter
             into
             life
             ,
             keep
             the
             Commandments
             ,
          
           (
           Matth.
           19.
           17.
           )
           And
           being
           presently
           ask't
           which
           ,
           our
           Saviour
           passed
           by
           the
           first
           ,
           and
           only
           instanced
           in
           those
           of
           the
           second
           Table
           .
           To
           shew
           ,
           that
           Faith
           will
           not
           avail
           us
           without
           Obedience
           ;
           Nor
           Obedience
           to
           the
           first
           Table
           without
           Obedience
           unto
           the
           second
           .
           Whereby
           't
           is
           intimated
           unto
           us
           ,
           That
           They
           are
           desperately
           Erroneous
           who
           think
           they
           are
           lovers
           of
           their
           God
           ,
           whilst
           they
           are
           haters
           of
           their
           Neighbour
           ;
           And
           that
           because
           they
           do
           not
           worship
           
             more
             Gods
             than
             One
          
           ,
           have
           
             no
             Images
          
           in
           Churches
           ,
           are
           
             no
             Swearers
          
           ,
           or
           Sabbath-Breakers
           ,
           they
           have
           therefore
           discharged
           their
           Duty
           towards
           God
           ,
           notwithstanding
           their
           dishonouring
           of
           
             Publick
             Parents
          
           ,
           their
           Killing
           ,
           their
           Cousening
           ,
           and
           their
           
             bearing
             False-witness
          
           .
           Such
           as
           these
           must
           be
           taught
           by
           the
           Answer
           of
           this
           Master
           to
           this
           Inquiry
           ,
           that
           their
           chiefest
           Duty
           towards
           God
           is
           their
           Duty
           towards
           their
           Neighbour
           ;
           and
           that
           their
           Godliness
           is
           but
           Guile
           ,
           whilst
           they
           acknowledge
           the
           true
           God
           ,
           and
           yet
           disown
           
           his
           Vicegerent
           ;
           Abhor
           Idols
           ,
           and
           yet
           commit
           Sacrilege
           ;
           Scruple
           at
           vain
           or
           common
           Swearing
           ,
           but
           yet
           dissemble
           ,
           and
           lye
           ,
           and
           enter
           into
           
             Solemn
             Covenants
          
           against
           their
           many
           most
           sacred
           and
           
             praevious
             Oaths
          
           ;
           whilst
           they
           are
           
             strict
             Sabbatizers
          
           ,
           but
           
             disorderly
             walkers
             six
             days
          
           in
           the
           week
           ;
           ever
           putting
           on
           the
           Form
           ,
           but
           ever
           denying
           the
           Power
           of
           Godliness
           .
           The
           
             Good
             Master
          
           in
           the
           Text
           will
           not
           thus
           be
           serv'd
           by
           us
           ;
           for
           he
           expects
           
             good
             Servants
          
           too
           .
           And
           to
           our
           being
           
             good
             Servants
          
           ,
           there
           is
           nothing
           more
           needful
           ,
           than
           that
           we
           be
           honest
           and
           
             upright
             men
          
           .
           In
           this
           especially
           (
           saith
           our
           Saviour
           )
           consists
           the
           way
           to
           
             Eternal
             Life
          
           .
           So
           that
           the
           Liberty
           and
           Freedom
           so
           much
           spoken
           of
           in
           the
           Gospel
           is
           a
           Manumission
           from
           Satan
           ,
           and
           not
           from
           Christ
           ;
           who
           did
           not
           live
           our
           Example
           ,
           that
           we
           might
           not
           imitate
           him
           ;
           or
           praescribe
           us
           Praecepts
           ,
           that
           we
           might
           not
           obey
           them
           .
           No
           ,
           the
           Liberty
           of
           the
           Gospel
           doth
           only
           make
           us
           the
           more
           
             his
             Servants
          
           .
           And
           though
           
             his
             Service
          
           is
           
             perfect
             Freedom
          
           ,
           yet
           doth
           it
           not
           cease
           to
           be
           a
           Service
           .
           For
           as
           
             he
             that
             is
             called
             in
             the
             Lord
             ,
             being
             a
             Servant
             ,
             is
             the
             Lord's
             Free-man
          
           ;
           so
           is
           
             He
             the
             Lord's
             Servant
             ,
             who
             is
             called
             being
             free
             ,
          
           
           1
           Cor.
           7.
           22.
           
           We
           are
           not
           said
           with
           greater
           Truth
           to
           be
           infranchiz'd
           by
           the
           Gospel
           ,
           than
           to
           have
           made
           an
           exchange
           of
           Masters
           .
           We
           were
           before
           Servants
           to
           Sin
           ,
           But
           now
           to
           
             Righteousness
             .
             Before
          
           to
           Satan
           ,
           but
           now
           to
           Christ.
           We
           did
           before
           serve
           an
           Hard
           Master
           ,
           but
           now
           a
           Good
           one
           .
           And
           this
           I
           come
           to
           shew
           at
           large
           upon
        
         
           
             My
             second
             Doctrinal
             Proposition
             .
          
           
             That
             our
             Lord
             and
             Saviour
             Jesus
             Christ
             is
             not
             any
             
               severe
               Egyptian
            
             Master
             ,
             But
             a
             Master
             full
             of
             Mercy
             and
             
               Loving
               kindness
            
             .
             And
             this
             he
             is
             in
             two
             Respects
             ,
             In
             respect
             of
             the
             Work
             which
             he
             requires
             ,
             which
             is
             not
             foesible
             only
             ,
             but
             pleasant
             ;
             And
             of
             the
             Wages
             which
             he
             
               promiseth
               ,
               Aeternal
               Life
            
             .
             He
             is
             ,
             for
             each
             of
             these
             Reasons
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             A
             Good
             Master
             .
          
           
             §
             1.
             
             That
             he
             is
             a
             good
             Master
             ,
             and
             a
             good
             Master
             in
             perfection
             ,
             we
             may
             discern
             by
             the
             particulars
             of
             which
             a
             
               perfect
               good
            
             Master
             must
             be
             compos'd
             .
             For
             He
             who
             exacts
             no
             
             
               more
               Duty
            
             than
             we
             are
             able
             to
             discharge
             ,
             and
             yet
             affords
             a
             
               greater
               Recompence
            
             than
             we
             are
             able
             to
             deserve
             ;
             He
             who
             sets
             us
             such
             a
             Task
             ,
             as
             is
             not
             only
             
               always
               possible
            
             ,
             but
             most
             times
             *
             easy
             ;
             nor
             only
             easy
             to
             be
             perform'd
             ,
             but
             also
             pleasant
             in
             the
             performance
             ;
             He
             who
             treateth
             his
             Servants
             as
             Friends
             and
             Brethren
             ,
             as
             if
             he
             were
             their
             Fellow-Servant
             ,
             or
             indeed
             his
             
               Servants
               Servant
            
             ;
             He
             who
             when
             he
             takes
             upon
             him
             the
             most
             of
             Mastership
             and
             Empire
             ,
             commands
             his
             Servants
             
               no
               meaner
            
             things
             ,
             than
             
               he
               Himself
            
             in
             his
             Person
             hath
             done
             before
             them
             ;
             He
             who
             when
             he
             is
             affronted
             ,
             is
             very
             easily
             reconcil'd
             ,
             and
             even
             sues
             to
             his
             Servants
             for
             Reconcilement
             ;
             He
             whose
             work
             is
             worth
             the
             doing
             because
             to
             do
             it
             is
             a
             Reward
             ,
             and
             yet
             rewards
             it
             when
             it
             is
             done
             ,
             above
             all
             that
             we
             are
             able
             to
             ask
             or
             think
             ;
             He
             is
             sure
             a
             
               good
               Master
            
             ,
             and
             a
             
               good
               Master
            
             in
             perfection
             ;
             even
             as
             good
             as
             we
             are
             able
             to
             wish
             ,
             or
             fancy
             .
             And
             just
             such
             a
             Master
             is
             
               Iesus
               Christ.
            
             He
             is
             the
             Master
             that
             
               makes
               us
               Free
            
             ,
             (
             Gal.
             5.
             1.
             
             )
             the
             Master
             whose
             Service
             is
             
               perfect
               Freedom
            
             .
             Rom.
             6.
             18
             ,
             22.
             
             The
             Master
             that
             frees
             us
             from
             all
             other
             Masters
             
               besides
               Himself
            
             .
             The
             Master
             that
             bids
             us
             
               call
               no
               man
               Master
               upon
               Earth
               ,
               For
            
             
             
               one
               is
               our
               Master
               ,
               and
               He
               in
               Heaven
               ,
            
             Matth.
             23.
             10.
             
          
           
             §
             2.
             
             Indeed
             if
             Moses
             were
             our
             Master
             ,
             and
             none
             but
             He
             ;
             Our
             Case
             were
             then
             very
             hard
             .
             For
             He
             requireth
             more
             Service
             than
             we
             are
             able
             to
             perform
             ,
             and
             pronounceth
             a
             
             Curse
             in
             case
             we
             do
             not
             perform
             it
             ,
             and
             yet
             affords
             not
             
               any
               strength
            
             whereby
             to
             adapt
             us
             for
             the
             performance
             .
             But
             yet
             however
             he
             is
             an
             hard
             Master
             ,
             he
             is
             not
             a
             Cruel
             or
             an
             Unjust
             one
             ,
             because
             he
             is
             an
             
               hard
               Master
            
             in
             order
             to
             a
             just
             and
             a
             
               gracious
               End.
            
             That
             is
             ,
             he
             drives
             us
             from
             Himself
             ,
             to
             make
             us
             
               look
               out
            
             for
             a
             
               better
               Master
            
             .
             He
             gives
             us
             
               a
               Law
               by
               which
               we
               cannot
               be
               justified
               ,
            
             (
             Gal.
             2.
             16.
             
             )
             that
             we
             may
             seek
             to
             be
             justified
             by
             
               somewhat
               else
            
             .
             He
             pronounceth
             a
             Curse
             to
             
               as
               many
               as
               are
               of
               the
               works
               of
               the
               Law
               ,
            
             that
             he
             may
             fright
             us
             into
             His
             Arms
             ,
             who
             hath
             
               redeemed
               us
               from
               the
               Curse
               by
               being
               made
               a
               Curse
               for
               us
               ,
            
             (
             Gal.
             3.
             13.
             )
             In
             a
             word
             ,
             he
             is
             our
             
               Schoolmaster
               to
               bring
               us
               unto
               Christ
               ,
            
             that
             being
             under
             Christ
             
               we
               may
               be
               no
               longer
               under
               a
               Schoolmaster
               ,
            
             (
             Gal.
             3.
             24
             ,
             25.
             )
             And
             thus
             having
             ascended
             from
             Moses
             to
             Christ
             ,
             from
             the
             hard
             Master
             to
             the
             mild
             One
             ,
             we
             are
             no
             longer
             under
             the
             
             Tyranny
             and
             Exactions
             of
             the
             Law
             ,
             but
             under
             the
             Kingdom
             and
             State
             of
             Grace
             ,
             (
             Rom.
             6.
             14.
             
             )
             
               no
               longer
               in
               bondage
               under
               the
               Elements
               of
               the
               World
               ,
            
             (
             Gal.
             4.
             3.
             
             )
             but
             have
             
               received
               the
               Adoption
               of
               Sons
            
             ,
             (
             v.
             5.
             )
             We
             are
             no
             longer
             under
             a
             Master
             who
             can
             only
             forbid
             Sin
             ,
             but
             we
             are
             now
             under
             a
             Master
             who
             can
             forgive
             it
             .
             No
             longer
             under
             a
             hard
             Master
             ,
             who
             the
             longer
             we
             serve
             him
             ,
             keeps
             us
             in
             bondage
             so
             much
             the
             more
             ;
             But
             we
             are
             now
             under
             a
             Good
             one
             ,
             who
             turns
             our
             Service
             into
             Sonship
             ,
             translating
             us
             into
             Heirs
             and
             Coheirs
             with
             Himself
             ,
             (
             v.
             7.
             )
          
           
             §
             3.
             
             But
             here
             it
             cannot
             be
             deny'd
             ,
             That
             if
             we
             look
             upon
             Christ
             as
             nothing
             more
             than
             a
             Master
             ,
             who
             came
             not
             to
             abrogate
             ,
             but
             to
             
               fill
               up
            
             the
             Law
             ,
             (
             Matth.
             5.
             17.
             
             )
             our
             Condition
             is
             not
             better
             ,
             but
             rather
             worse
             than
             it
             was
             before
             .
             For
             Christ
             is
             stricter
             in
             his
             Precepts
             than
             Moses
             was
             ;
             and
             seems
             to
             have
             set
             us
             an
             
               harder
               Task
            
             .
             He
             commands
             us
             to
             forgive
             and
             to
             love
             our
             
               Enemies
               ;
               Not
               to
               look
               upon
               a
               Woman
            
             with
             the
             Adultery
             of
             the
             Eye
             ;
             to
             rejoyce
             in
             Persecutions
             ;
             and
             to
             leap
             for
             Ioy
             when
             we
             are
             Mourners
             ;
             He
             commands
             us
             to
             
               fight
               with
               all
               that
               is
               in
               the
               World
            
             ;
             and
             not
             to
             
             
               give
               over
            
             fighting
             until
             we
             conquer
             .
             I
             therefore
             say
             
               with
               all
               that
               is
               in
               the
               World
               ,
            
             because
             as
             the
             Sublunary
             World
             was
             divided
             of
             old
             (
             before
             the
             Times
             of
             Columbus
             ,
             and
             
               Americus
               Vesputius
            
             ,
             )
             into
             these
             
               three
               parts
               ,
               Europe
               ,
               Asia
               ,
            
             and
             Africa
             ,
             to
             wit
             the
             parts
             of
             
               That
               World
            
             which
             was
             created
             by
             God
             alone
             ;
             so
             St.
             Iohn
             in
             his
             first
             Epistle
             hath
             divided
             the
             
               World
               of
               Sin
               and
               Wickedness
            
             ,
             the
             World
             created
             by
             Men
             and
             Devils
             .
             For
             as
             he
             tells
             us
             in
             one
             place
             ,
             That
             
               the
               whole
               World
               lyeth
               in
               wickedness
               ,
            
             (
             like
             a
             *
             Net
             cast
             into
             the
             Sea
             ,
             )
             so
             he
             tells
             us
             in
             another
             ,
             That
             
               All
               that
               is
               in
               the
               World
            
             
             
               is
               the
               lust
               of
               the
               flesh
               ,
               the
               lust
               of
               the
               eye
               ,
               and
               the
               pride
               of
               life
               .
            
             And
             methinks
             This
             Trichotomy
             hath
             such
             an
             Analogy
             with
             the
             former
             ,
             as
             that
             the
             one
             may
             seem
             to
             have
             given
             occasion
             unto
             the
             
               other
               .
               Africa
            
             for
             its
             Heat
             ,
             to
             the
             lust
             of
             the
             
               Flesh
               ;
               Europe
            
             for
             its
             Avarice
             ,
             to
             the
             lust
             of
             the
             
               Eye
               ;
               Asia
            
             for
             its
             Bravery
             ,
             to
             the
             pride
             of
             Life
             .
             Now
             to
             conquer
             a
             world
             of
             
               Temporal
               Enemies
            
             ,
             is
             more
             than
             any
             one
             man
             could
             yet
             Attain
             to
             ;
             How
             much
             less
             can
             any
             conquer
             a
             world
             of
             Sin
             ?
             Such
             an
             Amorous
             man
             as
             Scipio
             might
             sooner
             conquer
             all
             Africa
             ,
             than
             the
             
               lust
               of
               the
               Flesh.
            
             Such
             a
             
             Ravenous
             man
             as
             Caesar
             might
             sooner
             conquer
             all
             Europe
             ,
             than
             the
             
               lust
               of
               the
               eye
            
             .
             Such
             an
             Ambitious
             man
             as
             Alexander
             might
             sooner
             conquer
             all
             Asia
             ,
             than
             the
             
               pride
               of
               life
            
             .
             All
             these
             Admirable
             Victors
             were
             Slaves
             to
             Sin
             ,
             which
             had
             subdued
             them
             from
             their
             Cradles
             ,
             and
             led
             them
             Captive
             into
             their
             Graves
             .
             Admit
             that
             Alexander
             had
             conquered
             the
             
               World
               without
            
             him
             ,
             (
             which
             yet
             we
             know
             he
             
               did
               not
            
             ,
             and
             Livy
             tells
             us
             he
             could
             
             not
             do
             ,
             )
             sure
             we
             are
             he
             was
             enslaved
             to
             the
             
               world
               within
            
             him
             ;
             to
             the
             
               lust
               of
               the
               flesh
            
             ,
             by
             the
             Queen
             of
             the
             Amazons
             ;
             to
             the
             lust
             of
             the
             eye
             ,
             which
             nothing
             could
             fill
             but
             
             another's
             Empire
             ;
             and
             to
             the
             pride
             of
             life
             too
             ,
             because
             by
             That
             He
             affected
             an
             Apotheosis
             upon
             Earth
             .
             But
             now
             the
             Soldiers
             and
             Servants
             of
             
               Iesus
               Christ
            
             are
             commanded
             to
             conquer
             this
             world
             of
             Sin.
             And
             that
             our
             Master
             should
             command
             us
             to
             overcome
             that
             Triumvirate
             ,
             to
             which
             the
             universe
             of
             men
             hath
             so
             long
             been
             tributary
             ,
             may
             seem
             as
             unreasonable
             to
             flesh
             and
             blood
             ,
             as
             to
             flesh
             and
             blood
             it
             is
             impossible
             .
             So
             that
             it
             cannot
             be
             deny'd
             ,
             but
             that
             if
             Christ
             were
             nothing
             more
             than
             a
             Master
             to
             us
             ,
             we
             should
             not
             only
             be
             in
             a
             
             dangerous
             ,
             but
             in
             a
             desperate
             condition
             .
             And
             the
             setting
             his
             Servants
             so
             hard
             a
             Task
             ,
             would
             loudly
             speak
             him
             as
             hard
             a
             Master
             .
          
           
             §
             4.
             
             But
             again
             we
             must
             confess
             on
             the
             other
             side
             ,
             That
             if
             we
             look
             upon
             Christ
             as
             more
             and
             better
             than
             a
             Master
             ,
             to
             wit
             a
             Sacrifice
             ,
             and
             a
             Priest
             ,
             an
             
               Elder
               Brother
            
             ,
             and
             an
             Advocate
             ,
             not
             only
             a
             Lawgiver
             ,
             but
             a
             Propitiation
             ,
             not
             only
             a
             *
             Prince
             ,
             but
             a
             *
             Saviour
             too
             ,
             who
             gives
             *
             Repentance
             as
             well
             as
             Praecepts
             ,
             and
             *
             
               forgiveness
               of
               Sins
            
             ;
             who
             requires
             no
             more
             of
             us
             than
             he
             enables
             us
             
               to
               perform
            
             ,
             and
             expects
             not
             to
             reap
             ,
             but
             after
             the
             measure
             that
             he
             hath
             sown
             ;
             Our
             case
             is
             infinitely
             better
             than
             under
             the
             Paedagogie
             of
             Moses
             ,
             and
             we
             must
             needs
             be
             concluded
             to
             serve
             a
             very
             good
             Master
             .
             For
             though
             he
             bids
             us
             have
             an
             Eye
             to
             the
             Perfection
             of
             his
             Commands
             ,
             yet
             is
             he
             pleas'd
             to
             have
             an
             Eye
             to
             the
             Imperfection
             of
             our
             Nature
             ,
             and
             looks
             not
             on
             the
             Imperfection
             ,
             but
             on
             the
             meer
             sincerity
             of
             our
             Obedience
             .
             Though
             we
             must
             fasten
             an
             Eye
             of
             Fear
             on
             the
             exactness
             of
             his
             Injunctions
             ,
             yet
             he
             does
             cast
             an
             Eye
             of
             favour
             upon
             our
             weakness
             to
             undergo
             them
             .
             This
             is
             a
             Rule
             which
             will
             never
             fail
             us
             .
             (
             And
             be
             it
             
             spoken
             to
             the
             comfort
             of
             whosoever
             has
             a
             wounded
             and
             
               broken
               Spirit
            
             ;
             )
             Our
             Master
             Christ
             is
             so
             good
             ,
             as
             to
             put
             a
             great
             value
             upon
             the
             
               willingness
               of
               our
               minds
            
             ;
             Accepts
             the
             Tribute
             of
             our
             Obedience
             ,
             even
             according
             to
             the
             Power
             and
             Ability
             which
             we
             
               have
               ,
               not
               according
               to
               what
               we
               have
               not
               ,
            
             (
             2
             Cor.
             8.
             12.
             )
             He
             either
             enjoyneth
             no
             harder
             things
             than
             he
             gives
             us
             Ability
             to
             accomplish
             ,
             or
             else
             he
             satisfieth
             his
             Iustice
             with
             a
             great
             deal
             less
             than
             he
             injoyneth
             .
             In
             each
             of
             which
             Cases
             he
             is
             a
             very
             
               good
               Master
            
             .
             For
             what
             we
             cannot
             perform
             for
             want
             of
             strength
             ,
             He
             himself
             hath
             performed
             in
             our
             behalf
             ,
             and
             still
             doth
             take
             in
             good
             part
             our
             hearty
             Indeavours
             of
             Performance
             .
             Be
             it
             so
             that
             he
             leads
             us
             upon
             very
             
               hot
               Service
            
             ;
             commands
             us
             to
             fight
             against
             
               all
               the
               world
            
             ;
             and
             fight
             it
             out
             until
             we
             conquer
             ;
             (
             or
             at
             least
             until
             we
             are
             beaten
             into
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             to
             say
             ,
             into
             more-than-Conquerours
             ,
             by
             being
             
               manfully
               overcome
            
             ,
             and
             
               valiantly
               trodden
               under
               foot
            
             ;
             )
             yet
             if
             we
             equally
             consider
             ,
             as
             well
             the
             proof
             of
             our
             Armour
             ,
             as
             the
             prowess
             of
             our
             Enemies
             ,
             comparing
             the
             Armory
             of
             Grace
             with
             the
             Artillery
             of
             Temptations
             ;
             and
             the
             strength
             of
             Him
             
             that
             fights
             for
             us
             ,
             with
             the
             strenth
             of
             Him
             that
             fights
             against
             us
             ;
             we
             cannot
             choose
             but
             confess
             (
             if
             we
             have
             any
             Ingenuity
             abiding
             in
             us
             )
             That
             as
             there
             are
             
               lusts
               of
               the
               flesh
               ,
               which
               war
               against
               the
               Soul
               ,
            
             so
             there
             are
             weapons
             of
             the
             Spirit
             ,
             which
             are
             abundantly
             sufficient
             to
             give
             them
             Battle
             .
             And
             though
             our
             Enemies
             are
             so
             urgent
             ,
             that
             we
             cannot
             expect
             to
             injoy
             a
             Peace
             ;
             yet
             when
             Christ
             is
             our
             Captain
             ,
             we
             may
             rationally
             hope
             to
             obtain
             a
             Victory
             .
             And
             sure
             a
             
               Victory
               over
               Sin
            
             ,
             must
             needs
             be
             very
             much
             better
             ,
             than
             to
             be
             at
             
               Peace
               with
               it
            
             .
             If
             indeed
             
               we
               can
               do
               all
               things
               through
               Christ
               that
               strengthens
               us
               ,
            
             (
             as
             the
             Apostle
             tells
             us
             we
             can
             )
             How
             can
             we
             dare
             to
             be
             afraid
             ,
             whilst
             our
             Commander
             is
             our
             strength
             too
             ,
             who
             whilst
             he
             leads
             us
             by
             his
             Example
             ,
             does
             also
             follow
             us
             by
             his
             Grace
             ?
             'T
             is
             true
             indeed
             ,
             Had
             he
             commanded
             us
             to
             fight
             ,
             where
             he
             knew
             we
             must
             be
             conquer'd
             ;
             and
             only
             promised
             an
             Eternity
             ,
             upon
             the
             performance
             of
             things
             Impossible
             ;
             It
             had
             not
             been
             to
             incourage
             ,
             but
             jear
             our
             weakness
             ;
             to
             reproach
             our
             Endeavours
             ,
             and
             not
             reward
             them
             .
             But
             (
             to
             speak
             in
             the
             phrase
             of
             the
             Royal
             Psalmist
             )
             
               The
               Lord
               is
               Righteous
               in
               all
            
             
             
               his
               ways
            
             ,
             and
             perfectly
             
               holy
               in
               all
               his
               works
            
             .
             The
             Fortifications
             of
             every
             Soul
             are
             so
             proportion'd
             to
             the
             Besiegers
             ,
             that
             (
             excepting
             such
             as
             Pharaoh
             ,
             who
             was
             finally
             given
             over
             ,
             )
             God
             permits
             not
             a
             Temptation
             to
             make
             a
             Battery
             ,
             where
             he
             provides
             not
             a
             Grace
             to
             prevent
             a
             Breach
             .
          
           
             —
             Nec
             enim
             bone
             Ductor
             
             Magnarum
             virtutum
             inopes
             ,
             nervisque
             carentes
             Christicolas
             vitiis
             populantibus
             exposuisti
             .
          
           
             As
             by
             the
             Tenor
             of
             his
             Praecepts
             we
             must
             do
             any
             thing
             that
             we
             ought
             ,
             so
             by
             the
             Power
             of
             his
             Grace
             we
             can
             do
             any
             thing
             that
             we
             
             must
             .
             For
             't
             was
             very
             truly
             said
             by
             the
             Pythagoreans
             ,
             That
             
               Ability
               does
               dwell
               the
               next
               Door
               to
               Necessity
               .
            
             We
             can
             ,
             if
             we
             will
             ,
             shut
             out
             Adultery
             from
             the
             Eye
             ,
             and
             keep
             out
             Murder
             from
             the
             Heart
             .
             But
             then
             the
             utmost
             of
             their
             Assaults
             requires
             the
             utmost
             of
             our
             Resistance
             .
             We
             cannot
             do
             it
             by
             sleeping
             ,
             or
             
               sitting
               still
            
             .
             It
             is
             required
             that
             
               we
               stir
               up
               the
               Gift
               of
               God
               that
               is
               in
               us
               ,
            
             and
             exert
             our
             very
             utmost
             of
             skill
             and
             strength
             .
             There
             is
             a
             Time
             when
             we
             must
             strive
             to
             such
             a
             Degree
             against
             
             Sin
             ,
             as
             to
             resist
             it
             even
             to
             Blood.
             As
             God
             on
             his
             part
             
               is
               faithful
            
             ,
             and
             
               will
               not
               suffer
               us
               to
               be
               tempted
               beyond
               our
               strength
               ,
            
             so
             must
             we
             be
             faithful
             too
             ,
             and
             persevere
             in
             our
             Resistance
             ,
             although
             our
             Resistance
             may
             cost
             us
             dear
             .
          
           
             §
             5.
             
             I
             cannot
             make
             this
             plainer
             than
             by
             Example
             ,
             nor
             by
             a
             
               plainer
               Example
            
             than
             what
             our
             own
             
               Good
               Master
            
             was
             pleas'd
             to
             give
             us
             ,
             Matth.
             5.
             28
             ,
             29
             ,
             30.
             where
             first
             having
             forbidden
             us
             even
             to
             look
             upon
             a
             Woman
             with
             such
             an
             Eye
             ,
             as
             is
             the
             inlet
             of
             vanity
             ,
             or
             the
             outlet
             of
             Lust
             ,
             He
             immediately
             commands
             us
             ,
             if
             our
             Eye
             offend
             us
             ,
             to
             
               pluck
               it
               out
            
             ;
             if
             our
             Hand
             offend
             us
             ,
             to
             
               cut
               it
               off
            
             ;
             if
             our
             feet
             offend
             us
             ,
             to
             cast
             them
             from
             us
             .
             That
             if
             we
             cannot
             conquer
             one
             way
             ,
             to
             wit
             by
             way
             of
             Prevention
             ,
             we
             may
             yet
             do
             it
             another
             ,
             by
             way
             of
             Cure.
             Or
             that
             if
             we
             cannot
             conquer
             our
             Ghostly
             Enemy
             ,
             yet
             at
             least
             we
             may
             vex
             him
             by
             our
             Escape
             .
             If
             we
             can
             do
             either
             ,
             
             it
             will
             suffice
             .
             For
             if
             we
             are
             able
             to
             keep
             our
             Eye
             from
             offending
             us
             ,
             then
             we
             need
             not
             
               pluck
               it
               out
            
             ;
             Or
             if
             we
             are
             able
             to
             
               pluck
               it
               out
            
             ,
             then
             we
             can
             keep
             it
             from
             offending
             us
             .
             And
             this
             is
             most
             certain
             ,
             That
             if
             we
             fail
             of
             
             the
             one
             ,
             we
             may
             attain
             unto
             the
             other
             .
             If
             we
             cannot
             keep
             our
             Eye
             from
             offending
             or
             insnaring
             us
             ,
             or
             from
             making
             us
             to
             stumble
             and
             
               fall
               into
               Sin
            
             ,
             (
             as
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             does
             
             there
             import
             )
             yet
             (
             like
             Democritus
             in
             Tertullian
             )
             we
             can
             
               pluck
               it
               out
            
             of
             our
             Head
             ,
             and
             
               cast
               it
               from
               us
            
             .
             Or
             if
             we
             cannot
             keep
             in
             our
             Tongue
             ,
             yet
             (
             like
             
               Zeno
               Eleates
            
             )
             we
             can
             chaw
             it
             between
             our
             Teeth
             ,
             and
             so
             spit
             it
             out
             of
             our
             Mouths
             .
             If
             not
             our
             Heart
             from
             
             scandalizing
             us
             ,
             yet
             (
             like
             
               Cato
               Vticensis
            
             ,
             )
             we
             can
             tear
             it
             out
             of
             our
             Bosome
             .
             Or
             we
             can
             take
             a
             more
             gentle
             and
             legal
             Course
             .
             For
             we
             can
             
               block
               up
            
             its
             Avenues
             ,
             and
             intercept
             its
             Provisions
             ,
             and
             so
             compel
             it
             to
             a
             surrender
             for
             want
             of
             Victuals
             .
             There
             is
             not
             any
             kind
             of
             Devil
             ,
             no
             not
             the
             Devil
             of
             Concupiscence
             ,
             but
             may
             be
             cast
             our
             of
             the
             Heart
             ,
             one
             way
             or
             other
             .
             
               Fervent
               Prayer
            
             peradventure
             will
             exorcise
             it
             of
             it self
             ;
             especially
             if
             we
             continue
             and
             persevere
             in
             that
             Duty
             ;
             if
             we
             
               pray
               without
               ceasing
            
             ,
             and
             that
             in
             the
             sense
             of
             the
             Apostle
             .
             But
             if
             to
             the
             stratagem
             of
             Prayer
             ,
             we
             add
             the
             Engine
             of
             Fasting
             too
             ;
             and
             of
             fasting
             from
             the
             Occasion
             ,
             as
             well
             as
             from
             the
             Food
             of
             that
             hungry
             Enemy
             ;
             we
             shall
             famish
             and
             
             enfeeble
             the
             
               strongest
               Lust
            
             ;
             and
             so
             by
             famishing
             the
             
               Monster
               ,
               preserve
            
             the
             Man.
             
          
           
             §
             6.
             
             But
             some
             perhaps
             may
             here
             object
             ,
             and
             silently
             expostulate
             within
             themselves
             :
             Is
             the
             Case
             of
             us
             Christians
             so
             hard
             and
             tedious
             ,
             as
             that
             we
             cannot
             be
             Saints
             but
             at
             the
             price
             of
             being
             Monsters
             ?
             Are
             we
             not
             fit
             to
             
               see
               God
            
             ,
             'till
             we
             have
             
               pluck't
               out
            
             our
             Eyes
             ?
             or
             must
             we
             
               cut
               off
            
             our
             hands
             ,
             for
             the
             
               working
               out
               of
               our
               Salvation
            
             ?
             Or
             must
             we
             
               cut
               off
            
             our
             feet
             and
             
               cast
               them
               from
               us
            
             ,
             that
             we
             may
             walk
             so
             much
             the
             better
             in
             the
             
               narrow
               way
            
             of
             the
             Commandments
             ?
             Does
             not
             St.
             Iohn
             tell
             us
             of
             Christ
             ,
             (
             to
             prove
             he
             is
             a
             
               good
               Master
            
             ,
             )
             that
             
               his
               Commandments
               are
               not
               grievous
            
             ?
             But
             what
             
               more
               grievous
            
             ,
             than
             to
             
               pluck
               out
               an
               Eye
            
             ?
             And
             are
             we
             not
             told
             by
             Christ
             Himself
             ,
             (
             to
             prove
             he
             is
             a
             
               Good
               Master
            
             ,
             )
             that
             
               his
               yoke
               is
               easy
               ,
               and
               his
               burden
               light
               ?
            
             But
             what
             is
             more
             uneasy
             ,
             than
             to
             
               cut
               off
               an
               hand
            
             ?
             what
             more
             burdensome
             to
             our
             Shoulders
             ,
             than
             what
             we
             
               cannot
               stand
               under
            
             ,
             unless
             with
             the
             loss
             of
             our
             very
             feet
             ?
             And
             how
             is
             Christ
             a
             
               good
               Master
            
             ,
             whilst
             he
             placeth
             his
             Servants
             in
             such
             great
             Exigences
             and
             Streights
             ,
             that
             to
             preserve
             our
             Integrity
             ,
             we
             must
             be
             forc't
             to
             be
             dismember'd
             ?
             
             If
             That
             which
             opens
             into
             Life
             is
             such
             a
             very
             
               strait
               Gate
            
             ,
             that
             to
             make
             our selves
             slender
             ,
             we
             must
             
               cut
               off
               our
               hands
            
             ;
             and
             a
             Gate
             so
             very
             low
             ,
             that
             to
             be
             short
             enough
             to
             enter
             ,
             we
             must
             
               cut
               off
            
             our
             feet
             ;
             where
             is
             the
             easiness
             of
             the
             Service
             so
             often
             talk't
             of
             ?
             This
             proves
             indeed
             he
             is
             a
             Master
             with
             a
             witness
             ,
             But
             that
             he
             is
             a
             good
             one
             ,
             it
             does
             not
             prove
             .
             This
             indeed
             shews
             his
             work
             is
             possible
             ;
             But
             't
             was
             affirm'd
             it
             should
             be
             easy
             ,
             and
             pleasant
             too
             .
          
           
             §
             7.
             
             'T
             is
             true
             I
             did
             ,
             and
             still
             I
             do
             .
             For
             though
             to
             one
             who
             should
             literally
             pull
             his
             Eye
             out
             of
             his
             head
             ,
             I
             might
             say
             with
             as
             good
             reason
             ,
             as
             he
             in
             *
             Cedrenus
             did
             to
             Didymus
             ,
             [
             
               Be
               not
               troubled
               at
               the
               loss
               of
               those
               fleshly
               Eyes
               ,
               which
               are
               obnoxious
               to
               the
               Attempts
               of
               every
               petulant
               Fly
               ;
               But
               let
               it
               rather
               be
               thy
               comfort
               ,
               that
               by
               being
               thus
               blinded
               ,
               thou
               hast
               such
               Eyes
               left
               thee
               ,
               as
               by
               which
               Angels
               themselves
               do
               see
               ,
            
             ]
             I
             say
             though
             this
             were
             an
             Answer
             which
             might
             satisfie
             the
             Objection
             ,
             and
             which
             would
             not
             with
             ease
             be
             
               reply'd
               unto
            
             ,
             yet
             the
             Answer
             I
             shall
             give
             will
             be
             far
             
               more
               welcome
            
             .
             For
             the
             words
             of
             our
             Master
             are
             spoken
             only
             by
             a
             figure
             ,
             and
             do
             signifie
             in
             substance
             no
             more
             
             than
             This
             ;
             That
             we
             must
             rather
             part
             with
             any
             thing
             ,
             than
             at
             once
             with
             the
             Purity
             and
             the
             Salvation
             of
             our
             Souls
             .
             Be
             it
             Friend
             ,
             or
             Profit
             ,
             be
             it
             Pleasure
             ,
             or
             Reputation
             ,
             whatsoever
             we
             love
             
               as
               we
               love
               our
               Eyes
            
             ,
             or
             think
             as
             useful
             to
             our
             purpose
             as
             hands
             and
             feet
             ;
             yet
             if
             it
             entice
             us
             to
             any
             wickedness
             by
             which
             we
             Shipwrack
             our
             Conscience
             ,
             or
             fall
             from
             the
             favour
             of
             our
             God
             ,
             we
             must
             rather
             
               cut
               it
               off
            
             ,
             and
             
               cast
               it
               from
               us
            
             ,
             than
             indure
             to
             be
             captiv'd
             by
             its
             Allurements
             .
             If
             before
             we
             are
             aware
             we
             are
             surpriz'd
             with
             a
             Temptation
             ,
             so
             as
             Lust
             does
             conceive
             and
             is
             impregn'd
             in
             the
             heart
             ,
             we
             must
             destroy
             it
             in
             
               that
               Instant
            
             ,
             e're
             it
             hath
             time
             to
             
               bring
               forth
            
             .
             Or
             if
             perhaps
             it
             hath
             
               brought
               forth
            
             the
             Act
             of
             Sin
             ,
             we
             then
             must
             rob
             it
             of
             the
             all
             that
             may
             feed
             and
             nourish
             it
             ,
             that
             so
             it
             may
             be
             no
             more
             than
             an
             Act
             of
             Sin
             ;
             and
             that
             ,
             for
             want
             of
             Provision
             ,
             it
             may
             
               not
               prosper
            
             into
             an
             habit
             .
             It
             being
             better
             to
             suffer
             any
             thing
             ,
             in
             hindering
             Lust
             from
             conceiving
             ,
             and
             from
             
               bringing
               forth
               Sin
            
             ,
             than
             suffer
             Sin
             (
             by
             being
             finished
             ,
             )
             to
             
               bring
               forth
               Death
            
             .
             This
             I
             conceive
             to
             be
             the
             upshot
             of
             those
             hard
             sayings
             ,
             
               If
               thine
               Eye
               offend
               thee
               ,
               pluck
               it
               out
               ;
               If
               thine
               Hand
               offend
            
             
             
               thee
               ,
               cut
               it
               off
               ;
               if
               thy
               Foot
               offend
               thee
               ,
               cast
               it
               from
               thee
               .
            
             Nay
             in
             the
             Judgment
             of
             St.
             Chrysostom
             ,
             (
             upon
             the
             Place
             ,
             )
             To
             
               pluck
               out
               our
               eyes
            
             ,
             is
             but
             to
             
               turn
               them
               aside
            
             from
             their
             
               Tempting
               objects
            
             .
             To
             
               cut
               off
            
             our
             hands
             ,
             is
             only
             to
             lay
             them
             upon
             our
             hearts
             .
             And
             to
             cast
             our
             feet
             from
             us
             ,
             is
             no
             more
             than
             to
             direct
             them
             
               another
               way
            
             ;
             to
             abstain
             from
             the
             occasions
             and
             opportunities
             of
             evil
             ;
             to
             turn
             aside
             from
             all
             Incentives
             and
             Temptations
             unto
             Sin.
             And
             therefore
             hitherto
             there
             is
             nothing
             in
             this
             very
             hardest
             of
             Christ's
             Commands
             ,
             but
             what
             consisteth
             with
             his
             being
             a
             very
             
               good
               Master
            
             .
             For
             since
             he
             commands
             what
             he
             commands
             us
             ,
             both
             in
             order
             to
             our
             gaining
             the
             
               greatest
               Good
            
             ,
             and
             in
             order
             to
             our
             escape
             from
             the
             
               greatest
               Evil
            
             ;
             (
             a
             Lake
             which
             
               evermore
               burns
            
             with
             
               Fire
               and
               Brimstone
            
             ;
             )
             The
             very
             hardest
             and
             sharpest
             of
             his
             Commands
             ,
             must
             be
             comparatively
             easy
             ,
             and
             pleasant
             too
             .
          
           
             Thus
             I
             have
             dwelt
             somewhat
             long
             upon
             this
             one
             Precept
             ,
             [
             
               if
               thine
               Eye
               offend
               thee
               ,
               pluck
               it
               out
               ,
            
             ]
             because
             it
             seems
             to
             be
             the
             hardest
             our
             Master
             Christ
             hath
             praescrib'd
             ;
             And
             so
             by
             consequence
             to
             evince
             him
             a
             good
             Master
             here
             ,
             is
             to
             evidence
             his
             Goodness
             in
             all
             the
             rest
             .
          
           
           
             §
             8.
             
             If
             again
             it
             be
             objected
             ,
             That
             our
             Master
             doth
             praescribe
             us
             an
             impossible
             Task
             ,
             whilst
             he
             commands
             us
             
               to
               be
               perfect
               as
               our
               Father
               in
               Heaven
               is
               perfect
               ,
            
             although
             the
             *
             
               righteous
               man
               falleth
               seven
               times
               a
               day
            
             ;
             †
             and
             
               in
               many
               things
               we
               offend
               all
            
             ;
             and
             no
             ‖
             
               flesh
               is
               righteous
               in
               the
               sight
               of
               God.
               
            
          
           
             §
             9.
             
             The
             Answer
             to
             it
             is
             briefly
             This
             :
             That
             't
             is
             not
             said
             by
             our
             Master
             ,
             [
             
               Be
               ye
               as
               perfect
               as
               your
               Father
               in
               Heaven
               ,
            
             ]
             But
             ,
             
               Be
               ye
               perfect
               as
               he
               is
               perfect
               .
            
             Which
             is
             as
             if
             he
             should
             have
             said
             ,
             Be
             ye
             perfect
             
               pro
               modulo
            
             ,
             as
             He
             is
             perfect
             
               sine
               modo
            
             .
             You
             after
             your
             measure
             ,
             as
             He
             without
             it
             .
             It
             is
             meant
             of
             a
             Likeness
             ,
             and
             not
             at
             all
             of
             an
             Equality
             .
             Be
             ye
             perfect
             ,
             as
             the
             word
             perfect
             is
             oppos'd
             to
             unsincere
             ,
             and
             only
             signifies
             Integrity
             ;
             not
             as
             opposed
             to
             Infirm
             ,
             and
             signifies
             
               absolute
               perfection
            
             .
             Or
             to
             expound
             it
             more
             exactly
             ,
             Our
             Master
             speaks
             in
             that
             place
             touching
             the
             latitude
             of
             our
             Charity
             ,
             which
             he
             would
             not
             have
             confin'd
             within
             the
             limits
             of
             our
             Country
             ,
             or
             our
             Acquaintance
             ,
             our
             Friends
             ,
             and
             Brethren
             ;
             But
             he
             would
             have
             us
             extend
             our
             Love
             ,
             as
             our
             Father
             in
             Heaven
             extendeth
             His
             ,
             as
             well
             to
             our
             Enemies
             ,
             as
             to
             our
             Friends
             .
             That
             
             this
             is
             the
             meaning
             of
             the
             Text
             ,
             is
             very
             evident
             from
             the
             Context
             ,
             and
             from
             the
             parallel
             place
             of
             Scripture
             ,
             Luke
             6.
             36.
             where
             on
             the
             very
             same
             occasion
             of
             exhorting
             his
             Disciples
             
               to
               love
               their
               Enemies
            
             ,
             he
             concludes
             in
             these
             words
             ,
             
               Be
               ye
               merciful
               as
               your
               Father
               in
               Heaven
               is
               merciful
               .
            
             But
             now
             suppose
             that
             That
             Text
             were
             to
             be
             literally
             expounded
             ,
             and
             that
             our
             Master
             had
             commanded
             us
             ,
             not
             only
             an
             impartial
             ,
             but
             an
             immaculate
             obedience
             ;
             an
             obedience
             
               without
               Sin
            
             ,
             as
             well
             as
             
               without
               Unsincerity
            
             ;
             yet
             by
             Aristotle's
             Rule
             ,
             which
             may
             be
             a
             Rule
             amongst
             Christians
             too
             ,
             [
             
               That
               what
               is
               possible
               by
               our
               Friends
               ,
               is
               also
            
             
             
               possible
               to
               us
            
             ,
             ]
             our
             Obedience
             may
             be
             adequate
             to
             the
             very
             exactest
             of
             his
             Commands
             .
             For
             our
             Master
             is
             our
             Friend
             ;
             (
             as
             he
             himself
             hath
             call'd
             himself
             ,
             Iohn
             13.
             15.
             )
             And
             he
             hath
             satisfied
             the
             Law
             ,
             as
             well
             by
             his
             Active
             ,
             as
             by
             his
             Passive
             Obedience
             ;
             And
             this
             he
             hath
             done
             in
             
               our
               behalf
            
             too
             .
             And
             if
             by
             the
             Friendship
             of
             our
             Master
             (
             imputing
             to
             us
             his
             own
             Obedience
             )
             his
             Commands
             are
             foesible
             ,
             and
             to
             be
             done
             ;
             If
             
               we
               can
               do
               all
               things
            
             through
             Him
             that
             strengthens
             us
             by
             his
             Grace
             ,
             through
             Him
             that
             directs
             us
             by
             his
             Example
             ,
             through
             
             him
             that
             satisfies
             for
             our
             Rebellions
             by
             his
             perfection
             of
             Obedience
             in
             
               our
               Behalf
            
             ;
             we
             can
             never
             sure
             complain
             of
             an
             
               Egyptian
               Task-master
            
             ,
             But
             may
             modestly
             rather
             make
             him
             St.
             
             Austin's
             
             Challenge
             ,
             
               Da
               Domine
               quod
               jubes
               ,
               &
               jube
               quod
               vis
               .
            
             Do
             thou
             command
             us
             ,
             ô
             Lord
             ,
             even
             
               what
               thou
               wilt
            
             ,
             whilst
             thou
             dost
             give
             us
             both
             to
             will
             ,
             and
             also
             to
             do
             what
             thou
             commandest
             .
             
          
           
             §
             10.
             
             Come
             we
             now
             from
             the
             first
             unto
             the
             
               following
               Ingredients
            
             ,
             of
             which
             a
             
               perfectly
               good
               Master
            
             must
             be
             compos'd
             .
             He
             sets
             his
             Servants
             such
             a
             Task
             ,
             as
             is
             not
             only
             possible
             ,
             but
             easy
             too
             ;
             nor
             only
             easy
             to
             be
             done
             ,
             but
             pleasant
             commonly
             in
             the
             doing
             .
             First
             so
             easy
             to
             be
             done
             ,
             that
             Sincerity
             is
             imputed
             and
             reckon'd
             to
             us
             in
             stead
             of
             Innocence
             ;
             and
             a
             well-meant
             Endeavour
             doth
             pass
             with
             Christ
             for
             a
             Performance
             .
             Himself
             hath
             told
             us
             (
             Matth.
             7.
             7.
             )
             That
             as
             pretious
             as
             Heaven
             is
             ,
             we
             may
             have
             it
             for
             the
             asking
             .
             As
             inaccessibly
             as
             God
             is
             plac'd
             ,
             we
             may
             find
             him
             for
             the
             seeking
             .
             And
             as
             fast
             as
             the
             Door
             is
             shut
             ,
             we
             shall
             have
             it
             open'd
             for
             but
             the
             knocking
             .
             'T
             is
             true
             indeed
             our
             
               good
               Master
            
             hath
             both
             a
             Yoke
             ,
             and
             a
             Burden
             ,
             (
             Matth.
             11.
             
             30.
             )
             But
             the
             one
             is
             so
             easy
             ,
             and
             the
             other
             is
             so
             light
             ,
             that
             even
             his
             Yoke
             gives
             us
             freedom
             ,
             and
             his
             
               Burden
               strength
            
             .
             It
             is
             therefore
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             cold
             expression
             in
             St.
             Iohn
             ,
             to
             say
             
               His
               Commandments
               are
               not
               grievous
            
             ;
             for
             (
             to
             use
             the
             
             Physician
             's
             Language
             )
             they
             are
             cordial
             and
             restaurative
             to
             such
             as
             
               faint
               ,
               paregorical
            
             and
             anodynous
             to
             such
             as
             are
             in
             great
             pain
             .
             Witness
             the
             Recipe
             which
             is
             given
             by
             the
             great
             Physician
             of
             our
             Souls
             ,
             Matth.
             11.
             29.
             where
             first
             having
             praemised
             ,
             
               Come
               unto
               me
               all
               ye
               that
               labour
               and
               are
               heavy
               laden
               ,
               and
               I
               will
               give
               you
               Rest
            
             ;
             he
             presently
             adds
             this
             Receipt
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Take
               my
               Yoke
               upon
               you
            
             ,
             [
             that
             is
             ,
             my
             Praecepts
             ,
             ]
             
               and
               ye
               shall
               find
               Rest
               unto
               your
               Souls
               .
            
             He
             binds
             us
             ,
             we
             see
             ,
             But
             with
             
               silken
               Fetters
            
             .
             He
             loads
             us
             indeed
             ,
             But
             as
             the
             Poets
             loaded
             Atlas
             ,
             when
             they
             plac'd
             
               that
               Heaven
            
             upon
             his
             shoulders
             ,
             without
             the
             Influence
             of
             which
             he
             could
             not
             have
             stood
             upon
             his
             Feet
             .
             Thus
             our
             Lord
             (
             without
             a
             fiction
             )
             bids
             us
             bear
             our
             own
             Prop
             ,
             and
             undergo
             such
             a
             Burden
             as
             
               holds
               us
               up
            
             ;
             yea
             such
             a
             Burden
             as
             mounts
             us
             upwards
             .
             Nor
             could
             we
             soar
             as
             high
             as
             Heaven
             ,
             if
             we
             were
             not
             thus
             laden
             .
          
           
           
             §
             11.
             
             Such
             is
             the
             easiness
             of
             our
             Service
             ;
             And
             then
             for
             the
             pleasantness
             ,
             we
             have
             the
             Verdict
             of
             St.
             Chrysostom
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vertue
             ,
             without
             a
             Heaven
             ,
             is
             so
             much
             pleasanter
             than
             Vice
             ,
             that
             all
             the
             School
             of
             the
             
             Peripateticks
             thought
             sit
             to
             call
             it
             their
             
               Summum
               Bonum
            
             .
             Nor
             is
             there
             any
             thing
             more
             obvious
             in
             several
             parts
             of
             our
             Gospel
             ,
             than
             for
             Grace
             to
             be
             express'd
             by
             the
             
               Kingdom
               of
               Heaven
            
             .
             As
             if
             our
             present
             state
             of
             Grace
             were
             the
             Inchoation
             of
             our
             Glory
             ;
             and
             that
             by
             the
             newness
             of
             our
             Life
             ,
             we
             did
             but
             antedate
             our
             Resurrection
             .
             The
             greatest
             Happiness
             under
             Heaven
             ,
             being
             as
             Aristotle
             defines
             it
             ,
             when
             *
             our
             Souls
             are
             ever
             working
             by
             the
             square
             and
             directions
             of
             the
             most
             exact
             and
             consummate
             vertue
             .
             For
             what
             but
             this
             was
             the
             design
             of
             our
             own
             
               good
               Master
            
             ,
             in
             that
             Abridgment
             of
             all
             his
             Precepts
             ,
             
               Be
               ye
               perfect
               as
               your
               Father
               in
               Heaven
               is
               perfect
               ?
            
          
           
             §
             12.
             
             That
             other
             Master
             of
             mens
             Souls
             ,
             Christ's
             Competitor
             for
             our
             Service
             ,
             treats
             all
             his
             Vassals
             with
             greater
             Tyranny
             ,
             than
             even
             the
             Malice
             of
             Zosimus
             could
             describe
             in
             Constantine
             ,
             or
             Suetonius
             in
             Vespasian
             .
             Not
             
             only
             puts
             excize
             upon
             their
             offices
             of
             Nature
             ,
             and
             makes
             them
             prostitute
             their
             Daughters
             to
             pay
             their
             Tribute
             ;
             But
             even
             tortures
             them
             with
             the
             moral
             of
             what
             the
             Poets
             could
             but
             Invent.
             Uses
             the
             Proud
             man
             like
             Sisyphus
             ,
             the
             Envious
             like
             Prometheus
             ,
             the
             Avaricious
             like
             Tantalus
             ,
             and
             the
             Lustful
             like
             Ixion
             .
             But
             now
             with
             This
             let
             us
             compare
             the
             most
             
               reasonable
               Service
            
             which
             Christ
             injoyns
             .
             He
             does
             not
             busy
             us
             at
             once
             about
             many
             things
             .
             For
             
             his
             Commandments
             at
             the
             largest
             are
             but
             a
             Decalogue
             ,
             and
             yet
             are
             shrunk
             to
             a
             Dichotomie
             .
             The
             whole
             Duty
             of
             a
             Christian
             being
             only
             This
             ,
             
               To
               love
               his
               God
               with
               all
               his
               heart
               ,
            
             and
             
               his
               Neighbour
               as
               himself
            
             .
             Now
             is
             there
             any
             thing
             in
             the
             world
             ,
             either
             more
             suitable
             to
             our
             Nature
             ,
             or
             more
             agreable
             to
             our
             desires
             ,
             (
             I
             mean
             to
             our
             desires
             either
             of
             profit
             ,
             or
             reputation
             ,
             )
             than
             to
             love
             God
             and
             our
             Neighbour
             after
             the
             measure
             that
             he
             injoyns
             ?
             Nothing
             sure
             is
             more
             noble
             ,
             than
             by
             the
             loving
             of
             our
             God
             ,
             to
             become
             his
             Favourites
             and
             Friends
             ;
             nothing
             more
             profitable
             or
             gainful
             ,
             than
             by
             the
             loving
             of
             our
             Neighbour
             ,
             to
             lay
             up
             Treasure
             upon
             use
             in
             the
             Bank
             of
             Heaven
             .
             Yet
             into
             these
             
               two
               Bottoms
            
             the
             several
             Duties
             
             of
             a
             Christian
             are
             all
             
               wound
               up
            
             .
             Which
             if
             we
             unravel
             into
             Particulars
             ,
             what
             a
             lovely
             Rank
             of
             Graces
             may
             we
             observe
             to
             
               march
               forth
            
             ?
             such
             as
             are
             Faith
             ,
             and
             
               Humility
               ,
               Chastity
            
             ,
             and
             
               Sobriety
               ,
               Mercifulness
            
             ,
             and
             Iustice
             ,
             and
             other
             Couples
             of
             the
             like
             nature
             ;
             
               Quae
               utique
               omnia
               non
               onerant
               nos
               ,
               sed
               ornant
               ,
            
             as
             somewhere
             Salvian
             is
             pleas'd
             to
             word
             it
             .
             That
             is
             ,
             our
             Duty
             is
             so
             much
             our
             ornament
             ,
             our
             Labour
             so
             much
             our
             ease
             ,
             and
             our
             Burden
             so
             much
             our
             prop
             ,
             That
             our
             
               good
               Master
            
             in
             effect
             requires
             no
             more
             of
             us
             than
             This
             ,
             That
             at
             least
             for
             his
             sake
             ,
             if
             not
             our
             own
             ,
             we
             will
             do
             so
             much
             as
             be
             at
             Liberty
             ;
             that
             we
             will
             gratisie
             him
             so
             far
             ,
             as
             to
             take
             our
             ease
             ;
             and
             that
             in
             love
             to
             so
             good
             a
             Master
             ,
             we
             will
             vouchsafe
             but
             to
             be
             happy
             .
          
           
             §
             13.
             
             But
             ,
             to
             pass
             a
             little
             farther
             to
             
               other
               Instances
            
             of
             a
             
               good
               Master
            
             ;
             Our
             Master
             Christ
             doth
             command
             us
             no
             meaner
             things
             ,
             than
             He
             Himself
             in
             his
             person
             hath
             done
             before
             us
             .
             He
             suffer'd
             a
             Birth
             ,
             that
             he
             might
             be
             
             under
             the
             Law
             ;
             and
             -
             indur'd
             a
             Life
             ,
             that
             he
             might
             fulfil
             it
             .
             Like
             the
             Emperour
             Hadrian
             
             in
             Spartianus
             ,
             (
             who
             underwent
             as
             much
             Service
             as
             the
             
               meanest
               Soldier
            
             in
             his
             Army
             ,
             )
             our
             
             Master
             thought
             it
             not
             below
             him
             ,
             to
             wash
             
             and
             
               wipe
               his
               Disciples
               Feet
            
             :
             Call'd
             
               Iudas
               Friend
            
             ,
             in
             the
             same
             Instant
             that
             he
             betray'd
             him
             .
             He
             emptied
             himself
             of
             Glory
             ;
             became
             of
             
               no
               reputation
            
             ;
             not
             only
             prayed
             for
             his
             Persecutors
             ,
             but
             
               laid
               down
            
             his
             Life
             even
             for
             them
             that
             took
             it
             away
             .
             In
             every
             Action
             of
             his
             converse
             he
             set
             us
             a
             Copy
             of
             Obedience
             ,
             as
             well
             to
             facilitate
             our
             Transcript
             ,
             as
             to
             commend
             it
             ;
             that
             we
             might
             neither
             think
             it
             much
             ,
             nor
             find
             it
             difficult
             .
          
           
             §
             14.
             
             It
             is
             another
             great
             point
             of
             our
             Master's
             Goodness
             ,
             That
             he
             does
             not
             break
             with
             us
             for
             
               every
               fault
            
             .
             Although
             we
             run
             away
             from
             him
             ,
             (
             as
             ,
             God
             know's
             ,
             we
             do
             too
             often
             ;
             )
             yet
             he
             does
             not
             in
             his
             displeasure
             presently
             turn
             us
             out
             of
             his
             Service
             ;
             but
             desires
             that
             his
             Goodness
             may
             lead
             us
             back
             unto
             Repentance
             .
             And
             as
             he
             is
             not
             soon
             offended
             ,
             so
             when
             he
             is
             ,
             he
             is
             quickly
             pleas'd
             .
             We
             shall
             be
             sure
             to
             find
             mercy
             ,
             at
             the
             price
             of
             shewing
             it
             .
             For
             Luke
             6.
             37.
             we
             are
             promis'd
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             a
             cheap
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             'T
             is
             but
             forgive
             ,
             and
             
               ye
               shall
               be
               forgiven
            
             .
             Nay
             so
             vehemently
             Good
             is
             our
             Master
             Christ
             ,
             that
             he
             sends
             and
             sues
             to
             us
             for
             our
             consent
             to
             be
             forgiven
             .
             
             
               We
               are
               Embassadours
               for
               Christ
            
             ,
             (
             saith
             St.
             Paul
             by
             the
             Spirit
             in
             his
             Epistle
             to
             the
             Corinthians
             ,
             )
             
               as
               if
               God
            
             himself
             
               did
               beseech
               you
               by
               us
               ,
               we
               pray
               you
               in
               Christ's
               stead
               ,
               be
               ye
               reconciled
               unto
               God
               ,
            
             (
             2
             Cor.
             5.
             20.
             )
             Is
             not
             this
             a
             strange
             height
             of
             Condescension
             ,
             That
             God
             in
             Christ
             should
             beseech
             us
             ,
             and
             that
             Christ
             by
             his
             Ambassadours
             should
             pray
             unto
             us
             for
             a
             Pacification
             ?
             That
             being
             neglected
             ,
             He
             should
             court
             us
             ?
             That
             being
             repulsed
             ,
             He
             should
             covet
             us
             ?
             That
             being
             buffetted
             ,
             He
             should
             bless
             ?
             and
             most
             unworthily
             affronted
             ,
             he
             should
             intreat
             ?
             Nay
             consider
             
               what
               it
               is
            
             ,
             which
             he
             intreats
             to
             have
             granted
             .
             Not
             that
             He
             may
             be
             invited
             to
             be
             reconcil'd
             to
             us
             ,
             but
             that
             we
             will
             be
             so
             gracious
             as
             to
             be
             reconcil'd
             to
             Him
             ;
             implying
             God
             to
             be
             already
             reconciled
             unto
             us
             .
             And
             so
             his
             Intreaty
             is
             only
             This
             ,
             That
             having
             done
             him
             a
             
               thousand
               wrongs
            
             ,
             we
             will
             at
             last
             be
             friends
             with
             him
             .
             That
             how
             many
             Injuries
             soever
             we
             have
             offer'd
             him
             for
             the
             time
             pass't
             ,
             we
             will
             not
             aggravate
             them
             All
             ,
             by
             our
             Contempt
             of
             that
             Pardon
             he
             offers
             to
             us
             .
             That
             having
             offended
             against
             his
             Iustice
             ,
             we
             will
             not
             sin-away
             his
             Love
             ,
             and
             his
             Mercy
             too
             .
             But
             that
             after
             the
             many
             Breaches
             
             which
             
               we
               alone
            
             have
             made
             wide
             betwixt
             Him
             and
             Us
             ,
             we
             will
             finally
             admit
             of
             a
             Reconcilement
             .
             Thus
             it
             appears
             by
             the
             Ingredients
             of
             which
             a
             perfect
             Good
             Master
             may
             be
             compos'd
             ,
             that
             Jesus
             Christ
             is
             a
             Good
             Master
             ,
             and
             a
             Good
             Master
             in
             perfection
             .
          
           
             §
             15.
             
             Last
             of
             all
             ,
             if
             to
             the
             work
             which
             our
             Lord
             requires
             ,
             to
             wit
             obedience
             unto
             his
             Praecepts
             ,
             we
             add
             the
             wages
             which
             he
             
               promiseth
               ,
               Eternal
               Life
            
             ,
             we
             must
             confess
             him
             as
             good
             a
             Master
             ,
             as
             his
             Servants
             are
             able
             to
             wish
             ,
             or
             fancy
             .
             Do
             but
             compare
             him
             with
             the
             Masters
             of
             
               greatest
               Note
            
             amongst
             the
             Heathen
             .
             *
             Epicurus
             taught
             his
             Scholars
             ,
             that
             the
             
               greatest
               Happiness
            
             they
             could
             aim
             at
             was
             the
             
               Pleasure
               of
               the
               Mind
               .
               Aristippus
            
             and
             Eudoxus
             were
             
             for
             that
             of
             the
             
               Body
               .
               Diodorus
            
             went
             no
             higher
             ,
             than
             to
             the
             Absence
             only
             of
             
               Pain
               .
               Herillus
            
             thought
             rather
             the
             Perfection
             of
             knowledge
             .
             The
             Stoicks
             gave
             the
             preference
             to
             an
             Unpassionateness
             of
             Life
             .
             The
             Peripateticks
             made
             it
             of
             
               three
               Ingredients
            
             .
             The
             first
             whereof
             was
             Vertue
             ,
             which
             they
             call
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               great
               Essential
            
             ;
             The
             second
             Ingredient
             was
             a
             Compound
             ,
             comprehending
             all
             the
             Goods
             both
             of
             Body
             and
             Fortune
             ,
             and
             
             those
             as
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             as
             Parts
             ,
             but
             Subservients
             to
             the
             Foelicity
             of
             Man
             ;
             The
             third
             was
             Pleasure
             ,
             and
             that
             they
             were
             pleased
             to
             express
             by
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             as
             a
             part
             ,
             or
             a
             subservient
             ,
             but
             a
             meer
             Consequent
             of
             Bliss
             .
             Thus
             the
             
               great
               Masters
            
             amongst
             the
             Heathen
             did
             direct
             their
             Disciples
             by
             the
             
               Dimm
               light
            
             of
             Nature
             .
             But
             
               Christ
               alone
            
             is
             the
             
               good
               Master
            
             ,
             who
             has
             both
             taught
             us
             as
             his
             Disciples
             ,
             and
             also
             promis'd
             us
             as
             his
             
               Servants
               ,
               Eternal
               Life
            
             .
          
           
             §
             16.
             
             And
             the
             least
             Measure
             of
             such
             Wages
             ,
             as
             Life
             added
             to
             Eternity
             ,
             and
             to
             Both
             the
             Fruition
             of
             
               God
               himself
            
             ,
             is
             transcendently
             greater
             than
             the
             greatest
             measure
             of
             our
             Obedience
             .
             A
             Christian's
             Vails
             are
             more
             worth
             ,
             than
             his
             Service
             comes
             to
             .
             The
             very
             Earnest
             our
             Master
             gives
             ,
             (
             if
             we
             compare
             it
             with
             our
             work
             ,
             )
             might
             very
             well
             suffice
             for
             our
             Wages
             too
             .
             But
             his
             
               final
               Reward
            
             (
             which
             is
             express'd
             by
             
               Life
               Eternal
            
             )
             does
             amount
             to
             so
             huge
             and
             unconceivable
             a
             value
             ,
             that
             the
             
             Case
             stands
             with
             us
             ,
             as
             heretofore
             with
             Simonides
             ,
             when
             demanded
             by
             Hiero
             the
             Definition
             of
             God
             ;
             the
             longer
             we
             study
             to
             
               sum
               it
               up
            
             ,
             the
             more
             we
             shall
             find
             it
             unconceivable
             .
             
             And
             what
             we
             cannot
             conceive
             ,
             we
             can
             much
             
               less
               utter
            
             .
             It
             is
             not
             only
             the
             greatest
             that
             we
             can
             have
             ,
             nor
             only
             the
             greatest
             that
             can
             be
             had
             ,
             but
             even
             the
             greatest
             we
             are
             able
             to
             ask
             or
             think
             ,
             the
             greatest
             we
             are
             able
             to
             wish
             or
             fancy
             .
             The
             very
             Hope
             and
             Expectation
             of
             
               Life
               Eternal
            
             ,
             although
             at
             many
             years
             distance
             ,
             and
             wrapt
             up
             in
             Futurity
             ,
             does
             carry
             with
             it
             the
             
               greatest
               Pleasure
            
             of
             which
             we
             are
             capable
             whilst
             we
             are
             here
             ;
             not
             to
             mention
             those
             Pleasures
             which
             it
             will
             ravish
             us
             with
             hereafter
             .
             For
             That
             is
             sure
             the
             greatest
             wages
             ,
             and
             carries
             with
             it
             the
             greatest
             pleasure
             ,
             whose
             very
             hope
             and
             expectation
             is
             apt
             to
             soften
             the
             
               hardest
               work
            
             ,
             and
             able
             to
             alleviate
             the
             
               heaviest
               Burden
            
             .
             But
             the
             hope
             and
             expectation
             of
             
               Life
               Eternal
            
             ,
             and
             the
             
               Glory
               to
               be
               reveal'd
            
             ,
             is
             apt
             to
             soften
             the
             hardest
             work
             ,
             and
             to
             lighten
             the
             heaviest
             Burden
             ;
             therefore
             That
             is
             the
             greatest
             wages
             ,
             and
             carries
             with
             it
             the
             greatest
             Pleasure
             .
             The
             Assumption
             is
             to
             be
             prov'd
             by
             an
             Induction
             of
             particulars
             :
             I
             mean
             the
             admirable
             Experiments
             which
             have
             been
             made
             in
             this
             life
             by
             Saints
             and
             Martyrs
             ;
             whose
             very
             Torments
             have
             been
             sweeten'd
             and
             made
             delicious
             ,
             by
             nothing
             else
             but
             the
             Foretasts
             
             of
             
               Life
               Eternal
            
             .
             Were
             
               Life
               Eternal
            
             
             nothing
             better
             ,
             than
             a
             kind
             of
             
               perpetual
               Youth
            
             ,
             an
             
               unmovable
               station
            
             upon
             the
             point
             of
             One-and-twenty
             ,
             we
             may
             guess
             how
             much
             admir'd
             ,
             and
             how
             much
             coveted
             it
             would
             be
             ,
             by
             the
             Care
             which
             People
             take
             of
             their
             Embonpoint
             .
             How
             many
             use
             their
             Thrid
             of
             Life
             ,
             as
             prudent
             Penelope
             did
             her
             Web
             ?
             when
             being
             
               wound
               up
            
             to
             a
             
               Real
               Age
            
             ,
             they
             unravel
             it
             again
             to
             a
             
               seeming
               Youth
            
             ?
             So
             very
             willing
             they
             are
             to
             live
             ,
             and
             yet
             so
             very
             unwilling
             to
             outlive
             Beauty
             ,
             that
             they
             will
             needs
             
               court
               Eternity
            
             by
             a
             Nursery
             of
             Colours
             .
             So
             that
             when
             fifty
             or
             threescore
             years
             begin
             to
             be
             legible
             in
             their
             Faces
             ,
             (
             characters
             there
             dug
             by
             the
             Plough
             of
             Time
             ,
             )
             A
             Dash
             or
             two
             of
             their
             Pencil
             will
             strike
             off
             Twenty
             .
             And
             therefore
             the
             years
             which
             they
             have
             liv'd
             ,
             though
             scarce
             the
             Childhood
             of
             
               Life
               Eternal
            
             ,
             may
             yet
             assist
             them
             in
             its
             Discovery
             as
             far
             as
             a
             little
             
               imperfect
               Guess
            
             .
             They
             who
             fain
             would
             
               never
               dye
            
             ,
             can
             tell
             me
             best
             how
             sweet
             is
             life
             ;
             And
             They
             who
             fain
             would
             ne're
             be
             old
             ,
             can
             best
             inform
             me
             of
             Eternity
             .
          
           
             §
             17.
             
             But
             I
             must
             not
             here
             make
             a
             Panegyrick
             of
             Life
             Eternal
             ;
             as
             well
             because
             I
             
             insisted
             on
             it
             in
             considering
             the
             nature
             of
             the
             young
             man's
             Inquiry
             ,
             as
             because
             I
             must
             hasten
             to
             make
             Advantage
             of
             what
             already
             hath
             been
             deliver'd
             .
          
           
             Since
             therefore
             Christ
             is
             so
             much
             a
             Master
             ,
             as
             to
             beget
             our
             greatest
             Reverence
             ;
             And
             yet
             a
             Master
             so
             full
             of
             goodness
             ,
             as
             to
             merit
             our
             greatest
             Love
             ;
             a
             Master
             ,
             to
             challenge
             our
             obedience
             ;
             and
             a
             Good
             Master
             ,
             to
             invite
             it
             ;
             A
             Master
             ,
             to
             keep
             us
             from
             Contempt
             ;
             and
             yet
             withal
             a
             good
             Master
             ,
             whereby
             to
             give
             us
             Familiarity
             ;
             A
             Master
             ,
             to
             set
             us
             on
             work
             ;
             and
             a
             good
             Master
             ,
             to
             reward
             us
             ;
             Since
             (
             I
             say
             )
             he
             is
             so
             good
             ,
             as
             to
             be
             willing
             to
             Allure
             ,
             what
             he
             is
             so
             much
             a
             Master
             ,
             as
             to
             be
             able
             to
             compel
             ;
             Since
             our
             Imployment
             is
             not
             only
             very
             proportionable
             to
             our
             strength
             ,
             but
             very
             conformable
             to
             our
             Nature
             ;
             not
             only
             tending
             to
             our
             Interest
             ,
             but
             even
             agreeable
             to
             our
             Desires
             ;
             Since
             our
             Master
             is
             Goodness
             it
             self
             ,
             our
             
               Service
               Freedom
            
             as
             well
             as
             Pleasure
             ,
             and
             our
             
               Wages
               Eternal
               Life
            
             ;
             Let
             us
             not
             serve
             him
             only
             for
             fear
             ,
             but
             let
             us
             fear
             him
             only
             for
             love
             .
             Rather
             as
             a
             
               Good
               Master
            
             ,
             who
             will
             Reward
             ,
             than
             as
             a
             Master
             ,
             who
             can
             punish
             .
             Let
             not
             our
             obedience
             be
             meerly
             servile
             ,
             and
             
             only
             paid
             to
             the
             Law
             of
             a
             
               Carnal
               Commandment
            
             ,
             (
             Heb.
             7.
             16.
             )
             But
             filial
             rather
             and
             ingenuous
             ,
             to
             the
             Law
             that
             is
             Spiritual
             ,
             (
             Rom.
             7.
             14.
             )
             Iob
             was
             objected
             against
             by
             Satan
             ,
             that
             he
             
               serv'd
               God
               for
               something
            
             ;
             and
             that
             the
             source
             of
             his
             obedience
             was
             but
             a
             mercenary
             Devotion
             .
             Now
             though
             we
             cannot
             but
             have
             something
             for
             
               serving
               God
            
             ,
             yet
             (
             that
             Hell
             may
             not
             upbraid
             us
             )
             let
             us
             serve
             him
             for
             nothing
             more
             ,
             than
             the
             honour
             and
             happiness
             to
             serve
             him
             .
             Shall
             we
             serve
             our
             Good
             Master
             from
             the
             same
             
               base
               Principle
            
             ,
             from
             which
             the
             very
             worst
             Servants
             will
             serve
             an
             ill
             one
             ?
             For
             shame
             let
             us
             not
             serve
             him
             ,
             as
             vanquish't
             People
             do
             serve
             their
             Tyrants
             ,
             or
             as
             some
             poor
             Indians
             do
             serve
             the
             Devil
             ,
             only
             to
             the
             end
             that
             he
             may
             
               not
               hurt
               us
            
             .
             Will
             he
             accept
             of
             our
             Service
             (
             think
             ye
             )
             when
             we
             do
             make
             him
             our
             shelter
             ,
             but
             not
             our
             choice
             ?
             a
             kind
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             a
             meer
             Plank
             after
             a
             shipwrack
             ?
             He
             is
             little
             beholding
             to
             such
             a
             Proselyte
             ,
             whom
             only
             his
             Enemy
             hath
             made
             his
             Friend
             ;
             and
             may
             rather
             thank
             Hell
             for
             our
             Obedience
             ,
             when
             we
             come
             to
             him
             but
             in
             a
             Fright
             .
             I
             would
             not
             (
             with
             the
             Woman
             who
             was
             met
             in
             the
             way
             
             by
             Bishop
             Ivo
             ,
             with
             a
             Firebrand
             in
             one
             hand
             ,
             and
             a
             Bucket
             of
             Water
             in
             the
             other
             ,
             )
             either
             burn
             up
             the
             Joys
             of
             Heaven
             ,
             or
             extinguish
             the
             Fire
             of
             Hell
             ;
             But
             so
             much
             I
             am
             of
             that
             Woman's
             mind
             ,
             that
             (
             if
             I
             might
             have
             mine
             own
             wish
             ,
             )
             I
             would
             have
             all
             Christian
             Servants
             to
             love
             This
             Master
             a
             great
             deal
             more
             than
             the
             Ioys
             of
             Heaven
             ;
             And
             I
             would
             have
             them
             fear
             his
             Anger
             a
             great
             deal
             more
             than
             the
             Pains
             of
             Hell.
             If
             He
             did
             empty
             himself
             of
             Glory
             ,
             and
             as
             it
             were
             
               go
               out
               of
               Himself
            
             to
             give
             us
             Grace
             ;
             How
             should
             we
             empty
             our selves
             of
             all
             that
             is
             dear
             unto
             us
             ,
             and
             even
             
               go
               out
               of
               our selves
            
             too
             ,
             by
             Self-denials
             ,
             to
             advance
             his
             Glory
             ?
             O
             let
             us
             therefore
             be
             such
             generous
             and
             disinteressed
             Servants
             ,
             as
             to
             vye
             Obedience
             with
             his
             Commands
             .
             In
             an
             humble
             kind
             of
             Contention
             ,
             let
             us
             indeavour
             to
             out-do
             ,
             and
             (
             if
             occasion
             ever
             serve
             )
             to
             out-suffer
             what
             he
             commands
             us
             .
             Since
             Heaven
             it self
             is
             the
             Merchandize
             ,
             which
             (
             in
             the
             
             Parable
             of
             our
             Lord
             )
             must
             be
             sold
             for
             sweat
             ;
             let
             us
             more
             out-bid
             the
             Pharisees
             ,
             than
             the
             Pharisees
             did
             the
             Law.
             And
             that
             our
             Master
             may
             say
             to
             us
             in
             his
             Kingdom
             of
             Glory
             ,
             
             [
             
               Well
               done
               good
               Servants
            
             ,
             ]
             Say
             we
             to
             him
             in
             this
             of
             Grace
             ,
             [
             
               Good
               Master
               what
               shall
               we
               do
               ?
            
             ]
             Let
             us
             not
             admit
             of
             Ignobler
             Motives
             for
             the
             present
             exciting
             us
             to
             our
             Duties
             ,
             than
             the
             bare
             doing
             them
             in
             this
             world
             ,
             and
             an
             Inheritance
             in
             
               the
               next
            
             .
             A
             good
             life
             here
             ,
             and
             hereafter
             an
             
               Eternal
               .
               Now
            
             the
             Earnest
             of
             our
             Service
             ,
             and
             then
             the
             Wages
             .
             The
             very
             Earnest
             of
             such
             an
             Estimate
             ,
             but
             so
             inestimable
             the
             Wages
             ,
             that
             't
             is
             not
             so
             fit
             to
             be
             describ'd
             ,
             as
             to
             be
             press'd
             and
             urg'd
             home
             on
             a
             Congregation
             .
             For
             the
             Knowledge
             of
             This
             (
             unlike
             That
             of
             other
             things
             )
             dwells
             in
             the
             *
             Heart
             ,
             not
             in
             the
             Head.
             The
             way
             to
             understand
             the
             Joys
             of
             Heaven
             (
             with
             St.
             Paul
             ,
             )
             is
             (
             with
             St.
             Paul
             )
             to
             be
             
               rapt
               up
               thither
            
             .
             Rapt
             up
             in
             zeal
             ,
             and
             affection
             ,
             not
             in
             fancy
             ,
             and
             speculation
             .
             In
             the
             yerning
             of
             the
             Bowels
             ,
             not
             in
             the
             working
             of
             the
             Brains
             .
             Let
             the
             Scepticks
             therefore
             dispute
             themselves
             to
             Heaven
             ,
             whilst
             we
             in
             silence
             are
             walking
             thither
             .
             Let
             the
             Schoolmen
             take
             it
             in
             subtilty
             ,
             and
             we
             in
             deed
             .
             Let
             the
             Pelagians
             or
             Socinians
             try
             to
             purchase
             Eternal
             Life
             ,
             whilst
             
               we
               inherit
            
             it
             .
             Let
             the
             Sanguin
             
               Fiduciary
               possess
            
             himself
             of
             Bliss
             ,
             whilst
             
               we
               contend
            
             for
             
             it
             .
             Let
             the
             Philosopher
             injoy
             it
             as
             well
             as
             he
             can
             in
             his
             
               Contemplations
               ;
               we
            
             shall
             best
             contemplate
             it
             in
             our
             Injoyment
             .
          
           
             Which
             God
             of
             his
             Mercy
             vouchsafe
             unto
             us
             ,
             even
             for
             the
             Glory
             of
             his
             Name
             ,
             and
             for
             the
             worthiness
             of
             his
             Son
             ,
             our
             great
             and
             good
             Master
             the
             Lord
             Jesus
             Christ.
             To
             whom
             with
             the
             Father
             in
             the
             Unity
             of
             the
             Spirit
             ,
             be
             Honour
             and
             Glory
             both
             now
             and
             for
             ever
             .
          
        
      
       
         
         
         
           THE
           INHERITANCE
           OF
           ETERNITY
           IS
           
             God's
             Free
             Gift
          
           After
           all
           our
           WORKING
           .
        
         
           
             MARK
             X.
             17.
             
          
           
             Good
             Master
             ,
             what
             shall
             I
             do
             ,
             that
             I
             may
             Inherit
             Aeternal
             Life
             ?
          
        
         
           A
           Quaestion
           set
           forth
           in
           such
           
             happy
             Terms
          
           ,
           that
           I
           conceive
           it
           will
           be
           easy
           to
           resolve
           it
           out
           of
           it self
           .
           For
           the
           way
           to
           
             inherit
             Eternal
             Life
          
           ,
           is
           to
           receive
           and
           own
           
           Christ
           both
           as
           a
           Master
           ,
           and
           as
           a
           Good
           Master
           ;
           to
           obey
           him
           as
           the
           first
           ,
           and
           to
           love
           him
           as
           the
           second
           ,
           and
           to
           revere
           him
           as
           
             both
             together
          
           ;
           and
           when
           All
           is
           done
           ,
           still
           to
           ask
           
             what
             we
             shall
             do
          
           ;
           to
           believe
           he
           will
           reward
           us
           according
           to
           our
           Doings
           ,
           and
           not
           only
           so
           ,
           but
           above
           them
           too
           .
        
         
           The
           Compellation
           having
           been
           handled
           in
           both
           its
           parts
           ,
           I
           must
           proceed
           unto
           the
           matter
           and
           the
           manner
           of
           the
           Quaestion
           ,
           together
           with
           the
           manner
           of
           attaining
           to
           the
           End
           ,
           or
           the
           
             final
             Cause
          
           .
           The
           matter
           is
           imply'd
           in
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           manner
           in
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           From
           
             both
             together
          
           there
           ariseth
           this
           
             Doctrinal
             Proposition
          
           .
        
         
           That
           in
           duty
           and
           gratitude
           to
           such
           a
           
             Good
             Master
          
           as
           This
           ,
           we
           must
           accompt
           our selves
           obliged
           to
           two
           Returns
           .
           To
           wit
           a
           Readiness
           of
           obedience
           ,
           and
           a
           Resignedness
           of
           Wills.
           First
           a
           Readiness
           of
           Obedience
           ,
           even
           because
           he
           is
           our
           Master
           :
           Next
           a
           Resignedness
           of
           Wills
           ,
           because
           he
           is
           a
           Good
           Master
           .
           Our
           Christian
           Tribute
           to
           
             both
             together
          
           ,
           [
           to
           wit
           his
           Authority
           ,
           and
           his
           Goodness
           ,
           ]
           must
           be
           at
           once
           Universal
           and
           Unconstrain'd
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           shall
           I
           do
           ?
           that
           is
           to
           say
           ,
           
             I
             will
             do
             any
             thing
          
           .
           
           I
           am
           ready
           to
           perform
           whatsoever
           thou
           shalt
           appoint
           ,
           be
           it
           never
           so
           harsh
           ,
           or
           be
           it
           never
           so
           difficult
           .
           For
           
             Life
             Eternal
          
           is
           such
           a
           prize
           ,
           as
           for
           which
           I
           can
           never
           do
           enough
           .
           I
           say
           not
           therefore
           what
           I
           will
           do
           ,
           but
           humbly
           ask
           what
           I
           shall
           .
           This
           I
           take
           to
           be
           the
           Scope
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           and
           by
           consequence
           the
           ground
           of
           my
           Proposition
           .
        
         
           When
           I
           contemplate
           on
           God
           Almighty
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           to
           use
           the
           phrase
           of
           the
           Pythagoreans
           ,
           )
           both
           as
           a
           God
           ,
           and
           as
           a
           Creator
           ,
           In
           his
           Essence
           ,
           and
           in
           his
           Attributes
           ,
           in
           the
           Unity
           of
           his
           Nature
           ,
           and
           in
           the
           Variety
           of
           his
           Works
           ;
           I
           know
           not
           whether
           I
           should
           conclude
           him
           to
           be
           more
           simple
           in
           Himself
           ,
           or
           else
           more
           different
           in
           his
           Dispensations
           .
           And
           though
           this
           Difference
           does
           appear
           in
           the
           whole
           oeconomy
           of
           the
           Creation
           ;
           yet
           is
           it
           no
           where
           so
           conspicuous
           ,
           as
           it
           is
           betwixt
           us
           ,
           and
           our
           Fellow-Creatures
           .
           Which
           if
           we
           have
           leisure
           but
           to
           compare
           ,
           we
           shall
           find
           in
           other
           Creatures
           so
           many
           Traces
           of
           God's
           Divinity
           ,
           But
           withal
           in
           our selves
           such
           great
           Remarques
           of
           his
           
             special
             Favour
          
           ,
           that
           though
           to
           Them
           he
           is
           a
           just
           and
           a
           gracious
           God
           ,
           I
           may
           say
           
           that
           to
           us
           he
           is
           a
           Partial
           one
           .
           They
           acknowledge
           him
           a
           Soveraign
           ;
           But
           we
           have
           the
           honour
           to
           call
           him
           
             Father
             .
             They
          
           are
           the
           objects
           of
           his
           Almightiness
           ,
           But
           we
           of
           his
           Indulgence
           and
           tender
           
             Love.
             Them
          
           indeed
           he
           created
           ,
           But
           us
           he
           created
           in
           a
           Similitude
           with
           
             Himself
             .
             Them
          
           he
           hath
           confin'd
           unto
           the
           Dictates
           of
           an
           Appetite
           ;
           *
           But
           hath
           turn'd
           us
           loose
           unto
           the
           Liberty
           of
           a
           
             Will.
             Them
          
           he
           condemn'd
           to
           be
           infallible
           ,
           for
           want
           of
           reason
           ;
           To
           us
           he
           gives
           the
           use
           of
           reason
           ,
           and
           so
           the
           privilege
           to
           be
           led
           into
           Truth
           or
           Error
           .
           As
           they
           are
           never
           unfaithful
           ,
           so
           are
           they
           ever
           press'd
           Soldiers
           in
           God's
           great
           Host.
           But
           we
           have
           the
           honour
           to
           be
           capable
           either
           of
           Blame
           or
           Commendation
           ,
           by
           our
           being
           either
           Rebels
           ,
           or
           Voluntiers
           .
           And
           according
           to
           this
           Diversity
           of
           Endowments
           in
           the
           Creature
           ,
           'T
           is
           very
           just
           he
           should
           expect
           a
           like
           Diversity
           of
           Obedience
           .
           From
           Them
           a
           fatal
           obedience
           ;
           from
           us
           a
           filial
           .
           They
           are
           to
           suffer
           their
           Maker's
           will
           ;
           But
           we
           properly
           to
           do
           it
           .
           They
           to
           serve
           him
           out
           of
           necessity
           ;
           But
           we
           from
           choice
           .
           They
           are
           to
           submit
           to
           his
           Good
           Pleasure
           ;
           But
           we
           to
           love
           it
           .
           Or
           (
           to
           sum
           up
           the
           Difference
           with
           greater
           praeciseness
           
           as
           well
           as
           brevity
           ,
           )
           The
           other
           Creatures
           may
           be
           said
           
             not
             to
             resist
          
           his
           Commands
           ;
           But
           we
           only
           to
           obey
           them
           .
           Obedience
           properly
           being
           That
           ,
           which
           proceeds
           from
           Option
           ;
           And
           That
           the
           best
           of
           our
           obedience
           ,
           which
           is
           the
           Production
           of
           our
           Love.
           
        
         
           But
           see
           how
           much
           the
           Scene
           is
           shifted
           ,
           since
           first
           we
           enter'd
           upon
           the
           Theatre
           ;
           and
           how
           oppositely
           we
           act
           to
           God's
           Great
           Design
           .
           For
           
             the
             Ox
             knoweth
             his
             owner
             ,
             and
             the
             Ass
             his
             Master's
          
           
           Crib
           ;
           God's
           other
           Creatures
           will
           ,
           but
           only
           his
           People
           will
           not
           obey
           him
           .
           The
           Sun
           was
           not
           too
           high
           ,
           nor
           the
           *
           Sea
           too
           
             unruly
             ;
             Hell
          
           was
           not
           too
           guilty
           ,
           nor
           the
           Grave
           too
           strong
           .
           For
           we
           know
           the
           very
           Devils
           obey'd
           our
           Saviour
           in
           his
           Life
           ;
           and
           
             Death
             it self
          
           at
           his
           Resurrection
           .
           But
           as
           if
           the
           partiality
           of
           God
           to
           man
           ,
           by
           which
           he
           made
           him
           as
           the
           youngest
           ,
           so
           the
           dearest
           Child
           of
           his
           Creation
           ,
           had
           only
           given
           us
           that
           sad
           and
           accursed
           Privilege
           ,
           of
           becoming
           more
           obliged
           ,
           and
           by
           consequence
           more
           miserable
           ,
           because
           more
           ingrateful
           than
           all
           the
           Rest
           ;
           we
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           St.
           Chrysostom
           ,
           even
           the
           Pride
           of
           his
           Workmanship
           ,
           and
           the
           prime
           Business
           of
           his
           Providence
           ,
           are
           the
           sole
           Remnant
           of
           his
           
           Creation
           ,
           who
           turn
           the
           Instances
           of
           his
           Goodness
           into
           Unnatural
           Instruments
           of
           his
           Dishonour
           .
           The
           only
           sublunary
           Creatures
           that
           Understand
           his
           will
           ,
           And
           yet
           (
           the
           Devils
           alone
           excepted
           )
           the
           only
           Creatures
           that
           dispute
           it
           .
        
         
           Some
           there
           are
           who
           will
           obey
           him
           by
           all
           means
           possible
           ,
           But
           with
           a
           
             tacit
             Proviso
          
           that
           he
           will
           first
           obey
           Them.
           So
           far
           forth
           as
           they
           are
           pleas'd
           with
           the
           condition
           of
           his
           Service
           ,
           they
           are
           ready
           to
           serve
           him
           in
           what
           he
           pleaseth
           .
           If
           Christ
           but
           once
           say
           the
           word
           ,
           they
           will
           quickly
           follow
           him
           to
           Mount
           Tabor
           ,
           or
           
           (
           if
           need
           be
           )
           they
           will
           go
           before
           him
           .
           But
           when
           he
           goes
           to
           Mount
           Calvary
           ,
           they
           will
           be
           sure
           to
           stay
           behind
           ;
           or
           they
           will
           follow
           him
           then
           too
           ,
           that
           is
           ,
           they
           will
           not
           come
           near
           him
           .
           Move
           after
           him
           they
           will
           ,
           but
           will
           think
           it
           
             good
             manners
          
           ,
           to
           do
           it
           at
           a
           great
           and
           an
           
             humble
             Distance
          
           ,
           like
           the
           Catharists
           of
           old
           ,
           who
           of
           late
           are
           call'd
           Puritans
           ,
           (
           the
           more
           Unclean
           in
           God's
           Eyes
           for
           being
           so
           righteous
           in
           their
           own
           ,
           )
           on
           a
           praesumption
           they
           shall
           
             dye
             the
             Death
             of
             the
             righteous
             ,
          
           they
           do
           not
           much
           scruple
           what
           life
           they
           lead
           .
           The
           Promises
           of
           their
           
             good
             Master
          
           they
           swallow
           
           down
           very
           glibly
           ;
           But
           his
           Praecepts
           they
           cannot
           digest
           .
           They
           had
           rather
           idly
           gape
           after
           Life
           Eternal
           ,
           than
           by
           a
           rigid
           obedience
           take
           the
           pains
           to
           
             go
             towards
          
           it
           .
           Or
           if
           perhaps
           they
           are
           content
           with
           the
           
             working
             out
          
           of
           their
           Salvation
           ,
           yet
           their
           Assurance
           of
           their
           Election
           will
           not
           suffer
           them
           to
           do
           it
           
             with
             fear
             and
             trembling
          
           .
           They
           so
           abominate
           the
           Popery
           of
           coming
           thither
           
             ex
             condigno
          
           ,
           and
           so
           hate
           the
           Pelagianism
           of
           seeming
           worthy
           ,
           as
           not
           to
           take
           any
           care
           of
           becoming
           fit
           .
           'T
           is
           most
           agreable
           with
           the
           privilege
           which
           they
           pretend
           to
           ,
           to
           be
           with
           Christ
           at
           his
           Ascension
           ;
           from
           whence
           they
           leave
           him
           all
           his
           life
           to
           converse
           with
           Publicans
           ;
           and
           look
           upon
           him
           at
           his
           Death
           as
           fit
           to
           be
           companied
           only
           by
           Thieves
           .
        
         
           There
           are
           others
           of
           a
           less
           Sanguin
           ,
           and
           so
           a
           less
           credulous
           constitution
           ;
           who
           do
           not
           throw
           themselves
           so
           wholly
           ,
           or
           rather
           so
           supinely
           ,
           into
           the
           Arms
           of
           Christ
           Jesus
           ,
           or
           so
           expect
           to
           be
           carried
           upon
           his
           shoulders
           ,
           as
           not
           to
           make
           use
           of
           their
           Eyes
           and
           Feet
           too
           .
           Only
           the
           worst
           of
           it
           is
           this
           ,
           that
           having
           cheerfully
           follow'd
           him
           through
           all
           the
           passages
           of
           his
           Life
           ,
           they
           at
           last
           forsake
           him
           at
           his
           Cross
           ;
           And
           if
           they
           betray
           
           him
           not
           ,
           like
           Iudas
           ,
           yet
           like
           Peter
           ,
           they
           will
           not
           own
           him
           .
           Keep
           him
           company
           they
           will
           to
           the
           Brink
           of
           Happiness
           ,
           But
           there
           affrightedly
           
             start
             back
          
           like
           their
           Brother
           Demas
           .
           Or
           else
           like
           Agrippa
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           they
           are
           
             within
             a
             very
             little
          
           of
           being
           
             good
             Christians
          
           ;
           as
           having
           made
           a
           fair
           shift
           to
           pass
           the
           narrowness
           of
           the
           way
           ,
           but
           only
           sticking
           as
           't
           were
           at
           last
           at
           the
           straitness
           of
           the
           Gate
           .
           As
           if
           when
           after
           a
           tedious
           march
           they
           are
           advanced
           as
           far
           as
           the
           Door
           of
           Heaven
           ,
           they
           would
           not
           be
           at
           the
           pains
           to
           
             enter
             in
          
           .
           I
           cannot
           exemplifie
           what
           I
           say
           with
           so
           much
           pertinence
           to
           my
           Text
           ,
           as
           by
           the
           
             young
             and
             wealthy
             Ruler
          
           concerned
           in
           it
           .
           It
           appears
           by
           the
           Question
           which
           here
           he
           makes
           ,
           and
           by
           his
           Care
           of
           the
           Commandments
           ,
           (
           v.
           20.
           )
           and
           by
           our
           Saviour's
           
             Love
             to
             him
          
           ,
           (
           v.
           21.
           )
           that
           he
           was
           one
           of
           some
           growth
           in
           his
           
             Master's
             School
          
           .
           But
           withal
           it
           appears
           ,
           (
           v.
           22.
           )
           that
           he
           shrunk
           at
           the
           thought
           of
           an
           
             harder
             Lesson
          
           .
           He
           had
           
             observed
             the
             Commandments
             even
             from
             his
             youth
             .
          
           That
           was
           well
           ,
           but
           not
           enough
           .
           For
           
             one
             thing
             he
             lacked
          
           ,
           (
           as
           his
           own
           
             Good
             Master
          
           told
           him
           ,
           )
           even
           
             the
             selling
             all
             he
             had
          
           ,
           and
           
             giving
             it
             to
             the
             Poor
          
           .
           But
           as
           if
           he
           
           had
           forgotten
           the
           generosity
           of
           his
           Quaestion
           ,
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
             what
             shall
             I
             do
          
           ?
           ]
           whereby
           he
           evidently
           imply'd
           
             he
             would
             stick
             at
             nothing
          
           ,
           which
           by
           this
           his
           
             Good
             Master
          
           should
           be
           injoyn'd
           ;
           he
           
             was
             sad
             at
             that
             saying
             ,
             and
             went
             away
             grieved
             .
          
           And
           the
           reason
           of
           it
           was
           ,
           
             He
             had
             great
             Possessions
          
           ,
           (
           v.
           23.
           )
        
         
           It
           seems
           a
           Treasure
           here
           on
           Earth
           is
           so
           commonly
           inconsistent
           with
           one
           in
           Heaven
           ,
           that
           we
           must
           part
           with
           the
           one
           ,
           to
           injoy
           the
           other
           .
           And
           agreably
           our
           Saviour
           Matth.
           13.
           46.
           compares
           the
           
             Kingdom
             of
             Heaven
             to
             a
             Pearl
             of
             great
             price
             ,
             which
             a
             Merchant
             sold
             all
             he
             had
             to
             purchase
             .
          
           Great
           Possessions
           do
           so
           incumber
           a
           spiritual
           Traveller
           in
           his
           Iourney
           ,
           that
           the
           Door
           of
           Heaven
           to
           a
           Dives
           ,
           is
           (
           in
           the
           Judgment
           of
           our
           Master
           who
           
             cannot
             err
          
           )
           as
           the
           Eye
           of
           a
           Needle
           to
           a
           Camel
           ,
           (
           v.
           25.
           )
           which
           't
           is
           impossible
           he
           should
           enter
           ,
           or
           be
           able
           to
           
             pass
             through
          
           ,
           unless
           by
           crumbling
           his
           Possessions
           into
           as
           many
           
             small
             parts
          
           ,
           as
           there
           are
           objects
           of
           his
           Charity
           to
           assist
           him
           in
           the
           Division
           .
           I
           do
           not
           say
           
             as
             many
             parts
          
           ,
           as
           there
           are
           
             poor
             men
             and
             women
          
           who
           crave
           for
           Alms
           ,
           (
           the
           parts
           would
           then
           be
           
             too
             little
          
           ,
           and
           instead
           of
           entring
           the
           Needles
           Eye
           ,
           would
           fall
           
           beside
           it
           ,
           )
           But
           I
           say
           
             as
             many
             parts
          
           ,
           as
           there
           are
           
             objects
             of
             his
             Charity
          
           ;
           which
           all
           are
           not
           ,
           who
           are
           very
           poor
           ,
           because
           their
           Poverty
           may
           be
           their
           Sin
           ,
           (
           by
           an
           obvious
           Metonymy
           of
           the
           efficient
           for
           the
           effect
           ,
           )
           unjustly
           gotten
           ,
           for
           want
           of
           labour
           ;
           and
           for
           the
           same
           want
           of
           labour
           ,
           unjustly
           kept
           .
           Else
           our
           Laws
           had
           been
           unchristian
           in
           providing
           a
           Bridewell
           and
           a
           Beadle
           for
           such
           as
           beg
           ;
           nay
           St.
           Paul
           had
           been
           cruel
           in
           condemning
           some
           of
           them
           to
           dye
           by
           Famin.
           For
           he
           commanded
           his
           Thessalonians
           ,
           that
           
             if
             any
             would
             not
             labour
             ,
             they
             should
             not
             eat
             ,
          
           (
           2
           Thess.
           3.
           10.
           )
           But
           (
           to
           resume
           my
           Discourse
           ,
           where
           this
           Parenthesis
           made
           me
           leave
           it
           ;
           )
           we
           see
           the
           Camel
           ,
           or
           the
           
             Rich
             man
          
           ,
           may
           not
           only
           be
           enabled
           to
           pass
           the
           Eye
           of
           a
           Needle
           ,
           (
           that
           is
           to
           say
           ,
           the
           Door
           of
           Heaven
           ,
           )
           by
           giving
           the
           Bunch
           upon
           his
           Back
           ,
           that
           is
           ,
           his
           Riches
           to
           the
           Poor
           ;
           but
           he
           may
           do
           it
           and
           still
           be
           rich
           ;
           nor
           can
           be
           
             rich
             in
             good
             works
          
           ,
           until
           't
           is
           done
           .
           For
           though
           by
           having
           great
           Possessions
           he
           is
           in
           a
           capacity
           of
           being
           rich
           ,
           yet
           truly
           His
           they
           cannot
           be
           ,
           until
           he
           has
           mercifully
           employ'd
           them
           .
        
         
           Quas
           dederis
           solas
           semper
           habebis
           Opes
           .
        
         
         
           But
           however
           this
           is
           pertinent
           to
           as
           much
           of
           my
           Text
           as
           I
           am
           upon
           ,
           if
           the
           wealthy
           man's
           Quaestion
           be
           duly
           compar'd
           with
           the
           following
           Answers
           ;
           yet
           it
           seems
           't
           is
           so
           sublime
           and
           so
           untrodden
           a
           piece
           of
           our
           Lord's
           Philosophy
           ,
           so
           very
           heterodox
           and
           strange
           to
           the
           conceptions
           of
           Carnality
           ,
           that
           it
           either
           transcendeth
           our
           Capacities
           ,
           or
           is
           too
           opposite
           to
           our
           Desires
           .
           Such
           incompatible
           Masters
           are
           God
           and
           Mammon
           ,
           that
           as
           Conscience
           by
           a
           Proverb
           is
           the
           poor
           man's
           Vertue
           ,
           so
           
             Life
             Eternal
          
           by
           a
           Promise
           is
           the
           poor
           man's
           Reward
           .
           For
           though
           to
           have
           life
           wedded
           to
           Eternity
           ,
           is
           a
           Match
           we
           like
           well
           ;
           yet
           unwilling
           we
           are
           often
           to
           pay
           the
           Dowry
           .
           We
           are
           commonly
           more
           inclinable
           to
           part
           with
           our
           Sweat
           ,
           than
           with
           our
           Mony
           ;
           and
           are
           readier
           ,
           of
           the
           two
           ,
           to
           earn
           Heaven
           ,
           than
           to
           buy
           it
           .
           And
           yet
           this
           Earning
           of
           it
           also
           ,
           as
           it
           does
           too
           much
           exceed
           our
           strength
           ,
           so
           it
           too
           much
           crosses
           our
           Inclinations
           .
           We
           are
           contented
           to
           serve
           our
           Master
           ,
           but
           so
           as
           it
           may
           stand
           with
           our
           ease
           ,
           and
           leisure
           .
           Like
           that
           Disciple
           in
           St.
           Matthew
           ,
           who
           was
           willing
           and
           
           ready
           to
           
             follow
             Christ
          
           ,
           but
           so
           as
           in
           the
           
             first
             place
          
           to
           
             bury
             his
             Father
          
           .
           Or
           like
           them
           that
           
           were
           bid
           to
           the
           
             wedding
             Feast
          
           ,
           if
           we
           have
           nothing
           else
           to
           do
           ,
           we
           are
           forsooth
           his
           
             humble
             Servants
          
           .
           But
           if
           we
           have
           either
           a
           Field
           to
           prove
           ,
           a
           yoke
           of
           Oxen
           to
           try
           ,
           or
           a
           Wife
           to
           marry
           ,
           we
           receive
           and
           return
           his
           Invitation
           ,
           with
           an
           [
           
             I
             pray
             you
             have
             me
             excus'd
          
           ]
           If
           he
           invites
           us
           to
           the
           Miracle
           of
           Loaves
           and
           
             Fishes
             ,
             then
          
           indeed
           the
           Case
           is
           alter'd
           ,
           and
           we
           shall
           flock
           to
           him
           by
           thousands
           .
           But
           if
           we
           are
           bid
           to
           sup
           with
           him
           upon
           a
           Mess
           of
           
             sowre
             Herbs
          
           ,
           
           (
           as
           at
           the
           Passover
           ,
           )
           or
           to
           partake
           of
           an
           Oleo
           made
           of
           
             Vinegar
             and
             Gall
          
           ;
           (
           as
           at
           the
           time
           of
           his
           Crucifixion
           ,
           )
           then
           we
           affect
           being
           abstemious
           ,
           we
           lay
           our
           hand
           upon
           our
           mouth
           ,
           and
           thank
           him
           as
           much
           as
           if
           we
           did
           .
           That
           is
           to
           say
           ,
           in
           all
           such
           Cases
           ,
           either
           we
           are
           not
           at
           leisure
           ,
           or
           else
           we
           do
           not
           like
           our
           Fare
           .
        
         
           Whereas
           when
           the
           Master
           is
           so
           transcendently
           Good
           ,
           that
           for
           the
           work
           of
           a
           few
           Minutes
           he
           gives
           an
           Eternity
           of
           Reward
           ,
           we
           should
           prevent
           his
           Commands
           with
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             what
             kind
             of
             Service
             wilt
             thou
             command
             us
             ?
          
           we
           should
           afford
           him
           (
           for
           shame
           )
           as
           great
           a
           Resignedness
           of
           Wills
           ,
           as
           that
           Heathen
           man
           Cleanthes
           gave
           to
           his
           Iupiter
           ,
           and
           his
           
           Fate
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Since
           on
           condition
           that
           he
           saves
           us
           ,
           we
           care
           not
           how
           ;
           we
           should
           invite
           him
           to
           command
           us
           ,
           we
           care
           not
           what
           ;
           and
           to
           lead
           us
           ,
           we
           care
           not
           whither
           .
           We
           should
           give
           him
           up
           our
           Souls
           as
           so
           many
           Blanks
           ,
           or
           
             unwritten
             Tables
          
           ,
           aequally
           susceptible
           of
           all
           ,
           which
           our
           Master
           shall
           be
           pleas'd
           to
           imprint
           upon
           us
           .
           For
           in
           the
           Eighteenth
           Chapter
           of
           St.
           Luke
           ,
           (
           v.
           17.
           )
           
             Whosoever
             shall
             not
             receive
             the
             Kingdom
             of
             God
             ,
          
           (
           that
           is
           ,
           the
           Praecepts
           of
           the
           Gospel
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           a
           
             little
             Child
          
           ,
           (
           that
           is
           ,
           as
           one
           who
           is
           passive
           ,
           and
           of
           a
           teachable
           Disposition
           ,
           impartially
           receptive
           of
           
             all
             impressions
          
           ,
           which
           the
           Tenor
           of
           the
           Gospel
           shall
           stamp
           upon
           him
           ;
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           saith
           our
           Saviour
           ,
           
           
             he
             shall
             in
             no
             wise
             enter
             therein
             .
          
           And
           this
           ,
           no
           doubt
           ,
           is
           the
           meaning
           of
           
             that
             Petition
          
           in
           the
           Lord's
           Prayer
           ,
           
             Thy
             will
             be
             done
             in
             Earth
             ,
             as
             it
             is
             in
             Heaven
             .
          
           Which
           notes
           a
           sufferance
           (
           saith
           Tertullian
           )
           to
           which
           ,
           when
           we
           pray
           ,
           
           we
           excite
           our selves
           .
           But
           certainly
           That
           cannot
           be
           all
           .
           For
           we
           pray
           in
           that
           Petition
           ,
           as
           well
           for
           the
           doing
           of
           what
           he
           commands
           ,
           as
           for
           the
           suffering
           of
           what
           he
           inflicts
           .
           Thy
           will
           be
           done
           ,
           not
           only
           upon
           us
           ,
           
           but
           by
           us
           too
           .
           Let
           it
           be
           done
           here
           on
           Earth
           ,
           with
           the
           same
           Alacrity
           as
           in
           Heaven
           ;
           Let
           it
           be
           done
           by
           thy
           Children
           ,
           with
           as
           much
           Impartiality
           as
           by
           thy
           Servants
           ;
           Let
           it
           be
           done
           by
           us
           Men
           ,
           as
           unconstrainedly
           as
           by
           Angels
           .
           If
           thou
           wilt
           have
           us
           to
           buy
           Salvation
           ,
           let
           us
           not
           choose
           our
           
             own
             Price
          
           .
           If
           thou
           wilt
           have
           us
           to
           
             work
             it
             out
          
           ,
           let
           us
           not
           choose
           our
           own
           Task
           .
           If
           thou
           wilt
           have
           us
           to
           do
           it
           presently
           ,
           let
           us
           not
           choose
           our
           
             own
             Time.
          
           Give
           us
           Resignedness
           of
           Spirits
           ,
           and
           with
           That
           ,
           what
           thou
           pleasest
           .
           Be
           thy
           Injunctions
           never
           so
           hard
           ,
           or
           thy
           Cross
           never
           so
           heavy
           ;
           be
           it
           the
           
             giving
             up
          
           our
           Livelyhoods
           ,
           or
           be
           it
           the
           parting
           with
           our
           Lives
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Thy
             will
             be
             done
          
           .
           'T
           is
           true
           we
           may
           pray
           with
           our
           Blessed
           Saviour
           ,
           
             Father
             if
             it
             be
             possible
             ,
             let
             this
             Cup
             pass
             from
             us
             .
          
           But
           then
           we
           must
           pray
           with
           our
           Saviour
           too
           ,
           
             Nevertheless
             not
             our
             will
             ,
             but
             thy
             will
             be
             done
             .
          
        
         
           I
           remember
           Herodian
           reports
           of
           Alexander
           ,
           
           (
           the
           Cousin
           German
           to
           
             Pseud
             Antonine
          
           ,
           )
           He
           was
           so
           perfectly
           at
           the
           Devotion
           of
           his
           Mother
           Mammaea
           ,
           as
           to
           obey
           her
           in
           those
           things
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             which
             he
             was
             most
             of
             all
             displeased
             .
          
           Not
           disobeying
           her
           
           even
           in
           those
           ,
           in
           which
           Disobedience
           had
           been
           a
           Duty
           .
           And
           't
           was
           Pythagoras
           his
           Theology
           ,
           not
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           Iamblicus
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Hierocles
           ;
           not
           only
           
             not
             to
             repine
          
           at
           God's
           oeconomy
           ,
           but
           with
           all
           gentleness
           to
           embrace
           it
           .
           Nor
           only
           to
           observe
           ,
           and
           to
           do
           his
           will
           ,
           even
           then
           when
           it
           thwarted
           theirs
           ;
           but
           to
           accommodate
           and
           conform
           their
           will
           to
           His.
           I
           am
           sorry
           I
           must
           say
           ,
           (
           what
           yet
           I
           must
           ,
           )
           that
           were
           Pythagoras
           his
           Metempsychosis
           now
           to
           be
           verified
           in
           Himself
           ,
           and
           He
           again
           to
           teach
           Philosophy
           in
           these
           our
           days
           ;
           I
           know
           not
           which
           were
           the
           more
           probable
           ,
           either
           for
           us
           to
           be
           the
           better
           for
           his
           
             Christian-like
             Principles
          
           ,
           or
           for
           Him
           to
           be
           the
           worse
           for
           our
           Heathen-Practice
           .
           And
           because
           Reason
           ,
           by
           many
           Auditors
           ,
           is
           more
           attended
           to
           than
           Scripture
           ;
           let
           me
           bespeak
           you
           in
           the
           Person
           ,
           not
           so
           much
           of
           a
           Christian
           ,
           as
           of
           a
           Philsopher
           .
        
         
           Is
           there
           any
           thing
           in
           the
           World
           (
           I
           do
           not
           say
           more
           impious
           ,
           but
           )
           more
           unpolitick
           ,
           than
           for
           a
           Lump
           of
           Infirmities
           to
           enter
           the
           Lists
           with
           the
           Almighty
           ?
           or
           for
           a
           thing
           of
           a
           
             Span
             long
          
           to
           resist
           Immensity
           ?
           Our
           Disobedience
           
           to
           such
           a
           Master
           will
           be
           found
           aequally
           ridiculous
           ,
           whether
           we
           hope
           to
           thrive
           in
           it
           by
           Opposition
           ,
           or
           Avoidance
           .
           For
           dare
           we
           stand
           against
           Him
           who
           is
           Omnipotent
           ?
           Or
           can
           we
           
             fly
             from
          
           Him
           that
           's
           
             every
             where
          
           ?
           Do
           we
           live
           in
           fear
           of
           Them
           that
           can
           hurt
           the
           
           Body
           ?
           and
           are
           we
           undaunted
           only
           at
           Him
           who
           can
           kill
           the
           
             Soul
             ?
             Iacob
          
           could
           not
           wrestle
           with
           him
           ,
           though
           he
           did
           it
           for
           a
           Blessing
           ,
           without
           the
           Disjoynting
           of
           his
           Thigh
           ;
           and
           shall
           we
           struggle
           for
           a
           Curse
           ,
           even
           at
           the
           price
           
           of
           a
           Damnation
           ?
           If
           Ausonius
           could
           say
           of
           the
           Roman
           Emperour
           ,
           That
           
             't
             was
             not
             safe
             scribling
             against
             a
             Man
             ,
             who
             had
             the
             Power
          
           
           
             to
             proscribe
          
           ;
           And
           Phavorinus
           of
           
             Hadrian
             ,
             That
             't
             was
             not
             good
             to
             dispute
             with
             such
             a
             Person
             ,
             as
             had
             the
             command
             of
             thirty
             Legions
          
           ;
           Then
           with
           a
           greater
           force
           of
           reason
           ,
           Is
           it
           not
           Wisdom
           ,
           as
           well
           as
           Duty
           ,
           to
           yield
           obedience
           unto
           a
           Master
           ,
           who
           is
           infinitely
           Great
           as
           well
           as
           Good
           ,
           and
           has
           the
           power
           to
           compel
           ,
           as
           well
           as
           the
           sweetness
           to
           invite
           ,
           and
           that
           not
           only
           our
           Obedience
           ,
           but
           our
           Assent
           too
           ?
           We
           count
           it
           prudence
           in
           other
           things
           ,
           to
           make
           a
           vertue
           of
           Necessity
           .
           And
           being
           convinc'd
           we
           are
           unable
           to
           prevail
           against
           our
           
           Master
           ;
           why
           do
           we
           not
           strive
           to
           be
           unwilling
           ,
           and
           at
           least
           make
           a
           vertue
           of
           so
           much
           weakness
           ?
           If
           we
           duly
           contemplate
           
             Inferiour
             Nature
          
           ,
           we
           shall
           find
           but
           too
           much
           reason
           even
           to
           aemulate
           and
           strive
           with
           the
           things
           below
           us
           .
           Which
           yet
           ,
           in
           this
           respect
           at
           least
           ,
           are
           so
           much
           higher
           than
           our selves
           ,
           by
           how
           much
           the
           more
           they
           are
           conformable
           to
           the
           Blessed
           Will
           and
           Pleasure
           of
           him
           that
           made
           them
           .
           Not
           only
           the
           Beasts
           ,
           which
           have
           
             no
             Understanding
          
           ,
           but
           the
           Elements
           ,
           which
           have
           
             no
             Sense
          
           ,
           do
           silently
           preach
           to
           the
           Christian
           World
           ,
           at
           once
           Obedience
           ,
           and
           Self-denial
           .
           For
           what
           more
           contrary
           to
           Nature
           ,
           than
           for
           the
           Earth
           to
           give
           Rain
           ?
           or
           what
           are
           the
           Clouds
           more
           unwilling
           to
           ,
           than
           
           they
           are
           to
           
             rain
             Earth
          
           ?
           And
           yet
           Obedience
           to
           their
           Maker
           is
           a
           thing
           so
           natural
           ,
           as
           that
           they
           obey
           him
           against
           their
           Nature
           .
           What
           is
           the
           Sun
           more
           averse
           to
           ,
           than
           either
           
             going
             back
          
           ,
           or
           
             standing
             still
          
           ?
           And
           yet
           in
           obedience
           to
           God's
           Command
           ,
           He
           did
           not
           only
           
             stand
             still
          
           in
           Gibeon
           ,
           but
           withal
           
             went
             back
          
           upon
           the
           Dial
           of
           Ahaz
           .
        
         
           Hereupon
           it
           will
           be
           useful
           thus
           to
           reason
           within
           our selves
           .
           Are
           God's
           Drudges
           so
           inclinable
           
           to
           his
           Commands
           ?
           and
           shall
           we
           his
           Darlings
           be
           so
           
             averse
             ?
             They
          
           are
           only
           obliged
           to
           their
           Creator
           for
           being
           
             made
             ;
             Our
          
           Obligation
           is
           far
           greater
           ,
           by
           our
           being
           made
           men
           ;
           and
           greater
           yet
           by
           our
           being
           remade
           .
           We
           are
           not
           only
           the
           Work
           ,
           but
           
           the
           Breath
           of
           God
           ,
           saith
           Tertullian
           .
           Nay
           farther
           yet
           ,
           whereas
           he
           spake
           only
           for
           Them
           ,
           for
           Us
           he
           died
           .
           And
           if
           they
           are
           so
           thankful
           for
           being
           the
           work
           of
           his
           Hands
           ,
           shall
           not
           we
           be
           much
           more
           ,
           for
           being
           the
           price
           of
           his
           Blood
           ?
           yes
           sure
           .
           As
           't
           is
           our
           privilege
           ,
           
             above
             them
          
           ,
           to
           have
           a
           Saviour
           ,
           and
           a
           will
           ,
           so
           our
           obedience
           must
           be
           more
           ,
           and
           it
           must
           be
           more
           willing
           .
           It
           must
           not
           only
           be
           Universal
           ,
           (
           for
           so
           is
           Theirs
           ,
           )
           but
           also
           free
           ,
           and
           unconstrain'd
           .
           As
           other
           Creatures
           are
           obedient
           ,
           because
           they
           cannot
           resist
           ,
           so
           ought
           we
           ,
           because
           we
           will
           not
           .
           We
           must
           not
           obey
           him
           only
           in
           fear
           ,
           because
           he
           is
           a
           great
           Iudge
           ;
           but
           because
           he
           is
           a
           Saviour
           ,
           we
           must
           take
           Pleasure
           in
           our
           Obedience
           .
           We
           ought
           to
           look
           upon
           his
           Praecepts
           ,
           with
           as
           kind
           eyes
           as
           on
           his
           Promises
           ;
           and
           the
           employment
           of
           such
           a
           Master
           ,
           should
           as
           much
           incourage
           us
           as
           our
           pay
           .
           We
           ought
           to
           think
           the
           Day
           lost
           
           which
           is
           not
           spent
           in
           
             his
             Service
          
           ;
           and
           execute
           his
           Precepts
           with
           so
           much
           readiness
           ,
           as
           wishing
           at
           least
           we
           could
           prevent
           them
           .
           We
           should
           not
           only
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           not
           only
           ready
           with
           the
           Praescriptions
           ,
           but
           Freewill-Offerings
           of
           our
           Obedience
           .
           It
           being
           a
           Gallantry
           of
           Devotion
           ,
           and
           most
           worthy
           of
           a
           Christian
           ,
           to
           be
           most
           of
           all
           afraid
           of
           offending
           Him
           ,
           (
           not
           whom
           we
           find
           a
           
             meer
             Master
          
           very
           inclinable
           to
           punish
           ,
           But
           )
           whom
           we
           find
           a
           
             good
             Master
          
           ,
           most
           apt
           to
           pardon
           .
        
         
           Let
           us
           hasten
           to
           him
           therefore
           preaching
           to
           us
           from
           the
           Mount
           ,
           and
           let
           us
           give
           him
           our
           Attention
           in
           the
           spirit
           of
           the
           two
           Emblemes
           of
           the
           Law
           and
           the
           Prophets
           ,
           which
           had
           the
           honour
           to
           attend
           him
           upon
           
             Mount
             Tabor
          
           .
           Undergoing
           his
           
             meanest
             Offices
          
           in
           the
           humility
           of
           a
           Moses
           ,
           and
           with
           the
           greatest
           earnestness
           performing
           them
           in
           the
           zeal
           of
           an
           Elias
           .
           Let
           us
           render
           him
           every
           Faculty
           both
           of
           our
           Souls
           and
           of
           our
           Bodies
           ;
           our
           Mouths
           to
           confess
           him
           ,
           our
           Heads
           to
           believe
           him
           ,
           our
           Hands
           and
           Feet
           to
           serve
           him
           ,
           our
           Wills
           to
           be
           ruled
           ,
           and
           our
           Wits
           to
           be
           captivated
           by
           him
           ,
           our
           Hearts
           to
           love
           him
           ,
           and
           our
           Lives
           to
           dye
           for
           him
           .
           All
           which
           ,
           
           though
           it
           is
           All
           ,
           is
           still
           too
           little
           ,
           if
           we
           impartially
           consider
           the
           Disproportion
           of
           our
           Reward
           ,
           that
           blessed
           Parallel
           drawn
           out
           for
           us
           by
           God's
           own
           
             Compass
             ,
             Life
          
           ,
           and
           Aeternity
           .
           A
           man
           (
           you
           know
           )
           would
           do
           any
           thing
           whereby
           to
           
             find
             Life
          
           ,
           though
           (
           in
           our
           Saviour's
           Oxymôron
           )
           it
           is
           by
           losing
           it
           ,
           Matth.
           10.
           39.
           
           And
           as
           a
           man
           will
           part
           with
           any
           thing
           ,
           to
           save
           his
           life
           ;
           so
           with
           life
           too
           ,
           to
           eternize
           it
           .
           If
           therefore
           our
           Saviour
           does
           bid
           us
           follow
           him
           ,
           let
           us
           not
           venture
           to
           choose
           our
           way
           .
           And
           if
           we
           can
           but
           arrive
           at
           Heaven
           ,
           it
           matters
           not
           much
           though
           we
           go
           by
           Hell.
           For
           comparing
           his
           Goodness
           with
           his
           Mastership
           ,
           his
           Promises
           with
           his
           Precepts
           ,
           and
           the
           Scantling
           of
           our
           Obedience
           with
           the
           Immenfity
           of
           our
           Reward
           ;
           we
           shall
           find
           that
           our
           work
           hath
           no
           proportion
           with
           our
           wages
           ;
           but
           that
           we
           may
           inquire
           ,
           when
           all
           is
           done
           ,
           Good
           Master
           
             what
             shall
             we
             do
          
           ?
        
         
           And
           this
           does
           prompt
           me
           to
           proceed
           to
           my
           last
           Doctrinal
           Proposition
           .
        
         
           That
           when
           all
           is
           done
           that
           can
           be
           ,
           
             we
             are
             unprofitable
             Servants
          
           ;
           Our
           Obedience
           is
           not
           
           the
           Cause
           ,
           but
           the
           meer
           Condition
           of
           our
           Reward
           .
           
           And
           we
           arrive
           at
           Eternal
           Life
           ,
           not
           by
           way
           of
           Purchase
           ,
           as
           we
           are
           Servants
           ;
           but
           of
           Inheritance
           ,
           as
           we
           are
           Sons
           .
           It
           is
           not
           here
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           to
           deserve
           ,
           but
           to
           inherit
           Eternal
           Life
           .
        
         
           As
           Christianity
           ,
           like
           Manhood
           ,
           hath
           its
           several
           steps
           and
           degrees
           of
           growth
           ;
           so
           the
           Soul
           ,
           as
           well
           as
           the
           Body
           ,
           doth
           stand
           in
           need
           of
           Food
           ,
           and
           Raiment
           .
           And
           agreable
           to
           the
           Complexion
           of
           
             immaterial
             Beings
          
           ,
           she
           is
           not
           only
           bedeck't
           ,
           but
           sustain'd
           with
           Righteousness
           .
           Now
           as
           none
           can
           inherit
           Eternal
           Life
           ,
           but
           He
           that
           is
           born
           of
           the
           Spirit
           ;
           And
           as
           he
           that
           is
           born
           of
           the
           Spirit
           ,
           must
           also
           be
           nourished
           with
           the
           Spirit
           ,
           before
           he
           can
           possibly
           live
           an
           holy
           ,
           and
           
             spiritual
             Life
          
           ;
           so
           it
           is
           only
           
             God
             the
             Spirit
          
           that
           gives
           us
           
             Birth
             ,
             God
          
           the
           Son
           that
           gives
           us
           Breeding
           ,
           and
           God
           the
           Father
           that
           gives
           us
           the
           privilege
           of
           Adoption
           .
           The
           Spirit
           feedeth
           us
           as
           his
           Babes
           ;
           the
           Son
           instructs
           us
           as
           his
           Disciples
           ;
           the
           Father
           indows
           us
           as
           his
           Heirs
           .
           It
           is
           the
           Spirit
           that
           fits
           us
           for
           our
           Inheritance
           ,
           the
           Son
           that
           gives
           us
           a
           Title
           to
           it
           ,
           And
           't
           is
           especially
           the
           Father
           who
           doth
           invest
           us
           with
           the
           Possession
           .
        
         
         
           But
           now
           of
           all
           God's
           External
           and
           Temporal
           Blessings
           which
           have
           any
           Resemblance
           unto
           his
           Spiritual
           ,
           methinks
           the
           Manna
           that
           fell
           from
           Heaven
           is
           the
           liveliest
           Embleme
           of
           his
           Grace
           .
           Of
           which
           though
           some
           did
           gather
           more
           ,
           and
           some
           less
           ;
           yet
           they
           that
           
           gather'd
           most
           ,
           had
           
             nothing
             over
          
           ,
           and
           they
           that
           gather'd
           least
           ,
           had
           
             no
             lack
          
           .
           Thus
           as
           Manna
           ,
           like
           Grace
           ,
           is
           the
           
             Bread
             of
             Heaven
          
           ;
           
           so
           Grace
           ,
           like
           Manna
           ,
           is
           also
           measur'd
           out
           by
           Omers
           .
           For
           even
           they
           that
           have
           least
           of
           the
           Grace
           of
           God
           ,
           have
           enough
           (
           if
           well
           us'd
           )
           to
           inherit
           Heaven
           ;
           and
           even
           they
           that
           have
           most
           ,
           have
           not
           enough
           to
           deserve
           it
           .
        
         
           But
           still
           the
           Parallel
           goes
           on
           .
           For
           the
           reason
           why
           the
           Manna
           which
           God
           sent
           down
           to
           the
           People
           Israel
           ,
           would
           not
           indure
           above
           a
           *
           Day
           ,
           was
           (
           saith
           Philo
           upon
           the
           Place
           )
           lest
           considering
           the
           Care
           by
           which
           
           their
           Manna
           was
           preserv'd
           ,
           more
           than
           the
           Bounty
           by
           which
           't
           was
           given
           ,
           they
           might
           be
           tempted
           to
           applaud
           ,
           not
           God's
           Providence
           ,
           but
           their
           own
           .
           Thus
           if
           God
           had
           bestow'd
           so
           full
           a
           measure
           of
           his
           Grace
           ,
           as
           to
           have
           left
           us
           altogether
           without
           our
           Frailties
           ,
           perhaps
           our
           very
           Innocence
           might
           have
           been
           our
           
           Temptation
           .
           We
           might
           have
           found
           it
           an
           Inconvenience
           to
           have
           been
           
             dangerously
             Good.
          
           Like
           those
           
             once
             happy
          
           ,
           but
           ever-since
           unhappy
           
           Angels
           ,
           whose
           very
           excellency
           of
           Nature
           did
           prove
           a
           kind
           of
           Snare
           to
           them
           ;
           even
           the
           purity
           of
           their
           Essence
           did
           give
           occasion
           to
           their
           defilement
           ;
           Their
           very
           Height
           and
           Eminence
           was
           that
           that
           helpt
           to
           pull
           them
           down
           ;
           and
           one
           reason
           of
           their
           falling
           was
           ,
           that
           they
           
             stood
             so
             firmly
          
           .
           For
           though
           they
           were
           free
           from
           
             that
             Lust
          
           ,
           which
           is
           the
           Pollution
           of
           the
           Flesh
           ;
           yet
           they
           were
           lyable
           to
           Ambition
           ,
           which
           is
           the
           Filthiness
           of
           the
           Spirit
           .
           As
           if
           their
           Plethory
           of
           Goodness
           had
           made
           them
           Wantons
           ,
           or
           the
           Unweildiness
           of
           their
           Glory
           had
           made
           them
           Proud
           ;
           't
           was
           from
           a
           likeness
           to
           their
           Creator
           ,
           that
           they
           aspir'd
           to
           an
           Equality
           ;
           and
           so
           they
           were
           the
           first
           of
           all
           the
           Creatures
           ,
           as
           well
           in
           their
           Fall
           ,
           as
           their
           Perfections
           .
        
         
           Now
           adding
           to
           this
           the
           consideration
           ,
           that
           Ingratitude
           does
           gather
           Increase
           of
           Guilt
           ,
           from
           a
           greater
           abundance
           of
           Obligations
           ,
           (
           so
           as
           the
           Angels
           falling
           from
           Heaven
           ,
           could
           not
           fall
           less
           than
           as
           low
           as
           Hell
           ,
           )
           we
           may
           perhaps
           find
           a
           reason
           ,
           for
           which
           to
           congratulate
           
           to
           our selves
           ,
           that
           Dimensum
           or
           Pittance
           of
           God's
           free
           Grace
           ,
           which
           hath
           left
           us
           our
           Infirmities
           as
           fit
           Remembrancers
           to
           Humility
           .
           That
           being
           placed
           in
           a
           condition
           ,
           rather
           of
           Trembling
           ,
           than
           of
           Security
           ,
           every
           Instance
           of
           our
           defect
           may
           send
           us
           to
           God
           for
           a
           Supply
           .
           God
           hath
           given
           us
           our
           Proportion
           ,
           that
           we
           may
           not
           grumble
           ,
           or
           despair
           ;
           but
           not
           such
           a
           Perfection
           ,
           as
           once
           to
           Adam
           and
           the
           Angels
           before
           their
           Fall
           ,
           that
           we
           may
           not
           (
           like
           Them
           )
           be
           either
           careless
           ,
           or
           presume
           .
           So
           that
           making
           a
           due
           comparison
           ,
           of
           that
           faint
           measure
           of
           Goodness
           which
           now
           we
           possibly
           may
           have
           by
           the
           Grace
           of
           God
           ,
           with
           that
           full
           measure
           
           of
           Glory
           which
           now
           at
           least
           we
           
             hope
             for
          
           ,
           we
           must
           be
           fain
           to
           acknowledge
           ,
           when
           all
           is
           done
           ,
           that
           the
           greatest
           measure
           of
           our
           obedience
           is
           far
           from
           deserving
           the
           least
           of
           Bliss
           .
           For
           as
           the
           Sun
           appears
           to
           us
           a
           most
           
             glorious
             Body
          
           ,
           and
           yet
           is
           look't
           upon
           by
           God
           ,
           as
           a
           spot
           of
           Ink
           ;
           so
           though
           the
           Righteousness
           of
           men
           doth
           seem
           to
           men
           to
           be
           truly
           such
           ,
           yet
           compar'd
           with
           our
           Reward
           ,
           it
           is
           no
           more
           than
           as
           
             filthy
             Rags
          
           .
           That
           other
           promise
           of
           our
           Lord
           ,
           
             Never
             to
             see
             or
             to
             taste
             of
             Death
             ,
          
           had
           
           
           been
           sufficiently
           above
           our
           merits
           ;
           But
           to
           
             inherit
             Eternal
             Life
          
           too
           ,
           though
           I
           cannot
           affirm
           it
           above
           our
           wishes
           ,
           yet
           sure
           it
           is
           often
           above
           our
           Faith.
           Had
           we
           no
           more
           than
           we
           deserv'd
           ,
           we
           should
           not
           have
           so
           great
           Blessings
           as
           Rain
           and
           Sunshine
           ;
           and
           God
           had
           still
           been
           Iust
           to
           us
           ,
           had
           he
           made
           our
           best
           wages
           to
           be
           as
           negative
           as
           our
           work
           .
           For
           as
           the
           best
           of
           us
           all
           can
           boast
           no
           more
           ,
           than
           of
           being
           
             less
             guilty
          
           than
           other
           men
           ;
           so
           we
           can
           claim
           no
           other
           Reward
           ,
           than
           to
           be
           somewat
           
             less
             punish't
          
           ;
           (
           that
           is
           ,
           
             to
             be
             beaten
             with
             fewer
             stripes
             .
          
           )
           As
           the
           Ox
           amongst
           the
           Iews
           being
           unmuzzl'd
           upon
           the
           Mowe
           (
           by
           the
           special
           appointment
           of
           God
           himself
           ,
           )
           at
           once
           did
           eat
           ,
           and
           tread
           the
           Corn
           ,
           whereby
           he
           received
           his
           Reward
           ,
           at
           the
           very
           same
           Instant
           in
           which
           he
           earn'd
           it
           ;
           so
           the
           Protection
           of
           such
           a
           Soveraign
           is
           Reward
           enough
           for
           our
           Allegiance
           ;
           and
           the
           present
           Maintenance
           of
           a
           Servant
           is
           the
           usual
           Recompence
           of
           his
           labour
           .
           Whatsoever
           God
           affords
           us
           besides
           our
           Being
           ,
           is
           to
           be
           reckon'd
           
             supra
             Computum
             .
             Life
          
           at
           least
           is
           our
           stipend
           ,
           and
           Aeternity
           but
           our
           Donative
           .
        
         
           Nay
           if
           we
           seriously
           consider
           ,
           that
           we
           are
           
           properly
           the
           Authors
           of
           all
           that
           is
           evil
           in
           our selves
           ,
           and
           nothing
           more
           than
           the
           Instruments
           of
           what
           is
           good
           ;
           that
           when
           we
           pray
           very
           devoutly
           ,
           't
           is
           God
           that
           sets
           our
           lips
           a
           going
           ;
           and
           whensoever
           we
           give
           Alms
           ,
           't
           is
           God
           that
           mollifies
           our
           hearts
           ,
           and
           that
           stretcheth
           
           out
           our
           hands
           too
           ;
           He
           abundantly
           requites
           us
           for
           our
           obedience
           ,
           by
           his
           enabling
           us
           to
           obey
           .
           For
           that
           the
           Goodness
           of
           a
           mans
           life
           is
           *
           neither
           infus'd
           by
           Nature
           ,
           nor
           acquir'd
           by
           Industry
           ,
           but
           a
           special
           Benefaction
           of
           God's
           
             free
             Grace
             ,
             Plato
          
           himself
           ,
           though
           an
           Heathen
           ,
           had
           yet
           Discretion
           enough
           to
           say
           .
           †
           Why
           then
           do
           the
           Hebrew
           or
           Roman
           Pharisees
           take
           a
           pride
           in
           the
           doing
           of
           this
           or
           that
           Duty
           ,
           or
           boast
           the
           giving
           of
           this
           or
           that
           Alms
           ,
           as
           if
           they
           had
           any
           thing
           to
           give
           ,
           which
           they
           themselves
           had
           not
           receiv'd
           ?
           ‖
           Why
           do
           they
           glory
           in
           their
           Widowhood
           ,
           or
           
             Single
             life
          
           ,
           when
           't
           is
           only
           from
           God
           that
           they
           have
           their
           Continence
           ?
           or
           why
           do
           they
           think
           to
           
             merit
             Heaven
          
           by
           being
           Rich
           in
           
             Good
             works
          
           ,
           when
           even
           the
           Goodness
           of
           their
           works
           does
           but
           increase
           their
           obligation
           ?
           Can
           they
           expect
           to
           be
           rewarded
           for
           their
           Acceptance
           ?
           or
           think
           that
           ought
           is
           due
           to
           them
           ,
           for
           their
           having
           
           been
           already
           so
           much
           oblig'd
           ?
           If
           from
           the
           liberty
           of
           their
           Wills
           they
           argue
           the
           merit
           of
           their
           Obedience
           ,
           they
           must
           know
           they
           do
           impose
           a
           
             double
             fallacy
          
           on
           themselves
           .
           For
           neither
           can
           the
           Wills
           of
           men
           incline
           to
           good
           without
           Grace
           ,
           nor
           is
           the
           Liberty
           of
           their
           Wills
           any
           whit
           less
           of
           
             God's
             giving
          
           ,
           than
           all
           the
           rest
           .
           'T
           is
           God
           that
           makes
           us
           ,
           not
           only
           able
           ,
           but
           willing
           too
           to
           be
           obedient
           ;
           So
           that
           the
           privilege
           of
           our
           choice
           does
           not
           only
           
             not
             lessen
          
           ,
           but
           greatly
           heighten
           our
           Obligation
           .
           And
           since
           to
           perform
           our
           
             whole
             Duty
          
           ,
           is
           but
           to
           pay
           our
           
             whole
             Debt
          
           ,
           our
           Lord
           might
           legally
           have
           awarded
           us
           ,
           not
           a
           Recompence
           ,
           but
           a
           Discharge
           .
        
         
           Nay
           let
           me
           say
           a
           little
           farther
           ,
           That
           had
           our
           Master
           proposed
           to
           us
           neither
           an
           Heaven
           to
           incourage
           ,
           nor
           an
           Hell
           to
           fright
           us
           to
           our
           Obedience
           ,
           it
           had
           been
           yet
           Reward
           sufficient
           ,
           to
           have
           but
           our
           Labour
           for
           our
           Pains
           ;
           And
           Christ
           were
           still
           a
           
             Good
             Master
          
           ,
           in
           crowning
           our
           Foreheads
           with
           their
           own
           Sweat
           ;
           in
           making
           it
           the
           Reward
           of
           our
           Christian
           Race
           ,
           to
           injoy
           the
           Satisfaction
           of
           having
           run
           it
           .
           For
           the
           
           Commandments
           of
           God
           are
           so
           extremely
           for
           our
           Interest
           ,
           and
           so
           conformable
           to
           our
           Reason
           ,
           that
           even
           in
           
             keeping
             them
          
           (
           saith
           the
           Psalmist
           )
           
             there
             is
             great
             Reward
          
           ,
           (
           Psal.
           19.
           9
           ,
           10
           ,
           11.
           )
           This
           I
           endeavour'd
           to
           make
           appear
           in
           the
           last
           days
           Subject
           of
           my
           Discourse
           ,
           shewing
           the
           Goodness
           of
           our
           Master
           from
           the
           Work
           about
           which
           he
           employs
           his
           Servants
           ;
           (
           As
           I
           shall
           also
           make
           it
           appear
           upon
           some
           other
           opportunity
           .
           )
           And
           indeed
           't
           is
           so
           impossible
           ,
           that
           any
           Arrears
           of
           Bliss
           and
           Glory
           should
           be
           due
           to
           us
           in
           Heaven
           ,
           for
           our
           having
           been
           obedient
           (
           that
           is
           happy
           )
           here
           on
           Earth
           ,
           that
           (
           in
           the
           Nineteenth
           Chapter
           of
           St.
           Matthew
           at
           the
           Nine
           and
           twentieth
           Verse
           ,
           )
           
             Whosoever
             hath
             forsaken
          
           either
           
             Father
             ,
             or
             Mother
             ,
             or
             Brethren
             ,
             or
             Sisters
             ,
             or
             Wife
             ,
             or
             Children
             ,
             or
             Houses
             ,
             or
             Lands
             ,
             for
             the
             Name
             of
             Christ
             and
             his
             Gospel
             ;
             although
             he
             shall
             receive
             an
             hundred
             fold
             ,
          
           and
           that
           perhaps
           
             in
             this
             present
             World
          
           ,
           yet
           't
           is
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           He
           shall
           not
           purchase
           ,
           but
           inherit
           Eternal
           Life
           .
        
         
           'T
           is
           true
           indeed
           that
           our
           Obedience
           is
           the
           Causa-sine-quâ-non
           ,
           (
           that
           is
           )
           the
           Necessary
           
           Condition
           ,
           which
           is
           required
           by
           God
           to
           our
           being
           there
           ;
           But
           it
           follows
           not
           thence
           that
           't
           is
           the
           
             Causa
             Energetica
          
           ,
           the
           
             effectual
             Cause
          
           of
           our
           coming
           thither
           .
           For
           we
           cannot
           duly
           say
           ,
           A
           man
           does
           
             walk
             with
             his
             Hands
          
           ,
           or
           
             eat
             with
             his
             Ears
          
           ,
           because
           he
           neither
           eats
           nor
           
             walks
             without
          
           them
           .
           And
           't
           is
           as
           illogical
           to
           affirm
           that
           we
           can
           
             climb
             Heaven
             by
          
           our
           
             Good
             works
          
           ,
           because
           without
           them
           we
           fall
           to
           Hell.
           They
           keep
           us
           company
           indeed
           ,
           but
           they
           do
           not
           carry
           us
           .
           Thus
           if
           a
           Patron
           gives
           me
           a
           Mannor
           ,
           and
           only
           covenants
           for
           the
           payment
           of
           some
           small
           Quit-Rent
           ;
           or
           else
           bestows
           upon
           me
           an
           ample
           Field
           ,
           upon
           condition
           that
           once
           a
           year
           I
           shall
           present
           him
           with
           a
           Turf
           ;
           I
           cannot
           say
           that
           
             that
             Turf
          
           is
           a
           Recompence
           for
           the
           Field
           ,
           but
           an
           acknowledgment
           of
           the
           Favour
           :
           Not
           the
           paying
           him
           for
           a
           Bargain
           ,
           but
           the
           thanking
           him
           for
           a
           Benevolence
           .
           And
           such
           is
           the
           infinite
           Disproportion
           betwixt
           the
           best
           of
           our
           Obedience
           ,
           and
           our
           least
           Degree
           of
           Bliss
           ,
           that
           't
           is
           but
           a
           Token
           of
           our
           Homage
           ,
           not
           an
           earning
           of
           our
           Reward
           .
           And
           therefore
           't
           is
           aptly
           observ'd
           by
           Grotius
           ,
           that
           the
           word
           in
           the
           
           Hebrew
           Text
           which
           answers
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           in
           the
           Sixth
           Chapter
           of
           St.
           Matthew
           ,
           (
           v.
           1.
           )
           doth
           promiscuously
           signifie
           both
           a
           Gift
           ,
           and
           a
           Reward
           .
           Thus
           
             Life
             Eternal
          
           is
           a
           Reward
           ,
           because
           't
           is
           given
           upon
           Condition
           ;
           but
           withal
           it
           is
           a
           Gift
           ,
           because
           't
           is
           given
           us
           .
        
         
           Say
           we
           therefore
           with
           holy
           
             Iob
             ,
             If
             we
             are
             wicked
             ,
             wo
             unto
             us
             ;
             And
             if
             we
             are
             righteous
             ,
             we
             will
             not
             lift
             up
             our
             Heads
             ,
          
           Job
           10.
           15.
           
           Or
           let
           us
           say
           rather
           with
           St.
           Paul
           ,
           2
           Cor.
           3.
           5.
           
           
             Not
             that
             we
             are
             sufficient
             of
             our selves
             ,
             to
             think
             any
             thing
             as
             of
             our selves
             ,
             but
             that
             our
             sufficiency
             is
             of
             God.
          
           That
           though
           indeed
           we
           can
           
             work
             out
             our
             own
             Salvation
          
           ;
           yet
           it
           is
           upon
           this
           accompt
           ,
           that
           God
           Himself
           
             worketh
             in
             us
             ,
             both
             to
             will
             and
             to
             do
             of
             his
             good
             Pleasure
             .
          
           That
           though
           perhaps
           
             we
             can
             do
             all
             things
          
           ;
           yet
           it
           is
           only
           
             through
             Christ
             that
             strengthens
             us
          
           .
           That
           neither
           our
           Duty
           ,
           nor
           our
           Happiness
           ,
           are
           any
           way
           Necessary
           to
           God
           ;
           who
           ,
           as
           he
           needeth
           not
           the
           sinful
           ,
           so
           
             neither
             hath
             he
             need
             of
             the
             righteous
             man.
          
           And
           therefore
           (
           to
           pass
           out
           of
           this
           Point
           ,
           at
           the
           same
           Door
           where
           I
           came
           in
           ,
           )
           let
           us
           confess
           ,
           that
           at
           our
           best
           ,
           
             we
             are
          
           
           
             but
             Unprofitable
             Servants
          
           ;
           that
           our
           Obedience
           is
           not
           the
           Cause
           ,
           but
           meerly
           the
           Condition
           of
           our
           Reward
           ;
           And
           that
           if
           ever
           we
           arrive
           at
           
             Eternal
             Life
          
           ,
           it
           will
           not
           be
           by
           way
           of
           Purchase
           ,
           as
           we
           are
           Servants
           ;
           but
           by
           way
           of
           Inheritance
           ,
           as
           we
           are
           Sons
           .
        
         
           Which
           God
           of
           his
           Mercy
           prepare
           us
           for
           ,
           not
           for
           our
           Faith
           ,
           or
           for
           our
           Works
           ,
           but
           for
           the
           worthiness
           of
           his
           Son.
           To
           him
           be
           Glory
           for
           ever
           and
           ever
           .
        
         
           Amen
           .
        
      
       
         
         
         
           A
           SCRIPTURAL
           PROGNOSTICK
           OF
           JESUS
           CHRIST's
           Second
           Advent
           TO
           
             Iudge
             the
             World.
          
           
        
         
         
         
           A
           PROGNOSTICK
           OF
           THE
           
             Coming
             of
             Christ
          
           TO
           JUDGMENT
           .
        
         
           
             LUKE
             XVIII
             .
             8.
             
          
           
             But
             when
             The
             Son
             of
             Man
             cometh
             ,
             shall
             he
             find
             Faith
             upon
             the
             Earth
             ?
          
        
         
           
             That
             is
             to
             say
             ,
             
               He
               shall
               not
            
             .
             (
             According
             to
             the
             Rule
             of
             all
             Grammarians
             and
             Rhetoricians
             ,
             that
             an
             Affirmative
             Interrogation
             is
             the
             most
             forcible
             way
             of
             expressing
             a
             flat
             and
             positive
             Denial
             .
             )
          
        
         
           §
           1.
           
           THE
           Cohaerence
           'twixt
           These
           ,
           and
           the
           words
           foregoing
           ,
           is
           so
           hard
           to
           be
           discerned
           at
           first
           appearance
           ,
           
           that
           some
           have
           thought
           there
           is
           
             none
             at
             all
          
           .
           For
           if
           God
           will
           come
           speedily
           to
           the
           
             Avenging
             of
             his
             Elect
          
           ,
           (
           as
           our
           Saviour
           saith
           he
           will
           ,
           in
           the
           two
           next
           Verses
           before
           my
           Text
           ,
           )
           who
           were
           
             not
             Elected
          
           without
           a
           Praescience
           ,
           as
           well
           of
           their
           Faithfulness
           ,
           as
           of
           their
           Faith
           ;
           How
           can
           it
           be
           that
           
             when
             He
             comes
             ,
             He
             shall
             not
             find
             Faith
             upon
             the
             Earth
             ?
          
           But
           if
           we
           attentively
           consider
           the
           Text
           before
           us
           ,
           as
           it
           stands
           in
           relation
           to
           all
           the
           Verses
           going
           before
           ,
           and
           more
           especially
           to
           the
           first
           ,
           This
           Objection
           will
           quickly
           vanish
           ,
           and
           we
           shall
           find
           a
           good
           Connexion
           ,
           between
           the
           praecedent
           ,
           and
           praesent
           words
           .
           For
           our
           Lord
           having
           exhorted
           The
           Neophyte-Disciples
           to
           whom
           he
           spake
           ,
           
             Not
             to
             faint
             in
             their
             Prayers
             ,
          
           but
           
             to
             pray-on
             with
             Perseverance
          
           ,
           (
           v.
           1.
           )
           excites
           them
           to
           it
           with
           an
           Assurance
           ,
           that
           their
           Prayers
           shall
           not
           be
           fruitless
           .
           And
           that
           their
           Prayers
           shall
           not
           be
           fruitless
           ,
           He
           convinceth
           them
           by
           an
           Argument
           
             à
             minori
             ad
             majus
          
           .
           This
           appears
           by
           his
           whole
           Parable
           touching
           the
           
             Widows
             Importunity
          
           ,
           praevailing
           over
           the
           Heart
           of
           an
           
             hardned
             Iudge
          
           .
           From
           whence
           the
           Argument
           is
           as
           natural
           ,
           as
           it
           is
           logical
           ,
           and
           convincing
           .
           For
           if
           the
           
           Prayer
           of
           the
           distressed
           and
           importunate
           Widow
           returned
           at
           last
           into
           her
           Bosom
           with
           good
           Success
           ,
           thô
           from
           a
           
             most
             corrupt
             Iudge
          
           ,
           who
           had
           
             no
             fear
             of
             God
             ,
             nor
             regard
             of
             Man
             ,
          
           (
           v.
           2.
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           with
           how
           much
           a
           greater
           force
           of
           reason
           shall
           all
           
             the
             Prayers
          
           of
           
             The
             Faithful
          
           receive
           an
           acceptable
           Return
           ,
           from
           
             the
             Father
             of
             Mercies
          
           ,
           and
           
             God
             of
             all
             Consolation
          
           ,
           who
           is
           (
           not
           only
           
             no
             unjust
          
           or
           obdurate
           Judge
           ,
           but
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Rewarder
          
           by
           way
           of
           Eminence
           
             of
             them
             that
             diligently
             seek
          
           
           him
           ,
           either
           sooner
           ,
           or
           later
           ,
           as
           he
           sees
           fit
           ?
           Yes
           the
           time
           is
           now
           coming
           ,
           when
           They
           shall
           be
           freed
           from
           their
           Afflictions
           ,
           and
           when
           the
           Vengeance
           due
           from
           God
           shall
           speedily
           fall
           on
           the
           Authors
           of
           them
           .
           To
           which
           He
           adds
           by
           way
           of
           complaint
           ,
           and
           by
           a
           Compassionate
           Erotésis
           ,
           or
           
             Expostulation
             ,
             (
             cohaering
          
           with
           what
           he
           said
           before
           ,
           by
           a
           
             Conjunction
             Adversative
          
           ,
           )
           that
           when
           He
           shall
           come
           in
           the
           later
           Days
           to
           be
           an
           
             Avenger
             of
             his
             Elect
          
           ,
           The
           Apostasie
           will
           be
           so
           general
           ,
           He
           will
           find
           
             but
             Few
          
           of
           them
           .
           Of
           
             the
             many
             who
             are
             Called
          
           ,
           He
           will
           find
           
             but
             few
             Chosen
          
           .
           Amongst
           a
           Multitude
           of
           Flatterers
           ,
           he
           will
           find
           but
           few
           Friends
           .
           In
           a
           world
           of
           Praetenders
           ,
           
           He
           will
           find
           but
           Few
           Faithful
           ;
           and
           with
           very
           much
           Profession
           ,
           very
           
             little
             True
             Faith
          
           ;
           They
           alone
           being
           Elect
           ,
           who
           persevere
           unto
           the
           End
           in
           The
           Faith
           of
           Christ
           ;
           and
           whose
           Faith
           is
           efficacious
           ,
           as
           well
           as
           sufficient
           to
           make
           them
           Faithful
           .
        
         
           §
           2.
           
           We
           see
           The
           Cohaerence
           of
           the
           Text
           ,
           which
           will
           help
           us
           not
           to
           err
           in
           the
           Meaning
           of
           it
           .
           For
           in
           that
           our
           Lord
           asks
           ,
           
             When
             the
             Son
             of
             Man
             cometh
             ,
             shall
             He
             find
             Faith
             upon
             the
             Earth
             ?
          
           It
           is
           as
           if
           he
           should
           have
           said
           in
           plain
           and
           peremptory
           Terms
           ,
           That
           at
           his
           second
           Coming
           from
           Heaven
           to
           judge
           the
           Inhabitants
           of
           the
           Earth
           ,
           He
           shall
           not
           find
           Many
           Christians
           ,
           who
           will
           pray
           with
           that
           Faith
           ,
           which
           alone
           can
           inable
           them
           to
           
             pray
             without
             ceasing
             ,
             and
             not
             to
             faint
             .
          
           When
           He
           shall
           come
           to
           save
           Believers
           ,
           He
           will
           find
           
             but
             few
          
           such
           in
           the
           Gospel-sense
           .
           Not
           
             none
             simpliciter
          
           ,
           but
           
             none
             secundum
             quid
             .
             Comparatively
          
           none
           ,
           or
           
             none
             to
             speak
             of
          
           .
           The
           
             greatest
             part
          
           of
           men
           will
           perish
           ,
           even
           for
           want
           of
           
             That
             Faith
          
           ,
           whereby
           men's
           Prayers
           become
           effectual
           .
           'T
           is
           not
           through
           any
           defect
           of
           Goodness
           ,
           and
           longanimity
           in
           God
           ,
           that
           so
           few
           will
           be
           safe
           in
           the
           Day
           of
           Judgment
           ;
           But
           
           through
           a
           miserable
           defect
           of
           Christian
           Faithfulness
           ,
           and
           Faith
           ,
           The
           great
           Condition
           of
           the
           Covenant
           ,
           which
           God
           in
           Christ
           (
           the
           only
           true
           Shechinah
           )
           was
           pleas'd
           to
           make
           with
           the
           
             Sons
             of
             Men.
          
           Historical
           Faith
           there
           is
           in
           many
           ,
           such
           as
           is
           common
           to
           men
           with
           Devils
           ,
           who
           are
           said
           by
           St.
           Iames
           ,
           to
           
             believe
             ,
             and
             tremble
          
           .
           A
           sturdy
           Praesumption
           there
           is
           in
           Many
           ,
           which
           they
           mistake
           for
           the
           perfection
           and
           strength
           of
           Faith.
           A
           
             Carnal
             Security
          
           is
           in
           Many
           ,
           which
           they
           take
           to
           be
           the
           Product
           and
           Fruit
           of
           Faith.
           There
           is
           in
           many
           such
           a
           
             Carnal
             and
             Human
             Faith
          
           ,
           concerning
           the
           Being
           of
           Heaven
           and
           Hell
           ,
           a
           Life
           after
           Death
           ,
           and
           a
           Day
           of
           Judgment
           ,
           as
           that
           there
           is
           such
           a
           Place
           as
           Constantinople
           ,
           or
           Eutopia
           ;
           whereof
           thô
           This
           is
           as
           fictitious
           ,
           as
           That
           is
           real
           ,
           yet
           by
           Ignaroes
           in
           Geography
           they
           are
           
             believed
             Both
             alike
          
           .
           Thus
           in
           one
           sense
           or
           other
           ,
           Faith
           is
           as
           common
           as
           Infidelity
           :
           a
           Weed
           which
           grows
           in
           most
           mens
           Gardens
           .
           But
           very
           few
           have
           That
           Faith
           ,
           of
           which
           our
           Lord
           does
           here
           speak
           ;
           to
           wit
           a
           Faith
           which
           is
           attended
           with
           Hope
           ,
           and
           Charity
           ;
           a
           Faith
           coupl'd
           with
           Fear
           to
           offend
           our
           Maker
           ;
           a
           Faith
           productive
           of
           obedience
           unto
           
           That
           which
           is
           called
           The
           *
           
             Law
             of
             Faith
          
           ;
           a
           Faith
           importing
           
             all
             faithfulness
          
           in
           the
           discharge
           of
           that
           Service
           we
           owe
           our
           Master
           ;
           a
           Faith
           expressed
           by
           a
           submission
           ,
           first
           to
           
             God
             rather
             than
             Man
          
           ,
           and
           then
           
             to
             Man
             for
             God's
             sake
          
           ;
           lastly
           a
           Faith
           joyned
           with
           Patience
           ,
           
           and
           
             Perseverance
             unto
             the
             End
          
           in
           the
           work
           of
           Prayer
           ;
           to
           which
           our
           Saviour
           had
           exhorted
           in
           the
           first
           Verse
           of
           This
           Chapter
           ,
           and
           which
           indeed
           is
           the
           Scope
           of
           this
           whole
           Paragraph
           .
        
         
           §
           3.
           
           Thus
           we
           have
           clearly
           a
           Praediction
           ,
           that
           the
           last
           Times
           will
           be
           the
           worst
           ;
           or
           that
           the
           World
           ,
           towards
           its
           End
           ,
           will
           be
           most
           dissolute
           ,
           and
           debauch't
           ;
           that
           't
           will
           not
           be
           only
           an
           Iron-age
           ,
           but
           that
           the
           Iron
           will
           be
           corrupted
           with
           Rust
           and
           Canker
           .
           This
           is
           the
           Doctrine
           of
           the
           Text
           ,
           and
           this
           must
           be
           divided
           into
           
             two
             distinct
             Branches
          
           ,
           as
           the
           word
           Faith
           may
           here
           be
           taken
           in
           
             two
             distinct
             Considerations
          
           .
           For
           in
           which
           sense
           soever
           we
           understand
           the
           word
           Faith
           in
           the
           Text
           before
           us
           ,
           whether
           for
           a
           
             firm
             Adhaerence
          
           unto
           the
           
             Truth
             of
             Christ's
             Gospel
          
           in
           
             all
             its
             Doctrines
          
           ;
           or
           for
           a
           
             faithful
             punctuality
          
           in
           All
           Commerce
           and
           
             Transaction
             'twixt
             Man
             and
             Man
          
           ;
           whether
           
           in
           That
           as
           the
           Cause
           of
           This
           ,
           or
           in
           This
           as
           the
           Fruit
           of
           That
           ;
           (
           for
           't
           is
           not
           pertinent
           now
           to
           mention
           all
           the
           other
           acceptions
           of
           Faith
           in
           Scripture
           ,
           )
           we
           shall
           have
           reason
           to
           suspect
           ,
           The
           World
           is
           drawing
           towards
           its
           End
           ,
           in
           that
           the
           Praediction
           of
           our
           Saviour
           is
           drawing
           so
           near
           its
           Completion
           .
           Before
           I
           come
           to
           prove
           or
           apply
           the
           Doctrine
           ,
           it
           will
           perhaps
           be
           worth
           while
           ,
           to
           take
           a
           view
           of
           the
           Description
           of
           the
           
             last
             and
             worst
             Days
          
           ,
           as
           St.
           Peter
           and
           St.
           Paul
           have
           drawn
           it
           up
           for
           us
           in
           their
           Epistles
           :
           the
           one
           in
           Gross
           ,
           and
           the
           other
           in
           the
           Retail
           .
           First
           St.
           Peter
           tells
           us
           in
           general
           ,
           
             There
             shall
             come
             in
          
           
           
             the
             last
             days
             Scoffers
             ,
             walking
             after
             their
             own
             own
             Lusts.
          
           St.
           Paul
           acquaints
           us
           in
           particular
           ,
           
           what
           the
           several
           Lusts
           are
           :
           
             This
             know
             also
          
           (
           saith
           he
           to
           Timothy
           ,
           )
           
             that
             in
             the
             last
             days
             perilous
             times
             shall
             come
             .
             For
             men
             shall
             be
             Lovers
             of
             their
             own
             selves
             ;
             covetous
             ,
             boasters
             ,
             proud
             ,
             blasphemers
             ,
             disobedient
             to
             Parents
             ,
             unthankful
             ,
             unholy
             ;
             without
             natural
             affection
             ,
             truce-breakers
             ,
             make-bates
             ,
          
           (
           otherwise
           called
           
             false
             Accusers
          
           ,
           )
           
             incontinent
             ,
             fierce
             ,
             despisers
             of
             those
             that
             are
             good
             ;
             Traitors
             ,
             heady
             ,
             high-minded
             ,
             Lovers
             of
             Pleasures
             more
             than
             Lovers
          
           
           
             of
             God
             ;
             having
             a
             form
             of
             Godliness
             ,
             but
             denying
             the
             Power
             thereof
             .
             From
             These
          
           (
           saith
           He
           )
           
             turn
             away
          
           .
           And
           presently
           after
           he
           gives
           his
           Reason
           .
           
             For
             of
             this
             sort
             are
             they
             who
             creep
             into
             Houses
             ,
             and
             lead
             captive
             silly
             women
             laden
             with
             Sins
             ,
             and
             led
             away
             with
             divers
             lusts
             ;
             Ever
             learning
             ,
             but
             never
             able
             to
             come
             to
             the
             knowledge
             of
             the
             Truth
             .
          
           After
           this
           they
           are
           compared
           to
           Iannes
           and
           
             Iambres
             withstanding
             Moses
             ,
             men
             of
             corrupt
             minds
             ,
             or
             men
             of
             no
          
           *
           
             judgment
             ,
             and
             Reprobate
             concerning
             the
             Faith
             ,
          
           (
           2
           Tim.
           3.
           
             from
             the
             first
             verse
             unto
             the
             ninth
             .
          
           )
           This
           is
           St.
           
           Paul's
           Exact
           Description
           of
           wicked
           Doers
           
             in
             the
             last
             Days
          
           ,
           and
           that
           
             in
             the
             Bosom
          
           
           
             of
             The
             Church
          
           too
           ,
           as
           learned
           Beza
           expresly
           words
           it
           .
           Now
           whether
           
             the
             last
             Days
          
           refer
           to
           the
           
             Destruction
             of
             Ierusalem
          
           ,
           or
           to
           the
           
             End
             of
             the
             World
          
           ,
           or
           have
           an
           Aspect
           upon
           Both
           ,
           (
           which
           I
           conceive
           to
           be
           the
           Best
           of
           the
           Three
           Opinions
           ,
           )
           we
           cannot
           but
           say
           it
           suits
           well
           (
           a
           great
           deal
           too
           well
           ,
           )
           with
           
             the
             Days
             we
             live
             in
          
           .
           For
        
         
           §
           4.
           
           If
           we
           consider
           
             the
             Faith
             of
             Christ
          
           in
           the
           first
           general
           sense
           I
           lately
           mention'd
           ,
           How
           is
           it
           totally
           rejected
           ,
           or
           most
           wretchedly
           depraved
           ,
           by
           the
           Mahomedans
           in
           the
           Eastern
           ,
           
           and
           by
           the
           Multitude
           of
           Fanaticks
           ,
           in
           the
           Western
           parts
           of
           the
           World
           ?
           what
           with
           Heathens
           ,
           and
           Iews
           ,
           arrant
           Atheists
           ,
           and
           empty
           Theists
           ,
           modern
           Arrians
           or
           Socinians
           ,
           what
           with
           Dogmatists
           ,
           and
           Scepticks
           ,
           and
           the
           more
           brutish
           Acatalepticks
           ,
           and
           damnable
           
             Hypocrites
             in
             Religion
          
           ,
           who
           (
           if
           it
           is
           possible
           )
           may
           be
           thought
           worse
           than
           the
           worst
           of
           These
           ;
           How
           few
           in
           Christendom
           are
           Christians
           ,
           or
           more
           than
           Professors
           of
           Christianity
           ?
           And
           even
           of
           Professors
           how
           many
           are
           there
           ,
           who
           in
           their
           words
           do
           own
           Christ
           ,
           whilst
           in
           their
           works
           they
           quite
           
             deny
             him
          
           ?
           like
           Those
           concerning
           whom
           St.
           Paul
           saith
           to
           Titus
           ,
           
           
             They
             are
             Abominable
             ,
             Disobedient
             ,
             and
             to
             every
             good
             work
             Reprobate
             .
          
           Do
           not
           
             the
             Turks
          
           use
           our
           Saviour
           with
           much
           more
           reverence
           and
           respect
           ,
           thô
           they
           believe
           him
           but
           a
           
             meer
             Prophet
          
           ,
           than
           many
           Thousands
           of
           
             Verbal
             Christians
          
           who
           do
           profess
           him
           to
           be
           a
           God
           ?
           The
           Turks
           chastize
           their
           Christian
           Slaves
           ,
           whensoever
           their
           Anger
           or
           Impatience
           moves
           them
           to
           swear
           ,
           or
           to
           blaspheme
           .
           A
           Turkish
           Sultan
           could
           afford
           †
           a
           good
           Admonition
           to
           a
           Pope
           ,
           and
           a
           Christian
           Emperour
           ,
           that
           
             Iesus
             Christ
          
           had
           commanded
           them
           
           to
           
             put
             up
          
           Injuries
           and
           Affronts
           ,
           but
           not
           to
           offer
           ,
           or
           to
           revenge
           them
           .
           How
           like
           
             an
             Heathen
          
           did
           *
           Iustinian
           break
           his
           Contract
           with
           the
           Mahomedans
           ?
           and
           how
           sadly
           did
           they
           make
           an
           Example
           of
           him
           ?
           How
           did
           Nicephorus
           do
           the
           like
           with
           the
           
             Turkish
             Aaron
          
           ?
           and
           how
           was
           he
           made
           a
           like
           Example
           ?
           A
           whole
           victorious
           Christian
           Army
           ,
           dead
           in
           Drunkenness
           and
           Sleep
           ,
           was
           so
           cut
           off
           by
           the
           Saracens
           during
           the
           Reign
           of
           
             Michael
             Ducas
          
           ,
           that
           only
           a
           man
           was
           left
           alive
           to
           carry
           home
           Tidings
           of
           that
           Calamity
           .
           The
           Christian
           Emperour
           Diogenes
           found
           as
           much
           Faithfulness
           and
           Humanity
           from
           the
           most
           admirable
           Axan
           ,
           (
           a
           Turkish
           Sultan
           and
           an
           
           Enemy
           ,
           )
           who
           took
           him
           Pris'ner
           ,
           as
           he
           found
           Falsness
           ,
           and
           Barbarity
           from
           his
           own
           Christian
           Subjects
           at
           his
           Enlargement
           .
           Lord
           !
           the
           wonderful
           difference
           between
           these
           Two
           !
           His
           Turkish
           Enemy
           sav'd
           his
           life
           ,
           his
           Christian
           Subjects
           
             took
             it
             away
          
           .
           And
           the
           most
           
           Scandalous
           *
           Violation
           of
           
             Christian
             Faith
          
           with
           the
           Mahomedans
           ,
           to
           which
           the
           impious
           
             Pope
             Eugenius
          
           had
           most
           unchristianly
           exhorted
           the
           King
           of
           Poland
           ,
           cost
           Ladislaus
           the
           signal
           loss
           of
           more
           than
           Thirty
           thousand
           
           Soldiers
           ,
           whom
           their
           good
           Father
           of
           the
           Papacy
           may
           well
           be
           esteemed
           to
           have
           slain
           .
           To
           deal
           impartially
           with
           our selves
           ,
           as
           well
           as
           honestly
           with
           our
           Enemies
           ,
           and
           religiously
           with
           our
           Saviour
           ,
           (
           whose
           Praediction
           in
           my
           Text
           I
           am
           now
           justifying
           and
           proving
           ;
           )
           what
           Incouragement
           have
           the
           Turks
           to
           joyn
           themselves
           with
           the
           Christians
           ,
           whilst
           they
           observe
           so
           many
           Christians
           wearing
           Religion
           as
           a
           Cloak
           ?
           a
           Cloak
           to
           cover
           
             Irreligion
             ?
             a
             Cloak
             of
             Maliciousness
             and
             Hypocrisie
             ,
          
           to
           be
           put
           
             off
             and
             on
          
           as
           occasion
           serves
           ?
           a
           Cloak
           for
           Knavery
           ,
           and
           Sedition
           ,
           and
           Violation
           of
           Oaths
           ?
           What
           Invitations
           or
           Inducements
           have
           the
           Worshippers
           of
           Mahomed
           to
           be
           converted
           to
           Christianity
           ,
           whilst
           for
           one
           Drunkard
           in
           Turky
           ,
           They
           see
           there
           are
           Multitudes
           in
           Christendom
           ?
           or
           whilst
           they
           fear
           ,
           by
           turning
           Christians
           ,
           they
           shall
           be
           under
           the
           Persecution
           of
           Fellow
           Christians
           ?
           whereas
           continuing
           to
           be
           Turks
           ,
           the
           Christians
           can
           do
           them
           but
           little
           Hurt
           ?
           or
           whilst
           they
           find
           
             Christian
             Princes
             buying
          
           Peace
           of
           the
           
             Great
             Turk
          
           ,
           that
           they
           may
           break
           it
           with
           one
           another
           ;
           or
           whilst
           they
           hear
           that
           Prosperity
           is
           avowed
           by
           many
           Christians
           ,
           to
           be
           a
           Mark
           
           of
           the
           
             True
             Religion
          
           ?
           or
           whilst
           they
           read
           that
           a
           most
           gracious
           and
           religious
           Christian
           King
           ,
           
             Charles
             the
             First
             of
             Great
             Britain
             ,
          
           was
           cruelly
           
             kill'd
             in
             cold
             Blood
          
           by
           his
           
             Christian
             Subjects
          
           ,
           and
           by
           the
           
             best
             sort
          
           of
           Christians
           (
           as
           some
           esteem
           them
           ,
           at
           least
           as
           They
           esteem
           Themselves
           ,
           )
           
             Dissenting
             Protestants
          
           ,
           and
           
             Reformers
             ,
             Refiners
          
           of
           The
           Reformation
           ,
           and
           even
           Menders
           of
           the
           Magnificat
           ?
           Now
           what
           says
           
             The
             Mahomedan
          
           ,
           within
           himself
           ,
           and
           to
           others
           on
           this
           occasion
           ?
           If
           such
           as
           These
           are
           the
           Characters
           whereby
           
             Christians
             are
          
           to
           be
           known
           ,
           and
           Christians
           of
           the
           
             purer
             sort
             too
          
           ,
           Christians
           
             tenderer
             in
             Conscience
          
           than
           others
           are
           ,
           Christians
           scrupling
           at
           a
           Surplice
           ,
           or
           Cross
           in
           Baptism
           ,
           
             sit
             Anima
             mea
             cum
             paganis
          
           ,
           (
           The
           
             Turkish
             Musulman
          
           will
           say
           ,
           )
           
             Let
             my
             Soul
             be
             with
             Theirs
             ,
             who
             never
             once
             heard
             of
             the
             Christian
             Creed
             .
             O
             my
             Soul
             ,
          
           (
           says
           the
           Infidel
           ,
           )
           
             come
             not
             Thou
             into
             their
             Secret
             ;
             to
             their
             Assembly
             ,
             mine
             Honour
             ,
             be
             not
             Thou
             united
             .
             For
             in
             their
             Anger
             they
             slew
             a
             Man
             ;
             and
             in
             their
             self-will
             they
             digged
             down
             a
          
           strong
           Wall
           ;
           (
           Him
           who
           was
           to
           His
           People
           for
           Walls
           and
           Bulwarks
           .
           )
           
             Cursed
             be
             their
             Anger
          
           ,
           
           
             for
             it
             was
             fierce
             ;
             and
             their
             wrath
             ,
             for
             it
             was
          
           
           cruel
           .
           Such
           is
           the
           
           Infidel's
           Indignation
           ,
           thô
           expressed
           in
           the
           words
           of
           a
           most
           
             Faithful
             dying
             Iacob
          
           ,
           concerning
           two
           of
           his
           own
           
           Sons
           .
           Unto
           which
           may
           be
           added
           That
           other
           Prophecy
           of
           the
           same
           Iacob
           ,
           touching
           the
           same
           combining
           Sons
           ,
           as
           Sons
           of
           Violence
           and
           Bloodshed
           ,
           (
           that
           sooner
           ,
           or
           later
           ,
           )
           
             God
             will
             divide
             them
             in
             Iacob
             ,
             and
             scatter
             them
             in
             Israel
             .
          
        
         
           §
           5.
           
           But
           let
           us
           consider
           whether
           
             The
             Iews
          
           have
           greater
           incouragement
           than
           The
           Turks
           ,
           to
           unite
           with
           Those
           Christians
           in
           point
           of
           Faith
           ,
           who
           hold
           that
           
             None
             is
             to
             be
             kept
          
           with
           their
           Fellow-Christians
           ,
           if
           (
           forsooth
           )
           they
           are
           not
           fully
           of
           
             their
             Perswasion
          
           ,
           and
           for
           That
           reason
           only
           are
           called
           Hereticks
           .
           The
           
             Italian
             Iews
          
           at
           this
           day
           do
           hate
           Adultery
           to
           the
           Death
           ;
           whilst
           they
           observe
           
             Italian
             Christians
          
           do
           hardly
           accompt
           it
           a
           greater
           Crime
           ,
           than
           to
           eat
           Flesh
           upon
           a
           Friday
           .
           The
           Iews
           are
           so
           much
           
             at
             unity
          
           within
           themselves
           ,
           that
           (
           as
           covetous
           as
           they
           are
           ,
           and
           how
           much
           soever
           
             scatter'd
             abroad
          
           ,
           )
           they
           have
           a
           kind
           of
           Community
           of
           Goods
           and
           Fortunes
           ,
           in
           that
           they
           leave
           not
           their
           Poor
           ones
           without
           Relief
           ,
           nor
           their
           Captives
           without
           a
           Ransom
           .
           
           Whereas
           
             the
             Christians
          
           ,
           (
           they
           observe
           ,
           )
           and
           as
           well
           Protestants
           ,
           as
           Papists
           ,
           are
           full
           of
           Enmity
           ,
           and
           Strife
           ,
           and
           perhaps
           of
           somewhat
           more
           than
           
             Vatinian
             Hatreds
          
           ,
           from
           whence
           arise
           their
           Departures
           and
           Separations
           from
           one
           another
           .
           They
           will
           not
           meet
           to
           
             serve
             God
          
           under
           one
           and
           the
           same
           Roof
           with
           their
           
             Christian
             Brethren
          
           ,
           for
           fear
           they
           should
           
             obey
             Man
          
           ,
           and
           the
           Laws
           in
           force
           .
           Now
           the
           Iews
           cannot
           believe
           
             The
             Spirit
             of
             Truth
          
           is
           in
           our
           Dwellings
           ,
           because
           He
           is
           also
           
             The
             Spirit
             of
             Unity
          
           ;
           and
           They
           conceive
           we
           could
           not
           be
           liable
           to
           such
           Dissentions
           and
           Divisions
           as
           are
           amongst
           us
           ,
           had
           we
           
             The
             unity
             of
             Truth
          
           in
           our
           Fundamentals
           .
           How
           many
           Fractions
           of
           Religion
           have
           been
           observed
           to
           be
           in
           Poland
           ?
           How
           many
           in
           England
           ,
           and
           in
           Holland
           ,
           and
           in
           other
           Christian
           Countries
           ,
           't
           is
           hard
           to
           say
           .
           I
           will
           say
           a
           strange
           thing
           ,
           no
           whit
           stranger
           than
           it
           is
           true
           .
           There
           is
           not
           a
           Christian
           in
           all
           the
           World
           ,
           who
           is
           not
           an
           Haeretick
           ,
           or
           a
           Schismatick
           ,
           in
           the
           accompt
           of
           other
           Christians
           ,
           perhaps
           no
           better
           than
           Himself
           .
           How
           full
           are
           all
           Parties
           of
           hot
           Disputes
           ,
           whereof
           the
           End
           commonly
           is
           rather
           Victory
           ,
           than
           Truth
           ?
           And
           what
           a
           
           Disgrace
           must
           it
           needs
           be
           to
           the
           
             Christian
             Name
          
           ,
           that
           in
           all
           the
           bitter
           Contests
           between
           the
           Iesuites
           ,
           and
           the
           Iansenists
           ,
           the
           Dominicans
           ,
           and
           the
           Franciscans
           ,
           the
           Gallican
           Church
           ,
           and
           the
           Church
           of
           Rome
           ,
           the
           Popish
           Churches
           ,
           and
           the
           Reformed
           ,
           the
           Regular
           Protestants
           ,
           and
           the
           Irregular
           ,
           the
           Prote
           stants
           by
           and
           for
           ,
           and
           Those
           against
           the
           Law
           establish't
           ,
           the
           Constant
           Protestants
           ,
           and
           the
           Protestants
           
             given
             to
             change
          
           ,
           the
           Remonstrants
           ,
           and
           Antiremonstrants
           ,
           the
           Sub
           ,
           and
           Supralapsarians
           ,
           and
           many
           other
           opposite
           Parties
           ,
           (
           too
           many
           to
           be
           now
           reckon'd
           ,
           )
           a
           greater
           Care
           is
           commonly
           taken
           to
           keep
           up
           the
           Credit
           of
           a
           Syllogism
           ,
           or
           Reputation
           of
           a
           Side
           ,
           than
           the
           Unity
           and
           Peace
           of
           
             The
             Church
             of
             God
          
           ?
           If
           an
           Erasmus
           ,
           or
           a
           Modrerius
           ,
           if
           a
           Melancthon
           ,
           or
           a
           Wicelius
           ,
           if
           a
           Cassander
           ,
           or
           a
           Thuanus
           ,
           a
           Spalatensis
           ,
           or
           a
           Grotius
           ,
           does
           but
           indeavour
           to
           make
           up
           Breaches
           ,
           or
           perswade
           men
           to
           meet
           in
           the
           
             Middle
             way
          
           ,
           (
           such
           as
           is
           the
           way
           of
           the
           
             Church
             of
             England
          
           ,
           or
           That
           of
           the
           
             Augustan
             Confession
          
           ,
           )
           how
           is
           he
           hang'd
           ,
           drawn
           ,
           and
           quarter'd
           by
           the
           
             Implacable
             Professors
          
           of
           
             both
             Extremes
          
           ?
           as
           if
           the
           Unity
           of
           Christians
           ,
           and
           the
           Peace
           of
           
           The
           Church
           ,
           were
           to
           be
           ,
           of
           
             all
             Things
          
           ,
           the
           
             most
             avoided
          
           ;
           or
           ,
           if
           not
           to
           be
           avoided
           ,
           at
           least
           despair'd
           of
           ,
           as
           the
           most
           vain
           and
           the
           most
           fruitless
           ,
           (
           if
           not
           the
           most
           odious
           )
           of
           any
           project
           in
           the
           World.
           So
           that
           if
           there
           was
           Truth
           ,
           as
           well
           as
           sharpness
           ,
           (
           which
           God
           forbid
           )
           in
           what
           was
           said
           by
           the
           
             Spanish
             Friar
          
           ,
           that
           few
           Soveraign
           Princes
           shall
           go
           to
           Hell
           ,
           because
           
             in
             All
          
           they
           are
           but
           few
           ;
           it
           may
           perhaps
           be
           said
           as
           truly
           in
           This
           case
           also
           ,
           that
           
             few
             True
          
           Christians
           shall
           go
           to
           Heaven
           ,
           because
           True
           Christians
           (
           comparatively
           speaking
           )
           are
           very
           few
           .
        
         
           §
           6.
           
           There
           are
           Multitudes
           indeed
           who
           are
           called
           Christians
           ;
           and
           so
           are
           Those
           of
           The
           
             Marrani
             ,
             Arabians
          
           and
           Moores
           in
           the
           South
           of
           Spain
           ,
           a
           kind
           of
           
             Baptized
             Iews
          
           ,
           and
           
             circumcised
             Christians
          
           ,
           Men
           as
           bad
           as
           the
           ancient
           Gnosticks
           ,
           of
           one
           Religion
           in
           their
           Mouths
           ,
           and
           of
           another
           in
           their
           Hearts
           ;
           or
           like
           that
           far
           more
           ancient
           People
           ,
           the
           People
           of
           Sepharvaim
           ,
           who
           
             feared
             the
             Lord
             ,
             and
             served
             their
             own
             Gods.
          
           If
           not
           Both
           
             at
             once
          
           ,
           yet
           at
           least
           Both
           
             by
             Turns
          
           .
           It
           being
           the
           common
           Custom
           and
           Policy
           of
           the
           very
           worst
           men
           ,
           to
           be
           Professors
           of
           the
           Religion
           the
           
           most
           in
           fashion
           ,
           the
           easiest
           ,
           and
           cheapest
           ,
           most
           for
           their
           Secular
           Ends
           and
           Interests
           ,
           and
           where
           their
           wickednesses
           may
           pass
           with
           the
           greatest
           freedom
           .
           But
           our
           Saviour
           in
           the
           Text
           which
           is
           now
           before
           us
           ,
           did
           only
           speak
           of
           a
           Divine
           ,
           and
           a
           Saving
           Faith
           ,
           which
           is
           peculiar
           to
           unfeigned
           and
           real
           Christians
           ;
           not
           at
           all
           of
           That
           Human
           or
           Historical
           Faith
           ,
           which
           is
           common
           to
           every
           titular
           or
           nominal
           Christian
           ,
           or
           hypocritical
           Professor
           of
           Christ's
           Religion
           .
           So
           that
           the
           meaning
           of
           the
           Text
           does
           seem
           to
           be
           evidently
           This
           :
           [
           When
           the
           Son
           of
           Man
           cometh
           to
           be
           The
           Judge
           of
           the
           Quick
           and
           Dead
           ,
           
             shall
             He
             find
             Faith
             ,
             shall
             He
             find
             Charity
             ,
             shall
             He
             find
             Iustice
             upon
             the
             Earth
             ?
          
           ]
           For
           Saving
           Faith
           infers
           Charity
           ,
           and
           Charity
           Justice
           .
           Where
           Justice
           is
           wanting
           ,
           there
           can
           be
           no
           Christian
           Charity
           ;
           and
           where
           there
           is
           not
           such
           Charity
           ,
           there
           can
           be
           no
           Christian
           Faith.
           Now
           what
           Corner
           is
           there
           in
           Christendom
           ,
           which
           does
           not
           live
           out
           of
           Charity
           with
           one
           sort
           or
           other
           of
           Christian
           People
           ?
           and
           commonly
           the
           most
           with
           their
           
             nearest
             Neighbours
          
           ,
           whom
           Christians
           should
           love
           
             as
             they
             do
             Themselves
          
           ?
           How
           universally
           do
           the
           Italians
           
           despise
           the
           Germans
           ,
           if
           not
           abhor
           them
           ?
           and
           again
           how
           do
           the
           Germans
           pay
           them
           back
           with
           Detestation
           ?
           How
           do
           the
           Little
           States
           of
           Italy
           malign
           the
           
             four
             Great
          
           ones
           ?
           and
           how
           do
           they
           all
           detest
           the
           Protestants
           who
           are
           of
           Piemont
           ,
           and
           Saluzzo
           ?
           What
           Disaffections
           are
           there
           in
           Swisserland
           ,
           between
           the
           Wealthy
           sort
           of
           Protestants
           ,
           and
           Warlike
           Papists
           ?
           Those
           for
           France
           against
           Spain
           ,
           and
           These
           for
           Spain
           against
           France
           ?
           and
           what
           Antipodes
           unto
           each
           other
           are
           these
           Next
           Neighbours
           ?
           parted
           more
           by
           their
           Animosities
           ,
           than
           by
           their
           Pyrenaean
           Hills
           ?
           If
           we
           look
           but
           as
           far
           back
           ,
           as
           the
           last
           Civil
           Wars
           of
           France
           ,
           what
           mutual
           Hatreds
           may
           we
           observe
           betwixt
           the
           Hugonots
           ,
           and
           the
           Leaguers
           ?
           even
           as
           great
           as
           Those
           in
           Spain
           between
           the
           Castilians
           ,
           and
           the
           Portugais
           ;
           or
           as
           great
           as
           Those
           in
           Italy
           ,
           'twixt
           Guelphs
           ,
           and
           Gibelines
           ;
           or
           the
           Bianchi
           ,
           and
           the
           Neri
           .
           How
           do
           the
           Lutherans
           hate
           the
           Papalins
           ?
           and
           the
           
             Papalins
             Them
          
           ?
           How
           do
           they
           Both
           hate
           the
           Calvinists
           ?
           and
           the
           Calvinists
           Both
           ?
           and
           what
           a
           Pique
           have
           
             All
             Three
          
           ,
           at
           the
           
             most
             sober
          
           and
           the
           
             most
             moderate
          
           of
           All
           the
           Protestants
           upon
           Earth
           in
           
             The
             Church
             of
             England
          
           ?
           
           Even
           the
           Great
           House
           of
           Austria
           is
           hardly
           in
           charity
           
             with
             it self
          
           .
           For
           how
           often
           have
           the
           Spaniards
           diverted
           the
           Turks
           upon
           the
           Emperour
           ?
           and
           to
           shift
           clear
           Themselves
           ,
           how
           have
           they
           bribed
           the
           Bashaes
           ,
           to
           put
           their
           Master
           upon
           Germany
           ?
           How
           many
           Churches
           are
           there
           in
           Christendom
           ,
           whereof
           each
           has
           its
           different
           Government
           ,
           its
           different
           Ceremonies
           and
           Rites
           ,
           its
           different
           Method
           or
           Manner
           of
           
             Publick
             Worship
          
           ,
           its
           different
           Opinions
           from
           all
           the
           rest
           ?
           And
           thô
           their
           Differences
           are
           innocent
           when
           about
           things
           Indifferent
           ,
           yet
           what
           reciprocal
           Disaffections
           are
           wont
           to
           arise
           from
           That
           Variety
           ?
           What
           
             wants
             of
             Charity
          
           there
           have
           been
           ,
           between
           the
           principal
           Christians
           of
           Note
           ,
           (
           the
           most
           considerable
           I
           mean
           ,
           both
           for
           Power
           ,
           and
           Number
           ,
           if
           not
           for
           Name
           too
           ,
           )
           we
           may
           judge
           but
           too
           easily
           ,
           by
           Inquisitions
           upon
           one
           hand
           ,
           and
           by
           Rebellions
           upon
           another
           ,
           by
           the
           Massacres
           ,
           and
           Libels
           ,
           and
           Conspiracies
           upon
           Both.
           And
           that
           the
           stronger
           Parts
           of
           Christendom
           have
           not
           yet
           
             swallowed
             up
          
           the
           weaker
           ,
           They
           are
           beholden
           to
           the
           Great
           Turk
           ,
           (
           next
           and
           immediately
           under
           God
           )
           for
           having
           found
           them
           other
           Employment
           .
        
         
         
           §
           7.
           
           Now
           such
           as
           is
           the
           Cause
           ,
           a
           want
           of
           Faith
           in
           the
           first
           sense
           ,
           such
           is
           also
           The
           Effect
           ,
           a
           want
           of
           Faith
           in
           the
           second
           .
           For
           ,
           besides
           the
           wants
           of
           Charity
           ,
           whereby
           I
           have
           proved
           the
           wants
           of
           Faith
           ,
           there
           are
           as
           notorious
           wants
           of
           Iustice
           ,
           whereby
           to
           demonstrate
           the
           wants
           of
           Both.
           Men
           are
           so
           generally
           deceitful
           ,
           in
           all
           their
           Promises
           ,
           and
           Contracts
           ,
           in
           their
           Alliances
           ,
           and
           Leagues
           ,
           in
           their
           Covenants
           ,
           and
           Ingagements
           ,
           in
           Matters
           of
           Traffick
           ,
           and
           Commerce
           ,
           and
           as
           well
           between
           Publick
           ,
           as
           Private
           Parties
           ;
           Obligations
           first
           meant
           as
           a
           Restraint
           unto
           the
           Guilty
           ,
           are
           so
           turned
           into
           a
           Gin
           to
           ensnare
           the
           Innocent
           ;
           and
           They
           who
           have
           dispensed
           with
           other
           mens
           Oaths
           ,
           have
           so
           taught
           them
           by
           That
           Example
           to
           dispense
           easily
           with
           
             their
             own
          
           ,
           that
           if
           the
           Iews
           are
           ask't
           the
           Reason
           why
           the
           Mahomedans
           are
           permitted
           by
           God
           Almighty
           to
           prevail
           against
           Christendom
           ,
           for
           more
           than
           a
           Thousand
           years
           together
           without
           Controul
           ,
           and
           to
           boast
           of
           their
           Prosperity
           as
           a
           notable
           mark
           of
           the
           True
           Religion
           (
           an
           Argument
           
             ad
             homines
          
           ,
           I
           mean
           to
           the
           Romanists
           and
           the
           Fanaticks
           ,
           not
           easily
           to
           be
           Answer'd
           )
           They
           will
           
           ascribe
           it
           to
           the
           
             Blasphemies
             ,
             Execrations
          
           ,
           and
           
             Violations
             of
             Oaths
          
           ,
           (
           Those
           of
           Allegiance
           more
           especially
           ,
           )
           which
           have
           abounded
           ,
           and
           do
           abound
           ,
           more
           amongst
           Christians
           than
           amongst
           Them.
           For
           the
           End
           of
           Temporal
           Blessings
           ,
           are
           Spiritual
           .
           If
           God
           gave
           the
           
             Lands
             of
             the
             Heathen
             to
             the
             Israelites
             ,
          
           to
           this
           end
           he
           gave
           them
           ,
           
             that
             they
             might
             observe
             his
             Statutes
             ,
             Psal.
          
           105.
           44.
           
           And
           therefore
           when
           we
           forfeit
           our
           Spiritual
           Blessings
           ,
           we
           cannot
           rationally
           expect
           to
           injoy
           our
           Temporal
           .
           Should
           we
           pass
           through
           all
           Orders
           and
           Ranks
           of
           men
           ,
           (
           which
           might
           be
           done
           with
           ease
           enough
           ,
           but
           that
           the
           Time
           will
           not
           permit
           it
           ,
           )
           Lord
           !
           for
           how
           little
           
             Christian
             Faith
          
           ,
           how
           much
           faithlesness
           ,
           and
           falsness
           ,
           and
           praevarication
           should
           we
           discover
           ?
           Excepting
           only
           These
           Nations
           wherein
           we
           live
           ,
           Soveraigns
           mind
           nothing
           more
           ,
           than
           the
           exhausting
           of
           their
           Subjects
           ;
           and
           (
           not
           excepting
           These
           Nations
           wherein
           we
           live
           ,
           )
           Subjects
           mind
           little
           less
           than
           the
           enfeebling
           of
           their
           Soveraigns
           .
           If
           the
           People
           here
           in
           England
           would
           either
           All
           travel
           
             a
             broad
          
           ,
           or
           at
           least
           take
           the
           pains
           to
           be
           taught
           
             at
             home
          
           ,
           how
           like
           Princes
           ,
           rather
           than
           Subjects
           ,
           
           (
           in
           point
           of
           Liberty
           ,
           and
           Propriety
           ,
           )
           they
           live
           at
           home
           ,
           (
           being
           compared
           with
           
             other
             Subjects
          
           throughout
           the
           habitable
           World
           ,
           )
           They
           would
           be
           certainly
           more
           contented
           ,
           than
           now
           they
           are
           ,
           with
           their
           Condition
           .
           They
           would
           be
           certainly
           so
           far
           from
           being
           
             given
             to
             change
          
           ,
           and
           such
           passionate
           Abhorrers
           of
           All
           Sedition
           ,
           as
           not
           to
           suffer
           themselves
           
             for
             ever
          
           ,
           to
           be
           undone
           by
           their
           Foelicities
           .
           Men
           of
           all
           Ranks
           and
           Qualities
           would
           acquiesce
           in
           their
           great
           happiness
           ,
           and
           learn
           to
           know
           when
           they
           are
           well
           .
           Men
           of
           Trade
           would
           be
           contented
           to
           part
           with
           the
           paring
           of
           their
           Nails
           ,
           to
           secure
           their
           Fingers
           .
           Men
           of
           Land
           would
           be
           contented
           to
           pay
           little
           Taxes
           ;
           and
           Men
           of
           Mony
           would
           not
           grumble
           to
           pay
           
             None
             at
             all
          
           .
           Dissenting
           Clergymen
           would
           not
           study
           to
           please
           the
           People
           for
           their
           own
           profit
           ,
           more
           than
           to
           profit
           them
           for
           their
           own
           pleasure
           .
           Nor
           would
           the
           People
           on
           the
           other
           side
           be
           so
           addicted
           as
           they
           are
           commonly
           ,
           both
           to
           envy
           ,
           and
           defraud
           ,
           and
           defame
           the
           Clergy
           .
           Men
           of
           Law
           would
           be
           contented
           to
           raise
           up
           great
           Fortunes
           to
           Them
           and
           Theirs
           ,
           out
           of
           the
           
           Ruins
           of
           other
           mens
           ;
           and
           to
           injoy
           in
           full
           Peace
           ,
           All
           the
           Profits
           and
           Effects
           of
           Dire
           Contention
           .
           Physicians
           would
           be
           contented
           to
           dispose
           of
           mens
           Lives
           ,
           not
           only
           at
           a
           safe
           ,
           but
           at
           a
           profitable
           rate
           ;
           and
           with
           Tentimes
           greater
           Fees
           ,
           than
           were
           ever
           yet
           heard
           of
           in
           Foreign
           Parts
           .
           All
           sorts
           of
           People
           (
           in
           a
           word
           )
           would
           most
           thankfully
           acquiesce
           in
           their
           several
           Stations
           .
           Whereas
           for
           want
           of
           due
           knowledge
           ,
           or
           of
           an
           ingenuous
           Consideration
           ,
           how
           much
           better
           even
           Artificers
           and
           common
           Mechanicks
           do
           live
           in
           England
           ,
           than
           men
           of
           the
           
             noblest
             blood
             and
             breeding
          
           under
           All
           foreign
           Governments
           without
           Exception
           ,
           (
           I
           say
           for
           want
           of
           due
           Reflection
           on
           This
           great
           Truth
           ,
           )
           
             All
             the
             Foundations
             of
             our
             Earth
          
           do
           seem
           to
           be
           utterly
           
             out
             of
             Course
          
           .
           Men
           are
           so
           drunk
           with
           their
           Prosperities
           ,
           so
           tired
           out
           with
           Tranquillity
           ,
           grown
           so
           restive
           with
           sitting
           still
           in
           the
           
             Scorner's
             Chair
          
           ;
           In
           contradiction
           to
           The
           *
           Apostle
           ,
           and
           His
           Advice
           ,
           They
           do
           so
           
             study
             to
             be
             unquiet
          
           ,
           and
           
             not
             to
             do
             their
             own
             business
             ,
          
           (
           but
           the
           business
           of
           other
           men
           ;
           )
           they
           are
           so
           sharp
           and
           quick-sighted
           in
           ordering
           other
           mens
           Affairs
           ,
           though
           most
           commonly
           
             blind
             as
             Beetles
          
           in
           all
           the
           
           Managements
           of
           their
           own
           ;
           are
           so
           perplext
           and
           dissatisfied
           with
           they-cannot-tell-what
           ;
           are
           so
           restless
           in
           their
           Indeavours
           to
           prevent
           things
           unavoidable
           ,
           to
           bring
           about
           things
           impossible
           ,
           and
           to
           provide
           against
           things
           which
           never
           are
           likely
           to
           ensue
           ;
           they
           do
           so
           mutiny
           and
           repine
           at
           the
           good
           Providences
           of
           God
           ,
           and
           are
           so
           unwilling
           to
           permit
           him
           to
           rule
           the
           World
           his
           own
           way
           ;
           (
           being
           bewitch't
           with
           an
           Opinion
           that
           They
           are
           able
           to
           do
           it
           better
           by
           quaint
           Contrivances
           of
           their
           own
           ;
           )
           are
           so
           unwilling
           that
           their
           Governours
           may
           be
           enabled
           to
           Protect
           ,
           for
           fear
           they
           should
           be
           tempted
           by
           such
           an
           Ability
           to
           oppress
           them
           ;
           I
           say
           by
           All
           these
           Infelicities
           which
           too
           much
           Felicity
           hath
           occasion'd
           ,
           The
           World
           is
           now
           grown
           to
           so
           ill
           a
           pass
           ,
           that
           we
           may
           take
           up
           the
           words
           of
           the
           Prophet
           Ieremy
           ,
           and
           apply
           them
           to
           the
           Places
           and
           Times
           we
           live
           in
           .
           
             Run
             to
             and
             fro
             through
             the
             Streets
             ,
             and
             seek
             into
             all
             the
             broad
             Places
             thereof
             ,
             if
             ye
             can
             find
          
           
           
             a
             man
             ,
             if
             there
             be
             any
             that
             executeth
             Iudgment
             ,
             that
             seeketh
             the
             Truth
             ,
             and
             I
             will
             pardon
             it
             .
          
        
         
           §
           8.
           
           I
           know
           it
           may
           easily
           be
           objected
           
           against
           the
           Argument
           I
           have
           us'd
           ,
           That
           no
           
           wants
           of
           Faith
           in
           the
           second
           Notion
           of
           the
           word
           can
           prove
           't
           is
           wanted
           in
           the
           first
           .
           For
           let
           the
           Practice
           of
           men
           amongst
           us
           be
           what
           it
           will
           ,
           yet
           their
           Principles
           (
           they
           will
           say
           )
           may
           be
           as
           Orthodox
           as
           their
           Professions
           ;
           and
           they
           have
           still
           a
           
             firm
             Assent
             unto
             the
             Truth
             of
             Christ's
             Gospel
             in
             All
             its
             Doctrines
             .
          
           But
           to
           This
           Objection
           it
           may
           as
           easily
           be
           Answer'd
           ,
           that
           as
           a
           Practical
           Infidel
           or
           Atheist
           is
           a
           worse
           Monster
           than
           a
           Speculative
           ,
           so
           there
           is
           no
           better
           way
           to
           prove
           the
           first
           ,
           than
           by
           the
           second
           .
           Men
           may
           
             believe
             the
             Word
             of
             God
          
           with
           an
           Human
           Faith
           ,
           when
           yet
           't
           is
           easy
           to
           demonstrate
           ,
           They
           do
           not
           believe
           it
           with
           a
           Divine
           one
           .
           Nor
           is
           there
           any
           greater
           Instance
           of
           the
           Deceitfulness
           of
           a
           man's
           Heart
           ,
           than
           is
           his
           Treacherous
           Belief
           that
           he
           does
           Believe
           ,
           and
           that
           with
           a
           truly-Christian
           Faith
           ;
           when
           yet
           he
           proves
           by
           All
           his
           Practice
           ,
           that
           he
           is
           either
           
             no
             Believer
          
           ,
           or
           such
           a
           Believer
           of
           
             the
             Gospel
          
           ,
           as
           he
           is
           of
           Iulius
           Caesar's
           ,
           or
           
             Cicero's
             Works
          
           ,
           and
           no
           whit
           better
           .
           For
           why
           should
           men
           be
           more
           forcibly
           ,
           and
           more
           effectually
           restrain'd
           ,
           (
           as
           we
           see
           they
           are
           ,
           )
           from
           committing
           a
           
             lesser
             Evil
          
           ,
           which
           is
           forbidden
           under
           the
           Poenalty
           
           of
           a
           meerly
           human
           Law
           ,
           and
           where
           the
           Poenalty
           is
           no
           greater
           ,
           than
           the
           loss
           of
           a
           man's
           Ears
           ,
           or
           the
           forfeiture
           of
           his
           Estate
           ,
           than
           from
           committing
           a
           
             greater
             Evil
          
           ,
           which
           is
           forbidden
           by
           
             God
             himself
          
           ,
           under
           the
           Poenalty
           of
           their
           
             missing
             the
             Ioys
             of
             Heaven
          
           ,
           and
           also
           of
           
             abiding
             the
             Pains
             of
             Hell
          
           ,
           but
           that
           they
           do
           more
           believe
           the
           one
           ,
           than
           they
           do
           the
           other
           ?
           It
           cannot
           be
           for
           This
           reason
           ,
           that
           men
           do
           think
           it
           a
           greater
           Misery
           ,
           to
           suffer
           a
           little
           for
           a
           short
           Time
           ,
           than
           all
           imaginable
           Torments
           to
           all
           Eternity
           .
           It
           cannot
           be
           ,
           that
           they
           had
           rather
           fry
           in
           Hell
           without
           ceasing
           ,
           than
           indure
           the
           short
           loss
           of
           Life
           and
           Fortune
           .
           But
           the
           true
           Reason
           must
           needs
           be
           This
           ,
           that
           men
           are
           as
           Confident
           of
           the
           one
           ,
           as
           they
           are
           Diffident
           of
           the
           other
           .
           They
           have
           a
           manifold
           Experience
           of
           Temporal
           Punishments
           ,
           But
           the
           Tempter
           makes
           them
           hope
           there
           are
           none
           Eternal
           .
           They
           are
           strong
           in
           the
           faith
           of
           what
           concerns
           the
           praesent
           world
           ,
           but
           they
           stagger
           in
           the
           faith
           of
           a
           world
           
             to
             come
          
           .
           They
           have
           an
           ordinary
           relish
           of
           sensual
           Pleasure
           ,
           But
           ghostly
           Pleasure
           is
           a
           Iargon
           they
           know
           not
           how
           to
           make
           sense
           of
           :
           They
           think
           it
           meerly
           a
           piece
           of
           gibbrish
           
           of
           
             Ecclesiastical
             Investigation
          
           .
           They
           make
           no
           doubt
           but
           they
           shall
           dye
           ,
           and
           that
           their
           Bodies
           being
           buried
           ,
           shall
           all
           be
           moulder'd
           into
           Dust.
           But
           they
           secretly
           suspect
           they
           shall
           
             never
             Rise
          
           ;
           they
           are
           Infidels
           in
           the
           point
           of
           a
           Resurrection
           .
           They
           either
           doubt
           ,
           and
           make
           a
           Quaestion
           ,
           or
           else
           they
           utterly
           disbelieve
           ,
           both
           a
           Life
           after
           Death
           ,
           and
           a
           Day
           of
           Judgment
           .
           This
           is
           the
           only
           reason
           assignable
           ,
           why
           men
           are
           more
           afraid
           of
           Them
           who
           can
           
             kill
             the
             Body
             only
          
           ,
           (
           but
           are
           not
           able
           to
           hurt
           the
           Soul
           ,
           )
           than
           of
           Him
           who
           can
           
             cast
             both
             Soul
             and
             Body
             into
             Hell.
          
           No
           other
           reason
           can
           I
           imagin
           ,
           why
           men
           do
           commonly
           run
           counter
           to
           that
           known
           Maxim
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           why
           when
           't
           is
           every
           man's
           wisdom
           to
           choose
           the
           least
           of
           two
           Evils
           ,
           men
           (
           in
           avoidance
           of
           the
           least
           )
           do
           choose
           the
           greatest
           ,
           even
           
             to
             dwell
             with
             Eternal
             Burnings
          
           .
           And
           therefore
           well
           may
           it
           be
           said
           ,
           as
           here
           it
           is
           in
           my
           Text
           ,
           that
           
             when
             the
             Son
             of
             Man
             cometh
             ,
             he
             shall
             not
             find
             Faith
             upon
             the
             Earth
             :
          
           He
           shall
           not
           find
           Evangelical
           and
           Saving
           Faith
           ;
           He
           shall
           not
           find
           it
           at
           least
           in
           many
           ;
           nay
           he
           shall
           find
           it
           in
           
             few
             or
             none
          
           ;
           in
           
             comparatively
             None
          
           ,
           or
           
             None
             to
             speak
          
           
           of
           .
           Let
           men
           pretend
           what
           they
           will
           ,
           and
           let
           them
           will
           what
           they
           please
           ,
           
             ye
             shall
             know
             them
             by
             their
             Fruits
             ,
          
           saith
           our
           Blessed
           Saviour
           .
           And
           the
           Fruits
           of
           True
           Faith
           ,
           whereof
           the
           Professors
           are
           True
           Believers
           ,
           are
           no
           where
           better
           to
           be
           seen
           ,
           than
           in
           the
           Eleventh
           Chapter
           of
           the
           Epistle
           to
           the
           Hebrews
           :
           wherein
           we
           have
           Faith
           commended
           to
           us
           in
           four
           principal
           Respects
           ;
           and
           all
           within
           the
           narrow
           compass
           of
           the
           Six
           first
           Verses
           .
           First
           in
           respect
           of
           its
           Definition
           ,
           which
           is
           to
           
             be
             the
             Substance
             of
             Things
             hoped
             for
             ,
             and
             the
             Evidence
             of
             Things
             not
             seen
             .
          
           Secondly
           in
           respect
           of
           its
           great
           and
           wonderful
           Effects
           ,
           whereof
           we
           have
           there
           Two
           choice
           Examples
           ;
           the
           one
           in
           Abel
           ,
           the
           other
           in
           Enoch
           .
           Thirdly
           in
           respect
           of
           its
           
             greatest
             Benefit
          
           ,
           as
           being
           That
           Qualification
           by
           which
           
             we
             please
             God.
          
           Lastly
           in
           respect
           of
           its
           
             indispensable
             Necessity
          
           ,
           as
           being
           That
           
             without
             which
             ,
             it
             is
             impossible
             to
             please
             him
             .
          
           How
           could
           so
           many
           in
           the
           old
           Testament
           (
           of
           whom
           we
           have
           an
           accompt
           in
           the
           later
           parts
           of
           That
           Chapter
           ,
           )
           have
           chosen
           Poverty
           rather
           than
           Wealth
           ,
           and
           Disgrace
           rather
           than
           Glory
           ,
           and
           Pain
           it self
           rather
           than
           Pleasure
           ,
           if
           they
           had
           not
           had
           *
           Respect
           
           (
           and
           that
           a
           strange
           respect
           too
           ,
           )
           
             unto
             the
             Recompence
             of
             Reward
          
           ?
           if
           by
           the
           Telescope
           of
           Faith
           ,
           (
           as
           't
           is
           the
           
             Evidence
             of
             Things
             not
             seen
          
           ,
           )
           they
           had
           not
           *
           
             seen
             Him
             who
             is
             Invisible
          
           ?
           if
           they
           had
           not
           been
           enabl'd
           to
           spy
           Reward
           †
           
             afar
             off
          
           ?
           and
           to
           look
           clearly
           through
           
             the
             Veil
          
           ,
           which
           interposed
           as
           a
           Skreen
           'twixt
           It
           and
           Them
           ?
           if
           they
           had
           not
           had
           a
           Prospect
           of
           the
           several
           blessed
           Mansions
           prepared
           for
           them
           ,
           in
           the
           City
           of
           God
           whereof
           they
           had
           been
           made
           Denisons
           ,
           and
           in
           the
           House
           of
           That
           Father
           of
           whom
           they
           were
           the
           adopted
           Sons
           ?
           if
           they
           had
           not
           had
           an
           Eye
           upon
           their
           particular
           Resurrections
           ?
           and
           such
           an
           Eye
           too
           ,
           (
           so
           full
           ,
           so
           clear
           ,
           so
           more
           than
           Lyncean
           or
           Eagle-sighted
           ,
           )
           that
           even
           Then
           
             when
             they
             were
             tortur'd
             ,
             they
             would
             not
             accept
             of
             a
             Deliverance
             ,
          
           to
           the
           end
           
           
             they
             might
             injoy
             by
             so
             much
             a
             better
             Resurrection
             ?
          
        
         
           §
           9.
           
           This
           is
           a
           truly
           Salvisick
           Faith
           ,
           and
           such
           as
           necessarily
           signifies
           (
           amongst
           other
           Vertues
           )
           a
           firmer
           Adhaerence
           and
           Assent
           unto
           the
           Truth
           of
           Christ's
           Gospel
           in
           all
           its
           Doctrines
           ,
           than
           any
           man
           can
           ever
           have
           ,
           by
           any
           human
           means
           possible
           ,
           either
           to
           Seneca's
           ,
           
           or
           Cicero's
           ,
           or
           
           Caesar's
           Works
           .
           This
           is
           That
           
             for
             want
          
           of
           which
           ,
           men
           will
           do
           and
           suffer
           more
           ,
           to
           save
           their
           Bodies
           ,
           or
           Estates
           ,
           and
           that
           
             for
             a
             little
             space
             of
             Time
          
           ;
           than
           they
           will
           either
           do
           or
           suffer
           ,
           to
           save
           their
           more
           pretious
           Souls
           ,
           and
           that
           
             for
             ever
          
           .
           It
           was
           
             for
             want
          
           of
           This
           Faith
           ,
           that
           
             the
             Iews
             were
             broken
             off
          
           ;
           
           and
           by
           
             This
             only
          
           we
           Gentiles
           stand
           .
           This
           is
           
             That
             Faith
             the
             Iust
             shall
             live
             by
             .
          
           This
           is
           That
           
           on
           which
           depends
           our
           Bliss
           ,
           or
           Misery
           for
           ever
           ;
           according
           to
           the
           words
           of
           our
           Blessed
           Saviour
           ,
           whereof
           it
           is
           an
           Explication
           ,
           
             Mark
             16.
             16.
             
             He
             that
             believeth
             ,
             shall
             be
             saved
             ;
             but
             He
             that
             believeth
             not
             ,
             shall
             be
             damned
             .
          
           Here
           is
           short
           work
           indeed
           ;
           and
           such
           as
           might
           have
           sav'd
           the
           labour
           of
           many
           Controversial
           Volumes
           ,
           which
           have
           been
           written
           ,
           and
           made
           publick
           ,
           between
           the
           Molinists
           and
           the
           Iansenians
           ;
           the
           Franciscans
           and
           the
           Dominicans
           ,
           or
           the
           Scotists
           and
           the
           Thomists
           ,
           between
           the
           Lutherans
           and
           the
           Calvinists
           ,
           the
           Arminians
           and
           the
           Gomarists
           ,
           the
           Remonstrants
           and
           Antiremonstrants
           ,
           concerning
           the
           Nature
           of
           God's
           Decrees
           ,
           and
           Quaestions
           depending
           thereupon
           .
           Our
           Saviour
           tells
           us
           very
           succinctly
           ,
           in
           words
           most
           plain
           ,
           
           and
           most
           univocal
           ,
           
             who
             are
             Vessels
             of
             Election
             ,
             and
             who
             of
             Wrath
             :
          
           Who
           were
           decreed
           from
           All
           Aeternity
           to
           Heaven
           ,
           and
           Hell
           ;
           even
           Believers
           ,
           and
           Unbelievers
           .
           No
           more
           but
           so
           :
           
             He
             that
             believeth
             ,
             shall
             be
             saved
             ,
             and
             He
             that
             believeth
             not
             ,
             shall
             be
             damn'd
             .
          
           Which
           cannot
           possibly
           be
           meant
           concerning
           every
           human
           Faith
           ,
           whereof
           the
           World
           is
           too
           full
           .
           It
           cannot
           be
           meant
           of
           such
           a
           Faith
           ,
           as
           makes
           a
           man
           
             abhor
             Idols
          
           ,
           but
           not
           abstain
           from
           
             committing
             Sacrilege
          
           .
           Nor
           can
           it
           be
           meant
           of
           such
           a
           Faith
           ,
           as
           is
           strong
           enough
           to
           
             remove
             Mountains
          
           ,
           (
           to
           wit
           The
           Laws
           and
           the
           Land-Marks
           of
           Church
           and
           State
           ,
           )
           to
           pull
           down
           Kings
           ,
           and
           unsettle
           Kingdoms
           ;
           But
           not
           strong
           enough
           to
           bring
           forth
           Obedience
           to
           Christ's
           Commands
           ,
           and
           (
           by
           a
           consequence
           unavoidable
           )
           to
           God's
           Vicegerents
           upon
           Earth
           .
           It
           cannot
           be
           meant
           of
           the
           Antinomian
           ,
           or
           the
           
           Fiduciarie's
           Faith
           ,
           which
           sets
           it self
           into
           a
           kind
           of
           opposition
           unto
           
             Good
             works
          
           ;
           and
           so
           by
           consequence
           is
           the
           Parent
           of
           nothing
           but
           practical
           Infidelity
           .
           But
           't
           is
           meant
           of
           That
           sanctifying
           and
           
             saving
             Faith
          
           ,
           which
           whosoever
           hath
           ,
           
             overcometh
             the
             world
          
           ,
           1
           John
           5.
           5.
           
           'T
           is
           meant
           
           of
           Iustifying
           Faith
           ,
           not
           only
           in
           the
           mystical
           ,
           but
           literal
           notion
           of
           the
           word
           ;
           a
           Faith
           which
           so
           justifies
           ,
           that
           (
           in
           a
           competent
           degree
           )
           It
           does
           evermore
           make
           its
           Possessor
           Iust.
           It
           makes
           him
           an
           
             upright
             and
             honest
             man.
             Saving
             Faith
          
           being
           a
           Grace
           ,
           which
           ,
           as
           it
           is
           the
           most
           commonly
           talk't
           of
           ,
           so
           it
           is
           (
           I
           am
           afraid
           )
           the
           least
           commonly
           understood
           ,
           of
           any
           one
           thing
           in
           the
           
             Christian
             Code
          
           .
           We
           could
           not
           else
           so
           much
           abound
           with
           Knaves
           and
           Hypocrites
           as
           we
           do
           in
           the
           Christian
           World.
           That
           which
           we
           call
           Divine
           Faith
           ,
           which
           is
           a
           justifying
           and
           sanctifying
           and
           saving
           Faith
           ,
           and
           upon
           which
           The
           Word
           of
           God
           does
           every
           where
           lay
           so
           great
           a
           stress
           ,
           must
           be
           an
           Habit
           of
           the
           Will
           ,
           as
           well
           as
           of
           the
           Understanding
           ;
           not
           only
           flourishing
           in
           the
           Head
           ,
           but
           deeply
           rooted
           in
           the
           Heart
           .
           It
           must
           be
           such
           as
           does
           contain
           a
           full
           and
           
             generous
             Belief
          
           he
           dares
           to
           dye
           for
           ;
           a
           full
           and
           
             Practical
             Belief
          
           that
           
             Iesus
             Christ
             is
             the
             Messias
          
           ;
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           full
           and
           absolute
           
           Belief
           ,
           both
           in
           his
           words
           ,
           and
           in
           his
           works
           ;
           both
           in
           his
           Counsels
           ,
           and
           his
           Commands
           ;
           both
           in
           his
           Promises
           ,
           and
           his
           Threats
           .
           For
           He
           who
           Thus
           is
           believing
           ,
           is
           
             ipso
             facto
          
           ,
           and
           
             eo
             ipso
          
           ,
           at
           
           once
           an
           Obedient
           and
           Loving
           Christian.
           A
           Christian
           so
           loving
           ,
           that
           the
           longer
           he
           lives
           ,
           the
           more
           he
           lives
           the
           Life
           of
           Faith
           ;
           the
           more
           he
           is
           weaned
           and
           sequestred
           from
           the
           things
           here
           below
           ;
           the
           more
           he
           is
           wedded
           and
           betrothed
           unto
           those
           things
           that
           are
           above
           .
           His
           Affections
           are
           taken
           off
           from
           the
           beggarly
           Elements
           of
           the
           World
           ,
           and
           fix't
           entirely
           upon
           God
           ,
           as
           his
           soveraign
           Good.
           I
           mean
           they
           are
           set
           upon
           
             God
             in
             Christ
             ,
             reconciling
             the
             World
             unto
             Himself
             .
          
           And
           
             overcome
             The
             world
          
           he
           does
           ,
           (
           as
           St.
           Iohn
           must
           needs
           mean
           ,
           )
           by
           
             overcoming
             its
             Temptations
          
           ;
           its
           Pomps
           ,
           and
           Vanities
           ;
           its
           Smiles
           ,
           and
           Flatteries
           ;
           nor
           only
           the
           Pleasures
           ,
           but
           Terrors
           of
           it
           .
           He
           overcometh
           That
           world
           ,
           which
           St.
           Iohn
           has
           comprized
           under
           three
           general
           Heads
           ,
           to
           wit
           
             the
             lust
             of
             the
             Flesh
             ,
             the
             lust
             of
             the
             Eye
             ,
             and
             the
             pride
             of
             Life
             .
          
           For
           a
           sincere
           Faith
           in
           Christ
           ,
           in
           his
           Death
           ,
           and
           Resurrection
           ,
           and
           in
           the
           Consequences
           of
           Both
           ,
           gives
           us
           a
           much
           greater
           Byass
           ,
           a
           stronger
           Bent
           and
           Inclination
           to
           all
           good
           Things
           ,
           than
           
             the
             whole
             World
          
           can
           to
           the
           contrary
           ,
           by
           all
           its
           flatteries
           ,
           or
           its
           frights
           .
           It
           possesseth
           us
           immediately
           
           with
           Inward
           
             Ioy
             in
             the
             Holy
             Ghost
          
           ,
           and
           praepossesseth
           us
           with
           an
           Antepast
           of
           
             The
             Glory
             to
             be
             reveal'd
          
           .
           It
           praesentiates
           unto
           us
           such
           Joys
           to
           come
           ,
           as
           do
           exceedingly
           over-weigh
           the
           frowns
           and
           favours
           of
           the
           world
           .
           It
           is
           expressed
           by
           St.
           Iohn
           (
           in
           the
           place
           before-cited
           )
           not
           only
           as
           the
           means
           whereby
           we
           grow
           Victors
           ,
           But
           as
           the
           Victory
           it self
           .
           This
           (
           saith
           he
           )
           
             is
             The
             Victory
             which
             overcometh
             the
          
           
           
             world
             ,
             even
             our
             Faith
          
           :
           As
           if
           it
           were
           not
           only
           the
           Instrument
           ,
           but
           Essence
           of
           it
           .
        
         
           §
           10.
           
           It
           follows
           then
           that
           we
           must
           distinguish
           ,
           with
           exceeding
           great
           Care
           ,
           and
           every
           minute
           of
           our
           Lives
           ,
           between
           two
           things
           which
           do
           extremely
           much
           differ
           ,
           (
           like
           Heaven
           ,
           and
           Hell
           ,
           )
           and
           yet
           are
           commonly
           confounded
           to
           admiration
           .
           I
           say
           we
           must
           carefully
           distinguish
           ,
           not
           only
           between
           an
           Idle
           ,
           and
           an
           Operative
           Faith
           ,
           a
           Faith
           which
           works
           ,
           and
           a
           Faith
           which
           works
           not
           ;
           But
           withal
           between
           a
           working
           ,
           and
           working
           Faith
           ;
           between
           a
           Faith
           which
           only
           works
           by
           the
           Love
           of
           a
           
             man's
             self
          
           ,
           and
           a
           Faith
           which
           duly
           works
           by
           the
           Love
           of
           others
           .
           For
           
             when
             the
             Son
             of
             Man
             shall
             come
             with
             his
             holy
             Angels
             in
             flaming
             Fire
             ,
             taking
          
           
           
             Vengeance
             of
             them
             that
             know
             not
             God
             ,
             and
             obey
             not
             the
             Gospel
             of
             Iesus
             Christ
             ,
          
           He
           will
           find
           enough
           
             idle
             ,
             unactive
          
           Faith
           ,
           which
           either
           works
           not
           at
           all
           ,
           or
           not
           at
           all
           
             by
             Love
          
           ,
           or
           else
           by
           none
           but
           Self-love
           ,
           which
           is
           the
           worst
           and
           
             greatest
             Evil
          
           that
           can
           possibly
           come
           to
           pass
           in
           the
           
             last
             and
             worst
             Times
          
           .
           St.
           Paul
           sets
           it
           down
           ,
           in
           his
           long
           Catalogue
           of
           Impieties
           which
           shall
           
             be
             in
             the
             last
             Days
          
           ,
           as
           The
           Ring-leader
           and
           Head
           of
           All
           the
           Villanies
           which
           ensue
           :
           as
           the
           first
           and
           greatest
           Link
           of
           
             that
             Chain
             of
             Darkness
          
           ,
           which
           draws
           the
           other
           Links
           after
           it
           ,
           and
           reacheth
           as
           far
           as
           from
           Hence
           to
           Hell.
           
             In
             the
             last
             days
          
           (
           says
           he
           to
           Timothy
           )
           
             perilous
             Times
             shall
             come
             ;
             For
             men
             shall
             be
             Lovers
             of
             their
             own
             selves
             ,
          
           and
           (
           in
           consequence
           of
           That
           ,
           )
           All
           the
           Devilish
           Things
           that
           follow
           ,
           from
           the
           First
           Verse
           unto
           the
           Ninth
           ,
           of
           that
           Third
           Chapter
           of
           the
           Second
           Epistle
           to
           
             Timothy
             .
             A
             Chain
             of
             Darkness
          
           almost
           as
           long
           ,
           as
           That
           the
           Devils
           themselves
           are
           
             held
             in
          
           ,
           and
           reserved
           (
           saith
           St.
           Iude
           )
           
             until
             the
             Iudgment
             of
             the
             Great
             Day
             .
          
           Nor
           is
           it
           my
           opinion
           only
           ,
           But
           that
           of
           Estius
           ,
           
           Simplicius
           ,
           and
           Strigelius
           ,
           that
           the
           Sin
           of
           Self-love
           is
           set
           down
           First
           in
           The
           Black
           
           List
           ,
           as
           The
           Head-spring
           and
           Fountain
           of
           all
           the
           Rest.
           For
           I
           think
           I
           may
           challenge
           any
           man
           living
           (
           without
           immodesty
           )
           to
           Name
           any
           one
           Actual
           and
           Damning
           Sin
           ,
           which
           has
           not
           the
           Sin
           of
           Self-love
           for
           its
           most
           execrable
           Original
           .
           It
           was
           meerly
           Self-love
           ,
           which
           turned
           Luciser
           into
           a
           Devil
           ,
           and
           made
           the
           
             Son
             of
             the
             Morning
             The
             Prince
             of
             Darkness
             .
          
           It
           was
           the
           Sin
           of
           Self-love
           which
           turned
           those
           Protoplasts
           Adam
           and
           Eve
           out
           of
           their
           Innocence
           ,
           and
           by
           consequence
           out
           of
           their
           Paradise
           ,
           which
           they
           held
           and
           possessed
           by
           That
           one
           Tenure
           .
           It
           was
           at
           first
           the
           
             Love
             of
             Self
          
           ,
           and
           of
           Self-preservation
           ,
           which
           moved
           Peter
           to
           renounce
           and
           abjure
           his
           Master
           .
           And
           it
           was
           first
           a
           Self-love
           ,
           which
           produced
           in
           Iudas
           a
           
             love
             of
             Mony
          
           ,
           wherewith
           he
           was
           tempted
           to
           betray
           ,
           and
           to
           slay
           his
           Master
           .
           Thence
           it
           was
           that
           Self-denial
           ,
           or
           Self-abnegation
           ,
           was
           the
           very
           first
           Lesson
           our
           Saviour
           taught
           his
           first
           Disciples
           .
           And
           't
           is
           the
           first
           we
           are
           to
           learn
           ,
           in
           the
           School
           of
           our
           Master
           
             Iesus
             Christ.
          
           It
           being
           the
           Causa-sine-qua-non
           of
           all
           other
           Duties
           in
           a
           Christian.
           For
           whosoever
           has
           once
           attain'd
           a
           good
           Degree
           of
           Self-denial
           ,
           or
           of
           Self-hatred
           for
           Sins
           
           committed
           ,
           can
           fast
           from
           eating
           ,
           when
           he
           is
           hungry
           ;
           and
           even
           from
           drinking
           ,
           when
           he
           is
           dry
           ;
           from
           stealing
           ,
           when
           he
           is
           Poor
           ;
           and
           from
           coveting
           ,
           when
           he
           is
           Rich
           ;
           from
           repining
           ,
           when
           he
           is
           low
           ;
           and
           from
           oppressing
           ,
           when
           he
           is
           lofty
           ;
           and
           so
           from
           every
           thing
           else
           ,
           which
           either
           is
           sinful
           in
           it self
           ,
           or
           so
           much
           as
           a
           Temptation
           inducing
           to
           it
           .
           How
           did
           St.
           Peter
           ,
           when
           he
           
             repented
             ,
             revenge
          
           himself
           upon
           himself
           ,
           for
           his
           having
           so
           basely
           (
           out
           of
           Self-love
           )
           not
           only
           disown'd
           ,
           but
           forsworn
           his
           Lord
           ?
           He
           did
           not
           only
           
             deny
             Himself
          
           ,
           in
           opposition
           to
           his
           Denial
           of
           Jesus
           Christ
           ,
           But
           abhorr'd
           himself
           too
           ,
           in
           opposition
           to
           his
           Self-love
           ,
           which
           betray'd
           him
           to
           it
           .
           How
           triumphant
           was
           his
           Faith
           ,
           and
           his
           Self-denial
           ?
           how
           triumphant
           over
           Himself
           ,
           and
           his
           former
           Cowardize
           ?
           how
           did
           he
           preach
           up
           Christ
           Crucified
           ,
           for
           which
           he
           was
           Crucified
           with
           his
           Head
           downwards
           ?
           and
           in
           All
           he
           did
           ,
           or
           suffer'd
           ,
           how
           did
           he
           bear
           down
           all
           before
           him
           ,
           (
           not
           only
           all
           the
           World
           ,
           but
           the
           Flesh
           ,
           and
           the
           Devil
           too
           ,
           )
           as
           mighty
           Cataracts
           and
           Torrents
           do
           sticks
           and
           straws
           ?
           So
           did
           Peter
           ,
           as
           well
           as
           Paul
           ,
           courageously
           
             sight
             the
             good
             sight
             of
             Faith.
          
           Such
           in
           Him
           
           was
           That
           
             Faith
             which
             overcometh
             the
             World.
             And
             when
             the
             Son
             of
             Man
             cometh
          
           to
           be
           the
           Judge
           of
           Quick
           and
           Dead
           ,
           (
           Lord
           !
           )
           how
           much
           (
           or
           rather
           how
           little
           ,
           )
           
             shall
             he
             find
          
           of
           such
           fighting
           and
           conquering
           
             Faith
             upon
             the
             Earth
          
           ?
        
         
           §
           11.
           
           This
           is
           infinitely
           far
           from
           That
           Carnal
           Faith
           ,
           which
           only
           works
           (
           
             by
             Self-love
          
           )
           All
           the
           Degrees
           of
           Disobedience
           to
           Christ's
           Commands
           .
           No
           ,
           The
           Faith
           which
           He
           shall
           find
           in
           
             comparatively
             None
          
           (
           that
           is
           to
           say
           
             in
             very
             few
          
           )
           at
           his
           second
           Coming
           ,
           is
           such
           a
           Faith
           as
           strongly
           works
           by
           a
           
             Love
             of
             others
          
           ;
           which
           is
           said
           with
           great
           reason
           to
           be
           
             The
             fulfilling
             of
             the
             Law
          
           in
           Both
           the
           Tables
           of
           The
           Decalogue
           ,
           (
           which
           our
           Blessed
           Lord
           came
           to
           fulfil
           and
           perfect
           ,
           not
           to
           abrogate
           ,
           or
           to
           destroy
           ;
           )
           because
           't
           is
           hard
           ,
           if
           not
           impossible
           ,
           for
           us
           to
           name
           any
           one
           Duty
           ,
           incumbent
           on
           us
           as
           Men
           ,
           or
           Christians
           ,
           which
           is
           not
           the
           Necessary
           Production
           of
           
             such
             a
             Love
          
           as
           
             Faith
             works
          
           by
           .
           For
           as
           immoderate
           Self-love
           ,
           which
           consists
           with
           an
           human
           and
           worthless
           Faith
           ,
           is
           
             the
             Root
             of
             All
             Evil
          
           without
           Exception
           ;
           so
           a
           truly
           
             Christian
             Faith
          
           ,
           which
           is
           operative
           ,
           and
           
             works
             by
             a
             due
             love
             of
             others
             ,
          
           
           (
           a
           
             love
             of
             God
             with
             all
             our
             hearts
             ,
          
           and
           of
           
             our
             Neighbour
             as
             our selves
          
           ,
           )
           cannot
           choose
           but
           be
           
             the
             Root
             of
             all
             the
             Good
             fruits
          
           to
           be
           imagin'd
           .
           For
           how
           can
           any
           man
           indure
           to
           be
           rebelling
           against
           
             his
             God
          
           ,
           whom
           he
           does
           love
           
             with
             all
             his
             Soul
          
           ,
           and
           above
           Himself
           ?
           And
           how
           can
           any
           man
           (
           knowingly
           )
           suffer
           himself
           to
           be
           induced
           to
           wrong
           his
           Neighbour
           ,
           whom
           he
           does
           love
           
             without
             hypocrisie
          
           ,
           and
           As
           Himself
           ?
           that
           is
           ,
           as
           sincerely
           ,
           thô
           not
           as
           well
           ;
           or
           as
           well
           ,
           (
           if
           you
           please
           ,
           )
           thô
           
             not
             as
             much
          
           .
           With
           a
           
             sicut
             similitudinis
          
           ,
           thô
           not
           aequalitatis
           .
           In
           which
           sense
           't
           is
           said
           by
           our
           Lord
           Himself
           ,
           
             Be
             ye
             perfect
             ,
             As
             your
             Father
             in
          
           
           
             Heaven
             is
             perfect
          
           .
           He
           does
           not
           there
           say
           ,
           Be
           ye
           as
           perfect
           as
           he
           is
           perfect
           ;
           But
           be
           ye
           perfect
           as
           sincerely
           ,
           as
           he
           is
           perfect
           consummately
           .
           Be
           ye
           That
           in
           your
           measure
           ,
           which
           He
           is
           without
           measure
           .
           Be
           ye
           perfect
           comparatively
           ,
           as
           He
           is
           absolutely
           perfect
           .
           For
           as
           God
           is
           said
           in
           Scripture
           to
           have
           
             made
             Man
             in
             his
             own
             Likeness
             ,
          
           so
           we
           may
           say
           by
           the
           same
           reason
           ,
           that
           he
           makes
           a
           Man's
           perfection
           ,
           (
           thô
           at
           a
           vast
           and
           humble
           distance
           )
           in
           the
           Similitude
           of
           his
           own
           .
           Now
           if
           what
           I
           have
           said
           of
           a
           True
           Christian
           Faith
           
           as
           it
           
             works
             by
             Love
          
           ,
           and
           as
           it
           is
           
             the
             Substance
             of
             Things
             hoped
             for
             ,
          
           and
           as
           it
           is
           
             the
             Evidence
             of
             Things
             not
             seen
             ,
          
           and
           as
           't
           is
           that
           whereby
           a
           Believer
           
             overcometh
             the
             world
          
           ,
           be
           duly
           compared
           with
           all
           before
           it
           ,
           touching
           the
           faithlesness
           ,
           and
           malignity
           ,
           the
           wants
           of
           love
           ,
           and
           common
           honesty
           ,
           wherewith
           
             the
             world
          
           is
           overcome
           ;
           'T
           will
           not
           be
           difficult
           to
           conclude
           ,
           That
           when
           the
           Son
           of
           Man
           cometh
           ,
           (
           let
           his
           coming
           be
           when
           it
           will
           ,
           )
           He
           will
           find
           his
           own
           Prophecy
           fulfill'd
           amongst
           us
           .
        
         
           §
           12.
           
           Perhaps
           't
           is
           too
           little
           a
           thing
           to
           mention
           either
           Cotterus
           ,
           or
           Dabricius
           ,
           or
           
             Christina
             Poniatovia
          
           ,
           however
           their
           Praedictions
           touching
           Christendom
           in
           general
           ,
           and
           particularly
           touching
           the
           
             whole
             House
             of
             Austria
          
           ,
           and
           
             That
             of
             Bourbon
          
           ,
           (
           long
           *
           and
           long
           ago
           printed
           ,
           )
           are
           coming
           to
           pass
           in
           These
           our
           Days
           .
           Nor
           will
           I
           apply
           That
           of
           David
           touching
           
             Absolom's
             Rebellion
          
           ,
           and
           the
           
             general
             Revolt
          
           occasion'd
           by
           it
           ,
           stigmatized
           in
           the
           Fourteenth
           and
           in
           the
           Three
           and
           fiftieth
           
             Psalm
             :
             The
             Fool
             hath
             said
             in
             his
             Heart
             There
             is
             no
             God.
          
           Where
           by
           
             the
             Fool
          
           he
           means
           
             a
             Multitude
          
           ,
           as
           appears
           by
           his
           next
           words
           .
           The
           
           
             Lord
             looked
             down
             from
             Heaven
             upon
             the
             Children
             of
             Men
             ,
             to
             see
             if
             there
             were
             any
             that
             would
             understand
             ,
             and
             seek
             after
             God.
             But
             they
             are
             all
             gone
             out
             of
             the
             way
             ,
             they
             are
             altogether
             become
             Abominable
             ,
             There
             is
             none
             that
             doth
             good
             ,
             no
             not
             one
             .
          
           Nor
           will
           I
           descant
           upon
           That
           of
           the
           Prophet
           
             Micah
             ,
             The
             Good
             man
             is
             perished
             out
             of
             the
             Earth
             .
             There
             is
             none
             upright
             among
             men
             .
             They
             all
             lye
             in
             wait
             for
             Blood.
             They
             hunt
             every
             man
             his
             Brother
             with
             a
             Net.
             They
             do
             evil
             earnestly
             ,
             and
             that
             with
             Both
             hands
             .
             The
             Iudge
             asketh
             for
             Reward
             .
          
           
           
             The
             Great
             man
             uttereth
             his
             Mischievous
             Desire
             .
             The
             Best
             of
             them
             is
             a
             Briar
             :
             and
             the
             most
             Upright
             of
             them
             is
             sharper
             than
             any
             Thorn
             Hedge
             .
          
           (
           I
           do
           not
           speak
           of
           These
           things
           in
           this
           
             unlimited
             universality
          
           ,
           unless
           it
           be
           by
           a
           Paralipsis
           .
           )
           But
           This
           I
           think
           I
           may
           say
           with
           every
           man's
           suffrage
           and
           consent
           ,
           There
           is
           so
           eminent
           a
           Defection
           from
           God
           and
           Goodness
           throughout
           the
           World
           ,
           that
           Most
           do
           seem
           to
           have
           renounced
           ,
           and
           to
           have
           utterly
           cast
           off
           ,
           All
           Fear
           ,
           and
           Care
           ,
           if
           not
           Acknowledgment
           of
           the
           most
           High.
           The
           Tongues
           of
           men
           are
           their
           own
           ;
           their
           Thoughts
           are
           free
           ;
           their
           
             Wills
             invisible
          
           ;
           and
           the
           secrets
           
           of
           their
           Hearts
           are
           known
           to
           God
           only
           ,
           
             The
             Searcher
             of
             them
          
           .
           But
           yet
           as
           far
           as
           mens
           Actions
           are
           
             the
             Interpreters
          
           of
           their
           Hearts
           ,
           and
           as
           far
           as
           they
           discover
           an
           Epidemical
           Decay
           of
           Christian
           strictness
           ,
           a
           Decay
           of
           That
           Seriousness
           in
           Reality
           and
           Substance
           ,
           which
           some
           poor
           Quakers
           retain
           in
           Shew
           ,
           a
           Decay
           of
           all
           Duties
           to
           God
           and
           Man
           ,
           a
           Decay
           of
           Moral
           Honesty
           ,
           and
           Humanity
           it self
           ,
           and
           (
           which
           is
           the
           Top
           of
           all
           Impiety
           )
           a
           devilish
           blending
           and
           confounding
           the
           very
           Natures
           of
           Right
           and
           Wrong
           ,
           a
           turning
           Religion
           Topsy
           Turvy
           ,
           calling
           
             Evil
             Good
             ,
             and
             Good
             Evil
             ,
             putting
             Bitter
             for
             Sweet
             ,
             and
             Sweet
             for
             Bitter
             ,
             Light
             for
             Darkness
             ,
             and
             Darkness
             for
             Light
             ,
          
           holding
           Perjury
           ,
           and
           
             Parricide
             ,
             Killing
             of
             Kings
          
           ,
           and
           
             Subverting
             of
             Kingdoms
          
           ,
           not
           only
           Innocent
           ,
           but
           Pious
           ,
           not
           only
           Laudable
           and
           Vertuous
           ,
           but
           the
           most
           
             highly
             Meritorious
          
           ,
           and
           
             Supererogating
             Works
          
           of
           the
           
             purest
             Christians
          
           ,
           nor
           only
           of
           the
           purest
           ,
           but
           of
           the
           only
           true
           Christians
           in
           all
           the
           World
           ,
           the
           Only
           Members
           of
           the
           true
           Church
           ,
           and
           Only
           Heirs
           of
           Salvation
           ,
           whilst
           they
           who
           dare
           not
           break
           Oaths
           of
           Allegiance
           and
           Supremacy
           ,
           dare
           not
           rail
           at
           
           and
           libel
           the
           Laws
           in
           force
           ,
           dare
           not
           rebel
           against
           their
           Governours
           ,
           dare
           not
           fall
           down
           and
           worship
           the
           Jesuites
           Idol
           ,
           even
           for
           This
           very
           Reason
           are
           Damn'd
           for
           ever
           ;
           I
           say
           as
           far
           as
           men's
           Actions
           are
           Thus
           the
           Indices
           of
           their
           Hearts
           ,
           we
           may
           conclude
           there
           is
           a
           Principle
           of
           downright
           Atheism
           within
           them
           ;
           at
           least
           an
           Heathenish
           Belief
           that
           their
           Souls
           are
           not
           Immortal
           ;
           and
           that
           for
           what
           they
           do
           in
           This
           ,
           they
           shall
           not
           be
           brought
           to
           give
           Accompt
           in
           Another
           World.
           
        
         
           §
           13.
           
           I
           am
           far
           from
           undertaking
           (
           what
           yet
           some
           have
           done
           )
           to
           name
           the
           
             last
             Days
          
           of
           
             the
             Son
             of
             Man
          
           ,
           or
           the
           Time
           of
           his
           coming
           to
           the
           avenging
           of
           His
           Elect
           ,
           and
           to
           judge
           the
           World.
           But
           of
           This
           I
           am
           certain
           ,
           (
           because
           I
           have
           it
           from
           his
           own
           Mouth
           ,
           as
           well
           as
           from
           the
           Mouths
           of
           Three
           at
           least
           of
           his
           Apostles
           ,
           )
           that
           we
           must
           not
           infer
           
             the
             Day
             of
             Doom
          
           is
           
             far
             off
          
           ,
           because
           there
           are
           
             few
             prepare
             for
             it
          
           ,
           and
           even
           the
           wisest
           do
           not
           expect
           it
           ;
           No
           ,
           It
           's
           seeming
           very
           
             far
             off
          
           ,
           is
           rather
           a
           Sign
           of
           its
           Approach
           .
           For
           The
           Scriptures
           tell
           us
           
           expresly
           ,
           That
           Christ
           at
           his
           Coming
           will
           surprize
           us
           
             as
             a
             Thief
             in
             the
             Night
             .
          
           His
           Coming
           ,
           for
           Quickness
           ,
           will
           be
           like
           *
           lightning
           .
           
           It
           shall
           be
           as
           suddain
           (
           saith
           our
           Lord
           )
           as
           
             Noah's
             Deluge
          
           was
           to
           All
           ,
           Noah
           himself
           being
           excepted
           .
           
             They
             did
             eat
             ,
             they
             drank
             ,
             they
             married
             wives
             ,
             even
             until
             the
             very
             day
             of
          
           Noah's
           
             entring
             into
             the
             Ark
          
           ,
           when
           behold
           the
           Flood
           came
           ,
           and
           
             destroy'd
             them
             All.
          
           It
           shall
           at
           least
           be
           as
           surprising
           ,
           as
           was
           the
           shooting
           of
           Hell
           from
           Heaven
           
             in
             the
             Days
             of
          
           Lot.
           And
           how
           surprising
           That
           was
           ,
           our
           Saviour
           tells
           us
           in
           the
           next
           words
           :
           
             They
             did
             eat
             ,
             they
             drank
             ,
             they
             bought
             ,
             they
             sold
             ,
             they
             planted
             ,
             they
             builded
             ,
          
           (
           unto
           which
           it
           may
           be
           added
           ,
           they
           play'd
           ,
           they
           sported
           ,
           they
           were
           indulging
           all
           their
           Lusts
           ,
           )
           
             when
             behold
             the
             same
             day
             wherein
          
           Lot
           
             went
             out
             of
          
           Sodom
           ,
           
             The
             Fire
             and
             Brimstone
             rained
             down
             ,
             and
             destroy'd
             them
             All.
          
           So
           swift
           ,
           so
           suddain
           ,
           so
           surprising
           shall
           be
           
             The
             Day
          
           ,
           of
           
             The
             Son
             of
             Man's
             Coming
             to
             judge
             the
             World.
             Watch
             therefore
          
           (
           says
           our
           Saviour
           )
           
             for
             ye
          
           
           
             know
             not
             what
             hour
             your
             Lord
             will
             come
             .
             Heaven
             and
             Earth
             shall
             pass
             away
             ;
             But
             of
             That
             day
             and
             hour
             knoweth
             no
             man
          
           (
           says
           he
           again
           ,
           )
           
             no
             not
             the
             Angels
             of
             Heaven
             .
          
           Again
           (
           says
           he
           )
           
             be
             ye
             ready
             :
             for
             in
             such
             an
             hour
             as
             ye
             think
             not
             ,
             The
             Son
             of
             Man
             cometh
             .
          
           All
           which
           that
           it
           is
           meant
           of
           the
           Day
           of
           Judgment
           ,
           and
           
           the
           Consummation
           of
           all
           things
           ,
           not
           only
           or
           chiefly
           of
           the
           Jews
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           Destruction
           of
           Ierusalem
           ,
           seems
           to
           be
           evident
           from
           the
           Conclusion
           of
           That
           whole
           Prophecy
           of
           our
           Saviour
           :
           
             For
             if
             That
             Evil
             Servant
          
           
           [
           
             That
             Man
             of
             Sin
          
           by
           way
           of
           Eminence
           ,
           whether
           without
           Christendom
           ,
           or
           within
           it
           ,
           whether
           in
           Asia
           ,
           or
           in
           Italy
           ,
           in
           Germany
           ,
           or
           in
           Spain
           ,
           in
           France
           ,
           or
           England
           ,
           ]
           
             shall
             say
             in
             his
             heart
             ,
             My
             Lord
             delayeth
             his
             Coming
             ,
          
           whereupon
           He
           shall
           praesume
           
             to
             smite
             his
             fellow
             Servants
             ,
             and
             to
             riot
             it
             with
             the
             Drunken
             ,
             The
             Lord
             of
             that
             Servant
             shall
             come
             in
             a
             day
             when
             he
             looketh
             not
             for
             him
             ,
             and
             in
             an
             hour
             he
             is
             not
             aware
             of
             ;
             and
             shall
             cut
             him
             asunder
             ,
             and
             appoint
             him
             his
             Portion
             with
             the
             Hypocrites
             ;
             There
             shall
             be
             weeping
             ,
             and
             gnashing
             of
             Teeth
             .
          
        
         
           §
           14.
           
           What
           now
           is
           to
           be
           done
           ,
           by
           us
           who
           live
           in
           These
           Times
           ,
           wherein
           I
           have
           shewn
           there
           is
           so
           Common
           ,
           so
           Universal
           ,
           so
           Epidemical
           a
           state
           of
           Depravation
           ,
           but
           that
           
             every
             one
          
           in
           his
           station
           do
           labour
           hard
           to
           mend
           one
           :
           That
           we
           all
           
             watch
             and
             pray
             ,
             lest
             we
             enter
             into
             Temptation
             ?
          
           or
           that
           if
           we
           cannot
           escape
           the
           Temptations
           of
           the
           World
           ,
           yet
           by
           the
           
           powerful
           Grace
           of
           God
           ,
           well
           cooperated
           with
           ,
           we
           may
           be
           able
           
             to
             overcome
          
           them
           ?
           In
           order
           whereunto
           ,
           we
           must
           not
           only
           watch
           and
           pray
           
             for
             a
             Time
          
           ,
           and
           *
           
             examin
             our selves
          
           duly
           ,
           
             whether
             we
             be
             in
             the
             Faith
             of
             Christ
          
           ;
           But
           we
           must
           
             not
             faint
          
           in
           it
           .
           We
           must
           
             quit
             our selves
             like
             Men.
          
           We
           must
           
             be
             strong
             in
             the
             Faith.
          
           
           We
           must
           
             stand
             fast
             in
             it
          
           .
           Our
           watching
           must
           be
           constant
           ;
           our
           
             praying
             always
          
           .
           So
           expresly
           saith
           our
           Saviour
           in
           the
           first
           Verse
           of
           That
           Paragraph
           ,
           whereof
           my
           Text
           is
           the
           Conclusion
           .
           For
           
             The
             Parable
             which
             he
             spake
             ,
             was
          
           (
           says
           St.
           Luke
           )
           
             to
             This
             End
             ,
             that
             men
             ought
             always
             to
             pray
             ,
             and
             not
             to
             faint
             .
          
           We
           ought
           
             to
             pray
             without
             ceasing
          
           ,
           as
           St.
           Paul
           bids
           his
           Thessalonians
           .
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           saith
           the
           first
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           saith
           the
           second
           ,
           we
           must
           be
           a
           kind
           of
           Euchites
           ,
           (
           be
           it
           spoken
           
             cum
             grano
             Salis
          
           ,
           )
           we
           must
           pray
           
             without
             End
          
           ,
           or
           Intermission
           .
           And
           that
           for
           This
           reason
           ,
           as
           well
           as
           for
           This
           end
           and
           purpose
           ,
           that
           our
           Lord
           at
           his
           Coming
           may
           find
           us
           praying
           .
           A
           work
           of
           so
           very
           great
           importance
           ,
           and
           so
           conducible
           to
           Salvation
           ,
           that
           even
           Then
           when
           
             Simon
             Magus
             was
             in
             the
          
           
           
             Gall
             of
             Bitterness
             ,
             and
             in
             the
             Bond
             of
             Iniquity
             ,
          
           St.
           Peter
           bid
           him
           
             Pray
             to
             God
             ,
             if
             perhaps
             the
          
           
           
             Thought
             of
             his
             heart
             might
             be
             forgiven
             him
             .
          
           Pray
           therefore
           we
           must
           ,
           that
           we
           may
           
             not
             fall
          
           .
           And
           if
           at
           any
           time
           we
           are
           fallen
           ,
           still
           we
           must
           pray
           ,
           that
           we
           may
           rise
           .
           And
           still
           for
           fear
           of
           relapsing
           ,
           we
           must
           *
           
             watch
             unto
             Prayer
          
           ,
           and
           we
           must
           
             watch
             thereunto
             with
             all
          
           *
           perseverance
           .
           That
           so
           at
           what
           time
           soever
           
             The
             Master
             of
             the
             House
             shall
             come
             ,
          
           whether
           
             at
             Evening
          
           ,
           or
           
             at
             Midnight
          
           ,
           or
           
             in
             the
             Morning
          
           ,
           we
           may
           be
           
           found
           like
           
             wise
             Virgins
             with
             Oyl
             in
             our
             Lamps
             ,
          
           or
           in
           the
           Number
           of
           the
           few
           
             Faithful
             and
             blessed
             Servants
          
           ,
           whom
           our
           
             Lord
             when
             he
             comes
             shall
             find
             so
             Doing
             :
          
           and
           that
           finding
           us
           so
           doing
           ,
           He
           may
           receive
           us
           with
           an
           
             Euge
             ,
             Well
             done
             good
             and
             faithful
             Servants
             ,
             Enter
             ye
          
           
           
             into
             the
             Ioy
             of
             your
             Lord.
             
          
        
         
           Which
           God
           The
           Father
           of
           his
           Mercy
           prepare
           and
           qualifie
           us
           for
           ,
           even
           for
           the
           Merits
           of
           God
           The
           Son
           ,
           and
           by
           the
           powerful
           operation
           of
           God
           The
           Holy
           Ghost
           .
           To
           whom
           be
           Glory
           for
           ever
           and
           ever
           .
        
      
       
         
         
         
           AN
           ANTIDOTE
           OR
           PRAESERVATIVE
           Against
           the
           
             Prurigo
             of
             Ambition
          
           .
        
         
         
         
           
             Satan's
             Masterpiece
          
           AS
           A
           TEMPTER
           TO
           WORLDLY
           GREATNESS
           .
        
         
           
             MATTH
             .
             IV.
             9.
             
          
           
             All
             these
             Things
             will
             I
             give
             thee
             ,
             if
             thou
             wilt
             fall
             down
             and
             worship
             me
             .
          
        
         
           Or
           (
           as
           St.
           Luke
           sets
           down
           the
           words
           ,
           )
           
             
               LUKE
               IV.
               6
               ,
               7.
               
            
             All
             this
             Power
             will
             I
             give
             thee
             ,
             and
             the
             Glory
             of
             them
             ;
             for
             That
             is
             delivered
             unto
             me
             ,
             And
             to
             whomsoever
             I
             will
             ,
             I
             give
             it
             .
             If
             thou
             therefore
             wilt
             worship
             me
             ,
             All
             shall
             be
             Thine
             .
          
        
         
           §
           1.
           
           THere
           is
           a
           Time
           when
           in
           Scripture
           God
           is
           said
           to
           tempt
           Man.
           And
           again
           there
           is
           a
           Time
           when
           Man
           is
           said
           to
           
           tempt
           God.
           Last
           of
           all
           there
           is
           a
           Time
           when
           
             the
             Devil
          
           is
           said
           to
           tempt
           Both
           ;
           and
           Both
           
             at
             once
          
           in
           this
           Text
           ,
           in
           which
           are
           met
           the
           
             two
             Natures
          
           of
           
             God
             and
             Man.
          
           Now
           though
           
             to
             Tempt
          
           in
           each
           Case
           is
           still
           a
           phrase
           of
           
             one
             sound
          
           ,
           yet
           is
           it
           often
           found
           to
           be
           of
           very
           
             different
             significations
          
           .
           Indeed
           so
           different
           ,
           that
           they
           may
           seem
           to
           contradict
           .
           For
           Moses
           saith
           ,
           
             God
             tempted
             Abraham
          
           ;
           And
           yet
           St.
           Paul
           saith
           ,
           
             God
             tempteth
             no
             man.
          
           It
           is
           implyed
           by
           our
           Saviour
           ,
           that
           
             God
             is
             tempted
             at
             least
             by
             some
          
           ;
           And
           yet
           't
           is
           said
           by
           St.
           
             Iames
             ,
             He
             is
             not
             tempted
             of
             any
             .
          
           Now
           the
           way
           to
           reconcile
           them
           is
           briefly
           This.
           When
           God
           is
           said
           to
           tempt
           Man
           ,
           it
           signifies
           nothing
           but
           a
           Trial
           ,
           a
           kind
           of
           Search
           which
           God
           makes
           in
           the
           Heart
           of
           man.
           Not
           that
           God
           can
           be
           
             in
             doubt
          
           ,
           or
           stand
           in
           need
           of
           an
           Inquiry
           ,
           how
           any
           man's
           heart
           is
           affected
           towards
           him
           ;
           But
           't
           is
           to
           admonish
           him
           of
           his
           weakness
           ,
           or
           to
           convince
           him
           of
           his
           hypocrisie
           ,
           or
           else
           to
           evidence
           his
           Faith
           ,
           or
           to
           exercise
           his
           Patience
           ,
           or
           to
           make
           his
           Integrity
           the
           more
           conspicuous
           ,
           and
           rewardable
           ,
           that
           God
           is
           pleased
           to
           explore
           and
           to
           search
           his
           Heart
           .
           Thus
           in
           Genesis
           ,
           and
           Exodus
           ,
           
           and
           in
           the
           Thirteenth
           of
           Deuteronomy
           ,
           our
           Father
           Abraham
           and
           the
           Israelites
           are
           said
           to
           have
           been
           tempted
           by
           
             God
             himself
          
           .
        
         
           §
           2.
           
           Man
           (
           in
           the
           second
           place
           )
           is
           said
           to
           tempt
           God
           ,
           when
           without
           any
           Necessity
           ,
           or
           Assurance
           of
           Success
           ,
           he
           rashly
           goes
           out
           of
           his
           Calling
           to
           meet
           with
           Danger
           .
           Or
           when
           without
           any
           Warrant
           ,
           whether
           from
           the
           Spirit
           ,
           or
           Word
           of
           God
           ,
           he
           gladly
           falls
           
           into
           Distress
           ,
           (
           like
           Eldavid
           the
           
             false
             Messias
          
           ,
           of
           whom
           we
           read
           in
           learned
           Buxtorf
           ,
           )
           supposing
           God
           ,
           by
           some
           Miracle
           ,
           will
           help
           him
           out
           .
           For
           what
           is
           this
           but
           to
           explore
           ,
           or
           to
           make
           a
           Trial
           ,
           both
           of
           the
           Power
           ,
           and
           Goodness
           ,
           and
           Truth
           of
           God
           ?
           not
           at
           all
           out
           of
           Faith
           in
           his
           Word
           and
           Promise
           ,
           but
           out
           of
           a
           wanton
           Curiosity
           ,
           or
           bold
           Praesumption
           .
        
         
           §
           3.
           
           But
           now
           the
           Devil
           is
           said
           to
           tempt
           either
           God
           ,
           or
           Man
           ,
           and
           Both
           together
           in
           the
           Text
           ,
           when
           not
           only
           without
           ,
           but
           against
           the
           Word
           ,
           he
           does
           solicite
           and
           intice
           to
           something
           or
           other
           which
           is
           Evil.
           And
           thus
           our
           Lord
           is
           said
           in
           Scripture
           to
           have
           been
           tempted
           ,
           even
           as
           We.
           Not
           by
           Hunger
           
           only
           and
           Thirst
           ,
           by
           Cold
           and
           Nakedness
           ,
           by
           Slander
           and
           Disgrace
           ,
           by
           Pangs
           and
           Torments
           ,
           and
           all
           Degrees
           of
           Affliction
           to
           which
           the
           Name
           of
           Temptations
           is
           justly
           fixt
           ;
           But
           to
           the
           worst
           of
           Afflictions
           ,
           that
           is
           ,
           to
           Sin
           ;
           and
           to
           the
           worst
           even
           of
           Sins
           ,
           to
           wit
           Idolatry
           ;
           And
           to
           the
           worst
           of
           Idolatries
           ,
           even
           
             the
             worshipping
             of
             the
             Devil
          
           .
           Who
           being
           permitted
           to
           take
           him
           up
           to
           an
           exceeding
           high
           Mountain
           ,
           did
           shew
           him
           from
           thence
           ,
           as
           in
           a
           Landskip
           ,
           All
           the
           Kingdoms
           of
           the
           World
           and
           the
           Glory
           of
           them
           ;
           And
           thereupon
           made
           him
           this
           glorious
           Offer
           ,
           
             All
             these
             things
             will
             I
             give
             thee
             ,
             if
             thou
             wilt
             fall
             down
             and
             worship
             me
             :
          
           Or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             If
             ,
             falling
             down
             ,
             Thou
             wilt
             worship
             me
             .
          
        
         
           §
           4.
           
           Which
           words
           do
           present
           us
           with
           Satan's
           Masterpiece
           ;
           And
           the
           Motto
           on
           his
           Ensign
           ,
           is
           [
           
             Now
             ,
             or
             Never
          
           .
           ]
           For
           as
           the
           Roman
           Triarij
           ,
           when
           their
           
             two
             first
          
           Squadrons
           
           had
           fought
           in
           vain
           ,
           were
           depended
           upon
           at
           last
           as
           their
           
             only
             Refuge
          
           ;
           So
           when
           the
           Devil
           had
           been
           improsperous
           in
           his
           
             two
             first
          
           Onsets
           upon
           our
           Saviour
           ,
           He
           comes
           at
           last
           to
           make
           use
           of
           
             All
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
          
           ;
           clearly
           looking
           
           upon
           This
           ,
           as
           his
           most
           formidable
           Reserve
           ;
           And
           even
           against
           the
           Fortifications
           ,
           not
           only
           of
           the
           Innocence
           ,
           but
           the
           Divinity
           of
           our
           Lord
           ,
           (
           who
           was
           no
           less
           
             the
             Lord
             of
             Armies
          
           ,
           than
           
             Prince
             of
             Peace
          
           ,
           )
           his
           most
           ingenious
           ,
           most
           powerful
           ,
           most
           hopeful
           Stratagem
           .
        
         
           The
           Text
           ,
           at
           first
           view
           ,
           affords
           no
           more
           than
           
             two
             Generals
          
           .
           To
           wit
           the
           Devil
           's
           
             vast
             Offer
          
           ,
           And
           the
           unreasonable
           Condition
           with
           which
           't
           is
           clogg'd
           .
           But
           out
           of
           these
           Generals
           put
           together
           ,
           we
           may
           (
           by
           the
           help
           of
           a
           little
           Logick
           )
           draw
           
             four
             Particulars
          
           .
           Each
           of
           which
           will
           be
           a
           Doctrin
           ,
           whereof
           it
           will
           be
           easy
           to
           make
           good
           Use.
           
        
         
           
             1.
             
             The
             First
             particular
             Doctrin
             is
             ,
             That
             
               the
               Kingdoms
               of
               the
               Earth
            
             ,
             and
             
               the
               Glory
               of
               them
            
             ,
             being
             all
             met
             together
             (
             as
             here
             they
             are
             ,
             )
             do
             amount
             to
             nothing
             more
             ,
             than
             so
             many
             
               glittering
               Temptations
            
             .
          
           
             2.
             
             The
             Second
             is
             ,
             That
             
               all
               the
               Goods
               of
               this
               World
               ,
            
             however
             lovely
             they
             may
             appear
             to
             
               Carnal
               Reason
            
             ,
             or
             
               Common
               Sense
            
             ,
             are
             yet
             by
             God's
             Patience
             ,
             and
             wise
             Permission
             ,
             in
             the
             
             Devil's
             Proffer
             ,
             and
             Disposal
             .
             I
             
             say
             They
             are
             so
             
               by
               God's
               Permission
            
             ,
             because
             the
             Devil
             can
             give
             nothing
             ,
             till
             God
             gives
             leave
             ;
             which
             ,
             for
             wise
             and
             just
             Ends
             ,
             it
             often
             pleaseth
             him
             to
             afford
             .
          
           
             3.
             
             The
             Third
             Doctrin
             is
             ,
             That
             the
             utmost
             Scope
             and
             Drift
             of
             all
             the
             Donatives
             of
             the
             Tempter
             ,
             is
             to
             steal
             our
             Hearts
             from
             God
             ,
             and
             to
             turn
             them
             wholly
             upon
             Himself
             .
             He
             never
             Proffers
             ,
             but
             with
             a
             dangerous
             Proviso
             .
             He
             does
             it
             liberally
             indeed
             ,
             [
             
               All
               these
               things
               will
               I
               give
               thee
               ,
            
             ]
             But
             with
             a
             covetous
             Supposition
             ,
             [
             
               if
               ,
               falling
               down
               ,
               thou
               wilt
               worship
               me
               .
            
             ]
          
           
             4.
             
             From
             whence
             it
             follows
             in
             the
             fourth
             Place
             ,
             That
             how
             incessantly
             soever
             some
             men
             do
             labour
             ,
             whereby
             to
             purchase
             these
             Gifts
             of
             Satan
             ,
             yet
             there
             is
             nothing
             in
             the
             World
             with
             greater
             easiness
             to
             be
             compass'd
             ;
             if
             the
             Devil
             may
             be
             try'd
             by
             his
             own
             Confession
             .
             Who
             ,
             though
             the
             things
             here
             spoken
             of
             are
             great
             ,
             and
             goodly
             ,
             (
             
               even
               the
               Kingdoms
               of
               the
               Earth
               ,
               and
               the
               Glory
               of
               them
               ,
            
             )
             is
             yet
             most
             ready
             to
             part
             with
             All
             ,
             in
             exchange
             for
             an
             Act
             of
             our
             Adoration
             .
             To
             attain
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             All
             that
             our
             Tempter
             can
             
             give
             ,
             or
             offer
             ,
             nothing
             more
             needs
             be
             done
             ,
             than
             
               to
               fall
               down
               to
               him
               and
               worship
               him
               .
            
          
        
         
           §
           1.
           
           To
           prove
           the
           First
           of
           these
           Four
           ,
           [
           That
           
             the
             Kingdoms
             of
             the
             Earth
          
           ,
           when
           they
           are
           
             All
             put
             together
          
           ,
           make
           but
           a
           
             glittering
             Temptation
             ,
             or
             handsom
             Snare
             ,
          
           ]
           we
           need
           not
           argue
           or
           dispute
           from
           a
           fitter
           Topick
           ,
           than
           the
           very
           signal
           Method
           the
           Devil
           here
           useth
           .
           Who
           ,
           when
           he
           could
           not
           corrupt
           our
           Saviour
           by
           all
           the
           Miseries
           of
           Want
           ,
           did
           now
           at
           last
           attempt
           to
           do
           it
           by
           the
           bountiful
           Overtures
           of
           Plenty
           .
           Nor
           can
           we
           think
           he
           was
           so
           silly
           ,
           as
           not
           to
           rise
           in
           his
           Temptations
           ,
           from
           the
           less
           unto
           the
           greater
           .
           It
           being
           for
           nothing
           but
           his
           Subtilty
           ,
           in
           conjunction
           with
           his
           Malice
           ,
           that
           He
           is
           call'd
           
             The
             Old
             Serpent
          
           ;
           And
           is
           said
           by
           St.
           Iohn
           ,
           to
           
           have
           
             deceiv'd
             the
             whole
             World.
          
           And
           if
           
             the
             Children
             of
             this
             World
             are
             wiser
             in
             their
             kind
          
           
           (
           as
           our
           Saviour
           says
           they
           are
           )
           
             than
             the
             Children
             of
             Light
          
           ,
           How
           much
           more
           is
           their
           *
           Father
           ,
           who
           for
           the
           Power
           of
           his
           working
           ,
           and
           Success
           of
           his
           Policy
           ,
           is
           called
           sometimes
           The
           †
           Prince
           ,
           and
           once
           ‖
           
             The
             God
             of
             this
             World
          
           ?
           
           Nor
           is
           it
           certainly
           for
           Nothing
           ,
           that
           
             The
             Devil
          
           has
           in
           Scripture
           such
           
             glorious
             Titles
          
           .
           For
           if
           we
           consider
           the
           
             world
             of
             men
          
           ,
           who
           are
           divided
           in
           their
           Affections
           'twixt
           Christ
           and
           Satan
           ,
           we
           shall
           find
           by
           their
           Actions
           ,
           (
           the
           best
           Interpreters
           of
           their
           Hearts
           )
           that
           the
           Territories
           of
           Satan
           are
           much
           the
           greater
           .
           Our
           Saviour
           tells
           us
           of
           a
           Broad
           way
           which
           leadeth
           to
           Destruction
           ,
           and
           many
           there
           be
           that
           go
           in
           thereat
           ;
           whereas
           (
           in
           comparison
           ,
           )
           the
           way
           to
           Life
           is
           but
           Narrow
           ,
           and
           They
           that
           go
           thither
           (
           he
           saith
           )
           are
           few
           .
           And
           therefore
           
             Those
             unclean
             Spirits
          
           which
           are
           expressed
           by
           St.
           Paul
           to
           be
           
             the
             Spirits
             now
             working
          
           
           
             in
             the
             Children
             of
             Disobedience
          
           ,
           are
           but
           little
           after
           call'd
           by
           the
           same
           Apostle
           ,
           
             The
             Principalities
          
           ,
           and
           the
           Powers
           ,
           and
           (
           which
           is
           more
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Rulers
             of
             this
          
           
           World.
           
        
         
           §
           2.
           
           That
           thus
           it
           is
           ,
           the
           Scripture
           tells
           us
           .
           But
           some
           may
           wonder
           that
           thus
           it
           should
           be
           .
           What
           may
           therefore
           be
           the
           reason
           ,
           why
           so
           few
           should
           fight
           manfully
           under
           the
           Banner
           of
           our
           Saviour
           ,
           who
           therefore
           said
           truly
           ,
           
             His
             Kingdom
             is
             not
             of
             this
             World
             ,
          
           And
           so
           many
           under
           
           Satan's
           ,
           who
           thence
           is
           
           said
           to
           be
           
             the
             Ruler
          
           ,
           and
           
             the
             God
             of
             this
             world
          
           ?
           It
           cannot
           be
           because
           God
           is
           more
           unwilling
           to
           be
           obey'd
           ,
           and
           belov'd
           by
           his
           People
           ,
           than
           Satan
           is
           .
           Nor
           can
           it
           be
           because
           God
           did
           make
           it
           necessary
           for
           Satan
           ,
           to
           have
           a
           greater
           success
           in
           the
           World
           than
           Christ.
           Nor
           can
           it
           be
           because
           God
           is
           more
           delighted
           in
           the
           Damnation
           ,
           than
           the
           Salvation
           of
           his
           Creatures
           .
           (
           He
           would
           not
           fo
           gratifie
           the
           Prince
           of
           Darkness
           ;
           nor
           could
           his
           Mercy
           have
           been
           then
           over
           all
           his
           Works
           .
           )
           Nor
           can
           it
           be
           because
           Satan
           is
           of
           
             more
             strength
          
           than
           the
           Almighty
           ,
           or
           more
           powerful
           to
           corrupt
           ,
           than
           God
           to
           purifie
           .
           For
           could
           it
           consist
           with
           God's
           oeconomy
           ,
           to
           work
           on
           our
           Wills
           by
           That
           Omnipotence
           ,
           by
           which
           the
           Wind
           and
           the
           Fire
           and
           the
           Sea
           obey
           him
           ,
           we
           should
           not
           be
           in
           a
           capacity
           to
           break
           his
           Praecepts
           ;
           we
           should
           act
           only
           as
           
             natural
             ,
             spontaneous
          
           Agents
           ;
           and
           do
           our
           Duties
           as
           the
           Stones
           do
           ,
           in
           tending
           downwards
           .
           Whereas
           having
           made
           us
           an
           other
           Thing
           ,
           to
           wit
           a
           rational
           sort
           of
           Creatures
           ,
           and
           that
           
             in
             viâ
          
           ;
           not
           yet
           arriv'd
           at
           our
           Journeys
           end
           ,
           but
           in
           a
           Tendency
           from
           Earth
           ,
           either
           to
           Heaven
           ,
           or
           to
           Hell
           ;
           not
           
             indefectibly
             good
          
           ,
           like
           the
           
           Spirits
           in
           Heaven
           ,
           nor
           
             consummately
             evil
          
           ,
           like
           those
           in
           Hell
           ,
           but
           as
           it
           were
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           Skirts
           ,
           or
           the
           Confines
           betwixt
           them
           Both
           ;
           to
           wit
           inclinable
           to
           evil
           ,
           and
           also
           capable
           of
           good
           ;
           does
           therefore
           work
           upon
           our
           Wills
           in
           a
           congruous
           manner
           ;
           in
           such
           a
           manner
           as
           is
           agreeable
           with
           the
           nature
           we
           are
           of
           ,
           and
           with
           the
           condition
           we
           are
           in
           .
           Does
           not
           press
           us
           by
           any
           force
           to
           list
           our selves
           in
           his
           Army
           ;
           But
           freely
           leaves
           us
           our
           option
           ,
           either
           to
           be
           Royalists
           ,
           or
           Rebels
           to
           him
           .
           Nor
           can
           it
           derogate
           from
           his
           Goodness
           ,
           that
           he
           leaves
           it
           in
           our
           power
           to
           be
           rebellious
           ;
           because
           he
           gives
           us
           
             sufficient
             Grace
          
           ,
           whereby
           he
           enables
           us
           to
           obey
           .
           It
           is
           not
           therefore
           by
           a
           Fatality
           that
           Satan
           has
           got
           so
           many
           Soldiers
           ;
           but
           by
           the
           
             voluntary
             Defection
          
           of
           such
           as
           serve
           him
           .
           Who
           cannot
           say
           that
           the
           Tempter
           does
           irresistibly
           debauch
           them
           ,
           though
           with
           the
           Vanities
           of
           the
           World
           he
           does
           assault
           them
           from
           without
           ,
           and
           with
           the
           Treacheries
           of
           the
           Flesh
           he
           does
           surprise
           them
           from
           within
           .
           For
           the
           Devil
           's
           very
           utmost
           is
           but
           to
           tempt
           us
           .
           And
           let
           the
           matter
           of
           Temptation
           be
           what
           it
           will
           ,
           whether
           Honour
           ,
           or
           Disgrace
           ,
           whether
           Pain
           ,
           or
           Pleasure
           ,
           whether
           Frights
           ,
           
           or
           Flatteries
           ,
           whether
           want
           ,
           or
           superfluity
           ,
           or
           even
           the
           same
           in
           the
           Text
           wherewith
           he
           tempted
           our
           Blessed
           Saviour
           ,
           [
           
             All
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
          
           ;
           ]
           Yet
           because
           by
           
             all
             These
          
           he
           can
           but
           solicite
           ,
           and
           intice
           us
           ,
           we
           cannot
           say
           he
           does
           ravish
           ,
           but
           court
           our
           Wills.
           'T
           is
           true
           ,
           the
           Devil
           is
           represented
           by
           many
           terrible
           Appellations
           throughout
           the
           Scriptures
           ;
           as
           that
           of
           Abaddon
           ,
           and
           Apollyon
           ,
           a
           
             Murderer
             from
             the
             Beginning
          
           ,
           a
           Lyon
           ,
           and
           a
           
             Red
             Dragon
          
           ,
           a
           
             Roaring
             Lyon
          
           ,
           and
           a
           Serpent
           .
           And
           in
           one
           respect
           or
           other
           he
           is
           indeed
           each
           of
           These
           .
           But
           yet
           he
           carrys
           away
           the
           Wills
           and
           Assents
           of
           men
           ,
           not
           as
           a
           Lyon
           ,
           only
           by
           Strength
           ;
           nor
           as
           a
           Roaring
           one
           ,
           by
           Rapacity
           ;
           but
           rather
           as
           a
           Serpent
           ,
           by
           Circumvention
           .
        
         
           §
           3.
           
           Now
           then
           let
           us
           return
           to
           see
           how
           the
           Argument
           will
           go
           on
           ;
           (
           having
           seen
           enough
           already
           ,
           upon
           what
           foot
           it
           stands
           ,
           and
           put
           a
           Block
           out
           of
           the
           way
           too
           ,
           at
           which
           too
           many
           are
           wont
           to
           stumble
           ;
           )
           can
           we
           imagin
           it
           to
           be
           likely
           ,
           that
           the
           old
           experienced
           Serpent
           ,
           
             the
             subtlest
             Creature
             under
             Heaven
          
           ,
           could
           be
           so
           stupid
           and
           obtuse
           in
           the
           Art
           of
           Mischief
           ,
           as
           to
           employ
           his
           chief
           
           strength
           upon
           a
           Design
           of
           less
           importance
           ,
           and
           to
           reserve
           his
           weakest
           force
           for
           his
           very
           
             last
             Onset
          
           ,
           or
           Assault
           ?
           At
           first
           he
           tempted
           our
           Blessed
           Saviour
           to
           nothing
           else
           but
           Distrust
           ;
           and
           therefore
           only
           made
           use
           of
           his
           being
           hungry
           ,
           (
           v.
           3.
           )
           Next
           he
           tempted
           him
           to
           Praesumption
           ,
           which
           is
           the
           opposite
           Provocation
           ;
           and
           thought
           it
           enough
           for
           that
           Effect
           ,
           to
           put
           him
           in
           mind
           of
           his
           Praerogative
           ,
           (
           v.
           6.
           )
           But
           now
           at
           last
           he
           runs
           higher
           ,
           and
           seeks
           to
           bribe
           the
           most
           
             righteous
             Iudge
          
           to
           the
           greatest
           unworthiness
           in
           the
           World
           ,
           
             an
             Idolizing
             the
             unworthiest
             of
             all
             his
             Creatures
             .
          
           He
           knew
           that
           Christ
           was
           the
           
             Son
             of
             God
          
           ,
           because
           he
           heard
           him
           so
           declared
           by
           
             God
             the
             Father
          
           ,
           (
           Chap.
           3.
           v.
           17.
           )
           He
           also
           knew
           the
           Son
           of
           God
           to
           be
           
             God
             the
             Son
          
           too
           .
           And
           he
           knew
           that
           God
           the
           Son
           was
           even
           
             the
             Wisdom
             of
             the
             Father
          
           .
           And
           when
           he
           would
           tempt
           
             Wisdom
             it self
          
           to
           Idolize
           the
           very
           Tempter
           ,
           he
           could
           not
           but
           know
           he
           was
           to
           use
           the
           
             highest
             Allective
          
           to
           be
           imagin'd
           .
           Which
           by
           what
           other
           means
           should
           he
           hope
           to
           do
           ,
           than
           by
           taking
           up
           our
           Lord
           
             to
             an
             exceeding
             high
             Mountain
          
           ,
           shewing
           him
           there
           ,
           as
           in
           a
           Synopsis
           ,
           
             All
             the
          
           
           
             Kingdoms
             of
             the
             World
             ,
             with
             the
             Glory
             of
             them
             ,
          
           and
           then
           by
           making
           this
           lusty
           Proffer
           ,
           
             All
             These
             will
             I
             give
             thee
             ,
             if
             thou
             wilt
             fall
             down
             and
             worship
             me
             ?
          
        
         
           §
           4.
           
           This
           then
           does
           lead
           us
           to
           see
           the
           reason
           ,
           why
           't
           is
           said
           by
           St.
           
             Paul
             ,
             That
             the
          
           
           
             love
             of
             mony
             is
             the
             Root
             of
             all
             Evil.
          
           And
           why
           by
           St.
           
             Iames
             ,
             Go
             to
             now
             ye
             rich
             men
             ,
             weep
             and
          
           
           
             howl
             for
             the
             Miseries
             that
             shall
             come
             upon
             you
             .
          
           And
           why
           't
           is
           said
           by
           our
           Saviour
           (
           of
           whom
           we
           believe
           that
           he
           shall
           come
           to
           be
           our
           Judge
           ,
           )
           
             Wo
             to
             you
             that
             are
             Rich
             ,
             for
             ye
             have
          
           
           
             received
             your
             Consolation
             .
             Wo
             to
             you
             that
             are
             full
             ,
             for
             ye
             shall
             hunger
             .
             Wo
             to
             you
             that
             laugh
             ,
             for
             ye
             shall
             mourn
             and
             weep
             .
          
           And
           why
           't
           was
           said
           by
           the
           Spanish
           Friar
           ,
           That
           
             Few
             Potentates
             go
             to
             Hell
             ,
             because
          
           (
           comparatively
           speaking
           ,
           )
           
             they
             All
             are
             but
             Few
          
           .
           And
           why
           we
           vowed
           in
           our
           Baptism
           to
           fight
           manfully
           under
           Christ's
           Banner
           ,
           as
           well
           
             against
             the
             World
          
           ,
           as
           the
           Flesh
           ,
           and
           the
           Devil
           .
           And
           why
           we
           pray
           in
           our
           publick
           Litany
           ,
           not
           only
           
             In
             all
             Time
             of
             our
             Tribulation
             ,
             of
             Lightning
             and
             Tempest
             ,
             of
             Plague
             ,
             Pestilence
             ,
             and
             Famine
             ,
             of
             Battle
             ,
             and
             Murder
             ,
             and
             suddain
             Death
          
           ;
           But
           (
           as
           a
           Danger
           ,
           if
           not
           a
           Mischief
           ,
           
           as
           great
           as
           either
           ,
           )
           
             In
             all
             Time
             of
             our
             WEALTH
             ,
             Good
             Lord
             deliver
             us
             .
          
           Nor
           can
           we
           render
           a
           better
           reason
           ,
           (
           as
           long
           as
           Charity
           sits
           as
           Iudge
           ,
           )
           why
           so
           many
           who
           have
           been
           placed
           
             upon
             exceeding
             high
             Mountains
          
           ,
           (
           a
           great
           deal
           higher
           even
           than
           That
           on
           which
           the
           Devil
           here
           placed
           our
           Blessed
           Saviour
           ,
           )
           from
           whence
           they
           could
           not
           only
           see
           ,
           but
           injoy
           the
           Kingdoms
           of
           the
           Earth
           ,
           and
           the
           Glory
           of
           them
           ,
           have
           gladly
           
             laid
             down
          
           those
           Kingdoms
           ,
           and
           divorc'd
           themselves
           from
           those
           Glories
           ,
           as
           having
           known
           them
           by
           sad
           experience
           ,
           to
           be
           but
           
             exquisite
             Temptations
          
           ,
           and
           
             pleasant
             Snares
          
           .
        
         
           §
           5.
           
           But
           here
           I
           would
           not
           be
           so
           mistaken
           ,
           as
           our
           Lord
           was
           by
           his
           Disciples
           ,
           when
           he
           pronounced
           it
           
             impossible
             for
             a
             rich
             man
             to
          
           
           
             enter
             into
             the
             Kingdom
             of
             God.
          
           For
           when
           I
           say
           that
           
             worldly
             Greatness
          
           is
           one
           of
           the
           Devil
           's
           most
           cogent
           Engines
           ,
           whereby
           to
           batter
           down
           the
           Castle
           or
           Soul
           of
           Man
           ,
           I
           am
           far
           from
           implying
           't
           is
           irresistible
           .
           Though
           I
           argue
           that
           the
           Devil
           is
           then
           the
           greatest
           Poliorxetick
           ,
           (
           as
           Soldiers
           word
           it
           )
           when
           he
           lays
           Siege
           to
           a
           man's
           Soul
           with
           
             All
             the
             Kingdoms
             of
             the
             Earth
          
           ;
           yet
           can
           it
           not
           therefore
           
           be
           deny'd
           ,
           but
           that
           we
           may
           beat
           him
           out
           of
           his
           Trenches
           ,
           
             through
             him
             that
             strengthneth
             us
          
           ;
           and
           that
           (
           as
           He
           did
           ,
           )
           with
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             get
             thee
             hence
             Satan
          
           .
           Honour
           and
           Riches
           are
           but
           Temptations
           ;
           and
           Temptations
           
             in
             Themselves
          
           are
           but
           Things
           Indifferent
           ;
           which
           ,
           accordingly
           as
           they
           are
           us'd
           ,
           do
           administer
           a
           Nourishment
           to
           Vice
           ,
           or
           Vertue
           .
           Just
           as
           the
           very
           same
           Sword
           is
           of
           it self
           apt
           to
           serve
           to
           the
           most
           contrary
           Effects
           ;
           as
           well
           to
           punish
           ,
           as
           to
           protect
           the
           Guilty
           ;
           and
           either
           to
           defend
           ,
           or
           to
           kill
           the
           Innocent
           .
           And
           thus
           the
           same
           Meat
           and
           Drink
           ,
           as
           it
           meets
           with
           an
           immoderate
           ,
           or
           sober
           Appetite
           ,
           serves
           for
           the
           Mischief
           of
           a
           Surfeit
           ,
           or
           for
           a
           
             necessary
             Refection
          
           .
           The
           strength
           of
           a
           Temptation
           ,
           as
           it
           does
           in
           part
           lessen
           the
           Sinner's
           Guilt
           ,
           when
           yielded
           to
           ,
           and
           comply'd
           with
           ;
           so
           does
           it
           heighten
           the
           vertue
           too
           ,
           when
           
             victoriously
             resisted
          
           .
           And
           as
           the
           Angels
           who
           fell
           from
           a
           state
           of
           Innocence
           and
           Bliss
           ,
           were
           the
           less
           capable
           of
           rising
           ,
           in
           that
           they
           fell
           
             without
             a
             Tempter
          
           ;
           so
           the
           Angels
           who
           
             never
             fell
          
           ,
           are
           the
           less
           capable
           of
           the
           Coronets
           which
           Virgins
           and
           Martyrs
           shall
           wear
           in
           Heaven
           ,
           because
           they
           are
           pure
           ,
           and
           impassive
           ,
           and
           
           so
           exempted
           by
           God
           Almighty
           from
           the
           Dignity
           and
           Privilege
           of
           suffering
           for
           him
           .
           This
           then
           (
           we
           must
           confess
           )
           is
           the
           great
           Benefit
           of
           Temptations
           ,
           (
           to
           give
           our
           Enemies
           their
           Due
           ,
           )
           that
           by
           resisting
           them
           to
           the
           end
           ,
           we
           
             manfully
             fight
          
           under
           Christ's
           Banner
           ,
           conform
           our selves
           to
           his
           Example
           ,
           and
           suffer
           for
           his
           sake
           ,
           as
           He
           for
           ours
           .
           In
           which
           respect
           (
           no
           doubt
           )
           it
           was
           ,
           (
           as
           before
           I
           noted
           )
           that
           St.
           Iames
           began
           his
           Epistle
           with
           this
           remarkable
           Exhortation
           ,
           
             Brethren
             count
             it
             all
             Ioy
             when
             ye
             fall
             into
             divers
             Temptations
             .
          
           Some
           may
           wonder
           at
           the
           Expression
           ,
           and
           think
           it
           impious
           ,
           that
           at
           the
           instant
           in
           which
           we
           pray
           ,
           
             lead
             us
             not
             into
             Temptation
          
           ,
           we
           should
           be
           glad
           of
           those
           things
           we
           daily
           deprecate
           .
           But
           St.
           Iames
           does
           there
           speak
           touching
           proportionable
           Temptations
           ,
           such
           as
           are
           not
           
             above
             our
             strength
          
           ;
           and
           are
           not
           for
           the
           staggering
           ,
           but
           for
           the
           trial
           of
           our
           Faith.
           Now
           the
           
             Trial
             of
             our
             Faith
             worketh
          
           
           
             Patience
             ,
             and
             Patience
             breeds
             Hope
             ,
             and
             Hope
             maketh
             not
             ashamed
             .
          
           Again
           ,
           
             The
             Trial
             of
             our
             Faith
             shall
             be
             found
             unto
             praise
             ,
             and
             honour
             ,
             and
             glory
             ,
             at
             the
             blessed
             Appearance
             of
             Iesus
             Christ.
          
           If
           Christ
           himself
           had
           not
           been
           
           tempted
           with
           
             all
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
             ,
          
           yea
           and
           afterwards
           too
           with
           Disgrace
           ,
           and
           Torment
           ,
           and
           
             Death
             it self
          
           ,
           How
           then
           could
           he
           have
           
             led
             Captivity
             Captive
          
           ?
           but
           for
           Injuries
           ,
           and
           Pains
           ,
           where
           were
           our
           Fortitude
           ,
           and
           Patience
           ?
           were
           it
           not
           for
           all
           sorts
           of
           
             forbidden
             Fruit
          
           ,
           where
           were
           Continence
           ,
           and
           Sobriety
           ,
           and
           all
           other
           
             Abstinencies
             from
             Evil
          
           ?
           were
           it
           not
           for
           
             Wealth
             and
             Plenty
          
           ,
           where
           were
           Munificence
           ,
           and
           
             Works
             of
             Mercy
          
           ?
           where
           the
           Victories
           of
           Meekness
           ,
           and
           Moderation
           ,
           if
           there
           were
           no
           such
           thing
           as
           Glory
           ,
           and
           
             worldly
             Greatness
          
           ?
           Yea
           but
           for
           
             Danger
             ,
             Destruction
          
           ,
           and
           
             Death
             it self
          
           ,
           how
           should
           we
           come
           by
           our
           Immortality
           ?
           Our
           Saviour
           therefore
           ,
           when
           he
           compar'd
           a
           rich
           man's
           Entrance
           into
           Heaven
           ,
           with
           the
           Entrance
           of
           a
           Camel
           through
           
           the
           
             Eye
             of
             a
             Needle
          
           ,
           did
           not
           speak
           of
           a
           natural
           ,
           but
           of
           a
           moral
           Impossibility
           .
           For
           wealthy
           Abraham
           went
           to
           Heaven
           ,
           as
           well
           as
           poor
           forsaken
           Lazarus
           .
           And
           therefore
           St.
           Mark
           does
           very
           fitly
           ,
           (
           not
           only
           translate
           ,
           but
           )
           explain
           St.
           Matthew
           ;
           saying
           ,
           
             How
             hard
          
           ;
           not
           ,
           
             how
             Impossible
          
           ;
           
           Nor
           for
           them
           that
           have
           Riches
           ,
           but
           for
           them
           that
           
             trust
             in
             them
          
           ,
           to
           enter
           into
           
           the
           Kingdom
           of
           God
           ?
           And
           this
           may
           competently
           serve
           to
           keep
           the
           Richest
           out
           of
           Despair
           .
        
         
           §
           6.
           
           Yet
           even
           This
           Alleviation
           may
           serve
           to
           keep
           them
           from
           Praesumption
           ,
           and
           make
           them
           humble
           ;
           because
           't
           is
           hard
           to
           have
           Riches
           ,
           and
           not
           to
           trust
           in
           them
           .
           Nor
           is
           there
           any
           one
           Thing
           (
           that
           I
           am
           able
           at
           least
           to
           think
           of
           )
           throughout
           the
           Gospel
           ,
           against
           which
           we
           are
           admonish'd
           ,
           praepar'd
           ,
           and
           arm'd
           ,
           with
           greater
           store
           either
           of
           explicit
           ,
           or
           
             implicit
             warnings
          
           .
           When
           an
           ingenuous
           young
           Ruler
           ,
           whom
           Jesus
           *
           lov'd
           ,
           came
           to
           inquire
           after
           Eternity
           ,
           and
           after
           the
           Means
           of
           its
           Attainment
           ,
           there
           was
           not
           any
           thing
           but
           his
           †
           Possessions
           ,
           which
           seem'd
           to
           stand
           betwixt
           Him
           ,
           and
           Heaven
           .
           For
           when
           his
           Oracle
           had
           told
           him
           ,
           
             He
             must
             sell
             all
             he
             had
             ,
             and
             distribute
             unto
             the
             Poor
             ,
             he
             was
             sad
             at
          
           
           
             that
             saying
             ,
             and
             went
             away
             grieved
             .
          
           So
           great
           and
           real
           is
           the
           misery
           of
           too
           much
           Happiness
           upon
           Earth
           .
           Had
           he
           been
           worth
           but
           
             two
             Mites
          
           ,
           he
           would
           (
           no
           doubt
           )
           have
           parted
           with
           them
           (
           as
           the
           poor
           Widow
           did
           )
           for
           
             a
             Treasure
             in
             Heaven
          
           .
           And
           That
           was
           promis'd
           by
           our
           Saviour
           ,
           in
           the
           very
           same
           
           Breath
           ,
           in
           which
           he
           was
           exhorted
           
             to
             sell
             all
             he
             had
          
           .
           But
           ,
           however
           such
           a
           Praecept
           could
           not
           be
           possibly
           so
           heavy
           ,
           as
           not
           to
           be
           made
           exceeding
           light
           by
           such
           a
           Promise
           as
           was
           annext
           ;
           Yet
           such
           a
           dangerous
           thing
           it
           is
           to
           have
           the
           Friendship
           of
           this
           World
           ,
           by
           injoying
           all
           the
           Pleasures
           which
           Power
           and
           Plenty
           can
           purchase
           for
           us
           ,
           that
           
             the
             Treasure
             in
             Heaven
          
           was
           but
           of
           cold
           signification
           ,
           and
           he
           was
           sad
           at
           That
           Saying
           ,
           that
           he
           must
           
             sell
             all
             he
             had
          
           .
           Eternal
           Happiness
           in
           Reversion
           was
           but
           a
           Melancholick
           thing
           ,
           when
           only
           promised
           on
           condition
           of
           being
           
             merciful
             to
             the
             Poor
          
           .
           The
           Expression
           of
           St.
           Luke
           is
           short
           and
           pithy
           on
           that
           Occasion
           ;
           
             He
             was
             very
             sorrowful
             ,
             for
          
           
           
             he
             was
             very
             Rich.
          
           And
           from
           That
           
             Single
             Instance
          
           our
           Lord
           took
           occasion
           to
           say
           in
           General
           ,
           and
           of
           All
           ,
           
             How
             hardly
             shall
             they
          
           
           
             that
             have
             Riches
             ,
             enter
             into
             the
             Kingdom
             of
             God
             ?
          
           Let
           the
           Persons
           be
           who
           they
           will
           ,
           Great
           and
           Rich
           ,
           or
           Rich
           only
           ,
           Rich
           and
           Prodigal
           ,
           or
           Covetous
           ,
           yet
           in
           case
           they
           Have
           Riches
           ,
           their
           Case
           is
           difficult
           .
           They
           may
           be
           sav'd
           ,
           but
           very
           
             hardly
             .
             Possibly
          
           they
           may
           ,
           but
           with
           
             much
             ado
          
           :
           With
           very
           much
           strugling
           and
           striving
           to
           enter
           in
           at
           the
           strait
           Gate
           .
           
           A
           man
           of
           great
           Bulk
           may
           possibly
           (
           though
           hardly
           )
           be
           able
           to
           pass
           at
           a
           little
           Door
           ,
           by
           a
           great
           deal
           of
           squeezing
           ,
           and
           compression
           ,
           and
           coarctation
           of
           himself
           ,
           perhaps
           by
           rubbing
           off
           his
           Flesh
           ,
           and
           by
           bruising
           some
           of
           his
           Bones
           .
           And
           so
           a
           Camel
           may
           enter
           through
           the
           Eye
           of
           a
           Needle
           ;
           But
           then
           the
           Beast
           must
           be
           burnt
           to
           Ashes
           ,
           or
           cut
           at
           least
           into
           shreds
           and
           fitters
           ,
           that
           one
           shred
           may
           enter
           before
           another
           ,
           and
           all
           may
           pass
           in
           the
           Conclusion
           .
           A
           very
           cold
           degree
           of
           Comfort
           ,
           not
           to
           be
           in
           any
           likelyhood
           ,
           but
           in
           a
           bare
           Possibility
           of
           being
           sav'd
           .
        
         
           §
           8.
           
           It
           is
           enough
           to
           deterr
           us
           from
           being
           grieved
           at
           the
           loss
           ,
           or
           overglad
           in
           the
           Injoyment
           of
           worldly
           Goods
           ,
           That
           the
           good
           things
           of
           this
           World
           are
           apt
           to
           be
           Enemies
           to
           all
           that
           's
           Good.
           They
           are
           often
           Enemies
           to
           Preaching
           ;
           for
           
             the
             Deceitfulness
             of
             Riches
             choaks
             the
             Word
             ,
          
           and
           makes
           the
           Hearer
           become
           unfruitful
           ,
           (
           Matth.
           13.
           22.
           )
           They
           are
           usual
           Enemies
           to
           Praying
           ;
           for
           
             you
             ask
             ,
             and
             receive
             not
             ,
             because
             ye
             ask
             amiss
             ,
             that
             ye
             may
             consume
             it
             upon
             your
             Lusts
             ,
          
           (
           James
           4.
           2.
           )
           They
           are
           common
           Enemies
           to
           Loyalty
           ,
           and
           upright
           dealing
           ;
           for
           Iudas
           being
           Christ's
           
           Cash-keeper
           did
           quickly
           find
           his
           very
           Office
           became
           his
           Tempter
           .
           He
           did
           not
           stab
           ,
           but
           sell
           his
           Master
           .
           Nor
           that
           out
           of
           malice
           ,
           but
           love
           of
           mony
           .
           And
           when
           the
           Husbandmen
           of
           the
           Vineyard
           conspir'd
           to
           murder
           their
           Landlord's
           Heir
           ,
           It
           was
           to
           this
           end
           alone
           ,
           
             That
             the
             Inheritance
             might
             be
             Theirs
             ,
          
           (
           Mark
           12.
           7.
           )
           Again
           the
           things
           of
           this
           World
           are
           general
           Enemies
           to
           Religion
           ;
           to
           Religion
           in
           its
           practical
           and
           chiefest
           part
           ;
           whose
           Truth
           and
           Purity
           does
           stand
           in
           This
           ,
           
             That
             we
             keep
             our selves
             unspotted
             from
             the
             World
          
           ;
           that
           is
           to
           say
           ,
           from
           the
           Wealth
           ,
           and
           Friendship
           ,
           from
           the
           Luxuries
           ,
           and
           the
           Lusts
           ,
           and
           the
           Glories
           of
           it
           ,
           (
           Iames
           1.
           27.
           )
           Briefly
           ,
           they
           are
           Enemies
           to
           the
           Eternal
           Salvation
           of
           Soul
           and
           Body
           .
           For
           
             they
             that
             will
             be
             rich
             ,
             fall
             into
             Temptation
             ,
             and
             a
             Snare
             ;
             into
             very
             many
             foolish
             and
             hurtful
             Lusts
             ,
             which
             drown
             the
             Soul
             in
             Destruction
             and
             Perdition
             ,
          
           (
           1
           Tim.
           6.
           9.
           )
           Nor
           was
           it
           sure
           without
           Cause
           ,
           that
           our
           Saviour
           made
           Dives
           the
           Repraesentative
           of
           
             the
             Damn'd
          
           .
           A
           man
           of
           Quality
           ,
           and
           Fortune
           ,
           highly
           befriended
           by
           the
           World
           ,
           
             cloath'd
             in
             Purple
             and
             fine
          
           
           
             Linnen
             ,
             and
             faring
             sumptuously
             every
             day
             .
          
           
           Which
           was
           so
           far
           from
           being
           a
           Narrative
           of
           any
           Particular
           man's
           Case
           ,
           that
           I
           could
           never
           read
           of
           any
           whose
           name
           was
           Dives
           ,
           much
           less
           that
           there
           was
           such
           in
           the
           time
           of
           Lazarus
           .
           Nor
           was
           Lazarus
           there
           meant
           of
           any
           Begger
           in
           particular
           ,
           who
           
             lay
             full
             of
             Sores
             at
             the
             Rich
             man's
             Gate
             .
          
           But
           all
           was
           spoken
           in
           a
           Parable
           ,
           And
           that
           as
           't
           were
           on
           purpose
           to
           let
           us
           know
           ,
           what
           kind
           of
           Voiagers
           more
           especially
           are
           bound
           for
           Heaven
           ,
           and
           for
           Hell
           ;
           and
           with
           what
           sorts
           of
           People
           they
           Both
           are
           aptest
           to
           be
           stock't
           :
           to
           wit
           with
           
             poor
             Lazars
          
           ,
           and
           
             wealthy
             Gluttons
          
           .
           Those
           Inhabitants
           of
           Heaven
           ,
           as
           These
           of
           
           Hell.
           Again
           it
           teaches
           us
           how
           frequent
           and
           usual
           't
           is
           ,
           for
           every
           man
           to
           have
           his
           Portion
           of
           Pain
           ,
           and
           Pleasure
           ;
           either
           in
           This
           ,
           or
           another
           Life
           .
           His
           good
           things
           here
           ,
           and
           his
           evil
           things
           hereafter
           ;
           or
           his
           evil
           things
           now
           ,
           and
           his
           good
           things
           then
           .
           For
           so
           said
           Abraham
           out
           of
           Heaven
           to
           the
           Rich
           man
           in
           Hell
           ;
           †
           
             Son
             ,
             remember
             that
             thou
             in
             thy
             life
             time
             receivedst
             thy
             good
             things
             ,
             and
             likewise
          
           Lazarus
           
             evil
             things
             ;
             But
             now
             he
             is
             comforted
             ,
             and
             Thou
             art
             tormented
             .
          
           And
           when
           (
           agreably
           to
           this
           )
           our
           Blessed
           Lord
           denounc'd
           a
           
           Woe
           unto
           Them
           that
           were
           Rich
           ,
           He
           gave
           this
           Reason
           ,
           
             Because
             they
             had
             received
             their
          
           
           Consolation
           .
           They
           had
           already
           been
           possess'd
           of
           their
           Lot
           and
           Portion
           of
           Felicity
           .
           The
           Scales
           hereafter
           would
           be
           turn'd
           ,
           and
           the
           Scene
           quite
           chang'd
           ,
           when
           They
           should
           have
           their
           full
           Share
           of
           Afflictions
           too
           .
           And
           in
           this
           respect
           at
           least
           't
           was
           fitly
           said
           by
           those
           Voluptuaries
           ,
           the
           Hectors
           of
           their
           Times
           in
           the
           Book
           of
           
             Wisdom
             ;
             Let
             none
             of
             us
             go
          
           
           
             without
             his
             Part
             of
             Voluptuousness
             .
             Let
             us
             leave
             Tokens
             of
             our
             Ioyfulness
             in
             every
             Place
             :
             For
             this
             is
             our
             Portion
             ,
             our
             Lot
             is
             This.
             
          
        
         
           §
           9.
           
           Now
           the
           Reasons
           of
           this
           unhappiness
           ,
           That
           the
           
             good
             things
          
           of
           this
           World
           are
           the
           goodliest
           Snares
           and
           Temptations
           ,
           and
           such
           as
           our
           Adversary
           the
           Devil
           does
           put
           his
           chiefest
           Trust
           in
           ,
           are
           these
           that
           follow
           .
        
         
           First
           't
           is
           hard
           ,
           in
           the
           use
           of
           Riches
           ,
           to
           steer
           a
           safe
           and
           equal
           Course
           betwixt
           the
           Rock
           ,
           and
           the
           
             Whirl-pool
             ;
             Avarice
          
           on
           the
           one
           side
           ,
           and
           Prodigality
           on
           the
           other
           .
           Very
           hard
           not
           to
           offend
           ,
           either
           in
           laying
           up
           Riches
           ,
           or
           at
           least
           in
           laying
           them
           out
           .
        
         
           §
           10.
           
           As
           for
           the
           former
           ,
           He
           whose
           Treasure
           
           is
           not
           his
           Slave
           ,
           is
           clearly
           made
           a
           Slave
           by
           it
           ;
           and
           is
           extremely
           more
           stupid
           than
           the
           Beast
           on
           which
           he
           rides
           ,
           because
           he
           is
           ridden
           by
           a
           Beast
           ,
           (
           that
           is
           to
           say
           ,
           )
           by
           The
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Fourfooted
           Beast
           which
           reigns
           within
           him
           .
           He
           does
           not
           more
           possess
           his
           Riches
           ,
           than
           he
           is
           possess'd
           by
           them
           ;
           and
           may
           be
           called
           not
           improperly
           his
           Mammon's
           Mule.
           Our
           Lord
           ingeminated
           his
           Caveat
           against
           the
           Daughters
           of
           the
           Horse-Leech
           ,
           as
           if
           't
           were
           That
           against
           which
           a
           Man
           could
           never
           be
           too
           much
           warn'd
           .
           
             Take
             heed
          
           (
           saith
           He
           )
           
             and
             beware
             of
             Covetousness
          
           :
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             See
             ,
             and
             be
             kept
             safe
             .
             Take
             heed
             ,
             and
             take
             heed
             .
          
           A
           thing
           which
           looks
           like
           a
           Battology
           ,
           But
           is
           indeed
           nothing
           less
           ;
           a
           Caution
           purposely
           redoubled
           ,
           for
           the
           securing
           us
           from
           an
           Affection
           which
           is
           
             the
             Root
             of
             all
             Evil.
          
           So
           very
           far
           is
           a
           man's
           life
           from
           
             consisting
             in
             the
             Abundance
             of
             the
          
           
           
             things
             which
             he
             possesseth
          
           ,
           so
           very
           far
           from
           being
           able
           to
           add
           a
           Cubit
           to
           his
           Stature
           ,
           
           a
           Minute
           to
           his
           Duration
           ,
           or
           a
           Grain
           to
           his
           Contentment
           ,
           that
           they
           give
           him
           a
           Poverty
           to
           be
           pitied
           ,
           in
           that
           they
           make
           him
           
             not
             rich
             ,
             towards
             God
          
           ,
           or
           Himself
           .
           Rich
           
             towards
             God
          
           
           he
           cannot
           be
           ,
           
             who
             layeth
             up
             Treasure
             for
             himself
             .
          
           
           No
           nor
           Rich
           
             towards
             Himself
          
           ,
           who
           layeth
           it
           up
           for
           he-knows-net-whom
           ;
           whether
           his
           Son
           ,
           or
           his
           Son's
           Guardian
           ,
           or
           for
           One
           who
           will
           be
           able
           to
           squeeze
           them
           Both.
           There
           being
           commonly
           one
           or
           other
           to
           whom
           the
           rest
           are
           but
           Spunges
           ;
           nor
           can
           they
           tell
           either
           how
           soon
           ,
           or
           by
           what
           kind
           of
           Hand
           they
           may
           all
           be
           squeez'd
           .
           Now
           't
           is
           a
           very
           great
           Punishment
           ,
           as
           well
           as
           Sin
           ,
           for
           a
           man
           to
           bereave
           himself
           of
           Good
           ,
           that
           no-body-knowswho
           may
           fare
           the
           better
           ,
           and
           as
           likely
           his
           Enemies
           ,
           as
           his
           Friends
           .
           It
           was
           the
           Character
           of
           a
           Fool
           ,
           which
           David
           gave
           of
           the
           Niggard
           ,
           
             He
             heapeth
             up
             Riches
             ,
             and
             cannot
             tell
             who
          
           
           
             shall
             gather
             them
          
           .
           And
           the
           Niggard
           (
           as
           I
           think
           )
           is
           the
           
             only
             man
          
           ,
           on
           whom
           our
           Lord
           fastens
           the
           name
           of
           *
           Fool.
           Dost
           thou
           talk
           of
           
             pulling
             down
          
           ,
           and
           of
           
             building
             up
          
           ,
           and
           of
           making
           provision
           for
           time
           to
           come
           ?
           
             Thou
             fool
             !
             this
             Night
             thy
             Soul
             shall
             be
             required
             of
             thee
             .
             Then
             whose
             shall
             those
             things
             be
             which
             thou
             hast
             provided
             ?
          
           Not
           thy
           Childrens
           perhaps
           ,
           but
           thy
           Children's
           Tyrants
           .
           Thy
           Riches
           are
           not
           in
           Their
           power
           ,
           who
           are
           Themselves
           in
           the
           Power
           of
           somewhat
           else
           ,
           either
           without
           
           them
           ,
           or
           within
           them
           .
           They
           have
           lost
           their
           Propriety
           in
           all
           their
           Legacies
           and
           Estates
           ,
           if
           a
           Vespasian
           or
           a
           Copronymus
           shall
           chance
           to
           Rule
           them
           ;
           much
           more
           ,
           if
           they
           shall
           live
           under
           the
           Tyranny
           of
           their
           Lusts.
           For
           if
           they
           pay
           Tribute
           to
           their
           Ambition
           ,
           and
           Contributions
           to
           their
           Gluttony
           ,
           and
           large
           Excise
           to
           their
           other
           Vices
           ,
           such
           as
           is
           their
           childish
           dotage
           upon
           the
           Vanities
           and
           the
           Pomps
           and
           chargeable
           Customs
           of
           the
           World
           ,
           (
           alas
           !
           )
           the
           main
           of
           their
           Revenue
           goes
           out
           in
           Taxes
           .
           For
           a
           man
           's
           own
           Lusts
           are
           the
           greatest
           Oppressors
           to
           be
           imagin'd
           .
           Besides
           ,
           A
           man's
           *
           
             Enemies
             commonly
             are
             they
             of
             his
             own
             House
             .
          
           
           Even
           the
           Fruit
           of
           his
           Body
           is
           the
           fullest
           of
           bitterness
           to
           his
           Soul.
           The
           more
           he
           heapeth
           up
           Treasure
           ,
           in
           Intuition
           of
           his
           Children
           ,
           the
           more
           he
           tempts
           them
           to
           be
           his
           Enemies
           ,
           if
           They
           at
           least
           may
           be
           thought
           Enemies
           ,
           who
           do
           not
           only
           wish
           his
           Death
           ,
           but
           many
           times
           contrive
           it
           too
           .
           A
           poor
           man's
           Child
           will
           love
           the
           life
           of
           his
           Parents
           ,
           because
           he
           lives
           by
           
             their
             labour
          
           ;
           whilst
           the
           wealthier
           sort
           of
           Parents
           are
           apt
           to
           be
           troublesom
           to
           their
           Children
           ,
           because
           they
           stand
           betwixt
           them
           and
           Plenty
           ;
           'twixt
           them
           and
           their
           Liberty
           to
           
           live
           as
           deliciously
           as
           they
           list
           .
           But
           because
           a
           Man
           is
           ignorant
           ,
           who
           or
           what
           shall
           be
           after
           him
           ,
           his
           
             heaping
             up
          
           is
           nothing
           else
           but
           being
           prodigal
           to
           his
           Purse
           ;
           all
           his
           carking
           and
           caring
           is
           ,
           that
           his
           Purse
           may
           never
           be
           in
           want
           .
           He
           is
           content
           for
           his
           own
           part
           to
           fare
           very
           hardly
           ,
           and
           to
           eat
           the
           Bread
           of
           Scarceness
           ,
           so
           that
           his
           dearly
           beloved
           Purse
           may
           be
           but
           
             plentifully
             fed
          
           .
           So
           great
           a
           friendship
           there
           is
           betwixt
           Him
           and
           It.
           And
           thus
           it
           was
           with
           the
           wealthy
           Niggard
           in
           the
           Gospel
           ;
           who
           wanting
           
             Room
             enough
          
           wherein
           to
           lay
           up
           his
           Crop
           in
           a
           plenteous
           Harvest
           ,
           did
           not
           rationally
           say
           ,
           I
           will
           sell
           away
           my
           Overplus
           ,
           and
           bestow
           it
           upon
           my
           Friends
           ,
           in
           Hospitality
           ;
           upon
           my
           Beadsmen
           ,
           in
           Alms
           ;
           upon
           my
           Self
           ,
           or
           my
           Family
           ,
           in
           
             Food
             and
             Rayment
          
           ;
           but
           I
           will
           
             pull
             down
             my
             Barns
             ,
             and
             build
             greater
             ,
          
           and
           
             There
             will
             I
             bestow
             all
             my
          
           
           
             fruits
             and
             my
             goods
          
           .
           The
           English
           word
           in
           the
           Translation
           proves
           very
           emphatical
           ,
           and
           seems
           to
           import
           the
           Niggard's
           Largess
           .
           It
           is
           not
           translated
           ,
           
             I
             will
             gather
             my
             Goods
             together
             ,
          
           or
           
             lay
             them
             up
          
           ,
           (
           as
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           might
           well
           have
           been
           ,
           )
           but
           I
           will
           
             bestow
             them
          
           ,
           or
           
             lay
             them
             out
          
           .
           Although
           he
           was
           
           sordid
           to
           himself
           ,
           and
           as
           close-fisted
           to
           his
           Family
           ,
           and
           to
           all
           other
           Persons
           an
           arrant
           Churl
           ,
           yet
           to
           his
           Storehouses
           and
           Barns
           he
           was
           very
           free-hearted
           ;
           he
           gladly
           bestowed
           
             upon
             Them
          
           ,
           even
           as
           much
           as
           they
           could
           hold
           .
           To
           those
           his
           Favorites
           and
           Darlings
           he
           could
           not
           be
           liberal
           enough
           ;
           and
           therefore
           widen'd
           their
           Vacuities
           ,
           that
           he
           might
           fill
           them
           .
           The
           Reason
           of
           which
           is
           very
           obvious
           .
           For
           as
           where
           a
           man's
           Treasure
           is
           ,
           there
           
           is
           his
           Heart
           ;
           so
           wherever
           his
           Heart
           is
           ,
           there
           he
           loves
           to
           lay
           his
           Treasure
           .
           Had
           the
           Rich
           man's
           heart
           been
           either
           in
           Heaven
           ,
           or
           upon
           Christ
           ,
           he
           had
           bestowed
           all
           his
           Goods
           upon
           
             Heavenly
             things
          
           ;
           had
           fed
           Christ
           in
           his
           hungry
           Members
           ,
           or
           cloathed
           him
           in
           his
           naked
           ones
           ,
           or
           redeemed
           him
           in
           his
           Captive
           imprison'd
           Members
           .
           He
           had
           erected
           ,
           or
           indowed
           ,
           either
           a
           College
           ,
           or
           a
           Church
           ,
           an
           Hospital
           ,
           or
           
             an
             Alms-house
          
           .
           But
           his
           Heart
           (
           't
           is
           plain
           enough
           )
           was
           wholly
           set
           upon
           his
           
             Barns
             ;
             They
          
           had
           drawn
           out
           his
           
             Bowels
             ;
             Thither
          
           went
           his
           Affections
           .
           Though
           a
           little
           was
           too
           much
           to
           be
           bestow'd
           upon
           Himself
           ,
           yet
           All
           was
           little
           enough
           for
           Them
           ;
           He
           was
           so
           passionately
           kind
           ,
           and
           partial
           to
           them
           .
           
           One
           spends
           all
           upon
           his
           Back
           ;
           another
           upon
           his
           Belly
           ;
           a
           third
           upon
           his
           Titles
           ,
           and
           
             Stiles
             of
             Honour
          
           ;
           a
           fourth
           upon
           his
           Sports
           and
           Recreations
           ;
           And
           there
           are
           (
           as
           That
           Parable
           does
           plainly
           shew
           ,
           )
           who
           spend
           and
           lavish
           out
           all
           they
           have
           ,
           on
           their
           Barns
           or
           Purses
           .
        
         
           §
           11.
           
           Thus
           't
           is
           difficult
           not
           to
           offend
           in
           the
           
             laying
             up
          
           Riches
           ;
           And
           't
           is
           as
           difficult
           to
           be
           innocent
           in
           the
           laying
           of
           them
           out
           too
           .
           For
           we
           may
           borrow
           from
           our
           Avarice
           ,
           for
           the
           maintaining
           of
           our
           Pride
           ;
           and
           what
           we
           spend
           on
           our
           Ambition
           ,
           is
           at
           least
           as
           ill
           laid
           out
           ,
           as
           what
           we
           bestow
           on
           our
           Barns
           or
           Baggs
           .
           To
           keep
           an
           
             open
             Cellar
          
           ,
           and
           a
           very
           
             large
             Table
          
           ,
           is
           not
           the
           Vertue
           oppos'd
           to
           Avarice
           .
           For
           we
           may
           
             lavish
             out
          
           our
           All
           ,
           in
           dishonour
           of
           God's
           Name
           ,
           as
           well
           as
           treasure
           all
           up
           ,
           in
           distrust
           of
           his
           Providence
           .
           Our
           hearts
           will
           be
           (
           as
           I
           said
           before
           )
           in
           what
           place
           soever
           our
           Treasure
           is
           ;
           and
           as
           good
           in
           our
           Coffers
           ,
           as
           in
           our
           Kitchens
           .
           A
           Talent
           wrapped
           in
           a
           Napkin
           will
           be
           no
           more
           imputed
           to
           us
           ,
           than
           one
           consumed
           upon
           our
           Lusts.
           We
           know
           a
           man
           of
           great
           Fortune
           has
           wherewithal
           to
           entertain
           and
           to
           cherish
           Vice.
           Has
           abundance
           
           of
           Fewel
           to
           feed
           his
           Fire
           .
           Is
           able
           to
           purchase
           (
           at
           any
           rate
           )
           whatever
           is
           acceptable
           and
           pleasing
           to
           the
           greedy
           Appetite
           of
           the
           Flesh.
           Whereas
           a
           man
           that
           is
           poor
           ,
           cannot
           go
           to
           the
           price
           of
           many
           
             chargeable
             Sins
          
           .
           His
           Lamp
           burns
           faintly
           ,
           for
           want
           of
           Oyl
           .
           *
           
             Fulness
             of
             Bread
          
           is
           such
           a
           thing
           ,
           as
           was
           reckon'd
           for
           one
           of
           the
           
             Sins
             of
             Sodom
          
           ,
           and
           commonly
           follows
           a
           
             Great
             Estate
          
           .
           So
           that
           That
           which
           the
           rich
           man
           esteems
           his
           blessing
           ,
           may
           prove
           the
           subject
           of
           a
           very
           great
           Curse
           .
           For
           thus
           we
           read
           in
           the
           Psalmist
           ,
           
             Let
             their
             Table
             be
             made
             a
             Snare
             to
             take
             them
             withal
             .
             And
             that
             which
             should
             have
             been
             for
             their
             welfare
             ,
             let
             it
             be
             to
             them
             an
             occasion
             of
             falling
             ,
          
           Psal.
           69.
           22.
           
        
         
           Thus
           we
           have
           the
           two
           Branches
           of
           the
           first
           and
           chief
           Reason
           ,
           why
           the
           Worlds
           Good
           things
           are
           the
           goodliest
           Snares
           and
           Temptations
           ;
           and
           such
           as
           our
           Adversary
           the
           Devil
           does
           most
           rely
           on
           .
        
         
           §
           12.
           
           Again
           the
           Goods
           of
           this
           World
           are
           apt
           to
           breed
           and
           nourish
           Pride
           ;
           which
           was
           another
           great
           Sin
           in
           the
           men
           of
           Sodom
           .
           Plenty
           makes
           men
           contemptuous
           ,
           and
           superciliously
           
             looking
             down
          
           on
           such
           as
           are
           poorer
           
           than
           Themselves
           .
           Thence
           is
           the
           Latin
           word
           
             Superbia
             ,
             à
             superhabendo
          
           .
           Pride
           does
           take
           its
           Derivation
           from
           having
           Wealth
           above
           others
           .
           Does
           not
           breed
           that
           Respect
           which
           is
           due
           to
           others
           ,
           But
           that
           undue
           
             Respect
             of
             Persons
          
           which
           is
           express'd
           by
           Partiality
           ,
           and
           declared
           against
           as
           an
           
             heinous
             Sin
          
           ,
           James
           2.
           1
           ,
           9.
           
           It
           is
           a
           Custom
           whose
           Tyranny
           has
           invaded
           most
           parts
           of
           the
           World
           we
           live
           in
           ,
           
             to
             have
             respect
             unto
             Him
             who
             weareth
             gay
             Cloathing
             ,
          
           and
           to
           make
           him
           
             sit
             down
             in
             the
             upper
             place
          
           ;
           whilst
           't
           is
           said
           to
           the
           poor
           man
           ,
           
             stand
             Thou
             there
             ,
             or
             sit
             here
             under
             my
             Footstool
             ,
          
           (
           James
           2.
           3.
           )
           Not
           at
           all
           laying
           to
           heart
           ,
           (
           as
           St.
           Iames
           goes
           on
           ,
           )
           That
           
             God
             hath
             chosen
             the
             Poor
             of
             this
             World
             ,
             rich
             in
             Faith
             ,
             and
             Heirs
             of
             the
             Kingdom
             which
             he
             hath
             promis'd
             to
             them
             that
             love
             him
             ,
          
           (
           V.
           5
           .
           )
           This
           is
           one
           of
           the
           main
           Branches
           of
           That
           most
           fatal
           and
           fruitful
           Tree
           ,
           whereof
           the
           Love
           of
           
             this
             Worlds
             Goods
          
           must
           needs
           be
           granted
           to
           be
           the
           Root
           .
        
         
           §
           13.
           
           Again
           the
           Goods
           of
           this
           World
           are
           very
           apt
           to
           breed
           Sloath
           ;
           And
           this
           was
           the
           Third
           great
           Sin
           of
           Sodom
           .
           Not
           only
           Pride
           ,
           and
           
             Fulness
             of
             Bread
          
           ,
           but
           
             Abundance
             of
             Idleness
             was
             in
             her
             .
          
           A
           man
           who
           lives
           by
           
           his
           labour
           has
           not
           Time
           and
           Opportunity
           to
           commit
           many
           Sins
           ,
           to
           which
           abundance
           of
           leisure
           would
           have
           betray'd
           him
           .
           He
           whose
           Ambition
           leads
           him
           no
           higher
           than
           to
           the
           foddering
           of
           his
           Cattle
           ,
           or
           the
           Government
           of
           his
           Plough
           ,
           will
           have
           the
           least
           Cause
           of
           Scruple
           ,
           (
           in
           all
           probability
           ,
           )
           as
           well
           in
           his
           Conscience
           ,
           as
           in
           his
           Stomach
           .
           Whereas
           a
           Man
           of
           great
           Plenty
           is
           not
           so
           apt
           to
           have
           Employment
           to
           keep
           him
           ▪
           safe
           ;
           and
           so
           much
           the
           less
           ,
           by
           how
           much
           the
           less
           he
           has
           need
           of
           working
           .
           He
           is
           not
           only
           able
           to
           buy
           the
           various
           Nourishments
           of
           Vice
           ,
           but
           is
           at
           leisure
           to
           be
           hurt
           ,
           and
           debauched
           by
           them
           .
           He
           is
           not
           fortified
           with
           Labour
           ;
           is
           not
           fenc'd
           and
           barricado'd
           with
           store
           of
           Business
           ;
           the
           Avenues
           of
           his
           Soul
           lye
           always
           open
           ;
           so
           as
           
             the
             Tempter
          
           needs
           not
           besiege
           him
           ,
           But
           may
           take
           him
           by
           a
           Surprise
           .
           Whilst
           David
           liv'd
           at
           Bethleem
           with
           his
           poor
           Father
           ,
           Goodman
           Iesse
           ,
           where
           his
           Thoughts
           were
           taken
           up
           with
           his
           Attendance
           upon
           the
           Cattle
           ,
           his
           
             following
             the
             Ewes
             great
             with
             young
             ,
          
           in
           the
           Spring
           ,
           his
           washing
           and
           sheering
           them
           ,
           in
           the
           Summer
           ,
           his
           giving
           them
           Fodder
           ,
           in
           the
           Winter
           ,
           and
           his
           keeping
           them
           from
           the
           
           Wolf
           ,
           at
           every
           season
           of
           the
           year
           ;
           whilst
           he
           was
           thus
           
             keeping
             Sheep
          
           ,
           He
           was
           able
           to
           keep
           Himself
           too
           ,
           as
           Chast
           ,
           and
           Harmless
           .
           But
           when
           he
           was
           placed
           as
           a
           King
           ,
           upon
           a
           very
           
             high
             Mountain
          
           of
           worldly
           Greatness
           ,
           although
           he
           was
           placed
           there
           by
           God
           ,
           he
           was
           so
           tempted
           there
           by
           Satan
           ,
           (
           and
           that
           like
           Christ
           ,
           the
           
             Son
             of
             David
          
           ,
           with
           
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
             ,
          
           )
           as
           to
           have
           fallen
           into
           diverse
           most
           
             deadly
             Sins
          
           .
           When
           
           he
           lived
           at
           his
           Ease
           ,
           and
           
             tarri'd
             still
             at
             Ierusalem
          
           ,
           stretch't
           himself
           upon
           his
           Bed
           ,
           and
           that
           at
           Noon
           too
           ,
           and
           had
           nothing
           else
           to
           do
           ,
           (
           when
           he
           rose
           from
           it
           
             in
             the
             Evening
          
           ,
           )
           but
           to
           walk
           up
           and
           down
           upon
           
             the
             Roof
             of
             his
             Palace
          
           ,
           where
           his
           Employment
           was
           nothing
           greater
           ,
           than
           the
           feasting
           of
           his
           Eyes
           with
           all
           the
           Varieties
           of
           the
           City
           ;
           none
           is
           
           so
           ignorant
           of
           his
           History
           ,
           as
           not
           to
           know
           what
           did
           ensue
           .
           Had
           he
           been
           with
           his
           Army
           ,
           as
           by
           right
           he
           should
           have
           been
           ,
           (
           for
           the
           Text
           tells
           us
           't
           was
           
             at
             the
             Time
             when
             Kings
             go
             forth
             to
             Battle
             ,
          
           )
           He
           had
           been
           probably
           too
           busie
           ,
           to
           have
           been
           tempted
           ,
           as
           he
           was
           ,
           whilst
           he
           lay
           
             at
             Ease
          
           .
           In
           the
           Time
           of
           his
           Hardship
           and
           Afflictions
           ,
           we
           know
           he
           had
           
           somewhat
           else
           to
           do
           ,
           than
           to
           admit
           of
           what
           he
           did
           at
           a
           Time
           of
           Idleness
           and
           Plenty
           ,
           when
           he
           wallowed
           in
           the
           Mire
           of
           the
           
             Good
             Things
          
           of
           
             This
             World.
          
           Thus
           the
           Earth
           ,
           which
           lyes
           Idle
           ,
           is
           presently
           over-run
           with
           Weeds
           ;
           whilst
           the
           Heavens
           ,
           which
           ever
           move
           ,
           still
           keep
           their
           Purity
           .
           Just
           as
           Waters
           ,
           
             standing
             still
          
           ,
           are
           very
           easily
           corrupted
           ;
           whilst
           Those
           that
           run
           ,
           and
           run
           swiftly
           ,
           keep
           themselves
           pure
           and
           unpolluted
           .
        
         
           §
           14.
           
           Again
           the
           Goods
           of
           this
           World
           ,
           the
           more
           they
           labour
           to
           fill
           the
           Appetite
           ,
           the
           more
           they
           dilate
           it
           ,
           and
           make
           it
           empty
           .
           They
           are
           apt
           to
           make
           a
           
             thirsty
             ,
             hydropick
          
           Soul.
           As
           the
           Poor
           man
           does
           labour
           ,
           to
           grow
           less
           poor
           ;
           so
           the
           Rich
           does
           
             lay
             up
          
           ,
           to
           grow
           more
           rich
           .
           And
           though
           't
           is
           hard
           to
           make
           a
           Rule
           which
           will
           not
           admit
           of
           some
           Exceptions
           ,
           yet
           't
           is
           generally
           observable
           ,
           that
           a
           poor
           man's
           care
           is
           how
           to
           keep
           out
           of
           want
           ;
           whereas
           the
           care
           of
           the
           Rich
           is
           how
           to
           get
           into
           Superfluity
           .
           A
           man
           of
           mediocrity
           ,
           who
           is
           but
           
             well
             enough
             to
             live
          
           ,
           is
           aptest
           to
           think
           himself
           
             well
             enough
          
           ;
           nor
           aims
           so
           much
           at
           the
           Increase
           ,
           as
           at
           the
           meer
           Praeservation
           of
           his
           Possessions
           .
           Whereas
           Abundance
           of
           
           Riches
           makes
           a
           Plethory
           in
           the
           Heart
           ,
           which
           breaks
           out
           into
           an
           Itch
           ,
           without
           due
           Purgings
           ,
           and
           Evacuations
           .
           By
           how
           much
           the
           fuller
           he
           is
           of
           Wealth
           ,
           by
           so
           much
           the
           more
           his
           Heart
           is
           set
           upon
           the
           raising
           of
           his
           Family
           ,
           and
           the
           leaving
           to
           his
           Children
           a
           great
           deal
           more
           than
           he
           was
           left
           .
           He
           loves
           to
           be
           
             joyning
             House
             to
             House
             ,
             and
             to
             be
             laying
          
           
           
             Field
             to
             Field
             ,
             and
             to
             be
             placed
             alone
             in
             the
             midst
             of
             the
             Earth
             ;
             supposing
             that
             his
             dwelling
             place
             shall
             indure
             for
             ever
             ,
             and
             his
             Land
             be
             called
             by
             his
             Name
             from
             Generation
             to
             Generation
             :
          
           
           Thus
           do
           the
           Riches
           of
           men
           conduce
           to
           many
           Diseases
           in
           the
           Soul
           ;
           a
           Plethory
           ,
           an
           Itch
           ,
           a
           Lientery
           ,
           a
           Dropsy
           ,
           a
           Boulimia
           .
           These
           are
           the
           Maladies
           of
           the
           mind
           ,
           which
           abundance
           of
           Riches
           do
           breed
           and
           cherish
           .
           The
           reason
           of
           it
           is
           chiefly
           This
           ;
           That
           what
           appears
           very
           Great
           to
           them
           who
           want
           and
           desire
           it
           ,
           does
           ,
           to
           them
           who
           do
           embrace
           it
           ,
           almost
           totally
           disappear
           .
           What
           Hope
           and
           Hunger
           present
           as
           
             bigg
             ,
             Possession
          
           makes
           to
           seem
           little
           ,
           even
           because
           it
           does
           not
           stand
           at
           a
           
             due
             Distance
          
           from
           the
           Appetite
           .
           For
           an
           Object
           may
           be
           
             too
             near
          
           (
           as
           well
           as
           
             too
             far
          
           )
           to
           be
           truly
           seen
           ;
           witness
           the
           Letters
           of
           any
           
           Book
           ,
           which
           if
           we
           place
           
             too
             near
          
           our
           Eyes
           ,
           we
           are
           as
           little
           able
           to
           read
           ,
           as
           if
           they
           stood
           a
           
             mile
             off
          
           .
           For
           which
           reason
           it
           is
           ,
           we
           overlook
           what
           we
           possess
           ,
           and
           even
           want
           what
           we
           have
           ,
           whilst
           we
           
             covet
             more
          
           .
        
         
           §
           15.
           
           Other
           Reasons
           may
           be
           given
           ,
           but
           these
           I
           take
           to
           be
           the
           chief
           .
           And
           as
           I
           think
           they
           are
           enough
           ,
           so
           I
           am
           not
           at
           leisure
           to
           point
           at
           more
           .
           For
           now
           't
           is
           time
           that
           I
           apply
           ,
           and
           so
           improve
           what
           I
           have
           said
           ,
           by
           adding
           several
           Considerations
           ,
           whereof
           the
           one
           will
           very
           fitly
           become
           a
           step
           unto
           the
           other
           .
           And
           until
           we
           grasp
           All
           ,
           the
           Application
           will
           not
           be
           perfect
           .
        
         
           §
           16.
           
           First
           then
           let
           us
           consider
           ;
           That
           if
           the
           World
           's
           
             Good
             things
          
           are
           commonly
           made
           the
           Devil's
           Lime-twigs
           ,
           laid
           before
           us
           as
           our
           Food
           ,
           but
           only
           intended
           for
           our
           Fetters
           ;
           It
           concerns
           us
           that
           our
           Souls
           be
           night
           and
           day
           kept
           
             on
             wing
          
           ,
           and
           incessantly
           
             flying
             over
          
           these
           Snares
           of
           Satan
           .
           Which
           to
           accomplish
           the
           more
           effectually
           ,
           we
           must
           be
           careful
           not
           to
           stand
           upon
           
             exceeding
             high
             Mountains
          
           ,
           nor
           take
           
             too
             much
          
           of
           this
           World
           within
           our
           Prospect
           .
           The
           Bowels
           of
           St.
           Paul
           
           
           were
           so
           turn'd
           within
           him
           ,
           when
           he
           consi
           der'd
           the
           Earthy-mindedness
           of
           many
           Professors
           in
           his
           time
           ,
           as
           that
           he
           could
           not
           hold
           from
           weeping
           ,
           in
           reflecting
           on
           the
           Miseries
           he
           saw
           them
           in
           .
           Whilst
           he
           was
           writing
           to
           his
           Philippians
           ,
           in
           a
           very
           cheerful
           stile
           ,
           touching
           the
           Glory
           to
           be
           reveal'd
           ,
           and
           of
           
             his
             pressing
             towards
             the
             Mark
             ,
             for
             the
             price
             of
             the
          
           
           
             high
             Calling
             of
             God
             in
             Christ
             Iesus
             ,
          
           his
           Soul
           was
           suddenly
           overcast
           with
           a
           
             gloomy
             Cloud
          
           ,
           and
           his
           cheerfulness
           in
           a
           moment
           was
           done
           away
           with
           a
           fit
           of
           mourning
           .
           For
           towards
           the
           midst
           of
           his
           Epistle
           ,
           his
           thoughts
           were
           occasionally
           diverted
           by
           such
           a
           melancholy
           remembrance
           ,
           as
           put
           a
           sudden
           stop
           to
           his
           Meditations
           ,
           and
           made
           him
           break
           out
           into
           a
           Parenthesis
           of
           
             Tears
             .
             Many
             walk
          
           (
           saith
           the
           Apostle
           )
           
             of
             whom
             I
             have
             told
             you
             often
             ,
             and
             now
             tell
             you
             even
             weeping
             ,
             that
             they
             are
             Enemies
             to
             the
             Cross
             of
             Christ
             ,
             whose
             end
             is
             destruction
             ,
             whose
             God
             is
             their
             Belly
             ,
             and
             whose
             Glory
          
           
           
             is
             their
             Shame
             ,
             who
             mind
             Earthly
             things
             .
          
           They
           liv'd
           in
           Plenty
           and
           Prosperity
           ,
           complyed
           with
           the
           Persecuting
           Jews
           ,
           were
           very
           indulgent
           to
           their
           Appetites
           ,
           and
           even
           boasted
           of
           their
           Lusts
           ;
           that
           is
           ,
           their
           Happiness
           was
           
           as
           great
           as
           
             this
             World
          
           could
           make
           it
           ,
           and
           for
           this
           ,
           which
           is
           the
           object
           of
           most
           mens
           Envy
           ,
           or
           Ambition
           ,
           they
           were
           exceedingly
           bemoan'd
           by
           that
           compassionate
           Apostle
           .
           That
           their
           Souls
           ,
           like
           
             silly
             Birds
          
           ,
           should
           be
           so
           caught
           and
           intangl'd
           with
           
             Satan's
             Lime-twigs
          
           ,
           as
           to
           be
           groveling
           on
           the
           Earth
           ,
           and
           render'd
           utterly
           unable
           to
           give
           a
           Spring
           towards
           Heaven
           ,
           This
           was
           his
           Corrosive
           and
           Cordolium
           .
           'T
           was
           this
           that
           turn'd
           his
           
             Head
             into
             a
             Fountain
             of
             Tears
             ,
          
           and
           made
           him
           to
           mingle
           his
           Ink
           with
           weeping
           .
           This
           was
           That
           that
           made
           him
           write
           with
           an
           Ellipsis
           in
           a
           Parenthesis
           ,
           and
           one
           Parenthesis
           in
           another
           ;
           No
           sooner
           had
           he
           said
           [
           
             for
             many
             walk
          
           ]
           but
           there
           he
           presently
           brake
           off
           ;
           as
           if
           the
           rest
           of
           his
           words
           had
           been
           suddenly
           
             swallow'd
             up
          
           with
           his
           Commiseration
           .
           The
           Royal
           Prophet
           had
           been
           caught
           ,
           but
           had
           been
           happily
           disintangl'd
           ,
           and
           was
           so
           very
           much
           afraid
           to
           be
           caught
           again
           ,
           that
           he
           earnestly
           fell
           a
           wishing
           for
           the
           wings
           of
           a
           Dove
           ,
           whereby
           to
           be
           able
           to
           
             fly
             away
          
           ,
           not
           only
           from
           the
           Injuries
           ,
           but
           from
           the
           Vanities
           of
           the
           World.
           One
           would
           have
           thought
           that
           such
           a
           Potentate
           might
           have
           been
           satisfied
           with
           the
           World
           ,
           who
           had
           its
           
           Glories
           at
           his
           Devotion
           ;
           yet
           even
           Those
           were
           some
           of
           the
           things
           which
           made
           King
           David
           so
           weary
           of
           it
           ;
           And
           drew
           upon
           him
           That
           Envy
           ,
           with
           those
           malicious
           Calumniators
           ,
           which
           made
           his
           Life
           to
           seem
           long
           ,
           and
           his
           Kingdom
           tedious
           :
           
             Woe
             is
             me
          
           (
           saith
           he
           in
           pity
           to
           himself
           )
           
             that
             I
             am
             constrain'd
             to
             dwell
             with
          
           Mesech
           ,
           
             and
             to
             have
             mine
             habitation
             in
             the
             Tents
             of
          
           Kedar
           .
           So
           when
           Moses
           was
           but
           a
           youth
           ,
           he
           towred
           up
           like
           an
           Eagle
           above
           the
           stratagems
           of
           the
           Fowler
           ,
           and
           could
           securely
           
             look
             down
          
           with
           an
           holy
           derision
           upon
           his
           Nets
           .
           He
           was
           so
           far
           from
           desiring
           ,
           that
           he
           refused
           to
           be
           a
           Prince
           .
           So
           far
           from
           courting
           the
           Top
           of
           Honour
           ,
           as
           to
           have
           turn'd
           his
           back
           upon
           it
           ,
           when
           strongly
           courted
           to
           its
           Acceptance
           :
           
             Choosing
             rather
             to
             suffer
             Affliction
          
           
           
             with
             the
             People
             of
             God
             ,
             than
             to
             injoy
             the
             Pleasures
             of
             Sin
             for
             a
             Season
             .
          
           Such
           Eagles
           ,
           now
           a
           days
           ,
           are
           grown
           a
           rare
           sort
           of
           Creatures
           ;
           there
           being
           few
           who
           (
           like
           Moses
           )
           do
           so
           value
           and
           revere
           the
           
             reproach
             of
             Christ
          
           ,
           as
           to
           esteem
           it
           
             greater
             Riches
             than
             all
             the
             Treasures
          
           
           of
           Egypt
           .
           It
           is
           ordinarily
           counted
           a
           spice
           of
           Madness
           ,
           for
           men
           to
           suffer
           any
           great
           Hardships
           in
           point
           of
           
             Conscience
             .
             So
             long
             as
          
           
           
             thou
             dost
             well
             unto
             thy self
             ,
             men
             will
             speak
             good
             of
             thee
             ,
          
           Psal.
           49.
           18.
           
           But
           He
           who
           will
           not
           be
           caught
           in
           the
           
             Devil's
             Net
          
           ,
           and
           flies
           the
           Favours
           of
           the
           World
           which
           cannot
           honestly
           be
           injoy'd
           ,
           However
           the
           greatness
           of
           his
           Soul
           does
           speak
           him
           no
           less
           than
           
             a
             lofty
             Eagle
          
           ,
           yet
           he
           shall
           commonly
           be
           contemn'd
           as
           an
           arrant
           Goose.
           But
           this
           should
           teach
           us
           to
           loath
           the
           World
           so
           much
           the
           more
           ,
           and
           the
           wisdom
           of
           the
           World
           ,
           which
           is
           not
           
             Earthy
             only
             ,
             and
             Sensual
          
           ,
           but
           Devillish
           too
           ,
           
           Iames
           3.
           15.
           
           Alas
           the
           Wisdom
           of
           the
           Serpent
           is
           a
           very
           foolish
           thing
           ,
           wheresoever
           there
           is
           the
           Sting
           ,
           and
           the
           Poyson
           too
           .
           And
           to
           have
           the
           Dove's
           Innocence
           ,
           we
           need
           the
           Wings
           also
           .
           For
           as
           whilst
           we
           are
           glued
           in
           our
           Affections
           to
           the
           things
           here
           below
           ,
           we
           think
           the
           World
           to
           be
           a
           Great
           ,
           and
           a
           Glorious
           thing
           ,
           so
           the
           higher
           we
           fly
           above
           it
           ,
           the
           more
           contemptibly
           Little
           't
           is
           natural
           for
           it
           to
           appear
           .
           And
           therefore
        
         
           §
           17.
           
           Secondly
           let
           us
           consider
           ,
           That
           as
           the
           way
           whereby
           to
           escape
           the
           glorious
           Dangers
           of
           which
           I
           speak
           ,
           is
           to
           sequester
           our
           Affections
           from
           the
           Things
           of
           this
           World
           ,
           and
           to
           take
           wing
           towards
           a
           Better
           ;
           so
           ,
           that
           our
           Flight
           
           may
           be
           the
           higher
           ,
           we
           are
           to
           take
           some
           ready
           Course
           whereby
           to
           make
           our selves
           light
           .
           For
           however
           it
           is
           natural
           for
           Birds
           to
           fly
           ,
           yet
           the
           most
           they
           can
           do
           is
           but
           to
           flutter
           ,
           if
           they
           are
           
             laden
             with
             thick
             Clay
          
           ;
           a
           Phrase
           by
           which
           the
           Prophet
           Habakkuk
           describeth
           Mony
           ,
           and
           denounceth
           a
           Woe
           to
           them
           that
           
           load
           themselves
           with
           it
           .
           The
           reason
           of
           which
           is
           very
           obvious
           .
           For
           notwithstanding
           it
           is
           natural
           for
           the
           spirit
           of
           man
           to
           fly
           upwards
           ,
           yet
           what
           in
           one
           Case
           is
           natural
           ,
           may
           be
           impossible
           in
           an
           other
           .
           A
           man
           may
           fly
           just
           as
           soon
           with
           a
           weight
           of
           Lead
           at
           his
           Feet
           ,
           as
           with
           a
           Burden
           of
           Silver
           upon
           his
           Back
           .
           The
           lightest
           Birds
           commonly
           do
           fly
           the
           highest
           .
           And
           considering
           't
           is
           a
           Duty
           ,
           for
           a
           man
           so
           to
           buy
           ,
           as
           if
           he
           were
           never
           to
           possess
           ;
           To
           deny
           his
           dear
           self
           ,
           and
           to
           
             take
             up
          
           Christ's
           Cross
           ,
           
           and
           to
           follow
           Him
           ;
           it
           seems
           to
           follow
           thereupon
           ,
           that
           He
           who
           hath
           least
           of
           this
           World
           ,
           and
           the
           least
           to
           do
           in
           it
           ,
           is
           probably
           the
           fittest
           for
           That
           great
           Duty
           .
           Though
           't
           was
           not
           meerly
           
             for
             being
             poor
          
           ,
           that
           Lazarus
           was
           carried
           to
           
             Abraham's
             Bosom
          
           ,
           yet
           't
           was
           That
           that
           his
           
             Poverty
             dispos'd
             him
             for
          
           .
           And
           St.
           Peter
           said
           fitly
           (
           touching
           Himself
           and
           his
           
           Condisciples
           ,
           )
           
             Lo
             we
             have
             left
             All
             ,
             and
             followed
          
           
           Thee
           .
           Because
           they
           could
           not
           follow
           Christ
           ,
           and
           carry
           all
           they
           had
           with
           them
           .
           For
           every
           Follower
           of
           Christ
           has
           a
           very
           
             narrow
             way
          
           wherein
           to
           walk
           ,
           and
           a
           very
           
             strait
             Gate
          
           whereat
           to
           enter
           .
           So
           that
           the
           Body
           of
           a
           Christian
           is
           Load
           enough
           unto
           the
           Soul
           ;
           and
           therefore
           many
           more
           Impediments
           may
           well
           be
           spar'd
           .
           Our
           Bodies
           (
           saith
           St.
           Paul
           )
           are
           but
           
             Earthen
             Vessels
          
           ;
           but
           
           
             Dust
             and
             Ashes
          
           ,
           (
           saith
           Abraham
           )
           Gen.
           20.
           27.
           
           And
           sure
           the
           way
           to
           keep
           our selves
           
             unspotted
             from
             the
             World
          
           ,
           is
           not
           to
           bury
           our selves
           alive
           ,
           even
           by
           adding
           
             Earth
             to
             Earth
             ,
             Ashes
             to
             Ashes
             ,
             Dust
             to
             Dust.
          
           That
           being
           the
           way
           of
           our
           being
           buried
           ,
           not
           in
           
             sure
             and
             certain
             Hope
          
           ,
           but
           in
           sure
           and
           certain
           Fear
           of
           a
           Resurrection
           .
           For
           when
           the
           Minions
           of
           this
           World
           who
           are
           
             dead
             whilst
             they
             live
          
           ,
           shall
           (
           by
           the
           just
           Judgment
           of
           God
           )
           live
           again
           when
           they
           are
           dead
           too
           ,
           and
           shall
           be
           summon'd
           out
           of
           their
           Graves
           ,
           as
           Malefactors
           out
           of
           a
           Dungeon
           ;
           they
           will
           say
           to
           the
           Mountains
           
             fall
             on
             us
          
           ,
           and
           to
           the
           Hills
           ,
           
             cover
             us
          
           ;
           that
           is
           ,
           they
           will
           desire
           to
           be
           
             once
             more
             buried
          
           .
           Now
           to
           prevent
           so
           sad
           a
           Rising
           ,
           we
           
           are
           to
           Rise
           whilst
           we
           are
           here
           ;
           from
           the
           Death
           (
           I
           mean
           )
           of
           Sin
           ,
           and
           from
           the
           Grave
           of
           Carnality
           .
           And
           that
           we
           may
           rise
           the
           more
           nimbly
           ,
           we
           must
           be
           
             Levis
             Armaturae
          
           ;
           must
           not
           lay
           upon
           our selves
           too
           great
           a
           load
           of
           
             thick
             Clay
          
           ,
           which
           commonly
           brings
           with
           it
           another
           load
           ,
           whether
           it
           be
           of
           
             worldly
             Cares
          
           ,
           or
           of
           
             Carnal
             Pleasures
          
           .
           Whatsoever
           most
           Christians
           may
           think
           of
           This
           ,
           't
           was
           sadly
           consider'd
           by
           many
           Heathens
           ,
           of
           which
           I
           shall
           but
           instance
           in
           four
           or
           five
           .
           
           Diogenes
           was
           a
           poor
           ,
           but
           yet
           a
           very
           great
           Man
           ,
           because
           his
           Poverty
           was
           his
           choice
           ;
           and
           he
           was
           one
           who
           did
           not
           want
           ,
           but
           contemn
           the
           Gayeties
           of
           the
           World.
           How
           did
           he
           fly
           above
           the
           Vices
           and
           Follies
           of
           it
           ,
           by
           stripping
           himself
           of
           its
           Impediments
           ,
           and
           by
           imping
           the
           wings
           of
           his
           
             brave
             Ambition
          
           ?
           'T
           was
           his
           Ambition
           to
           be
           at
           Liberty
           ,
           not
           to
           give
           Hostages
           to
           Fortune
           ,
           to
           live
           a
           life
           disingaged
           from
           things
           below
           him
           .
           He
           found
           that
           
             one
             Tub
          
           was
           enough
           to
           lye
           in
           ,
           and
           
             one
             wooden
             .
             Dish
          
           enough
           to
           drink
           in
           ,
           and
           was
           resolved
           that
           his
           Housholdstuff
           should
           hold
           proportion
           with
           his
           House
           .
           Yea
           even
           That
           he
           thought
           
             too
             much
          
           ,
           for
           its
           being
           somewhat
           
           more
           than
           was
           strictly
           needful
           .
           And
           therefore
           
           he
           brake
           his
           wooden
           Dish
           ,
           upon
           his
           first
           consideration
           ,
           That
           the
           Hollow
           of
           his
           Hand
           had
           made
           it
           needless
           .
           Now
           I
           the
           rather
           choose
           to
           instance
           in
           this
           
             remarkable
             Philosopher
          
           ,
           because
           I
           know
           him
           very
           much
           censur'd
           ,
           and
           think
           him
           as
           little
           *
           understood
           .
           For
           that
           which
           is
           taken
           by
           a
           Proverb
           to
           be
           the
           Cynicalness
           and
           sowrness
           ,
           was
           thought
           by
           
             diverse
             ancient
             Authors
          
           the
           lovely
           Nobleness
           of
           his
           Temper
           .
           His
           choice
           of
           Poverty
           was
           the
           result
           of
           his
           very
           deep
           Knowledge
           ,
           and
           Contemplation
           .
           Nature
           and
           Industry
           had
           both
           conspir'd
           to
           his
           Perfections
           ;
           of
           which
           it
           was
           not
           the
           least
           ,
           that
           he
           knew
           the
           whole
           World
           ,
           and
           always
           had
           it
           under
           his
           Feet
           too
           ;
           as
           having
           weigh'd
           it
           in
           a
           Ballance
           ,
           and
           found
           its
           lightness
           .
           He
           
           had
           been
           
             sued
             to
          
           ,
           and
           courted
           ,
           by
           the
           Great
           Potentates
           of
           the
           Earth
           ,
           whose
           Prosperities
           stoop't
           down
           to
           receive
           the
           Honour
           of
           his
           Acceptance
           .
           But
           what
           Solomon
           ,
           out
           of
           his
           Wisdom
           ,
           both
           infused
           ,
           and
           acquired
           ,
           (
           acquir'd
           both
           by
           joious
           and
           sad
           experience
           ,
           )
           the
           same
           Diogenes
           concluded
           ,
           (
           I
           shall
           not
           dare
           to
           say
           how
           ,
           )
           
             That
             All
             is
             vanity
             under
             the
             Sun.
          
           Now
           we
           all
           know
           that
           Vanity
           is
           of
           extremely
           little
           
           weight
           ,
           if
           put
           in
           the
           Ballance
           of
           Diseretion
           ;
           and
           in
           the
           Ballance
           of
           the
           Sanctuary
           ,
           of
           
           
             none
             at
             all
          
           .
           Nay
           the
           Psalmist
           concludes
           ,
           that
           
             Man
             himself
             is
             but
             Vanity
          
           ,
           who
           yet
           is
           very
           much
           the
           noblest
           of
           any
           Creature
           
             under
             the
             Sun.
          
           And
           sure
           if
           every
           man
           is
           Vanity
           ,
           and
           the
           greater
           he
           is
           ,
           the
           
             greater
             Vanity
          
           ,
           and
           
           not
           only
           Vanity
           ,
           but
           
             Vexation
             of
             Spirit
          
           ;
           how
           could
           
             Godfrey
             Duke
             of
             Bulloin
          
           have
           done
           more
           prudently
           for
           himself
           ,
           than
           in
           refusing
           to
           accept
           a
           Crown
           of
           Gold
           ,
           where
           Christ
           Himself
           wore
           one
           of
           Thorns
           ?
           or
           why
           should
           any
           of
           Christ's
           Followers
           buy
           the
           Friendship
           of
           a
           Prince
           ,
           when
           Xenocrates
           an
           Heathen
           would
           
           not
           deign
           to
           
             sell
             His
          
           ,
           no
           not
           to
           
             Alexander
             Himself
          
           who
           would
           fain
           have
           bought
           it
           ?
           Why
           should
           
             a
             Christian
          
           affect
           Dominion
           ,
           when
           *
           Atilius
           an
           Heathen
           made
           choice
           to
           leave
           it
           ?
           why
           should
           one
           of
           
             Christ's
             Disciples
          
           court
           and
           covet
           That
           Plenty
           ,
           which
           was
           despis'd
           by
           Fabricius
           ,
           an
           arrant
           Heathen
           ?
           Why
           should
           a
           Christian
           set
           his
           Heart
           upon
           the
           getting
           and
           leaving
           a
           vast
           Revenue
           to
           his
           Posterity
           ,
           when
           the
           Heathen
           man
           Socrates
           thought
           it
           a
           Charity
           to
           his
           Children
           ,
           to
           leave
           them
           none
           ?
           Not
           that
           he
           thought
           it
           a
           Breach
           of
           Charity
           ,
           
           to
           make
           Provision
           for
           his
           Family
           ;
           but
           that
           he
           durst
           not
           betray
           them
           to
           
             great
             Temptations
          
           .
           As
           He
           himself
           had
           refused
           half
           the
           Kingdom
           of
           Samos
           when
           offer'd
           to
           him
           ,
           so
           was
           he
           willing
           that
           his
           Children
           should
           inherit
           his
           Temper
           ,
           and
           Frame
           of
           Mind
           .
           He
           knew
           the
           Providence
           of
           God
           was
           the
           
             surest
             Patrimony
          
           ;
           And
           had
           been
           taught
           by
           his
           experience
           ,
           that
           
             Friends
             well
             got
          
           were
           the
           
             next
             great
             Treasure
          
           .
           'T
           was
           his
           Duty
           ,
           as
           a
           Father
           ,
           to
           leave
           his
           Children
           
             very
             well
          
           ,
           and
           by
           consequence
           in
           a
           condition
           (
           not
           the
           richest
           ,
           but
           )
           the
           
             most
             suitable
          
           ,
           and
           safest
           for
           them
           ;
           and
           therefore
           under
           a
           Necessity
           of
           
             taking
             pains
          
           .
           Conceiving
           it
           infinitely
           difficult
           for
           any
           man
           to
           live
           a
           strict
           and
           a
           
             vertuous
             life
          
           ,
           who
           is
           not
           bless'd
           with
           some
           Calling
           wherein
           to
           labour
           .
           Ask't
           he
           was
           indeed
           by
           Xenophon
           ,
           and
           other
           Friends
           ,
           why
           of
           so
           many
           great
           Offers
           he
           would
           not
           accept
           at
           least
           of
           some
           ;
           if
           not
           in
           his
           own
           ,
           yet
           in
           his
           Childrens
           consideration
           .
           But
           still
           He
           answer'd
           ,
           [
           *
           
             If
             they
             live
             as
             they
             ought
             ,
             they
             cannot
             want
             Blessings
             ;
             and
             if
             they
             live
             otherwise
             ,
             I
             cannot
             wish
             that
             they
             may
             have
             them
             .
             If
             they
             are
             dutiful
             to
             their
             God
             ,
             they
             will
             find
             him
             an
          
           
           
             indulgent
             and
             loving
             Father
             .
             And
             if
             they
          
           rebel
           
             against
             their
          
           Maker
           ,
           
             what
             have
             I
             to
             do
             with
             them
             ?
          
           ]
           Now
           consider
           how
           these
           Heathens
           who
           liv'd
           before
           Christ
           ,
           had
           more
           of
           
             Christian
             Self-denyal
          
           ,
           than
           most
           of
           Them
           that
           come
           after
           .
           They
           were
           many
           of
           them
           plac'd
           upon
           
             exceeding
             high
             Mountains
          
           ;
           shew'd
           
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             glory
             of
             them
          
           ;
           Yea
           though
           they
           were
           proffer'd
           those
           Injoyments
           ,
           and
           strongly
           tempted
           to
           
             accept
             them
          
           ;
           yet
           so
           great
           was
           their
           courage
           ,
           they
           did
           not
           yield
           .
           Men
           ,
           who
           if
           they
           are
           not
           fit
           for
           our
           imitation
           ,
           are
           fit
           to
           shame
           us
           at
           least
           for
           our
           imitating
           no
           more
           of
           
             the
             Life
             of
             Christ.
          
           Who
           ,
           as
           it
           were
           in
           opposition
           to
           this
           Temptation
           of
           the
           Devil
           ,
           drawn
           from
           
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
             ,
          
           made
           choice
           of
           *
           Poverty
           and
           Despisedness
           for
           his
           
             external
             Qualifications
          
           .
           For
           though
           ,
           by
           reason
           of
           his
           Divinity
           ,
           he
           could
           not
           possibly
           be
           obnoxious
           to
           the
           unworthiness
           of
           Sin
           ,
           yet
           by
           reason
           of
           his
           Humanity
           ,
           he
           was
           capable
           of
           suffering
           the
           most
           unworthy
           Solicitations
           .
           And
           even
           those
           Solicitations
           disturb'd
           his
           Ease
           ,
           although
           they
           had
           not
           the
           power
           to
           hurt
           his
           Safety
           .
           Something
           
           therefore
           there
           was
           in
           it
           for
           our
           Edification
           ,
           That
           when
           it
           pleased
           the
           God
           of
           Heaven
           to
           take
           upon
           him
           our
           Nature
           ,
           who
           had
           it
           in
           his
           own
           choice
           ,
           both
           of
           whom
           he
           would
           be
           born
           ,
           and
           in
           what
           Quality
           he
           would
           live
           ,
           He
           did
           not
           choose
           the
           greatest
           ,
           but
           rather
           the
           meanest
           and
           the
           most
           abject
           of
           all
           Conditions
           .
           Now
           whoever
           he
           is
           that
           chooseth
           ,
           (
           be
           he
           wise
           ,
           or
           foolish
           ,
           )
           ever
           chooseth
           what
           is
           Best
           ,
           either
           really
           ,
           or
           in
           shew
           ;
           either
           best
           
             in
             it self
          
           ,
           or
           best
           to
           his
           
             imagina
             tion
          
           .
           From
           whence
           it
           follows
           that
           our
           Saviour
           ,
           being
           the
           Wisdom
           of
           the
           Father
           ,
           (
           as
           
             God
             the
             Son
          
           ,
           )
           could
           not
           choose
           but
           choose
           wisely
           ,
           and
           what
           was
           really
           the
           best
           ,
           when
           he
           made
           choice
           to
           be
           so
           meanly
           both
           born
           ,
           and
           bred
           .
           As
           for
           his
           Birth
           ,
           sure
           a
           
             Carpenter's
             Spouse
          
           was
           a
           very
           mean
           Parent
           ;
           The
           Stable
           of
           an
           Inn
           was
           an
           exceeding
           mean
           Place
           ;
           wherein
           an
           Oxe
           and
           an
           Ass
           were
           as
           mean
           Attendants
           .
           And
           then
           for
           his
           Breeding
           ,
           It
           was
           in
           Galilee
           ,
           yea
           in
           Nazareth
           ,
           the
           meanest
           part
           of
           all
           Palestine
           ;
           In
           the
           House
           of
           Goodman
           Ioseph
           ,
           one
           of
           the
           meanest
           men
           of
           Nazareth
           ;
           And
           in
           the
           way
           of
           a
           Carpenter
           ,
           as
           mean
           a
           Trade
           as
           could
           well
           be
           chosen
           .
        
         
         
           Our
           Saviour
           shall
           not
           choose
           for
           us
           ,
           if
           he
           chooses
           no
           better
           for
           Himself
           ,
           (
           will
           the
           men
           of
           this
           World
           be
           apt
           to
           say
           .
           )
           We
           would
           choose
           (
           had
           we
           our
           choice
           )
           to
           be
           born
           of
           Princes
           ;
           to
           be
           bred
           in
           stately
           Palaces
           ,
           and
           brought
           up
           
             at
             Court.
          
           None
           should
           be
           greater
           ,
           if
           we
           could
           help
           it
           ,
           nor
           any
           richer
           than
           our selves
           .
           We
           would
           choose
           the
           very
           Things
           ,
           wherewith
           
             the
             Devil
          
           here
           tempted
           Christ
           ,
           All
           the
           
             Kingdoms
             of
             the
             Earth
          
           ,
           and
           the
           
             Glory
             of
             them
          
           .
           Would
           not
           be
           so
           poorly
           spirited
           ,
           as
           to
           refuse
           a
           
             frank
             offer
          
           for
           want
           of
           a
           little
           Complaisance
           ,
           an
           act
           of
           Worship
           ,
           and
           Veneration
           .
           A
           Beast
           indeed
           will
           rest
           contented
           ,
           when
           his
           Belly
           is
           full
           ;
           and
           looks
           no
           higher
           ,
           when
           he
           is
           Empty
           ,
           than
           to
           That
           which
           grows
           up
           from
           the
           Ground
           he
           
             treads
             on
          
           .
           But
           Man
           is
           made
           of
           another
           Metal
           ,
           and
           He
           is
           scarce
           fit
           to
           live
           who
           has
           
             no
             Ambition
          
           ,
           but
           sits
           him
           down
           (
           like
           a
           Beast
           )
           completely
           satisfied
           with
           a
           
             sufficience
             .
             Conscience
          
           and
           Contentment
           are
           fit
           for
           
             persecuted
             Churchmen
          
           ,
           (
           or
           
             well-bred
             Quakers
          
           ,
           )
           or
           else
           for
           men
           whose
           Wits
           are
           lost
           in
           their
           Studies
           ,
           and
           whose
           
             overmuch
             Learning
          
           has
           made
           them
           
             as
             mad
          
           as
           any
           Paul
           ;
           a
           Man
           who
           talks
           of
           Contentment
           
           
             in
             All
             Conditions
          
           ;
           and
           would
           have
           us
           look
           no
           farther
           (
           as
           to
           the
           Goods
           of
           this
           World
           )
           than
           
             Food
             and
             Rayment
          
           .
        
         
           Is
           it
           not
           Pity
           that
           such
           as
           These
           should
           be
           the
           Reasonings
           of
           the
           Followers
           and
           Friends
           of
           Christ
           ,
           who
           followed
           the
           things
           which
           They
           eschew
           ,
           and
           eschewed
           those
           things
           which
           They
           
             contend
             for
          
           ?
           His
           choice
           (
           I
           say
           )
           was
           to
           be
           poorer
           ,
           and
           
             more
             despised
          
           than
           other
           men
           .
           And
           because
           ,
           being
           a
           Man
           ,
           he
           was
           to
           be
           of
           some
           Calling
           ,
           he
           pitch'd
           on
           That
           that
           was
           lyable
           to
           
             least
             Temptations
          
           ;
           and
           so
           was
           registred
           at
           Nazareth
           ,
           not
           in
           the
           Quality
           of
           a
           Freeholder
           ,
           but
           of
           an
           Handicraft-Man
           .
           He
           was
           but
           
             Faber
             Lignarius
          
           ,
           a
           
             Wooden
             Smith
          
           .
           Had
           he
           been
           a
           Freeholder
           ,
           he
           had
           had
           (
           though
           not
           a
           Kingdom
           ,
           yet
           )
           a
           small
           Pittance
           of
           this
           World.
           He
           might
           have
           trod
           his
           own
           Ground
           ,
           and
           have
           breath'd
           his
           own
           Air
           ,
           and
           have
           eaten
           his
           own
           Bread
           ,
           without
           depending
           upon
           the
           Charity
           of
           any
           other
           man's
           hands
           ,
           or
           on
           the
           Labour
           of
           his
           own
           .
           But
           he
           was
           on
           the
           contrary
           so
           poor
           and
           destitute
           ,
           that
           he
           had
           neither
           Food
           ,
           nor
           Rayment
           ,
           but
           what
           he
           earn'd
           ,
           or
           had
           given
           him
           ,
           or
           got
           by
           Miracle
           .
           As
           long
           as
           from
           his
           
           Twelfth
           to
           his
           Thirtieth
           year
           of
           Age
           ,
           diverse
           Fathers
           are
           of
           opinion
           ,
           that
           he
           wrought
           for
           his
           Living
           in
           his
           Father
           in
           Law
           's
           Shop
           .
           Nor
           is
           there
           any
           Church-Writer
           who
           gives
           another
           Accompt
           of
           him
           .
           And
           from
           thence
           until
           his
           Death
           he
           obtain'd
           his
           Bread
           ,
           either
           by
           Teaching
           ,
           as
           a
           Prophet
           ,
           or
           
             doing
             good
          
           ,
           as
           a
           Physician
           ;
           Both
           gratuitously
           ,
           and
           freely
           ,
           
           although
           by
           some
           he
           was
           rewarded
           .
           Now
           that
           our
           
           Saviour's
           way
           of
           choosing
           may
           have
           some
           Influence
           upon
           ours
           ,
           and
           this
           our
           second
           Consideration
           may
           be
           as
           useful
           ,
           as
           it
           is
           long
           ,
        
         
           §
           18.
           
           Let
           us
           consider
           ,
           in
           the
           Third
           place
           ,
           how
           God
           and
           Satan
           are
           two
           Competitors
           for
           our
           choice
           .
           Satan
           tempts
           us
           to
           joyn
           with
           Him
           ,
           in
           his
           Attempts
           against
           God
           ;
           God
           solicits
           us
           on
           the
           contrary
           ,
           to
           side
           with
           Him
           against
           Satan
           .
           Satan
           tempts
           us
           to
           Rebellion
           ,
           with
           the
           Things
           that
           are
           seen
           ,
           which
           are
           but
           Temporal
           ;
           God
           solicits
           us
           to
           Obedience
           ,
           with
           the
           Things
           that
           are
           
             not
             seen
          
           ,
           which
           are
           Eternal
           .
           Satan's
           Proposals
           are
           to
           the
           Flesh
           ;
           God's
           especially
           to
           the
           Spirit
           .
           Satan
           takes
           us
           up
           to
           an
           exceeding
           
             high
             Mountain
          
           ,
           and
           discovers
           to
           us
           from
           thence
           ,
           
             all
             the
             Kingdoms
          
           
           
             of
             the
             Earth
          
           ,
           and
           the
           
             Glory
             of
             them
          
           ;
           God
           ,
           on
           the
           other
           side
           ,
           takes
           us
           up
           to
           
             Mount
             Sion
          
           ,
           or
           at
           least
           takes
           us
           down
           to
           the
           
             Valley
             of
             Achor
          
           ,
           and
           discovers
           to
           us
           from
           thence
           ,
           
             the
             Kingdom
             of
             Heaven
             ,
             and
             Glory
             of
             it
             ,
          
           and
           saith
           to
           us
           in
           effect
           ,
           (
           as
           the
           Devil
           to
           Christ
           ,
           )
           
             All
             This
             will
             I
             give
             you
             ,
             if
             falling
             down
             ye
             will
             worship
             me
             .
          
           Now
           it
           remains
           that
           we
           consider
           ,
           to
           which
           Proposal
           of
           the
           two
           our
           Affections
           and
           Appetites
           have
           the
           most
           reason
           to
           incline
           .
           Let
           's
           put
           them
           Both
           into
           the
           Scales
           ,
           and
           then
           choose
           That
           that
           shall
           weigh
           the
           heaviest
           .
        
         
           As
           for
           the
           Things
           of
           this
           present
           World
           ,
           the
           best
           we
           can
           say
           of
           them
           is
           This
           ,
           
             They
             all
             are
             to
             perish
             in
             the
             using
             .
          
           The
           World
           it self
           is
           but
           a
           Thing
           ,
           
             whose
             Fashion
             passeth
             away
          
           .
           But
           't
           is
           the
           saddest
           consideration
           ,
           that
           the
           World
           's
           Good
           things
           are
           much
           more
           dangerous
           than
           they
           are
           frail
           .
           It
           being
           a
           Duty
           extremely
           difficult
           ,
           
             to
             use
             this
             World
             as
             not
             abusing
             it
          
           ;
           And
           yet
           if
           we
           omit
           to
           perform
           this
           Duty
           ,
           The
           richest
           Possessions
           upon
           Earth
           will
           but
           serve
           to
           purchase
           for
           us
           the
           largest
           Interest
           in
           Hell.
           So
           that
           the
           Devil's
           Liberality
           amounts
           to
           This
           only
           ,
           That
           
           if
           we
           will
           but
           Idolize
           him
           ,
           he
           will
           give
           us
           whatsoever
           may
           do
           us
           Harm
           .
           He
           will
           supply
           us
           with
           the
           means
           of
           being
           damn'd
           so
           much
           the
           deeper
           .
           Was
           it
           (
           think
           we
           )
           for
           nothing
           ,
           or
           a
           thing
           by
           meer
           chance
           ,
           that
           as
           our
           Saviour
           chose
           Poverty
           (
           rather
           than
           Plenty
           )
           for
           himself
           ,
           so
           he
           chose
           such
           as
           were
           poor
           ,
           (
           as
           well
           in
           Fortune
           ,
           as
           in
           Spirit
           ,
           )
           to
           be
           inrich'd
           by
           his
           Grace
           ,
           and
           made
           Inheritors
           of
           his
           Kingdom
           ?
           Was
           there
           not
           (
           think
           we
           )
           something
           in
           it
           ,
           that
           the
           Primitive
           Excellency
           consisted
           in
           
             selling
             all
             that
             they
             had
          
           ,
           and
           
             laying
             it
             down
             at
             the
             Apostles
             Feet
             ?
          
           The
           least
           we
           can
           gather
           from
           it
           is
           This
           ,
           (
           And
           be
           it
           spoken
           as
           impartially
           to
           the
           due
           comfort
           of
           the
           Poor
           ,
           as
           to
           the
           needful
           Humiliation
           of
           such
           amongst
           us
           as
           are
           Rich
           ,
           )
           That
           Poverty
           ,
           though
           it
           is
           not
           exempt
           from
           All
           ,
           is
           yet
           obnoxious
           
             unto
             fewer
          
           ,
           and
           lesser
           Dangers
           .
           For
           Riches
           commonly
           do
           inable
           us
           to
           do
           things
           to
           be
           repented
           ;
           whereas
           Poverty
           helps
           to
           fit
           us
           to
           repent
           of
           things
           done
           .
           Indeed
           't
           is
           best
           of
           the
           two
           ,
           to
           have
           
             Food
             convenient
          
           ,
           (
           as
           Agur
           words
           it
           ;
           )
           to
           be
           in
           such
           a
           mediocrity
           'twixt
           Poverty
           ,
           and
           Plenty
           ,
           as
           not
           to
           be
           pinched
           with
           the
           former
           ,
           nor
           too
           much
           loaded
           
           with
           the
           
             later
             .
             Agur
          
           prayed
           against
           Both
           ;
           but
           for
           different
           reasons
           .
           He
           prayed
           against
           Poverty
           ,
           as
           apt
           to
           make
           him
           turn
           Thief
           ;
           But
           he
           prayed
           against
           Riches
           ,
           as
           apt
           to
           make
           him
           turn
           Atheist
           .
           Now
           by
           how
           much
           it
           is
           worse
           to
           be
           an
           Atheist
           ,
           than
           a
           Thief
           ,
           by
           so
           much
           Riches
           should
           make
           a
           sadder
           ,
           and
           a
           more
           formidable
           Condition
           .
           And
           't
           was
           perhaps
           for
           this
           reason
           ,
           (
           amongst
           some
           others
           ,
           )
           that
           the
           most
           Learned
           of
           all
           our
           Kings
           thought
           Him
           the
           happiest
           man
           in
           England
           ,
           who
           by
           his
           Quality
           and
           Estate
           had
           a
           middle
           Station
           ,
           betwixt
           an
           
             High
             Constable
          
           ,
           and
           a
           
             Iustice
             of
             Peace
          
           .
           For
           such
           a
           man
           is
           neither
           held
           to
           be
           Poor
           nor
           Rich.
           He
           has
           not
           the
           Indigence
           of
           the
           one
           ,
           nor
           the
           Vexation
           of
           the
           other
           .
           Is
           freer
           from
           Contempt
           ,
           and
           from
           Envy
           too
           .
           Has
           weaker
           Temptations
           ,
           and
           fewer
           Troubles
           .
           This
           is
           to
           be
           
             fed
             with
             Food
             convenient
          
           .
           And
           This
           is
           the
           Condition
           which
           Agur
           pray'd
           for
           .
           But
           that
           Scarceness
           in
           it self
           is
           safer
           for
           us
           (
           of
           the
           two
           )
           than
           Superfluity
           ,
           we
           may
           infer
           from
           That
           Method
           which
           the
           Devil
           here
           used
           against
           our
           Saviour
           :
           who
           ,
           according
           as
           his
           Prosperities
           did
           fall
           ,
           or
           rise
           ,
           did
           
           ever
           find
           his
           Temptations
           to
           ebb
           ,
           or
           flow
           .
           And
           we
           know
           the
           lowest
           ebb
           can
           but
           leave
           us
           dry
           ,
           whereas
           the
           Tyde
           of
           Prosperity
           is
           apt
           to
           drown
           us
           .
           So
           frail
           ,
           and
           so
           worthless
           ,
           yea
           and
           so
           dangerous
           are
           the
           Things
           ,
           by
           which
           
             the
             Rival
          
           of
           our
           Maker
           most
           strongly
           tempts
           us
           .
        
         
           Weigh
           we
           next
           the
           Good
           Things
           ,
           not
           only
           of
           This
           ,
           but
           a
           better
           World
           ,
           wherewith
           the
           God
           who
           may
           despise
           ,
           vouchsafes
           to
           court
           us
           .
           He
           does
           not
           only
           court
           us
           with
           the
           Promise
           of
           a
           Deliverance
           ,
           from
           a
           Bottomless
           Lake
           of
           Fire
           and
           Brimstone
           ,
           where
           the
           Worm
           dyeth
           not
           ,
           and
           where
           the
           Fire
           is
           not
           quenched
           ;
           Nor
           seek
           to
           win
           us
           only
           by
           Promises
           of
           a
           
             Crown
             immarcescible
          
           ,
           of
           
             Ioys
             unspeakable
             ,
             and
             endless
          
           ,
           such
           as
           our
           Hearts
           cannot
           hold
           ,
           nor
           our
           Tongues
           utter
           ,
           nor
           our
           Reasons
           comprehend
           ,
           nor
           our
           Fansies
           reach
           ;
           But
           farther
           obliges
           and
           indears
           us
           with
           a
           world
           of
           Bounties
           whilst
           we
           are
           Here.
           For
           Every
           man
           in
           the
           World
           has
           all
           the
           World
           in
           Epitome
           ;
           and
           that
           not
           only
           as
           to
           the
           sight
           ,
           but
           injoyment
           also
           ,
           until
           he
           forfeits
           his
           Birthright
           by
           the
           High
           Treason
           of
           his
           Debauches
           .
           Till
           then
           (
           I
           say
           )
           he
           has
           
             a
             world
          
           ,
           both
           to
           possess
           ,
           and
           
           
             to
             injoy
          
           ,
           not
           only
           within
           ,
           but
           without
           him
           also
           .
           The
           world
           within
           him
           is
           so
           evident
           ,
           and
           so
           very
           much
           resembling
           the
           world
           without
           him
           ,
           (
           far
           beyond
           what
           the
           Romans
           had
           made
           its
           Hieroglyphick
           ,
           or
           Embleme
           ,
           )
           that
           there
           is
           hardly
           any
           thing
           namable
           ,
           either
           in
           Heaven
           ,
           or
           in
           Earth
           ,
           to
           which
           there
           is
           not
           something
           analogous
           ,
           either
           in
           the
           Body
           ,
           or
           Soul
           of
           Man.
           The
           Truth
           of
           which
           saying
           will
           soon
           appear
           ,
           to
           whosoever
           will
           take
           the
           pains
           (
           as
           
             Augustine
             Mascardus
          
           has
           somewhere
           done
           )
           to
           draw
           a
           Parallel
           of
           Particulars
           .
           And
           then
           for
           the
           world
           without
           his
           Person
           ,
           't
           is
           plain
           that
           That
           is
           within
           his
           Power
           .
           For
           
             all
             the
             Earth
          
           is
           his
           walk
           ,
           if
           he
           please
           to
           use
           it
           .
           He
           has
           Regions
           of
           Air
           wherein
           to
           Breathe
           :
           Many
           Rivers
           of
           Water
           to
           quench
           his
           Thirst
           :
           And
           an
           Element
           of
           Fire
           to
           keep
           him
           warm
           .
           So
           that
           if
           he
           has
           an
           House
           which
           will
           but
           hold
           him
           ,
           and
           Meat
           as
           much
           as
           he
           can
           hold
           ,
           and
           as
           much
           Rayment
           as
           he
           can
           carry
           ,
           he
           has
           certainly
           as
           much
           as
           
             a
             man
             undebauch't
          
           knows
           what
           to
           do
           with
           ;
           and
           what
           a
           madness
           is
           it
           for
           him
           to
           covet
           more
           ?
           For
           how
           much
           worse
           than
           a
           Brutality
           must
           we
           needs
           have
           exchanged
           our
           
             human
             Nature
          
           ,
           when
           nothing
           can
           please
           us
           
           but
           what
           's
           forbidden
           ?
           and
           when
           nothing
           is
           forbidden
           ,
           but
           what
           't
           will
           mischief
           us
           to
           injoy
           ?
           How
           many
           Pleasures
           and
           Recreations
           has
           God
           been
           bountifully
           pleas'd
           to
           make
           lawful
           for
           us
           ?
           freely
           giving
           us
           the
           Liberty
           ,
           to
           choose
           as
           much
           as
           will
           do
           us
           good
           ?
           Musick
           is
           allow'd
           us
           to
           please
           our
           Ears
           ;
           Perfumes
           to
           gratifie
           our
           Smelling
           ;
           the
           beautiful
           Structure
           of
           the
           Universe
           to
           feed
           our
           Eyes
           with
           Admiration
           .
           Rich
           Variety
           of
           Meats
           to
           treat
           our
           Palates
           with
           ,
           when
           we
           are
           hungry
           ;
           the
           most
           desirable
           Felicity
           of
           quenching
           our
           Thirst
           ,
           when
           we
           are
           dry
           ;
           the
           great
           and
           innocent
           Sensuality
           of
           warming
           our Selves
           when
           we
           are
           cold
           .
           And
           seeing
           the
           old
           Rule
           in
           Logick
           is
           indisputably
           True
           ,
           
             That
             the
             whole
             Nature
             of
             every
             Species
             is
             in
             each
             single
             Individual
             :
          
           God
           has
           made
           it
           both
           a
           needless
           and
           sensless
           Thing
           ,
           for
           any
           man
           to
           covet
           his
           Neighbour's
           Wife
           ,
           by
           having
           graciously
           allow'd
           him
           the
           happy
           Society
           of
           his
           own
           .
           Now
           since
           Every
           man
           in
           particular
           does
           as
           really
           injoy
           the
           
             whole
             Influence
          
           of
           the
           Heavens
           ,
           as
           if
           It
           were
           shed
           upon
           Him
           alone
           ,
           in
           so
           much
           that
           his
           injoyment
           of
           Heat
           and
           Light
           would
           be
           no
           greater
           ,
           
           in
           case
           he
           were
           Monarch
           of
           all
           the
           world
           ;
           Can
           it
           be
           other
           than
           an
           irrational
           and
           an
           absurd
           kind
           of
           wickedness
           ,
           if
           ,
           whilst
           we
           lawfully
           injoy
           the
           whole
           benefit
           of
           the
           Sun
           ,
           we
           shall
           esteem
           it
           a
           want
           of
           Happiness
           ,
           that
           another
           man
           injoys
           it
           as
           well
           as
           we
           ?
           if
           ,
           whilst
           our
           
             own
             Cisterns
          
           are
           
             running
             over
          
           ,
           we
           shall
           not
           be
           able
           to
           be
           satisfied
           ,
           unless
           with
           
             stoln
             Waters
          
           ?
           Is
           there
           nothing
           will
           stay
           our
           Stomachs
           ,
           but
           the
           Bread
           of
           Dishonesty
           ?
           Will
           nothing
           content
           us
           throughout
           our
           Iourney
           ,
           (
           for
           which
           God
           has
           given
           us
           so
           plain
           an
           High-way
           wherein
           to
           walk
           ,
           )
           but
           the
           removing
           of
           signal
           Land-Marks
           ,
           and
           the
           breaking
           up
           of
           Hedges
           ,
           and
           leaping
           over
           God's
           Mounds
           ?
           and
           this
           at
           a
           time
           whilst
           we
           are
           told
           ,
           that
           as
           our
           Iourney
           is
           long
           ,
           so
           our
           Time
           is
           little
           ,
           and
           yet
           Eternity
           depends
           on
           the
           usage
           of
           it
           ?
           Must
           we
           needs
           be
           still
           coveting
           another's
           House
           ,
           another's
           Land
           ,
           another's
           Servant
           ,
           another's
           Wife
           ,
           or
           somewhat
           else
           which
           is
           anothers
           ,
           and
           that
           at
           the
           Instant
           of
           our
           abounding
           in
           two
           whole
           worlds
           which
           are
           
             our
             own
          
           ?
           No
           ,
           let
           us
           rather
           bespeak
           our
           Tempter
           ,
           as
           Ioseph
           did
           his
           kind
           
             Mistress
             ,
             How
             can
             we
             do
             so
             great
             a
             wickedness
             ?
             which
             way
          
           shall
           
           
           we
           be
           able
           to
           set
           about
           it
           ?
           Had
           Potiphar
           been
           a
           
             jealous
             man
          
           ,
           or
           a
           
             cruel
             Master
             ,
             Ioseph
          
           might
           have
           done
           much
           ,
           at
           the
           
             frequent
             Intreaties
          
           of
           a
           Mistress
           .
           But
           He
           ,
           considering
           how
           his
           Master
           had
           withheld
           nothing
           from
           him
           ,
           besides
           his
           Wife
           ,
           and
           intrusted
           him
           too
           with
           Her
           ,
           as
           well
           as
           with
           his
           whole
           Substance
           ,
           could
           not
           in
           Gratitude
           to
           his
           Master
           accept
           the
           Favour
           of
           his
           Mistress
           .
           He
           could
           not
           sin
           against
           so
           manifold
           and
           great
           a
           Trust.
           So
           ,
           if
           God
           had
           been
           a
           Wilderness
           to
           any
           of
           us
           ,
           tyed
           us
           up
           from
           
             All
             Comforts
          
           ,
           or
           left
           but
           few
           things
           lawful
           for
           us
           ,
           we
           might
           then
           have
           sin'd
           against
           him
           with
           more
           excuse
           .
           But
           considering
           his
           Bounty
           ,
           and
           Goodness
           towards
           us
           ,
           his
           leaving
           it
           in
           our
           power
           to
           pick
           and
           choose
           our
           Contentments
           in
           great
           Variety
           ,
           and
           his
           withholding
           nothing
           from
           us
           ,
           but
           what
           will
           hurt
           us
           in
           the
           Possession
           ;
           we
           ought
           to
           stir
           up
           his
           Grace
           ,
           as
           well
           as
           our
           own
           
             good
             Nature
          
           in
           us
           ,
           to
           an
           effectual
           Resistance
           of
           the
           most
           powerful
           Temptations
           ,
           which
           shall
           at
           any
           time
           indeavour
           to
           debauch
           us
           into
           Rebellion
           ;
           and
           say
           with
           
             Ioseph
             ,
             How
             can
             we
             do
             so
             great
             a
             wickedness
             against
             a
             Deity
             so
             obliging
             ?
             How
             can
             we
             possibly
             be
             so
             ingrateful
             ?
          
        
         
         
           §
           19.
           
           Having
           therefore
           briefly
           weigh'd
           the
           Rival-objects
           of
           our
           choice
           ;
           and
           seen
           the
           very
           vast
           Difference
           between
           the
           Things
           of
           this
           praesent
           ,
           and
           future
           world
           ;
           yea
           between
           
             the
             same
             Things
          
           of
           this
           present
           world
           ,
           as
           they
           are
           differently
           offer'd
           ,
           by
           God
           ,
           and
           Satan
           ;
           by
           God
           on
           the
           one
           side
           ,
           as
           they
           are
           sanctified
           into
           Blessings
           ;
           and
           on
           the
           other
           side
           by
           Satan
           ,
           as
           they
           are
           turn'd
           into
           a
           Curse
           ;
           by
           God
           ,
           as
           of
           Right
           ,
           and
           by
           Satan
           ,
           as
           of
           Sufferance
           ;
           by
           God
           in
           such
           
             a
             Measure
          
           ,
           as
           has
           a
           Tendency
           to
           our
           Good
           ,
           and
           by
           Satan
           in
           such
           an
           extravagance
           ,
           as
           is
           in
           order
           to
           our
           undoing
           ;
           by
           God
           ,
           to
           satisfie
           our
           Appetites
           ,
           and
           by
           Satan
           ,
           to
           inlarge
           them
           ;
           by
           God
           ,
           as
           obligations
           to
           Love
           and
           Gratitude
           ,
           and
           by
           Satan
           ,
           as
           excitements
           to
           Pride
           and
           Luxury
           ;
           By
           God
           ,
           as
           Directives
           to
           the
           great
           End
           of
           our
           Creation
           ,
           and
           by
           Satan
           ,
           as
           Amusements
           to
           keep
           us
           from
           it
           ;
           we
           cannot
           take
           a
           better
           course
           ,
           when
           Satan
           tempts
           us
           (
           as
           he
           did
           Christ
           )
           with
           
             the
             Greatness
             of
             the
             World
             ,
             and
             the
             Glory
             of
             it
             ,
          
           than
           to
           reflect
           upon
           our
           Solemn
           
             Baptismal
             Vow
          
           ,
           and
           by
           consequence
           to
           fight
           against
           the
           Prince
           of
           
             this
             World
          
           ,
           and
           utterly
           to
           forsake
           its
           
             Pomps
             and
             Vanities
          
           ;
           
           Not
           to
           walk
           according
           to
           the
           Course
           of
           this
           world
           ;
           to
           fear
           its
           Friendship
           ;
           to
           hate
           its
           Wisdom
           ;
           to
           suspect
           its
           Power
           ,
           and
           to
           scorn
           its
           Glory
           ;
           to
           crucifie
           the
           world
           unto
           our selves
           ,
           and
           our selves
           unto
           the
           world
           ;
           to
           keep
           our selves
           unspotted
           and
           undefiled
           
             from
             the
             world
          
           ;
           And
           ,
           whilst
           our
           vile
           Bodies
           are
           here
           on
           Earth
           ,
           to
           have
           our
           Conversations
           at
           least
           in
           Heaven
           .
        
         
           §
           20.
           
           These
           are
           the
           Lessons
           we
           are
           to
           learn
           ,
           from
           the
           First
           observable
           in
           the
           Text
           ,
           and
           such
           as
           prompt
           me
           to
           proceed
           to
           the
           consideration
           of
           the
           Second
           .
           For
           of
           the
           many
           and
           cogent
           Arguments
           whereby
           to
           make
           our selves
           think
           meanly
           of
           the
           Things
           which
           we
           admire
           ,
           This
           is
           none
           of
           the
           least
           ,
           That
           they
           are
           not
           only
           in
           God's
           Gift
           ,
           (
           by
           a
           natural
           Right
           ,
           )
           But
           many
           times
           (
           by
           
             His
             leave
          
           )
           in
           the
           
             Devil
             's
             also
          
           .
           For
           thus
           rnn
           the
           words
           of
           The
           next
           Particular
           in
           the
           Division
           ,
        
         
           That
           
             all
             the
             Goods
             of
             This
             world
             ,
          
           however
           
           lovely
           they
           may
           appear
           to
           the
           misty
           Eye
           of
           Carnality
           ,
           are
           yet
           by
           God's
           Patience
           ,
           and
           wise
           Permission
           ,
           (
           at
           least
           successively
           ,
           though
           not
           
             at
             once
          
           ,
           )
           in
           the
           
             Devil's
             Proffer
          
           ,
           and
           Disposal
           .
        
         
         
           First
           I
           must
           evidence
           that
           so
           it
           Is.
           Next
           I
           must
           guess
           at
           the
           Reasons
           why
           .
           And
           last
           of
           all
           I
           must
           proceed
           ,
           to
           shew
           the
           manifold
           Advantage
           and
           Use
           of
           Both.
           
        
         
           §
           1.
           
           That
           so
           it
           is
           may
           be
           evinced
           more
           
           ways
           than
           one
           ;
           From
           Scripture
           ,
           from
           Reason
           ,
           and
           from
           Experience
           .
           It
           is
           so
           evident
           from
           Scripture
           ,
           (
           wherein
           our
           Saviour
           calls
           Satan
           *
           
             The
             Prince
             of
             this
             World
          
           ,
           St.
           
             Paul
             the
             Ruler
          
           ,
           and
           
             the
             God
          
           too
           ,
           )
           that
           the
           Devil
           in
           
             one
             sense
          
           said
           
             not
             amiss
          
           unto
           our
           Saviour
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           power
           of
           this
           world
           is
           deliver'd
           
           
             to
             me
          
           ,
           as
           That
           does
           signifie
           by
           an
           Hebraism
           ,
           that
           God
           does
           suffer
           or
           permit
           him
           to
           rob
           the
           Innocent
           ,
           and
           to
           heap
           Riches
           upon
           the
           Guilty
           ,
           and
           so
           to
           dispose
           of
           
             whole
             Kingdoms
          
           to
           the
           Sons
           of
           Violence
           and
           Oppression
           ,
           
             who
             call
             their
             strength
             the
             Law
             of
             Iustice.
          
           
           'T
           is
           true
           ,
           the
           words
           of
           the
           Devil
           ,
           (
           as
           St.
           Luke
           sets
           them
           down
           )
           are
           clearly
           spoken
           as
           by
           a
           Sophister
           ;
           who
           ,
           (
           according
           to
           his
           Custom
           )
           being
           aequivocal
           or
           homonymous
           in
           what
           he
           says
           ,
           does
           cunningly
           mix
           a
           
             little
             Truth
          
           with
           the
           
             greatest
             falshood
          
           to
           be
           imagin'd
           .
           For
           if
           he
           means
           that
           God
           Almighty
           has
           put
           the
           world
           into
           his
           hands
           ,
           and
           intrusted
           him
           ,
           (
           as
           
           a
           Deputy
           )
           to
           pass
           
             a
             Right
             of
             Possession
          
           on
           whom
           He
           pleaseth
           ,
           there
           is
           nothing
           more
           false
           than
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           (
           which
           will
           be
           made
           to
           appear
           in
           its
           proper
           place
           .
           )
           But
           if
           his
           meaning
           is
           only
           This
           ,
           That
           God
           is
           pleas'd
           
             to
             let
             him
             alone
          
           in
           his
           Course
           of
           wickedness
           for
           a
           Time
           ,
           and
           permits
           him
           to
           be
           mischievous
           as
           far
           as
           his
           Fetters
           and
           Chain
           will
           reach
           ,
           nothing
           is
           truer
           than
           That
           Assertion
           from
           
             the
             Father
             of
             Lyes
          
           .
           And
           nothing
           can
           shew
           its
           Truth
           better
           ,
           than
           such
           a
           
             Scriptural
             Example
          
           as
           That
           of
           Iob.
           
        
         
           §
           2.
           
           He
           (
           we
           know
           )
           was
           
             a
             perfect
             ,
             and
             upright
          
           
           man
           :
           A
           man
           
             fearing
             God
             ,
             and
             eschewing
             Evil.
          
           As
           to
           the
           purity
           of
           his
           Life
           ,
           
             he
             had
             not
             his
             Equal
             in
             all
             the
             Earth
             .
          
           In
           so
           much
           
           that
           God
           upbraided
           and
           vexed
           Satan
           with
           his
           Integrity
           .
           Yet
           even
           All
           that
           Iob
           had
           (
           and
           we
           know
           he
           had
           a
           world
           )
           was
           left
           by
           God
           in
           the
           
             Devil's
             Power
          
           .
           For
           no
           sooner
           had
           Satan
           said
           ,
           
             Put
             forth
             thine
             Hand
             now
             ,
             and
          
           
           
             touch
             all
             he
             hath
             ,
             And
             he
             will
             curse
             thee
             to
             thy
             face
          
           ;
           but
           God
           return'd
           him
           this
           Answer
           ,
           
             All
             that
             he
             hath
             is
             in
             thy
             Power
             :
             only
             upon
          
           
           
             Himself
             do
             not
             put
             thine
             Hand
             forth
             .
          
           'T
           is
           plain
           the
           Devil
           is
           God's
           Pris'ner
           ;
           for
           there
           
           we
           have
           the
           length
           of
           the
           Chain
           that
           holds
           him
           .
           It
           did
           not
           reach
           to
           
             Iob's
             Person
          
           ,
           but
           only
           to
           his
           Possessions
           .
           And
           to
           Them
           so
           universally
           ,
           that
           the
           Devil
           dispos'd
           of
           All
           to
           his
           prime
           Instruments
           upon
           Earth
           ;
           The
           
             Sabaeans
             ,
             the
             Chaldaeans
             ,
             the
             Fire
             ,
             and
             the
             Whirlwind
             .
          
           He
           sent
           his
           Journey-men
           ,
           the
           Sabaeans
           ,
           to
           plunder
           Iob
           of
           his
           Oxen
           ,
           to
           take
           his
           
           Asses
           into
           Possession
           ,
           and
           slay
           his
           
             Servants
             with
             the
             edge
             of
             the
             Sword.
          
           Employed
           the
           
           Fire
           to
           kill
           his
           Sheep
           and
           his
           Shepherds
           .
           To
           the
           Chaldaeans
           he
           bequeathed
           
           Iob's
           stock
           of
           
           Camels
           ,
           together
           with
           the
           Lives
           of
           those
           that
           kept
           them
           .
           And
           then
           for
           his
           Children
           ,
           both
           Sons
           and
           Daughters
           ,
           the
           Devil
           gave
           
           them
           all
           up
           unto
           the
           
             Wind
             out
             of
             the
             Wilderness
          
           ,
           which
           blew
           down
           
             the
             House
          
           (
           wherein
           they
           were
           met
           )
           upon
           their
           Heads
           .
           After
           This
           the
           
             bassl'd
             Tempter
          
           was
           thus
           insulted
           over
           by
           
             God
             ;
             Hast
             thou
             consider'd
             my
             Servant
          
           Job
           ,
           
           
             who
             holdeth
             fast
             his
             Integrity
             ,
             although
             thou
             movedst
             me
             against
             him
             to
             swallow
             him
             up
             without
             a
             Cause
             ?
          
           Satan
           therefore
           ask't
           Sufferance
           
           to
           tempt
           him
           farther
           ;
           to
           smite
           the
           Body
           of
           Iob
           with
           Byles
           ;
           and
           to
           smite
           him
           
           
             Cap
             a
             Pe
             too
          
           ,
           from
           Head
           to
           Foot.
           His
           chain
           ,
           
           
           Before
           ,
           was
           very
           long
           ;
           It
           reach't
           as
           far
           as
           
             Iob's
             All
          
           ,
           besides
           his
           Person
           .
           In
           so
           much
           that
           of
           the
           Richest
           ,
           he
           became
           the
           very
           Poorest
           of
           all
           the
           People
           :
           For
           't
           is
           a
           Proverb
           ,
           and
           an
           Hyperbole
           ,
           to
           say
           a
           man
           is
           
             as
             poor
             as
             Iob.
          
           But
           now
           the
           Chain
           is
           made
           longer
           by
           one
           considerable
           Link
           .
           For
           having
           nothing
           left
           to
           him
           ,
           except
           a
           Body
           and
           a
           Soul
           ,
           and
           (
           what
           was
           much
           worse
           than
           nothing
           )
           a
           
             vexing
             Wife
          
           ,
           (
           a
           Wife
           whom
           the
           Devil
           had
           
             leave
             enough
          
           to
           take
           from
           him
           ,
           but
           would
           not
           use
           it
           ,
           )
           now
           at
           last
           his
           Body
           too
           is
           in
           the
           power
           of
           the
           Destroyer
           ,
           who
           disposed
           of
           his
           Flesh
           to
           the
           very
           Bone
           ;
           Nor
           is
           there
           any
           thing
           exempted
           ,
           besides
           his
           Soul.
           
        
         
           §
           3.
           
           Thus
           we
           see
           by
           Example
           ,
           how
           great
           a
           stroak
           the
           Devil
           carrys
           ,
           (
           by
           God's
           long
           Sufferance
           ,
           and
           Permission
           ,
           )
           in
           the
           outward
           management
           of
           the
           World.
           That
           is
           to
           say
           ,
           in
           the
           Disposal
           of
           
             all
             Those
          
           Things
           ,
           which
           do
           pass
           amongst
           men
           for
           great
           and
           glorious
           .
           How
           was
           Satan
           permitted
           to
           harden
           Pharaoh
           ,
           to
           inrage
           Sennacherib
           ,
           to
           excite
           Nebuchadnezzar
           ,
           against
           the
           Israel
           of
           God
           ?
           and
           to
           dispose
           of
           
             all
             they
             had
          
           ,
           according
           to
           his
           own
           Lust
           ?
           Should
           I
           produce
           as
           many
           Examples
           
           as
           are
           producible
           out
           of
           Scripture
           ,
           and
           dwell
           on
           each
           as
           I
           have
           done
           in
           the
           Case
           of
           Iob
           ,
           I
           should
           be
           in
           some
           danger
           of
           being
           Endless
           .
           It
           shall
           therefore
           suffice
           me
           to
           say
           in
           brief
           ,
           That
           whensoever
           one
           man
           invades
           another
           man's
           Right
           ,
           or
           whensoever
           one
           Nation
           usurps
           Dominion
           over
           another
           ,
           against
           that
           Precept
           of
           God
           and
           Nature
           writ
           in
           every
           man's
           Heart
           ,
           [
           
             What
             thou
             ▪
             wouldest
             that
             no
             man
             should
             do
             to
             thee
             ,
             do
             Thou
             to
             no
             man
             ,
          
           ]
           or
           against
           those
           other
           Precepts
           ,
           
             Thou
             shalt
             not
             steal
             ,
             Thou
             shalt
             not
             covet
             ,
          
           Thou
           shalt
           not
           covet
           thy
           Neighbour's
           House
           ,
           (
           much
           less
           his
           House
           with
           all
           his
           Land
           too
           ,
           )
           nay
           Thou
           shalt
           not
           covet
           any
           thing
           (
           much
           less
           All
           )
           that
           is
           thy
           Neighbours
           ;
           't
           is
           not
           God
           ,
           but
           the
           Devil
           ,
           who
           is
           the
           Author
           of
           That
           Injustice
           .
           God
           does
           patiently
           permit
           ,
           and
           invisibly
           over-rule
           ,
           and
           wisely
           order
           such
           Perpetrations
           ,
           to
           many
           most
           worthy
           and
           righteous
           Ends
           ,
           which
           in
           part
           we
           well
           know
           ,
           and
           in
           part
           we
           know
           not
           ,
           (
           touching
           which
           I
           shall
           speak
           in
           their
           proper
           place
           ;
           )
           But
           still
           the
           Robberies
           and
           Invasions
           are
           the
           Contrivances
           of
           
             the
             Devil
          
           .
           Now
           in
           every
           such
           Invasion
           there
           are
           two
           Parties
           tempted
           ;
           one
           
           with
           loss
           ,
           and
           another
           with
           Acquisition
           .
           They
           that
           suffer
           the
           Injustice
           are
           strongly
           tempted
           with
           Affliction
           ;
           And
           They
           that
           do
           it
           are
           tempted
           worse
           ,
           because
           with
           the
           Bait
           of
           a
           Prosperity
           which
           in
           such
           case
           is
           irresistible
           .
           The
           Devil
           trys
           with
           one
           Action
           to
           murder
           two
           Souls
           at
           
             once
             .
             Two
          
           at
           once
           ,
           in
           case
           the
           Robbery
           does
           only
           lye
           betwixt
           Man
           and
           Man.
           But
           many
           Thousands
           of
           them
           at
           once
           ,
           when
           betwixt
           the
           two
           Parts
           of
           an
           
             Armed
             Nation
          
           .
           For
           then
           the
           Devil
           at
           the
           same
           time
           provokes
           the
           stronger
           Party
           to
           Pride
           ,
           as
           well
           as
           the
           weaker
           to
           Impatience
           ;
           The
           Injurious
           side
           to
           Insolence
           ,
           and
           the
           oppressed
           to
           Despair
           .
           This
           I
           take
           to
           be
           the
           Reason
           ,
           why
           when
           the
           Devil
           will
           do
           a
           Mischief
           of
           most
           considerable
           Importance
           ,
           he
           does
           not
           content
           himself
           with
           Brutish
           or
           Inanimate
           Instruments
           ;
           but
           rather
           prefers
           the
           use
           of
           such
           ,
           as
           ought
           to
           be
           rational
           ,
           and
           religious
           ,
           and
           so
           are
           to
           render
           a
           sad
           Accompt
           of
           what
           is
           
             done
             in
             the
             Body
          
           ;
           That
           by
           dashing
           many
           Thousands
           (
           as
           when
           whole
           Armies
           meet
           )
           against
           
             each
             other
          
           ,
           and
           getting
           Victory
           for
           the
           Oppressors
           ,
           he
           may
           (
           in
           one
           kind
           or
           other
           )
           destroy
           them
           All.
           To
           wit
           the
           Bodies
           of
           some
           ,
           and
           the
           Souls
           of
           others
           .
           
           Had
           the
           Devil
           (
           for
           Example
           )
           infested
           Iob
           with
           nothing
           worse
           than
           the
           Fire
           ,
           and
           Whirlwind
           ,
           or
           only
           tormented
           his
           Flesh
           with
           Byles
           ,
           he
           had
           in
           vain
           spread
           his
           Net
           to
           catch
           no
           more
           than
           one
           Bird
           ,
           (
           for
           though
           Iob
           was
           a
           *
           Phoenix
           ,
           he
           was
           but
           one
           ;
           )
           Had
           fought
           to
           plunder
           
             Iob
             alone
          
           of
           his
           Faith
           and
           Patience
           .
           Whereas
           by
           stirring
           up
           the
           Sabaeans
           and
           the
           Chaldaeans
           to
           do
           him
           Mischief
           ,
           he
           cunningly
           caught
           at
           one
           Draught
           as
           great
           a
           Multitude
           of
           Souls
           ,
           as
           he
           had
           prosperously
           employ'd
           in
           so
           foul
           a
           Riot
           .
        
         
           §
           4.
           
           Now
           't
           is
           plain
           by
           this
           Instance
           of
           Satan's
           Power
           
             to
             take
             away
          
           ,
           He
           has
           a
           power
           to
           bestow
           too
           ,
           by
           God's
           permission
           ;
           and
           that
           in
           order
           to
           an
           end
           ,
           not
           as
           bad
           only
           ,
           but
           worse
           ,
           propos'd
           by
           Satan
           unto
           Himself
           .
           For
           when
           he
           takes
           from
           the
           Innocent
           ,
           how
           liberal
           is
           he
           to
           the
           Guilty
           ?
           It
           may
           be
           said
           of
           his
           Instruments
           ,
           They
           do
           not
           always
           serve
           him
           
             for
             naught
          
           .
           He
           often
           caresses
           them
           whilst
           they
           are
           here
           ,
           that
           so
           hereafter
           he
           may
           have
           liberty
           to
           glut
           his
           Malice
           on
           them
           
             the
             more
          
           .
           What
           he
           snatches
           (
           as
           't
           were
           with
           one
           hand
           )
           from
           the
           Innocent
           Party
           ,
           he
           commonly
           gives
           (
           as
           with
           the
           other
           )
           to
           the
           Kennel
           of
           Robbers
           
           whom
           He
           employs
           .
           Look
           what
           Camels
           and
           
             other
             Cattle
          
           he
           deprived
           Iob
           of
           ,
           he
           did
           confer
           at
           the
           same
           Instant
           on
           Such
           as
           drove
           them
           out
           of
           his
           Fields
           .
           And
           thus
           I
           hope
           my
           Proposition
           is
           clear
           from
           Scripture
           .
        
         
           §
           5.
           
           Secondly
           from
           Reason
           't
           will
           be
           as
           easy
           to
           evince
           it
           .
           For
           if
           the
           Goods
           of
           
             this
             world
          
           were
           not
           suffer'd
           by
           God
           to
           be
           disposed
           of
           by
           
             the
             Devil
          
           ,
           our
           Leviathan
           would
           have
           had
           reason
           for
           his
           Denial
           of
           any
           Difference
           'twixt
           Right
           and
           Wrong
           .
           If
           God
           alone
           does
           still
           dispose
           of
           all
           Possessions
           under
           the
           Sun
           ,
           (
           as
           prosperous
           Rebels
           and
           Usurpers
           are
           wont
           to
           urge
           ,
           )
           and
           the
           Devil
           of
           none
           at
           all
           by
           God's
           permission
           ,
           All
           things
           then
           must
           needs
           be
           right
           ,
           except
           the
           Laws
           and
           the
           Statutes
           which
           forbid
           men
           to
           steal
           upon
           pain
           of
           Death
           .
           They
           would
           not
           only
           be
           irrational
           ,
           but
           cruel
           things
           .
           For
           why
           should
           any
           man
           be
           censur'd
           ,
           (
           much
           less
           certainly
           should
           he
           be
           punish't
           ,
           )
           for
           taking
           That
           which
           
             God
             gives
          
           him
           ?
           Shall
           not
           God
           ,
           without
           offence
           ,
           dispose
           of
           things
           as
           He
           pleaseth
           ?
           why
           then
           are
           we
           so
           wicked
           ,
           so
           void
           of
           all
           Ingenuity
           ,
           as
           to
           prosecute
           a
           Man
           who
           is
           call'd
           
             a
             Thief
          
           ,
           in
           case
           he
           breaks
           up
           our
           Houses
           ,
           takes
           our
           Cash
           out
           
           of
           our
           Coffers
           ,
           drives
           our
           Cattle
           out
           of
           our
           Grounds
           ,
           or
           carries
           our
           Corn
           out
           of
           our
           Barns
           ,
           if
           God
           has
           made
           him
           
             His
             Messenger
          
           ,
           and
           (
           by
           his
           
             absolute
             Decree
          
           ,
           or
           by
           his
           
             All-working
             Providence
          
           ,
           )
           disposed
           of
           our
           Substance
           to
           That
           man's
           use
           ?
           Or
           why
           did
           God
           himself
           say
           ,
           
             Thou
             shalt
             not
             steal
          
           ,
           if
           a
           man
           can
           have
           nothing
           ,
           but
           what
           
             God
             gives
          
           him
           ?
           For
           whatsoever
           God
           gives
           him
           ,
           becomes
           his
           own
           .
           No
           propriety
           of
           man
           can
           exclude
           that
           of
           God
           ,
           or
           be
           equal
           to
           it
           .
           And
           in
           Conveyances
           of
           Title
           amongst
           our selves
           ,
           still
           (
           we
           know
           )
           a
           Deed
           of
           Gift
           ,
           confers
           as
           absolute
           a
           Right
           ,
           as
           a
           Deed
           of
           Purchase
           .
           If
           then
           we
           may
           have
           any
           thing
           which
           by
           right
           is
           not
           ours
           ,
           we
           have
           it
           certainly
           from
           Satan
           ,
           and
           not
           from
           God.
           For
           one
           of
           These
           Members
           following
           (
           that
           I
           may
           make
           my
           work
           short
           )
           must
           needs
           be
           granted
           .
           Either
           that
           Robbery
           ,
           and
           Theft
           ,
           Extorsion
           ,
           and
           Oppression
           ,
           and
           all
           sorts
           of
           Cousenage
           ,
           are
           names
           ,
           and
           words
           ,
           and
           
             nothing
             else
          
           ;
           (
           invented
           only
           by
           Politicians
           ,
           Ecclesiastical
           and
           Civil
           ,
           )
           or
           that
           if
           they
           are
           Things
           ,
           they
           are
           very
           Good
           ,
           as
           being
           derived
           from
           
             God
             the
             Author
          
           ;
           or
           that
           God
           is
           the
           Author
           of
           what
           is
           
             morally
             evil
          
           ;
           
           or
           that
           at
           least
           they
           are
           the
           works
           ,
           not
           of
           God
           ,
           but
           of
           the
           Devil
           .
           The
           First
           of
           these
           cannot
           be
           ;
           for
           then
           it
           would
           follow
           ,
           That
           
             Theft
             is
             no
             Sin.
          
           Much
           less
           the
           Second
           ;
           for
           then
           it
           would
           follow
           ,
           
             that
             Sin
             is
             Good.
          
           Much
           less
           the
           Third
           ;
           for
           then
           it
           would
           follow
           ,
           
             that
             God
             is
             Evil.
          
           Each
           of
           which
           being
           false
           ,
           and
           blasphemous
           too
           ;
           'T
           is
           plain
           the
           Fourth
           ,
           by
           way
           of
           Refuge
           ,
           must
           needs
           be
           granted
           ,
           (
           seeing
           no
           fifth
           Member
           can
           either
           be
           ,
           or
           be
           imagin'd
           ,
           )
           That
           
             All
             our
             Robberies
             and
             Frauds
             are
             not
             of
             God
             ,
             but
             of
             the
             Devil
             .
          
        
         
           §
           6.
           
           Now
           this
           becomes
           a
           sure
           Medium
           to
           prove
           the
           Point
           we
           have
           in
           hand
           ;
           because
           the
           Things
           of
           this
           world
           (
           I
           mean
           the
           Wealth
           and
           Glory
           of
           it
           )
           are
           wont
           to
           be
           bandied
           up
           and
           down
           ,
           from
           one
           Possessor
           to
           another
           ,
           by
           secret
           Fraud
           ,
           or
           by
           open
           Force
           .
           How
           very
           few
           (
           in
           comparison
           )
           are
           contented
           with
           the
           Portion
           which
           God
           has
           given
           them
           ?
           and
           have
           no
           more
           in
           their
           Possession
           than
           can
           be
           properly
           call'd
           Theirs
           ?
           How
           much
           is
           gotten
           by
           daily
           cousenage
           ,
           in
           Fairs
           ,
           or
           Markets
           ?
           How
           much
           by
           filtching
           ,
           and
           purloyning
           ,
           in
           private
           Families
           ,
           and
           Common
           Fields
           ?
           How
           much
           by
           Bribery
           ,
           and
           Corruption
           ,
           in
           
           Courts
           of
           Justice
           ,
           (
           as
           we
           call
           them
           ,
           )
           and
           Jurisdiction
           ?
           (
           I
           do
           not
           mean
           so
           much
           in
           This
           ,
           as
           in
           foreign
           Kingdoms
           and
           Common-wealths
           .
           )
           How
           much
           by
           Cutpurses
           and
           Cutthroats
           ,
           in
           publick
           Meetings
           ,
           and
           High-ways
           ?
           How
           much
           by
           Preaching
           ,
           and
           
             length
             of
             Praying
          
           ,
           when
           Pharisaical
           Negotiators
           do
           pray
           and
           preach
           
             for
             a
             Pretence
          
           ,
           that
           they
           may
           
             swallow
             down
             Orphans
             and
             Widows
             Houses
             ?
          
           How
           much
           by
           Riots
           and
           Depredations
           of
           undisciplin'd
           Armies
           ,
           through
           
             the
             Spirit
             which
          
           
           
             is
             still
             working
             in
             the
             Children
             of
             Disobedience
             ?
          
           In
           a
           word
           ,
           I
           am
           not
           qualified
           to
           name
           the
           several
           ways
           and
           methods
           ,
           by
           which
           Injustice
           is
           promoted
           ,
           and
           Equity
           trodden
           into
           the
           Dust.
           Now
           whatsoever
           is
           ill-acquired
           cannot
           possibly
           be
           our
           own
           ,
           however
           call'd
           by
           
             our
             Names
          
           .
           For
           Right
           and
           Possession
           are
           many
           times
           at
           such
           Distance
           ,
           that
           they
           can
           never
           once
           meet
           ,
           or
           be
           reconcil'd
           .
           Yea
           by
           how
           much
           the
           nearer
           Possession
           is
           ,
           Right
           may
           stand
           the
           farther
           off
           .
           Ill
           got
           Possession
           gives
           right
           to
           nothing
           ,
           unless
           to
           Hell
           ,
           and
           the
           Gibbet
           ;
           or
           to
           Repentance
           ,
           and
           
             Restitution
             .
             Ahab
          
           got
           a
           full
           Possession
           of
           
             Naboth's
             Vineyard
          
           ;
           But
           't
           was
           by
           Murder
           ,
           and
           Perjury
           ,
           and
           Suborning
           
           Sons
           of
           Belial
           to
           bear
           false
           witness
           ,
           And
           so
           by
           doing
           That
           to
           Satan
           which
           Satan
           tempted
           our
           Saviour
           to
           .
           Things
           so
           far
           from
           giving
           him
           Right
           unto
           another
           man's
           Goods
           ,
           that
           they
           betray'd
           him
           into
           a
           Forfeiture
           of
           what
           had
           otherwise
           been
           his
           own
           .
           For
           by
           a
           complicated
           Treason
           against
           the
           Majesty
           of
           God
           ,
           his
           very
           Soul
           (
           as
           well
           as
           Body
           )
           
             became
             consiscate
          
           to
           
             the
             Devil
          
           .
           Indeed
           it
           implys
           a
           Contradiction
           ,
           that
           a
           man
           should
           get
           Right
           ,
           by
           doing
           Wrong
           .
           There
           is
           a
           Man
           in
           the
           world
           (
           says
           the
           inspir'd
           Prophet
           Habakkuk
           )
           
           who
           does
           
             inlarge
             his
             Desire
             as
             Hell
             ,
             and
             is
          
           as
           greedy
           
             as
             the
             Grave
             ,
             and
             cannot
             be
             satisfied
             ;
             But
             gathereth
             together
             all
             Nations
             ,
             and
             heapeth
             to
             himself
             all
             People
             .
          
           But
           mark
           what
           follows
           .
           
             Woe
             to
             him
             who
             increaseth
             what
             is
             not
          
           
           
             His.
             Woe
             to
             him
             who
             coveteth
             an
             evil
             Covetousness
          
           
           
             to
             his
             House
             ,
             that
             he
             may
             set
             his
             Nest
             on
             high
             ,
             that
             he
             may
             be
             delivered
             from
             the
             Power
             of
             Evil.
             For
             the
             Stone
             shall
             cry
             out
             of
             the
             Wall
             ,
          
           
           
             and
             the
             Beam
             out
             of
             the
             Timber
             shall
             answer
             it
             .
             Woe
             to
             him
             that
             buildeth
             a
             Town
             with
             Blood
             ,
             and
          
           
           
             stablisheth
             a
             City
             by
             Iniquity
          
           .
           Now
           what
           is
           the
           Reason
           of
           all
           These
           Woes
           ,
           but
           
             that
             he
             increaseth
             what
             is
             not
             His
             ?
          
           If
           't
           is
           His
           ,
           let
           him
           
           shew
           how
           .
           Did
           he
           buy
           it
           ?
           or
           was
           it
           given
           him
           ?
           Or
           did
           he
           inherit
           it
           by
           Nature
           ?
           Or
           was
           it
           so
           made
           over
           to
           him
           ,
           as
           Canaan
           by
           God
           to
           the
           
             People
             Israel
          
           ?
           If
           this
           later
           ,
           Let
           us
           hear
           it
           made
           good
           by
           a
           Voice
           from
           Heaven
           ;
           and
           that
           attested
           too
           by
           Miracle
           .
           So
           as
           Moses
           and
           Aaron
           did
           prove
           the
           Principle
           and
           Power
           by
           which
           They
           acted
           .
           If
           he
           cannot
           do
           This
           ,
           
             it
             is
             not
             His.
          
           Therefore
           he
           hadit
           not
           from
           God
           ;
           Therefore
           he
           had
           it
           from
           the
           Devil
           .
           And
           thus
           we
           have
           the
           Proposition
           made
           good
           by
           Reason
           .
           Nor
           by
           solitary
           Reason
           ,
           but
           in
           conjunction
           with
           Scripture
           ,
           and
           grounded
           on
           it
           .
        
         
           §
           7.
           
           Thirdly
           we
           may
           prove
           it
           by
           known
           Experience
           .
           By
           other
           mens
           Experience
           ,
           and
           by
           our
           own
           .
           First
           by
           other
           mens
           Experience
           ,
           and
           that
           attested
           as
           well
           by
           Sacred
           ,
           as
           by
           Secular
           Story
           .
           David
           was
           taught
           by
           his
           Experience
           ,
           that
           Prosperity
           was
           Then
           the
           usual
           Portion
           of
           the
           ungodly
           .
           For
           so
           he
           tells
           us
           at
           large
           in
           the
           Seventy
           third
           
             Psalm
             ;
             I
             was
             grieved
          
           
           
             at
             the
             wicked
             ,
             I
             saw
             the
             ungodly
             in
             such
             Prosperity
             .
             They
             are
             in
             no
             peril
             of
             Death
             ,
             but
             are
             lusty
             and
             strong
             .
             Their
             Eyes
             swell
             with
             Fatness
             ,
             and
             they
             do
             even
             what
             they
             list
             .
             They
             come
             in
             no
             misfortune
             like
             other
             folk
             ,
             neither
          
           
           
             are
             they
             plagued
             like
             other
             men
             .
             Therefore
             fall
             the
             People
             unto
             them
             ,
             and
             thereout
             suck
             they
             no
             small
             advantage
             .
             Tush
             ,
             say
             they
             ,
             how
             shall
             God
             see
             ?
             Is
             there
             knowledge
             in
             the
             most
             High
             ?
             Loe
             these
             are
             the
             ungodly
             ,
             these
             prosper
             in
             the
             Land
             ,
             these
             have
             Riches
             in
             Possession
             .
          
           But
           I
           ,
           on
           the
           contrary
           ,
           
             Who
             have
             cleansed
             my
             heart
          
           ,
           
           
             and
             have
             washed
             mine
             hands
             in
             Innocence
          
           ;
           I
           who
           have
           lived
           in
           the
           fear
           of
           God
           ,
           and
           made
           a
           conscience
           of
           my
           ways
           ,
           
             All
             the
             day
             long
             have
             I
             been
             punished
             ,
             and
             been
             chastened
          
           
           
             every
             Morning
          
           .
           The
           Prophet
           Ieremy
           tells
           us
           
           too
           ,
           from
           his
           own
           Experience
           ,
           
             That
             the
             way
             of
             the
             wicked
             was
             wont
             to
             prosper
             ;
             and
             that
             they
             who
             dealt
             treacherously
             were
             happy
             men
             .
             They
             were
             planted
             ,
             took
             root
             ,
             they
             grew
             ,
             they
             multiply'd
             ;
             yet
             God
             was
             not
             near
             in
             their
             Mouth
             ,
             and
             far
             from
             their
             Reins
             .
          
           The
           Prophet
           Malachi
           ,
           after
           Him
           ,
           had
           the
           like
           Experience
           ,
           
             That
             the
             Proud
             were
             happy
             ,
             and
             the
             Workers
             of
          
           
           
             wickedness
             were
             set
             up
             ;
             yea
             they
             who
             tempted
             God
             were
             even
             delivered
             .
             So
             as
             it
             seem'd
          
           (
           to
           the
           Eye
           of
           Flesh
           )
           
             a
             very
             vain
             thing
             to
             serve
             the
             Lord.
          
           And
           the
           same
           was
           observed
           by
           the
           Prophet
           Habakkuk
           .
           That
           
             the
             wicked
          
           (
           in
           
           his
           Time
           )
           
             did
             even
             compass
             about
             the
             Righteous
          
           ;
           
           
             they
             gather'd
             them
             in
             their
             Net
             ;
             their
             Portion
             was
             fat
             ,
             and
             their
             Meat
             plenteous
             .
          
        
         
           §
           8.
           
           If
           we
           pass
           out
           of
           Sacred
           into
           Secular
           Story
           ,
           we
           may
           discover
           the
           same
           Experience
           running
           through
           every
           Age
           of
           Man
           ,
           from
           the
           one
           end
           unto
           the
           other
           .
           (
           Although
           my
           little
           time
           allow'd
           will
           not
           permit
           me
           to
           exemplifie
           ,
           unless
           in
           here
           and
           there
           one
           .
           )
           That
           will
           certifie
           how
           Ninus
           first
           founded
           Empire
           in
           Iniquity
           .
           How
           the
           Assyrians
           and
           Chaldaeans
           continued
           That
           .
           How
           the
           Medes
           and
           the
           Persians
           invaded
           These
           .
           How
           Philip
           of
           Macedon
           usurped
           
             All
             Greece
          
           ;
           And
           his
           insatiable
           Son
           the
           Eastern
           Empire
           .
           How
           the
           Romans
           made
           All
           bow
           down
           to
           Italy
           .
           How
           the
           Goths
           and
           the
           Vandals
           subdued
           the
           Romans
           ;
           and
           ravag'd
           the
           greatest
           part
           of
           Christendom
           ,
           as
           far
           as
           from
           Poland
           to
           Mauritania
           .
           How
           
             Mahomed
             the
             First
          
           subdued
           the
           Saracens
           ,
           And
           Profaneness
           became
           possess
           't
           of
           the
           
             Holy
             Land.
          
           How
           the
           Ottoman
           Empire
           prospers
           against
           the
           Purity
           of
           the
           Gospel
           ,
           and
           the
           Profession
           of
           Christianity
           ,
           and
           so
           has
           done
           from
           Age
           to
           Age
           ,
           and
           that
           by
           the
           Practice
           of
           all
           Impiety
           .
           How
           very
           clear
           a
           thing
           is
           it
           ,
           (
           a
           thing
           of
           which
           the
           world
           is
           witness
           ,
           )
           that
           
           the
           
             Great
             Sultan
          
           (
           as
           they
           call
           him
           )
           is
           
             the
             greatest
             Monarch
          
           under
           Heaven
           ?
           the
           greatest
           Enemy
           to
           Christ
           ,
           the
           most
           abandon'd
           and
           given
           up
           to
           work
           Iniquity
           even
           with
           Greediness
           ,
           the
           most
           incapable
           of
           Mercy
           ,
           either
           to
           Men
           in
           his
           Rage
           ,
           or
           to
           Women
           in
           his
           Lust
           ,
           and
           yet
           the
           fullest
           of
           Prosperity
           of
           any
           Potentate
           upon
           Earth
           .
           How
           many
           Millions
           of
           Christian
           Souls
           are
           there
           now
           groaning
           under
           his
           Tyranny
           ?
           How
           many
           Princes
           within
           our
           Christendom
           are
           fain
           to
           buy
           their
           Peace
           of
           him
           ,
           or
           pay
           him
           Tribute
           ?
           How
           many
           Centuries
           of
           years
           have
           those
           Mahomedans
           still
           prosper'd
           ,
           more
           than
           
             any
             sort
          
           of
           Christians
           that
           can
           be
           nam'd
           ?
           Shall
           we
           now
           joyn
           in
           consort
           with
           all
           those
           Infidels
           ,
           and
           aver
           ,
           that
           though
           Christ
           was
           a
           
             great
             Prophet
          
           indeed
           ,
           yet
           Mahomed
           was
           a
           Greater
           ?
           Shall
           we
           infer
           that
           Those
           Turks
           are
           the
           special
           Favorites
           of
           Heaven
           ?
           That
           God
           ,
           in
           love
           to
           their
           Alchoran
           ,
           has
           signally
           favour'd
           them
           with
           the
           greatest
           and
           fairest
           Quarters
           of
           the
           World
           ?
           has
           made
           a
           Decision
           of
           the
           Controversie
           betwixt
           the
           Worshippers
           of
           Mahomed
           ,
           and
           Those
           of
           Christ
           ,
           even
           by
           yielding
           to
           the
           former
           his
           Approbation
           ?
           There
           are
           who
           
           talk
           at
           this
           rate
           ,
           and
           know
           not
           how
           to
           talk
           otherwise
           ,
           whilst
           they
           reason
           from
           the
           Principles
           which
           They
           are
           led
           by
           .
           But
           God
           be
           thanked
           we
           are
           led
           by
           a
           clearer
           light
           .
           As
           having
           learnt
           from
           St.
           Paul
           to
           say
           of
           such
           
             Thrivers
             in
             their
             Impiety
          
           ,
           (
           not
           that
           God
           has
           indowed
           ,
           with
           
             much
             delight
          
           ,
           but
           )
           That
           
             God
             has
             indured
             ,
             with
             much
             long-suffering
             ,
             the
          
           
           
             Vessels
             of
             Wrath
             fitted
             for
             Destruction
             .
          
           And
           again
           with
           St.
           Paul
           we
           have
           learnt
           to
           say
           ,
           
             That
             God
             did
             SUFFER
             those
             Nations
             to
             walk
          
           
           
             in
             their
             own
             ways
          
           .
           Had
           they
           walk't
           in
           God's
           ways
           ,
           God
           had
           been
           said
           to
           have
           made
           them
           do
           it
           .
           But
           as
           they
           walked
           in
           
             their
             own
          
           ,
           God
           only
           suffer'd
           them
           .
           We
           say
           (
           as
           Abraham
           
           to
           Dives
           )
           God
           permits
           them
           
             to
             have
             their
             Good
             things
             ,
             Here.
          
           And
           Here
           
             the
             Devil
          
           is
           permitted
           to
           have
           a
           very
           wide
           Scope
           ;
           to
           use
           a
           large
           kind
           of
           Freedom
           .
           For
           however
           
             he
             is
             held
             in
             Chains
             of
             Darkness
             ,
          
           yet
           his
           Chains
           
           are
           so
           long
           ,
           and
           many
           times
           so
           much
           inlarged
           ,
           as
           that
           
             he
             goes
             to
             and
             fro
             upon
             the
             face
             of
          
           
           
             the
             Earth
          
           .
           And
           not
           only
           so
           ;
           but
           ,
           by
           the
           Patience
           of
           which
           I
           spake
           ,
           and
           the
           long-suffering
           of
           the
           Almighty
           ,
           bestows
           the
           Kingdoms
           of
           the
           World
           on
           such
           as
           serve
           him
           .
           (
           All
           the
           
           Kingdoms
           ,
           I
           do
           not
           say
           ,
           but
           as
           many
           as
           God
           permits
           ,
           who
           yet
           at
           one
           time
           or
           other
           ,
           though
           not
           at
           once
           ,
           may
           be
           said
           with
           great
           Truth
           to
           permit
           them
           All.
           )
           The
           
             Ottoman
             Emperours
          
           in
           their
           Successions
           have
           been
           placed
           by
           the
           Devil
           upon
           
             exceeding
             high
             Mountains
          
           ;
           have
           seen
           the
           
             Kingdoms
             of
             the
             world
             ,
             and
             the
             Glory
             of
             them
          
           ;
           And
           
             the
             Devil
          
           in
           effect
           has
           said
           to
           Them
           ,
           as
           here
           to
           
             Christ
             ,
             All
             these
             things
             will
             I
             give
             you
             ,
             if
             yee
             will
             fall
             down
             and
             worship
             me
             .
          
           Those
           Emperours
           have
           been
           suffer'd
           to
           do
           the
           one
           ,
           And
           
             the
             Devil
          
           has
           been
           permitted
           to
           give
           the
           other
           .
           I
           shall
           but
           name
           the
           wicked
           Phocas
           ,
           who
           (
           of
           a
           very
           mean
           Soldier
           )
           did
           by
           his
           complicated
           Impieties
           usurp
           the
           Empire
           of
           
             Mauritius
             ,
             a
             pious
             Prince
          
           .
           And
           then
           for
           
             Him
             nearer
             Home
          
           ,
           who
           by
           his
           Practice
           and
           his
           Success
           drew
           That
           Phocas
           to
           the
           Life
           ,
           I
           think
           I
           need
           not
           so
           much
           as
           name
           him
           .
           Nor
           is
           there
           any
           thing
           more
           acknowledged
           ,
           (
           at
           least
           by
           the
           sober
           Rank
           of
           Men
           ,
           who
           are
           not
           yet
           asham'd
           to
           believe
           the
           Scriptures
           ,
           )
           than
           that
           Witches
           ,
           and
           Wizards
           ,
           Magicians
           ,
           and
           Sorcerers
           ,
           have
           made
           their
           Contracts
           with
           the
           Devil
           ,
           as
           with
           
             a
             Bountiful
             Disposer
          
           of
           worldly
           Goods
           .
        
         
         
           §
           9.
           
           So
           that
           if
           we
           consult
           
             our
             own
             Experience
          
           ,
           if
           we
           ask
           our
           own
           Eyes
           ,
           and
           call
           our
           Memories
           to
           Accompt
           ,
           how
           very
           frequent
           a
           thing
           it
           is
           for
           the
           
             hand
             of
             wickedness
          
           to
           prevail
           ,
           for
           the
           
             stool
             of
             wickedness
          
           to
           prosper
           ,
           
             in
             devouring
             the
             man
             that
             is
             more
             righteous
             than
          
           
           He
           ;
           And
           if
           we
           consider
           at
           the
           same
           time
           ,
           That
           (
           excepting
           some
           few
           ,
           and
           extraordinary
           Examples
           ,
           such
           as
           the
           
             Israelites
             of
             old
          
           who
           were
           commanded
           by
           God
           himself
           
             to
             spoil
          
           
           
             the
             Egyptians
             of
             their
             Iewels
          
           ,
           and
           take
           the
           
             Canaanites
             Land
          
           for
           their
           
             own
             Possession
          
           ,
           )
           
           It
           has
           been
           meerly
           the
           Sin
           of
           Robbery
           ,
           in
           all
           the
           Ages
           of
           the
           World
           ,
           for
           any
           one
           or
           more
           men
           to
           seize
           upon
           That
           which
           is
           anothers
           ,
           by
           private
           Fraud
           ,
           or
           by
           publick
           Violence
           ;
           we
           cannot
           choose
           but
           subscribe
           to
           the
           Sense
           of
           our
           Saviour
           and
           St.
           Paul
           ,
           That
           
             the
             Devil
          
           (
           under
           God
           ,
           and
           by
           God's
           permission
           ,
           )
           is
           One
           Dispenser
           of
           Preferment
           ,
           if
           not
           the
           Chiefest
           .
           And
           therefore
           not
           without
           Reason
           is
           said
           by
           our
           Lord
           ,
           and
           his
           Apostle
           ,
           to
           be
           
             the
             Ruler
          
           ,
           and
           
             the
             Prince
          
           ,
           and
           even
           
             the
             God
          
           of
           this
           World.
           Experience
           has
           made
           it
           a
           kind
           of
           Proverb
           ,
           That
           He
           who
           cannot
           dissemble
           ,
           can
           hardly
           live
           .
           And
           Conscience
           
           is
           so
           commonly
           the
           Beggar
           's
           Vertue
           ,
           that
           That
           is
           grown
           too
           to
           a
           kind
           of
           Proverb
           .
           As
           if
           the
           high
           way
           to
           Wealth
           ,
           were
           to
           serve
           Mammon
           ,
           rather
           than
           
             God
             ,
             Pluto
          
           was
           made
           the
           proper
           Name
           for
           the
           God
           of
           Wealth
           .
           And
           't
           was
           an
           Aphorism
           of
           State
           in
           the
           late
           ill
           Times
           ,
           
             He
             who
             will
             have
             something
             ,
             must
             do
             any
             thing
             to
             acquire
             it
             .
          
           Like
           that
           of
           the
           Poet
           in
           Time
           of
           Yore
           ,
           
             Aude
             aliquid
             brevibus
             Gyaris
             ,
             &
             Carcere
             dignum
             ,
             Sivis
             esse
             aliquid
             —
          
        
         
           He
           who
           will
           rise
           to
           high
           Promotion
           ,
           and
           purchase
           the
           Friendship
           of
           the
           World
           ,
           must
           bravely
           dare
           to
           do
           something
           ,
           worthy
           the
           Gibbet
           ,
           or
           the
           Iayl.
           But
           if
           a
           man
           will
           serve
           God
           ,
           he
           is
           to
           do
           it
           at
           his
           Peril
           ,
           of
           being
           a
           Confessor
           perhaps
           ,
           perhaps
           a
           Martyr
           .
           'T
           was
           from
           the
           Topick
           of
           this
           Experience
           ,
           that
           the
           Devil
           here
           argued
           against
           our
           Saviour
           .
           (
           And
           my
           Text
           ,
           as
           I
           conceive
           ,
           does
           well
           admit
           of
           This
           Paraphrase
           .
           )
           
             If
             thou
             wilt
             violate
          
           God
           '
           
             s
             Law
             ,
             in
             an
             adhaerence
             unto
          
           mine
           ;
           
             If
             thou
             wilt
             lay
             aside
             thy
             Conscience
             ,
             and
             stick
             at
             nothing
             which
             I
             command
             thee
          
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             &c.
             
             I
             will
          
           
           
             give
             thee
             whatsoever
             thine
             Eye
             can
          
           see
           ,
           
             or
             thine
             Heart
          
           desire
           .
           
             Thou
             may'st
             arrive
             a
             great
             deal
             sooner
             at
             Wealth
             and
             Greatness
             ,
             by
             taking
             those
             Courses
             which
             I
             suggest
             ,
             than
             by
             relying
             upon
             the
             Providence
             ,
             or
             on
             the
             Promises
             of
             God.
             For
             do
             but
             look
             round
             about
             thee
             ,
             and
             trust
             thine
             Eyes
             .
             Thou
             seest
             it
             goes
          
           best
           
             with
             the
          
           worst
           
             of
             men
             ;
             and
             that
             the
             men
             of
             nice
          
           Conscience
           
             are
             quite
          
           undone
           
             by
             their
          
           Integrity
           .
           
             Weigh
             the
          
           Successes
           of
           Evil
           doers
           
             with
             the
          
           Calamities
           
             of
             the
          
           Righteous
           ,
           
             and
             thou
             wilt
             find
          
           Them
           the
           wisest
           
             who
             worship
          
           Me.
           This
           does
           seem
           to
           be
           the
           Scope
           of
           the
           Devil
           's
           reasoning
           to
           our
           Saviour
           .
           And
           my
           Discourse
           added
           to
           His
           may
           serve
           to
           evince
           the
           Proposition
           which
           lyes
           before
           us
           ,
           
             That
             all
             the
             Goods
             of
             this
             World
          
           (
           at
           least
           successively
           ,
           though
           not
           
             at
             once
             ,
             )
             are
             ,
             by
             the
             Sufferance
             of
             the
             Almighty
             ,
             in
             the
             Devil's
             Proffer
             and
             Disposal
             .
          
        
         
           §
           10.
           
           I
           have
           but
           one
           Topick
           left
           from
           whence
           to
           make
           it
           yet
           clearer
           ,
           or
           
             past
             Dispute
          
           ;
           And
           that
           must
           needs
           be
           by
           way
           of
           Answer
           to
           an
           Objection
           .
           For
           if
           These
           Things
           are
           so
           ,
           (
           some
           may
           say
           within
           Themselves
           ,
           Men
           will
           be
           in
           great
           danger
           of
           becoming
           Epicuraeans
           ;
           
           looking
           on
           God
           as
           
             without
             regard
          
           
           of
           what
           is
           done
           upon
           the
           Earth
           ,
           and
           as
           consining
           his
           Providence
           to
           things
           transacted
           within
           the
           Heavens
           .
           And
           if
           they
           once
           come
           to
           That
           ,
           they
           will
           Sin
           securely
           ,
           and
           tumble
           down
           with
           great
           merriment
           into
           the
           Bottomless
           Asphaltites
           which
           gapes
           to
           have
           them
           .
           So
           far
           from
           Scruple
           or
           Regret
           in
           their
           words
           or
           actions
           ,
           that
           they
           will
           rather
           use
           the
           language
           of
           those
           Contemners
           in
           the
           
             Psalmist
             ;
             Tush
             ,
             how
             shall
             God
             see
             ?
             Is
             there
             knowledge
          
           
           
             in
             the
             most
             high
          
           ?
           Or
           say
           with
           Eliphaz
           unjustly
           accusing
           
             Iob
             ,
             How
             doth
             God
             know
             ?
             can
          
           
           
             he
             judge
             through
             the
             dark
             Cloud
             ?
          
           Or
           else
           with
           the
           Braves
           in
           the
           Book
           of
           
             Wisdom
             ;
             Let
             us
             lye
          
           
           
             in
             wait
             for
             the
             righteous
             man.
             If
             he
             is
             the
             Son
             of
             God
             ,
             He
             will
             help
             him
             ,
             and
             deliver
             him
             from
             the
             hand
             of
             his
             Enemies
             .
          
           Besides
           ,
           the
           Doctrine
           we
           have
           in
           hand
           does
           seem
           to
           clash
           with
           those
           Scriptures
           ,
           wherein
           God
           is
           said
           
             to
             Rule
             in
             the
             Kingdoms
             of
             men
             .
             He
             giveth
             it
          
           (
           saith
           Daniel
           )
           
             to
             whomsoever
             he
             pleaseth
             ,
             and
          
           
           
             setteth
             up
             over
             it
             the
             basest
             of
             men
             .
          
           And
           Christ
           is
           said
           to
           be
           
             the
             Prince
             of
             the
             Kings
             of
             the
             Earth
             ,
             Rev.
          
           1.
           5.
           
           How
           then
           comes
           the
           Devil
           to
           have
           the
           
             very
             same
             Titles
          
           bestowed
           upon
           him
           ?
        
         
         
           §
           11.
           
           To
           this
           Objection
           I
           answer
           ,
           and
           
           to
           the
           later
           part
           first
           ,
           as
           being
           That
           that
           admitteth
           of
           most
           Dispatch
           .
           What
           God
           and
           Christ
           are
           call'd
           properly
           ,
           in
           regard
           of
           their
           Natural
           and
           Soveraign
           Right
           ,
           The
           Devil
           is
           tropically
           Intitl'd
           ,
           and
           by
           an
           usual
           Catachresis
           ,
           in
           regard
           of
           That
           Possession
           which
           God
           permitteth
           him
           to
           usurp
           .
           The
           Vineyard
           which
           was
           Ahab's
           ,
           was
           Naboth's
           too
           ;
           
             de
             facto
             That
          
           ,
           and
           
             de
             jure
             This.
          
           (
           That
           is
           ,
           )
           the
           one
           was
           possess
           't
           of
           what
           the
           other
           had
           a
           right
           to
           .
           So
           when
           we
           speak
           of
           Laban's
           Teraphims
           ,
           we
           mean
           the
           Teraphims
           belonging
           of
           right
           to
           Laban
           .
           But
           when
           we
           call
           them
           Rebecca's
           Teraphims
           ,
           we
           mean
           the
           Teraphims
           which
           she
           hid
           ,
           and
           had
           stoln
           from
           Laban
           .
           The
           Kings
           of
           Spain
           are
           call'd
           by
           Thousands
           ,
           Kings
           of
           Portugal
           ;
           The
           Kings
           of
           France
           ,
           of
           Navarr●
           ;
           the
           Kings
           of
           England
           ,
           of
           France
           ;
           All
           pretending
           to
           have
           a
           Right
           ,
           where
           others
           have
           gotten
           the
           whole
           Possession
           .
           But
           now
           with
           a
           greater
           force
           of
           reason
           may
           
             the
             Devil
          
           be
           call'd
           the
           Ruler
           ,
           and
           the
           
             God
             of
             this
             world
          
           ;
           not
           only
           because
           
             the
             world
          
           does
           (
           for
           the
           greatest
           part
           )
           adore
           him
           ,
           and
           do
           him
           service
           ,
           but
           because
           they
           do
           it
           too
           by
           His
           forbearance
           
           and
           permission
           ,
           whose
           Creatures
           they
           are
           ,
           and
           whose
           right
           It
           is
           ;
           and
           who
           ,
           in
           respect
           of
           his
           
             Omnipotence
             ,
             cannot
          
           possibly
           be
           resisted
           .
           For
           (
           that
           I
           may
           pass
           from
           the
           later
           to
           the
           former
           part
           of
           the
           Objection
           :
           )
        
         
           §
           12.
           
           So
           far
           is
           God
           from
           forsaking
           or
           slighting
           the
           Government
           of
           the
           World
           ,
           that
           (
           as
           I
           said
           once
           before
           ,
           but
           did
           not
           
             so
             prove
          
           it
           as
           now
           I
           must
           ,
           )
           
             Satan
             himself
          
           is
           but
           his
           Pris'ner
           ,
           however
           his
           Prison
           is
           somewhat
           wide
           .
           Not
           at
           all
           his
           Vicegerent
           ,
           to
           rule
           the
           World
           in
           his
           stead
           ,
           or
           with
           any
           degree
           of
           his
           Approbation
           .
           In
           the
           Twentieth
           Chapter
           of
           the
           Apocalypse
           ,
           we
           find
           the
           Devil
           laid
           
           
             hold
             on
             ,
             and
             bound
             in
             a
             Chain
             ,
             and
             cast
             into
             a
             Pit
             ,
             shut
             up
             and
             seal'd
             for
             a
             thousand
             years
             ,
             and
             again
             let
             loose
             for
             a
             little
             season
             .
          
           And
           what
           is
           all
           This
           ,
           but
           the
           Hypotyposis
           of
           a
           Pris'ner
           ?
           And
           though
           his
           Chain
           ,
           for
           a
           time
           ,
           is
           left
           by
           God
           very
           long
           (
           as
           I
           said
           before
           )
           yet
           all
           the
           while
           't
           is
           but
           a
           Chain
           ,
           yea
           and
           such
           a
           Chain
           too
           ,
           as
           is
           not
           loose
           ,
           any
           more
           than
           endless
           .
           We
           know
           the
           Sea
           is
           God's
           Pris'ner
           ,
           though
           not
           a
           very
           close
           Pris'ner
           ,
           as
           others
           are
           .
           The
           Wind
           it self
           is
           not
           at
           Liberty
           ,
           however
           we
           cannot
           discern
           its
           Bounds
           .
           It
           
           seems
           indeed
           to
           be
           the
           freest
           of
           all
           God's
           Pris'ners
           ;
           And
           therefore
           God
           is
           said
           
             to
             ride
             upon
             the
             wings
             of
             the
             Wind
             ,
          
           by
           the
           high
           flown
           
           Wit
           of
           the
           Royal
           Poet.
           Yet
           ,
           as
           He
           said
           unto
           the
           Sea
           ,
           
             Thus
             far
             ,
             and
             no
             farther
             ,
             shall
          
           
           
             thy
             proud
             Waves
             go
          
           ;
           so
           he
           checks
           the
           very
           Wind
           too
           ,
           as
           with
           a
           Bridle
           ,
           and
           saith
           unto
           it
           ,
           Peace
           ,
           
           
             be
             still
          
           .
           Now
           we
           find
           that
           when
           our
           Saviour
           was
           but
           pleas'd
           to
           say
           the
           word
           ,
           not
           the
           Wind
           ,
           and
           Sea
           only
           ,
           but
           
             the
             Devils
          
           also
           obey'd
           him
           .
           When
           he
           bid
           them
           
             come
             out
             of
             the
             poor
             Daemoniack
             ,
          
           They
           durst
           not
           stay
           (
           or
           they
           could
           not
           )
           
             one
             minute
          
           longer
           .
           Yea
           they
           were
           forced
           to
           petition
           him
           ,
           and
           ask
           his
           leave
           ,
           before
           they
           could
           enter
           
             an
             Herd
             of
             Swine
          
           .
           It
           was
           indeed
           a
           
             great
             power
          
           which
           Satan
           had
           over
           Iob
           ,
           as
           I
           shew'd
           before
           ;
           but
           I
           shew'd
           too
           how
           it
           was
           limited
           .
           First
           to
           his
           Goods
           ,
           with
           an
           exemption
           of
           his
           Body
           ;
           and
           then
           at
           last
           to
           his
           Body
           ,
           with
           an
           exemption
           of
           his
           Soul.
           It
           was
           indeed
           
             a
             great
             power
          
           which
           Satan
           had
           over
           the
           Christians
           in
           the
           purest
           Ages
           of
           Christianity
           ,
           for
           no
           less
           than
           
             Three
             hundred
             and
             thirty
             years
          
           ,
           inflicting
           
             Ten
             Persecutions
          
           ,
           from
           Christ
           to
           
             Constantine
             the
             Great
          
           .
           And
           another
           
             great
             power
          
           during
           the
           Arian
           Persecution
           ,
           
           under
           the
           Tyranny
           of
           Constantius
           .
           Another
           great
           power
           ,
           although
           a
           short
           one
           ,
           in
           Iulian's
           Time.
           Another
           in
           the
           Time
           of
           the
           Emperour
           Valens
           .
           Another
           more
           universal
           ,
           in
           the
           fifth
           Century
           after
           Christ
           ,
           when
           (
           at
           the
           very
           same
           Instant
           )
           Anastasius
           the
           Emperour
           was
           an
           Eutychian
           ;
           the
           Kings
           of
           
             Italy
             ,
             Spain
          
           ,
           and
           
             Africa
             ,
             Arians
          
           ;
           The
           Kings
           of
           
             England
             ,
             France
          
           ,
           and
           
             Germany
             ,
             Heathens
          
           .
           A
           greater
           power
           than
           all
           these
           the
           Devil
           seemeth
           to
           have
           had
           in
           the
           Tenth
           Century
           after
           Christ
           ,
           when
           Hell
           is
           said
           to
           have
           
             broken
             loose
          
           ,
           and
           the
           Prosperity
           of
           the
           Church
           did
           much
           more
           threaten
           her
           
             utter
             Ruin
          
           ,
           than
           all
           her
           Persecutions
           ,
           when
           put
           together
           .
           Yet
           all
           this
           while
           it
           was
           a
           limited
           ,
           and
           stinted
           power
           .
           Christianity
           thriv'd
           under
           its
           Sufferings
           ,
           and
           had
           a
           Being
           (
           though
           a
           poor
           one
           )
           in
           the
           Excesses
           of
           its
           Injoyments
           .
           The
           Gates
           of
           Hell
           did
           not
           Then
           so
           fully
           prevail
           against
           the
           Church
           ,
           as
           not
           to
           confess
           it
           to
           be
           a
           Truth
           ,
           That
           
             she
             was
             founded
             upon
             a
             Rock
             .
          
           What
           our
           Lord
           said
           to
           
             Pilate
             ,
             Thou
             couldst
             have
             no
             power
             against
             me
             ,
             were
             it
             not
             given
             thee
             from
             above
             ,
          
           
           we
           (
           with
           a
           little
           alteration
           )
           may
           say
           as
           properly
           to
           
             the
             Devil
          
           ,
           and
           religiously
           defy
           him
           
           to
           do
           his
           worst
           .
           Or
           we
           may
           say
           in
           some
           sense
           upon
           this
           occasion
           ,
           (
           as
           St.
           Paul
           to
           the
           Romans
           upon
           another
           ,
           )
           
             There
             is
             no
             power
             but
          
           
           
             of
             God.
          
           God
           ordaining
           it
           ,
           if
           it
           is
           right
           ;
           or
           God
           permitting
           it
           ,
           if
           it
           is
           wrong
           .
           Here
           then
           lyes
           our
           Comfort
           ,
           as
           Men
           ,
           and
           Christians
           ,
           that
           the
           Devil
           can
           no
           longer
           continue
           powerful
           ,
           than
           God
           is
           pleas'd
           to
           be
           patient
           of
           him
           .
           The
           
             roaring
             Lyon
          
           can
           no
           more
           hurt
           us
           ,
           without
           God's
           leave
           ,
           than
           the
           
             hungry
             Lyons
          
           could
           hurt
           Daniel
           ,
           or
           than
           
             hunger
             it self
          
           could
           hurt
           Elias
           ,
           or
           than
           the
           
             burning
             fiery
             Furnace
          
           could
           
           hurt
           the
           
             Three
             Loyal
             Iews
          
           who
           were
           cast
           into
           it
           .
           Nay
           upon
           such
           as
           serve
           God
           ,
           
             the
             second
          
           
           
             Death
             has
             no
             power
          
           ;
           which
           yet
           is
           known
           to
           be
           so
           strong
           ,
           as
           to
           have
           power
           over
           
             the
             Devil
          
           .
           For
           the
           time
           will
           one
           day
           come
           ,
           when
           God
           will
           
             tye
             him
             up
             close
          
           in
           his
           
             Chains
             of
             Darkness
          
           ,
           and
           will
           not
           suffer
           him
           any
           longer
           to
           dispose
           of
           
             any
             thing
          
           in
           the
           World
           ,
           (
           much
           less
           of
           the
           Kingdoms
           ,
           and
           Glories
           of
           it
           ,
           )
           But
           will
           sink
           him
           into
           the
           Depth
           (
           for
           I
           cannot
           say
           the
           Bottom
           )
           of
           
             the
             Lake
             which
             burns
             with
             Fire
             and
             Brimstone
             .
          
           Nay
           though
           the
           Devil
           was
           so
           impudent
           ,
           as
           to
           tempt
           our
           blessed
           Lord
           to
           the
           committing
           of
           Idolatry
           ,
           yet
           in
           saying
           
           [
           
             All
             things
             are
             delivered
             to
             me
          
           ]
           he
           was
           seemingly
           
           so
           modest
           ,
           (
           or
           else
           so
           weak
           ,
           )
           as
           to
           confess
           that
           
             he
             has
             nothing
             ;
             which
             he
             has
             not
             received
          
           ;
           And
           that
           as
           great
           as
           he
           is
           ,
           he
           has
           one
           above
           him
           ;
           one
           to
           whom
           he
           is
           a
           Pris'ner
           ;
           one
           who
           ,
           as
           he
           can
           freely
           give
           ,
           so
           he
           can
           easily
           
             take
             away
          
           too
           ;
           one
           who
           does
           suffer
           but
           for
           a
           time
           ,
           what
           he
           will
           certainly
           revenge
           unto
           all
           Eternity
           .
           In
           a
           word
           he
           does
           confess
           ,
           that
           all
           he
           has
           to
           dispose
           of
           is
           but
           derivative
           ,
           and
           precarious
           .
           'T
           is
           at
           the
           most
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           if
           his
           own
           word
           were
           to
           be
           taken
           ,
           )
           deliver'd
           to
           him
           by
           
             his
             Iudge
          
           ,
           the
           proper
           Owner
           of
           all
           the
           World
           ,
           to
           whom
           at
           last
           he
           is
           to
           render
           a
           sad
           and
           
             terrible
             Accompt
          
           .
        
         
           §
           13.
           
           Thus
           we
           see
           the
           Devil's
           words
           (
           Luke
           4.
           6.
           
           )
           have
           but
           a
           
             little
             Truth
          
           mixt
           with
           a
           world
           of
           Falshood
           .
           Nothing
           is
           True
           in
           them
           but
           This
           ,
           That
           God
           does
           suffer
           or
           permit
           him
           to
           be
           many
           times
           liberal
           to
           such
           as
           
             serve
             him
          
           .
           But
           now
           with
           This
           
             little
             Truth
          
           which
           is
           but
           sufficiently
           imply'd
           ,
           we
           have
           
             Three
             or
             Four
             Falshoods
          
           which
           are
           sufficiently
           express'd
           .
           For
           first
           't
           is
           false
           what
           he
           saith
           ,
           (
           if
           it
           be
           literally
           taken
           ,
           )
           That
           the
           Things
           of
           
           this
           World
           are
           Deliver'd
           to
           him
           .
           For
           
             not
             to
             hinder
          
           or
           to
           permit
           ,
           or
           to
           suffer
           him
           to
           take
           and
           dispose
           of
           Things
           ,
           is
           very
           much
           less
           than
           to
           deliver
           ,
           or
           put
           them
           to
           him
           to
           dispose
           of
           ;
           even
           as
           much
           as
           to
           be
           passive
           ,
           must
           needs
           be
           less
           than
           to
           be
           active
           ,
           in
           whatsoever
           thing
           it
           is
           which
           is
           brought
           to
           pass
           .
           'T
           is
           true
           ,
           the
           Devil
           was
           permitted
           to
           *
           take
           our
           Saviour
           ,
           not
           only
           once
           ,
           but
           again
           ;
           and
           to
           carry
           him
           whither
           he
           pleas'd
           too
           ;
           as
           first
           
             into
             The
             City
          
           ,
           and
           after
           That
           
             unto
             The
             Mountain
          
           .
           But
           't
           is
           false
           to
           say
           ,
           our
           Saviour
           was
           deliver'd
           up
           to
           Satan
           by
           God
           the
           Father
           .
           Next
           't
           is
           but
           figuratively
           true
           ,
           and
           therefore
           literally
           false
           ,
           That
           he
           gives
           the
           World's
           Kingdoms
           
             to
             such
             as
             serve
             him
          
           .
           For
           being
           no
           more
           than
           an
           Usurper
           ,
           and
           therefore
           void
           of
           all
           right
           ,
           he
           is
           not
           properly
           said
           to
           Give
           ,
           but
           rather
           to
           procure
           them
           to
           all
           Usurpers
           .
           Thirdly
           't
           is
           false
           that
           he
           procures
           them
           
             to
             whomsoever
             he
             pleaseth
          
           ,
           (
           which
           yet
           he
           confidently
           adds
           ,
           )
           for
           he
           procures
           them
           
             no
             farther
          
           ,
           than
           God
           sees
           good
           to
           permit
           ,
           or
           suffer
           .
           Last
           of
           all
           he
           saith
           falsly
           ,
           That
           ALL
           the
           Kingdoms
           of
           the
           World
           and
           the
           Glory
           of
           them
           are
           so
           much
           as
           permitted
           to
           his
           Disposal
           ,
           (
           if
           he
           
           means
           all
           at
           once
           .
           )
           For
           God
           disposeth
           of
           many
           Kingdoms
           ,
           wherein
           he
           suffers
           not
           
             the
             Devil
          
           to
           have
           the
           least
           thing
           to
           do
           .
           'T
           was
           
             God
             alone
          
           who
           gave
           his
           People
           the
           Land
           of
           Canaan
           ,
           although
           
             the
             Devil
          
           took
           it
           from
           Them
           ,
           and
           helpt
           to
           procure
           it
           for
           the
           Assyrians
           .
           'T
           was
           
             God
             alone
          
           who
           gave
           Iob
           his
           store
           of
           Cattle
           ,
           although
           
             the
             Devil
          
           prompted
           his
           Labourers
           ,
           (
           the
           Chaldaeans
           and
           Sabaeans
           ,
           )
           to
           take
           them
           from
           him
           .
           'T
           was
           
             God
             alone
          
           who
           gave
           Naboth
           a
           pleasant
           Vineyard
           ,
           although
           
             the
             Devil
          
           (
           by
           God's
           permission
           )
           helpt
           Ahab
           to
           it
           .
           'T
           was
           
             God
             alone
          
           who
           gave
           a
           Kingdom
           ,
           (
           or
           rather
           
             Three
             Kingdoms
          
           which
           made
           a
           World
           ,
           )
           together
           with
           all
           the
           
             Glory
             of
             it
          
           ,
           to
           our
           late
           
             Martyr'd
             Soveraign
          
           of
           Glorious
           Memory
           ,
           although
           
             the
             Devil
          
           was
           permitted
           (
           by
           the
           help
           of
           his
           Tools
           )
           to
           bereave
           him
           of
           it
           .
           In
           a
           word
           ,
           if
           it
           is
           true
           ,
           what
           is
           proverbially
           asserted
           ,
           (
           and
           upon
           very
           good
           Grounds
           ,
           )
           That
           half
           the
           World
           ,
           
             at
             the
             least
          
           ,
           does
           live
           by
           cheating
           all
           
             the
             rest
          
           ,
           and
           by
           imposing
           on
           
             one
             another
          
           ;
           Then
           is
           it
           easy
           to
           discern
           and
           to
           state
           the
           Difference
           ,
           betwixt
           the
           Right
           ,
           and
           the
           Possession
           of
           things
           on
           Earth
           ;
           betwixt
           the
           Blessings
           ,
           and
           the
           Curses
           
           convey'd
           to
           men
           by
           their
           Prosperities
           ;
           betwixt
           the
           Instruments
           ,
           or
           Bounties
           ,
           of
           God
           ,
           and
           Satan
           .
        
         
           §
           14.
           
           Having
           hitherto
           shew'd
           the
           Truth
           
           of
           my
           Proposition
           ,
           and
           withal
           clear'd
           it
           from
           the
           Objection
           ;
           I
           am
           next
           to
           give
           the
           Reasons
           ,
           (
           at
           least
           as
           many
           as
           I
           can
           think
           of
           ,
           or
           can
           fairly
           conjecture
           at
           ,
           )
           why
           God
           is
           pleas'd
           ,
           in
           this
           World
           ,
           to
           indure
           with
           so
           much
           patience
           so
           great
           a
           confusion
           upon
           the
           Earth
           ,
           and
           leaves
           to
           the
           Devil
           so
           great
           a
           power
           in
           the
           perverting
           and
           debauching
           the
           ways
           of
           men
           .
           For
           whilst
           we
           look
           at
           nothing
           else
           but
           what
           is
           present
           ,
           and
           before
           us
           ,
           we
           seem
           to
           see
           nothing
           but
           Disorder
           ,
           in
           most
           Events
           under
           the
           Sun.
           If
           none
           but
           good
           men
           did
           prosper
           ,
           and
           none
           but
           evil
           men
           miscarry
           ,
           A
           method
           then
           would
           be
           acknowledg'd
           ,
           and
           men
           would
           probably
           be
           better
           than
           now
           they
           are
           .
           Of
           if
           all
           that
           are
           good
           were
           in
           Affliction
           ,
           and
           all
           that
           are
           evil
           in
           Prosperity
           ,
           still
           there
           would
           be
           some
           method
           ,
           however
           men
           in
           probability
           would
           be
           very
           much
           the
           worse
           for
           the
           knowledge
           of
           it
           .
           But
           as
           now
           the
           world
           goes
           ,
           There
           seems
           to
           be
           
             no
             method
             at
             all
          
           .
           Things
           fall
           out
           in
           such
           a
           
             blended
             promiscuous
          
           
           manner
           .
           For
           though
           the
           wicked
           are
           found
           to
           prosper
           a
           great
           deal
           more
           than
           the
           righteous
           ,
           (
           as
           has
           been
           shew'd
           ,
           )
           yet
           't
           is
           as
           clear
           that
           many
           righteous
           do
           also
           prosper
           with
           the
           wicked
           ,
           and
           many
           wicked
           ones
           ,
           even
           here
           ,
           are
           as
           much
           afflicted
           as
           the
           righteous
           .
           In
           which
           respect
           it
           was
           said
           by
           the
           Royal
           Preacher
           ,
           That
           
             all
             things
             come
             alike
          
           
           
             to
             all
             .
             There
             is
             one
             event
             to
             the
             wicked
             ,
             and
             to
             the
             righteous
             ;
             to
             the
             clean
             ,
             and
             to
             the
             unclean
             ,
             to
             him
             that
             sacrificeth
             ,
             and
             him
             that
             sacrificeth
             not
             .
             As
             is
             the
             good
             ,
             so
             is
             the
             sinner
             ;
             and
             he
             that
             sweareth
             ,
             as
             he
             that
             feareth
             an
             Oath
             .
             The
             Race
             is
             not
             to
             the
             swift
             ,
             nor
             the
             Battle
             to
             the
             strong
             ,
             neither
             Bread
             to
             the
             Wise
             ,
             nor
             Riches
             to
             men
             of
             Understanding
             ,
             nor
             yet
             Favour
             to
             men
             of
             Skill
             ,
             but
             Time
             and
             Chance
             happeneth
             to
             them
             all
             .
          
           In
           so
           much
           that
           some
           are
           tempted
           by
           the
           seeming
           Confusion
           of
           Events
           ,
           the
           Prosperities
           of
           the
           worst
           men
           ,
           and
           the
           Calamities
           of
           the
           Best
           ,
           to
           distrust
           the
           very
           Providence
           ,
           yea
           to
           suspect
           the
           very
           Iustice
           ,
           yea
           to
           deny
           the
           very
           Being
           of
           God
           Himself
           .
           They
           think
           
             they
             ,
             are
             born
             at
             all
             adventure
             ,
          
           and
           that
           they
           shall
           dye
           as
           they
           are
           born
           .
           That
           
             their
             spirits
             shall
             vanish
             into
             the
             Air
             ,
          
           and
           
             be
             as
             if
             they
          
           
           
             had
             never
             been
          
           .
        
         
         
           §
           15.
           
           Now
           to
           preserve
           our selves
           from
           falling
           into
           the
           very
           same
           Snare
           ,
           let
           us
           reflect
           upon
           the
           Reasons
           of
           this
           Confusion
           ,
           at
           which
           so
           many
           are
           falling
           headlong
           into
           the
           bottomless
           Abyss
           of
           Eternal
           Misery
           .
           Not
           insisting
           upon
           the
           Reasons
           in
           such
           a
           measure
           as
           they
           deserve
           ,
           But
           rather
           pointing
           at
           the
           chief
           Topicks
           from
           which
           the
           Reasons
           are
           to
           be
           fetch
           't
           .
           One
           chief
           Reason
           is
           to
           be
           taken
           from
           the
           natural
           Freedom
           of
           the
           Will
           ,
           in
           every
           rational
           Agent
           which
           is
           subjected
           to
           a
           Law
           ,
           and
           by
           consequence
           made
           worthy
           either
           of
           Punishment
           or
           Reward
           .
           God's
           way
           of
           working
           upon
           the
           Will
           is
           exactly
           suitable
           to
           its
           Nature
           ,
           and
           therefore
           agreeable
           to
           its
           Freedom
           ;
           tending
           to
           rectifie
           ,
           but
           not
           destroy
           it
           ;
           and
           by
           consequence
           to
           incline
           ,
           but
           not
           compell
           it
           .
           Were
           All
           the
           workings
           of
           the
           Almighty
           in
           full
           proportion
           to
           his
           Almightiness
           ,
           and
           therefore
           always
           ,
           on
           all
           occasions
           ,
           as
           irresistible
           ,
           as
           they
           are
           Good
           ,
           I
           cannot
           see
           how
           it
           were
           possible
           for
           any
           Creature
           to
           do
           amiss
           ;
           or
           how
           an
           Action
           could
           be
           otherwise
           ,
           than
           God
           would
           have
           it
           .
           Nor
           can
           I
           see
           how
           't
           would
           be
           possible
           to
           give
           a
           tolerable
           reason
           ,
           why
           several
           men
           at
           the
           
             same
             time
          
           ,
           
           and
           the
           same
           men
           at
           several
           times
           ,
           are
           either
           better
           ,
           or
           worse
           ,
           than
           Themselves
           ,
           or
           others
           .
           Why
           Iohn
           was
           better
           than
           Iudas
           ,
           or
           Paul
           better
           than
           Himself
           .
           Better
           (
           I
           mean
           )
           when
           he
           asserted
           ,
           than
           when
           he
           persecuted
           the
           Church
           .
           It
           follows
           therefore
           that
           the
           manner
           of
           God's
           Impression
           upon
           
             the
             Will
          
           cannot
           be
           cogent
           ,
           and
           irresistible
           ,
           but
           so
           congruous
           rather
           and
           suitable
           ,
           as
           still
           to
           let
           it
           remain
           
             a
             Will.
          
           And
           therefore
           he
           works
           upon
           it
           otherwise
           ,
           than
           he
           works
           upon
           irrational
           and
           sensless
           Creatures
           ;
           to
           wit
           by
           Promises
           ,
           and
           Threats
           ,
           by
           Exhortations
           ,
           and
           Praecepts
           ,
           and
           these
           in
           conjunction
           with
           a
           competent
           measure
           of
           his
           Grace
           ;
           which
           Agents
           natural
           ,
           and
           involuntary
           (
           such
           as
           Vegetables
           ,
           and
           Brutes
           ,
           )
           are
           not
           susceptible
           of
           .
           Now
           God
           determin'd
           from
           all
           Eternity
           
             not
             to
             hinder
          
           from
           being
           done
           ,
           what
           he
           eternally
           foreknew
           the
           
             congruous
             means
          
           I
           now
           mention'd
           would
           not
           prevail
           with
           
             wilful
             Creatures
          
           ,
           so
           as
           to
           hinder
           them
           from
           doing
           .
           For
           why
           should
           He
           by
           his
           Omnipotence
           controul
           the
           Wills
           of
           those
           Creatures
           ,
           whom
           both
           his
           Promises
           ,
           and
           his
           Threats
           ,
           his
           Miracles
           ,
           and
           his
           Laws
           ,
           and
           a
           competent
           measure
           of
           his
           Grace
           ,
           have
           been
           
           so
           thanklesly
           and
           vainly
           bestow'd
           upon
           ?
           When
           he
           cannot
           restrain
           our
           Wills
           by
           means
           agreeable
           to
           our
           Natures
           ,
           or
           by
           any
           lesser
           means
           than
           what
           are
           destructive
           to
           our
           Wills
           ,
           and
           by
           consequence
           to
           our
           Natures
           ,
           (
           which
           he
           eternally
           determined
           he
           would
           
             not
             violate
          
           ,
           )
           How
           very
           justly
           must
           he
           needs
           suffer
           the
           worst
           of
           Actions
           ,
           which
           withal
           he
           does
           direct
           to
           the
           best
           of
           Ends
           ?
        
         
           §
           16.
           
           Another
           Reason
           is
           to
           be
           taken
           from
           the
           corrigible
           Condition
           of
           
             some
             Evil
             Doers
          
           ,
           whom
           God
           is
           pleased
           to
           bless
           and
           prosper
           with
           many
           Temporal
           Injoyments
           ,
           thereby
           to
           mollifie
           ,
           and
           indear
           ,
           and
           as
           it
           were
           overcome
           them
           with
           so
           much
           kindness
           .
           A
           great
           deal
           of
           Love
           and
           Longanimity
           will
           be
           enough
           to
           melt
           the
           Heart
           of
           the
           hardest
           Enemy
           ,
           if
           there
           is
           
             any
             Wax
          
           left
           in
           his
           Composition
           ;
           if
           there
           is
           
             any
             good
             nature
          
           abiding
           in
           him
           .
           And
           such
           was
           the
           Method
           touching
           which
           St.
           Paul
           speaks
           in
           his
           Epistle
           to
           the
           
             Romans
             ;
             Despisest
             thou
             the
             Riches
             of
             his
             Goodness
             and
             Forbearance
             and
             Long-suffering
             ,
             not
             knowing
             that
             the
             Goodness
             of
             God
             leadeth
             thee
             to
             Repentance
             ?
          
           When
           God
           is
           pleas'd
           to
           plant
           
           his
           Vineyard
           upon
           a
           very
           
             fruitful
             Hill
          
           ,
           to
           
           make
           a
           strong
           
             fence
             about
             it
          
           ,
           to
           
             gather
             out
             the
             stones
          
           ,
           to
           
             build
             a
             Tower
             in
             the
             midst
             ,
          
           and
           to
           
             make
             a
             Wine-press
          
           ,
           what
           can
           he
           mean
           but
           to
           ingage
           it
           ,
           to
           yield
           him
           Grapes
           in
           proportion
           to
           all
           his
           Culture
           ?
           And
           he
           appeals
           to
           the
           Inhabitants
           of
           
             Ierusalem
             and
             Iudah
          
           ,
           whether
           more
           could
           be
           done
           than
           he
           had
           done
           unto
           his
           Vineyard
           ,
           what
           could
           he
           signifie
           but
           his
           Indeavours
           ,
           
             to
             overcome
             evil
             with
             doing
             good
             ?
          
           Thus
           God
           draws
           near
           to
           us
           in
           Mercies
           ,
           that
           we
           may
           also
           draw
           near
           to
           Him
           ,
           in
           the
           Amendment
           of
           our
           Lives
           and
           our
           Conversations
           .
        
         
           §
           17.
           
           A
           Third
           Reason
           is
           to
           be
           taken
           from
           the
           Incorrigible
           Condition
           of
           another
           sort
           of
           Evil
           Doers
           ,
           whom
           God
           is
           pleas'd
           to
           
             give
             over
          
           ,
           as
           Physicians
           use
           to
           do
           their
           desperate
           Patients
           .
           They
           being
           a
           sort
           of
           People
           ,
           who
           are
           
             in
             love
          
           with
           their
           Diseases
           ,
           and
           cannot
           indure
           to
           be
           reform'd
           ,
           and
           therefore
           kick
           at
           the
           means
           of
           Cure.
           God
           leaves
           such
           as
           these
           to
           their
           own
           Hearts
           Lust
           ,
           and
           lets
           them
           wallow
           (
           like
           so
           many
           Swine
           )
           in
           the
           Mire
           of
           Temporal
           Felicities
           .
           For
           as
           Those
           very
           Swine
           are
           ever
           suffer'd
           to
           fare
           the
           best
           ,
           that
           is
           ,
           to
           injoy
           the
           
             richest
             feeding
          
           ,
           which
           are
           most
           of
           all
           designed
           for
           Sale
           and
           Slaughter
           ;
           so
           
           God
           indures
           with
           much
           long-suffering
           the
           Vessels
           of
           Wrath
           ,
           to
           
             wax
             fat
          
           with
           all
           their
           Contentments
           and
           Sensualities
           ,
           because
           by
           such
           their
           Injoyments
           they
           fit
           themselves
           for
           Destruction
           .
           To
           allow
           them
           the
           benefit
           of
           his
           Rod
           ,
           were
           to
           deal
           with
           them
           as
           Sons
           ;
           which
           why
           should
           he
           do
           ,
           whilst
           they
           only
           deal
           with
           him
           as
           
             rebellious
             Servants
          
           ?
           Suppose
           our
           Sheep
           and
           our
           Oxen
           were
           able
           to
           reason
           amongst
           themselves
           ,
           and
           understood
           the
           real
           End
           for
           which
           they
           are
           turn'd
           into
           their
           Pastures
           ,
           would
           they
           not
           macerate
           their
           Bodies
           ,
           and
           bring
           their
           Flesh
           into
           Subjection
           ,
           by
           a
           great
           deal
           of
           Fasting
           and
           Self-denial
           ,
           and
           be
           afraid
           of
           faring
           well
           ,
           at
           least
           in
           this
           consideration
           ,
           that
           the
           fatter
           they
           grow
           ,
           they
           grow
           the
           fitter
           for
           the
           Shambles
           ,
           and
           that
           the
           leaner
           they
           are
           ,
           they
           are
           suffer'd
           to
           live
           so
           much
           the
           longer
           ?
           Much
           the
           same
           is
           Their
           Case
           ,
           who
           
             defile
             themselves
             as
             brute
             Beasts
          
           ,
           (
           to
           use
           the
           Comparison
           of
           St.
           Iude.
           )
           A
           Comparison
           
             not
             odious
          
           ,
           because
           't
           is
           made
           by
           the
           
             Holy
             Ghost
          
           :
           who
           saith
           of
           Them
           that
           are
           permitted
           to
           live
           and
           prosper
           in
           their
           Impieties
           ,
           That
           
             they
             are
          
           *
           
             fitted
             for
             Destruction
          
           ;
           and
           
             prepar'd
             ,
             like
          
           †
           
             Sheep
             ,
             for
             the
             day
             of
          
           
           slaughter
           .
           Like
           Sheep
           the
           rather
           ,
           because
           
             as
             void
             of
             understanding
          
           ,
           (
           in
           respect
           of
           those
           things
           which
           must
           be
           
             spiritually
             discern'd
          
           ,
           )
           as
           little
           mov'd
           as
           any
           Sheep
           with
           the
           Sense
           of
           Duty
           ,
           and
           as
           far
           from
           
             considering
             their
             later
             end
          
           .
           The
           terriblest
           Speeches
           in
           all
           the
           Scriptures
           are
           such
           as
           These
           ;
           
             Let
             him
             that
          
           
           
             will
             be
             filthy
             be
             filthy
             still
             .
             Ye
             shall
             not
             be
          
           
           
             purged
             from
             your
             filthiness
             any
             more
             .
             Make
             the
             Heart
             of
             this
             People
             fat
             ,
             and
             their
             Ears
             heavy
             ,
          
           
           
             and
             shut
             up
             their
             Eyes
             ,
             left
             they
             convert
             and
             be
             healed
             .
             Why
             should
             ye
             be
             smitten
             any
             more
             ?
          
           
           
             ye
             will
             revolt
             more
             and
             more
             .
          
           Why
           should
           I
           cast
           away
           my
           kindness
           in
           Chastising
           you
           any
           longer
           ,
           when
           ye
           still
           grow
           the
           worse
           by
           all
           that
           is
           done
           to
           make
           you
           better
           ?
           
             In
             vain
             have
             I
             smitten
             your
             Children
             ;
             they
             have
             received
          
           
           
             no
             Correction
          
           .
           From
           all
           which
           Scriptures
           we
           may
           infer
           ,
           That
           God
           is
           never
           so
           angry
           ,
           as
           when
           he
           leaves
           the
           Reins
           loose
           upon
           the
           Neck
           of
           a
           
             Brutish
             People
          
           .
           When
           he
           lets
           them
           grow
           wealthy
           to
           their
           undoing
           ,
           and
           ruin
           themselves
           with
           their
           Injoyments
           .
           When
           he
           permits
           them
           to
           be
           as
           happy
           as
           the
           Devil
           himself
           would
           have
           them
           ;
           to
           have
           as
           much
           of
           this
           World
           ,
           as
           the
           Serpent
           is
           able
           to
           
           tempt
           them
           with
           .
           What
           Solomon
           saith
           of
           a
           Temporal
           Father
           ,
           [
           
             He
             that
             spareth
             his
             Rod
             ,
             hateth
             his
             Child
             ,
          
           ]
           is
           often
           true
           of
           the
           Eternal
           ;
           who
           intends
           to
           disinherit
           those
           Incorrigible
           Children
           ,
           whom
           he
           does
           not
           in
           mercy
           vouchsafe
           to
           strike
           .
           And
           in
           consequence
           of
           This
           ,
        
         
           §
           18.
           
           A
           Fourth
           Reason
           is
           to
           be
           taken
           from
           the
           obligingness
           of
           the
           Severity
           of
           the
           Heavenly
           Father
           towards
           his
           Children
           ,
           whom
           he
           disciplines
           in
           This
           World
           ,
           that
           he
           may
           not
           condemn
           them
           in
           the
           
             Next
             .
             For
             whom
             he
          
           
           
             loveth
             he
             chasteneth
             ,
             and
             scourgeth
             every
             Son
             whom
             he
             receiveth
             .
             We
             have
             had
             Fathers
             of
             our
             Flesh
             who
             corrected
             us
             ,
             and
             we
             gave
             them
             Reverence
             ,
          
           (
           saith
           the
           same
           Holy
           Author
           of
           
           the
           Epistle
           to
           the
           Hebrews
           ,
           )
           though
           they
           chastised
           us
           
             for
             their
             pleasure
          
           .
           Whereas
           
             the
             Father
             of
             Spirits
          
           does
           only
           chastise
           us
           
             for
             our
             profit
          
           :
           And
           for
           our
           profit
           
             many
             ways
          
           ;
           To
           wit
           for
           the
           exercise
           of
           our
           Faith
           ;
           for
           the
           proof
           of
           our
           Patience
           ;
           for
           the
           Improvement
           of
           our
           Humility
           ;
           for
           the
           begetting
           in
           all
           our
           Hearts
           both
           a
           Contempt
           of
           This
           World
           ,
           and
           a
           Desire
           of
           That
           
             to
             come
          
           ;
           for
           the
           convincing
           us
           of
           his
           Iustice
           ,
           which
           is
           so
           
           far
           from
           partiality
           ,
           that
           he
           does
           hate
           and
           punish
           Sin
           where
           e're
           he
           finds
           it
           ,
           as
           well
           in
           his
           Friends
           ,
           as
           in
           his
           Enemies
           .
           As
           he
           causeth
           the
           Sun
           to
           shine
           ,
           so
           he
           lays
           his
           Rod
           too
           ,
           
             both
             on
             the
             just
             and
             the
             unjust
             .
          
           For
           even
           they
           that
           are
           poenitent
           do
           feel
           its
           smart
           for
           a
           Time
           And
           They
           that
           abide
           in
           their
           Impoenitence
           ,
           shall
           feel
           it
           infinitely
           more
           to
           all
           Eternity
           Again
           ▪
           He
           chastiseth
           us
           for
           our
           Profit
           ,
           because
           for
           the
           hight'ning
           of
           our
           Reward
           ;
           perhaps
           in
           This
           present
           life
           ;
           perhaps
           in
           That
           which
           is
           
             to
             come
          
           ;
           perhaps
           in
           This
           and
           That
           too
           .
           And
           of
           This
           we
           have
           Iob
           for
           a
           new
           Example
           .
           For
           had
           not
           He
           been
           more
           Afflicted
           ,
           as
           well
           as
           more
           Righteous
           than
           other
           men
           ,
           He
           had
           not
           been
           so
           Proverbial
           ,
           as
           now
           he
           is
           ,
           as
           well
           for
           his
           Patience
           ,
           as
           his
           Integrity
           .
           In
           the
           first
           Chapter
           of
           Iob
           ,
           God
           permitted
           the
           Devil
           to
           
             take
             all
             from
             him
          
           .
           But
           in
           the
           last
           Chapter
           of
           Iob
           ,
           God
           
             gave
             him
             twice
             as
          
           
           
             much
             as
             he
             had
             before
          
           .
           Nay
           the
           Almighty
           had
           so
           mollified
           the
           Marble-hearts
           of
           his
           Acquaintance
           ,
           that
           
             every
             man
             gave
             him
             a
             piece
             of
             money
             ,
             and
             every
             one
             an
             ear-ring
             of
             Gold.
          
           His
           
             later
             end
          
           (
           saith
           the
           Text
           )
           
             was
             more
             blessed
          
           
           
             than
             his
             beginning
          
           .
           He
           regain'd
           his
           seven
           
           
             Sons
             ,
             and
             his
             Daughters
             were
             the
             fairest
             amongst
             the
             Children
             of
             men
             .
          
           Yea
           that
           nothing
           might
           be
           wanting
           to
           make
           him
           amends
           for
           his
           Adversity
           ,
           He
           liv'd
           and
           prosper'd
           after
           This
           ,
           no
           less
           than
           
             an
             hundred
             and
             forty
             years
          
           ;
           
           
             seeing
             his
             Sons
             ,
             and
             Son's
             Sons
             ,
             even
             to
             four
             Generations
             .
          
           Such
           was
           his
           Reward
           in
           the
           present
           life
           .
           But
           infinitely
           more
           in
           the
           life
           
             to
             come
          
           .
           Such
           as
           none
           can
           conceive
           ,
           much
           less
           describe
           ,
           but
           He
           who
           is
           himself
           as
           Infinite
           ,
           as
           That
           Reward
           is
           Inexpressible
           .
           To
           sum
           up
           all
           in
           a
           word
           ,
           (
           and
           in
           the
           word
           of
           the
           same
           Apostle
           ,
           )
           God
           corrects
           us
           
             for
             our
             profit
             ,
             to
             make
             us
             partakers
             with
             him
             in
             Holiness
             ,
          
           and
           that
           to
           no
           lesser
           end
           ,
           than
           to
           make
           us
           also
           sharers
           with
           Him
           in
           Heaven
           .
        
         
           §
           19.
           
           The
           very
           mention
           of
           which
           does
           prompt
           me
           to
           give
           a
           fifth
           and
           last
           Reason
           .
           A
           Reason
           to
           be
           fetch
           't
           from
           the
           
             Life
             after
             Death
          
           ,
           and
           the
           
             Day
             of
             Iudgment
          
           :
           Without
           which
           Topick
           ,
           all
           the
           rest
           are
           worth
           nothing
           ;
           and
           were
           there
           no
           other
           than
           This
           ,
           it
           would
           be
           equal
           to
           a
           
             Thousand
             .
             If
             in
             this
             life
             only
             we
             had
             hope
             ,
             we
             should
             be
          
           (
           saith
           St.
           Paul
           )
           
             of
             all
             men
             the
             most
             miserable
             .
          
           From
           whence
           I
           gather
           ,
           That
           
             having
             an
             Hope
             in
             the
          
           
           
             life
             to
             come
             ,
             we
             are
             of
             All
             sorts
             of
             men
             by
             much
             the
             happiest
             .
          
           The
           Psalmist
           sweetned
           all
           his
           Sorrows
           with
           this
           single
           Consideration
           ,
           
             That
             the
             Rod
             of
             the
             wicked
             shall
             not
             evermore
             rest
             upon
             the
             Back
             of
             the
             Righteous
             .
          
           For
           verily
           (
           saith
           He
           )
           there
           is
           a
           Reward
           for
           the
           Righteous
           ,
           doubtless
           there
           is
           a
           God
           that
           judgeth
           the
           Earth
           .
           The
           Devils
           may
           very
           well
           be
           said
           
             to
             believe
             and
             tremble
          
           .
           For
           they
           do
           tacitly
           acknowledge
           ,
           by
           that
           their
           Question
           put
           to
           Christ
           ,
           [
           
             Art
             thou
             come
             to
             torment
             us
             before
             the
             Time
             ?
          
           ]
           That
           however
           they
           are
           permitted
           their
           time
           of
           Pleasure
           ,
           yet
           they
           tremblingly
           expect
           their
           time
           of
           pain
           too
           .
           Whatsoever
           things
           are
           taken
           from
           Good
           men
           here
           ,
           St.
           Peter
           tells
           us
           ,
           There
           is
           
             a
             Time
             of
             Restitution
          
           .
           
           Whatsoever
           Good
           men
           do
           suffer
           here
           in
           the
           Body
           ,
           the
           Prophet
           Hosea
           puts
           our
           thoughts
           
           upon
           
             Days
             of
             Recompence
             .
             Isaiah
          
           calls
           it
           The
           
           
             year
             of
             Recompence
          
           ,
           and
           
             the
             Day
             of
             the
             Lord's
             Vengeance
             .
          
           How
           could
           
             Moses
             have
             preferred
             the
             Reproach
             of
             Christ
             ,
          
           as
           much
           
             greater
             Riches
             than
             the
             Treasures
             in
             Egypt
             ,
          
           if
           he
           had
           not
           
             had
             respect
             unto
             the
             Recompence
             of
             Reward
             ?
          
           How
           
           could
           David
           himself
           have
           been
           kept
           from
           
           fainting
           ,
           if
           he
           had
           not
           thus
           
             expected
             to
             see
             the
          
           
           
             Goodness
             of
             the
             Lord
             in
             the
             Land
             of
             the
             Living
             ?
          
           Wherefore
           
             lift
             up
             the
             hands
             that
             hang
             down
             ,
          
           
           
             and
             the
             feeble
             knees
          
           .
           In
           every
           shock
           of
           Temptation
           from
           suffering
           wrongs
           ,
           let
           us
           take
           up
           the
           words
           of
           the
           Prophet
           Ieremy
           for
           our
           support
           ;
           
           
             The
             Lord
             God
             of
             Recompences
             shall
             surely
             requite
             .
          
           Words
           most
           worthy
           of
           our
           daily
           ,
           if
           not
           of
           hourly
           Consideration
           ,
           that
           we
           may
           
             not
             faint
             in
             well-doing
          
           ,
           or
           in
           suffering
           :
           for
           doing
           well
           .
           It
           is
           indeed
           a
           great
           Temptation
           ,
           and
           apt
           to
           make
           ones
           
             feet
             slip
             ▪
          
           to
           see
           the
           Possessions
           of
           the
           World
           in
           the
           Devil's
           Power
           and
           Disposal
           .
           But
           our
           Remedy
           is
           at
           hand
           ,
           if
           we
           shall
           constantly
           bear
           in
           mind
           the
           other
           part
           of
           my
           Proposition
           ,
           
             That
             't
             is
             All
             by
             God's
             Patience
             and
             wise
             Permission
          
           ;
           And
           that
           there
           will
           
             a
             Day
          
           come
           ,
           
             when
             God
             will
             make
             up
             his
             Iewels
             ,
          
           putting
           a
           very
           signal
           
           
             difference
             between
             the
             wicked
             and
             the
             righteous
          
           ;
           between
           the
           men
           that
           serve
           God
           ,
           and
           Them
           that
           persecute
           their
           Brethren
           for
           having
           serv'd
           him
           .
           Here
           the
           Tares
           and
           the
           
             Wheat
             grow
             up
             together
             till
             the
             Harvest
             :
          
           yea
           the
           Tares
           do
           overgrow
           and
           
             bear
             down
          
           the
           Wheat
           ;
           and
           many
           times
           do
           
             choak
             it
             up
          
           too
           .
           That
           grand
           Leviathan
           ,
           the
           Devil
           ,
           is
           suffer'd
           here
           even
           to
           
           swim
           in
           the
           Tears
           of
           the
           Righteous
           ;
           to
           bathe
           himself
           in
           That
           Brine
           ;
           and
           many
           times
           in
           their
           very
           Blood
           too
           .
           But
           't
           is
           a
           Corrosive
           to
           the
           former
           ,
           no
           less
           than
           a
           Cordial
           to
           the
           later
           ,
           That
           God
           is
           said
           to
           have
           
             a
             Book
             of
             Remembrance
          
           ;
           
           That
           
             the
             Devourers
             of
             the
             Righteous
          
           
           
             are
             established
             for
             Iudgment
          
           .
           And
           that
           they
           who
           
             wax
             fat
          
           with
           the
           Spoils
           of
           Innocence
           ,
           
           are
           
             prepar'd
             like
             Sheep
             for
             the
             day
             of
             slaughter
             .
          
           And
           that
           He
           who
           at
           present
           
             goeth
             on
          
           
           
             his
             way
             weeping
             ,
             whilst
             he
             beareth
             forth
             good
             Seed
             ,
             shall
             doubtless
             come
             again
             with
             Ioy
             ,
             and
             bring
             his
             Sheafs
             with
             him
             .
          
           And
           that
           
             in
             due
          
           
           
             time
             we
             shall
             reap
             ,
             if
             we
             faint
             not
             .
          
           Add
           we
           to
           this
           our
           due
           Reflexions
           ,
           on
           the
           Patience
           of
           Iob
           ,
           and
           the
           Afflictions
           of
           Ioseph
           .
           Take
           we
           the
           Prophets
           for
           an
           Example
           ;
           and
           Him
           
           expecially
           
             who
             indured
             such
             Contradictions
             of
          
           
           
             Sinners
             against
             himself
             ,
             lest
             we
             be
             wearied
             and
             faint
             in
             our
             minds
             .
          
           I
           say
           ,
           let
           us
           but
           read
           such
           parts
           of
           Scripture
           ,
           and
           but
           remember
           what
           we
           read
           ,
           and
           but
           believe
           what
           we
           remember
           ,
           And
           then
           we
           shall
           not
           be
           in
           danger
           to
           
             fret
             our selves
             at
             the
             ungodly
          
           ,
           or
           to
           
             be
             envious
             against
             the
             Evil
             doers
             .
          
        
         
           §
           20.
           
           But
           now
           ,
           besides
           these
           several
           Reasons
           
           of
           the
           seeming
           Disorder
           and
           Confusion
           in
           the
           promiscuous
           Distribution
           of
           all
           Possessions
           under
           the
           Sun
           ,
           There
           may
           be
           other
           Reasons
           given
           by
           considering
           men
           ,
           and
           there
           are
           doubtless
           many
           others
           which
           are
           known
           to
           
             God
             only
          
           :
           and
           which
           cannot
           be
           better
           collected
           than
           from
           the
           Example
           of
           our
           Saviour
           ,
           on
           whom
           the
           Devil
           and
           his
           Instruments
           were
           permitted
           to
           have
           so
           great
           a
           Power
           .
           We
           know
           they
           put
           him
           to
           a
           painful
           and
           shameful
           Death
           .
           And
           why
           were
           they
           suffer'd
           by
           God
           to
           do
           it
           ?
           Even
           for
           quite
           
             other
             reasons
          
           than
           They
           were
           able
           to
           conceive
           ,
           and
           for
           
             contrary
             ends
          
           to
           what
           They
           were
           led
           by
           :
           To
           wit
           ,
           the
           Satisfying
           his
           Iustice
           ;
           the
           Exhibition
           of
           his
           Mercy
           ;
           the
           Declaration
           of
           his
           Wisdom
           ;
           the
           Manifestation
           of
           his
           Holiness
           ;
           the
           Illustration
           of
           his
           Power
           ;
           the
           Exaltation
           of
           his
           Glory
           ;
           And
           (
           as
           worthily
           subordinate
           to
           each
           of
           These
           ,
           )
           the
           Reformation
           and
           the
           Safety
           of
           all
           our
           Souls
           .
           All
           which
           if
           we
           compare
           with
           the
           
             five
             Reasons
          
           going
           before
           ,
           we
           shall
           not
           wonder
           at
           the
           Truth
           of
           This
           Proposition
           ,
           
             That
             all
             the
             Kingdoms
             of
             the
             World
             ,
             and
             the
             Glory
             of
             them
             ,
          
           (
           at
           least
           successively
           ,
           though
           not
           at
           once
           ,
           )
           
             are
             by
             God's
          
           
           
             Patience
             ,
             and
             wise
             Permission
             ,
             in
             the
             Devil's
             Power
             and
             Disposal
             .
          
        
         
           §
           21.
           
           After
           the
           Truth
           ,
           and
           the
           Reason
           ,
           
           let
           us
           observe
           the
           special
           Uses
           which
           may
           be
           made
           of
           his
           Doctrin
           .
           First
           it
           teacheth
           us
           how
           to
           value
           the
           
             beggarly
             Greatness
          
           of
           this
           World.
           Over-value
           it
           we
           may
           ,
           and
           very
           commonly
           we
           do
           too
           ;
           but
           undervalue
           it
           we
           cannot
           ,
           do
           what
           we
           can
           .
           For
           what
           more
           despicable
           than
           That
           ,
           which
           the
           Devil
           can
           both
           procure
           ,
           and
           deprive
           us
           of
           ?
           What
           more
           worthy
           of
           our
           Contempt
           ,
           than
           what
           is
           
             so
             undervalued
          
           by
           Him
           that
           made
           it
           ,
           as
           by
           Him
           to
           be
           often
           left
           in
           the
           
             Devil's
             Power
          
           and
           Disposal
           ?
           The
           Devil
           can
           give
           us
           great
           Possessions
           ,
           just
           as
           he
           gave
           them
           to
           the
           Chaldaeans
           ;
           And
           can
           
             take
             them
             away
          
           ,
           as
           he
           did
           from
           Iob.
           For
           both
           which
           reasons
           we
           ought
           to
           scorn
           them
           ,
           and
           to
           behave
           our selves
           towards
           them
           as
           things
           below
           us
           ;
           fit
           for
           nothing
           but
           to
           be
           matter
           ,
           whereby
           to
           exercise
           a
           Bounty
           to
           such
           as
           want
           them
           .
        
         
           First
           (
           I
           say
           )
           't
           is
           a
           disparagement
           to
           the
           Wealth
           and
           Glory
           of
           the
           World
           ,
           that
           they
           are
           left
           so
           much
           by
           God
           in
           the
           
             Devil's
             Power
          
           ,
           
           that
           Satan
           is
           suffer'd
           to
           bestow
           them
           on
           such
           as
           serve
           him
           .
           For
           the
           Gifts
           of
           the
           Devil
           are
           never
           Good
           ,
           nor
           consistent
           with
           Goodness
           in
           such
           as
           have
           them
           .
           They
           are
           dishonourable
           ,
           and
           dangerous
           ,
           and
           Hostages
           given
           to
           Destruction
           .
           The
           Devil
           can
           give
           Riches
           ,
           (
           in
           the
           sense
           before
           mention'd
           ,
           )
           but
           not
           Contentment
           ,
           and
           
             a
             right
             use
          
           ,
           which
           are
           the
           ends
           for
           which
           we
           crave
           them
           .
           And
           for
           want
           of
           which
           ends
           ,
           they
           increase
           our
           Poverty
           .
           For
           as
           ,
           when
           the
           Body
           of
           man
           is
           Aguish
           ,
           no
           Addition
           of
           Clothes
           can
           make
           him
           warm
           ;
           So
           when
           the
           Soul
           of
           man
           is
           vitious
           ,
           no
           Addition
           of
           Treasure
           can
           make
           him
           rich
           .
           The
           reason
           of
           which
           Paradox
           may
           thus
           be
           illustrated
           ,
           and
           clear'd
           .
           We
           know
           that
           though
           the
           Clothes
           defend
           the
           Body
           from
           
             outward
             Cold
          
           ,
           yet
           't
           is
           the
           Body's
           
             inward
             Heat
          
           which
           does
           warm
           the
           Clothes
           :
           For
           else
           a
           Coffin
           and
           a
           Coverlid
           would
           warm
           a
           man
           when
           he
           is
           dead
           .
           Which
           being
           evidently
           impossible
           ,
           'T
           is
           plain
           that
           the
           Body
           must
           warm
           the
           Clothes
           ,
           before
           the
           Clothes
           can
           warm
           the
           Body
           .
           And
           thence
           a
           Child
           is
           much
           warmer
           in
           a
           very
           
             thin
             Suit
          
           ,
           than
           his
           old
           decrepit
           Father
           when
           wrapt
           about
           with
           
           a
           Wardrope
           .
           In
           like
           manner
           't
           is
           the
           Soul
           which
           makes
           the
           Possession
           become
           sufficient
           ,
           not
           at
           all
           the
           Possession
           which
           gives
           contentment
           unto
           the
           Soul.
           And
           as
           the
           way
           whereby
           to
           cure
           the
           
             cold
             Access
          
           of
           an
           Ague
           ,
           is
           to
           cleanse
           the
           Body
           from
           peccant
           humours
           ,
           not
           to
           bring
           it
           to
           a
           great
           Fire
           ;
           so
           the
           way
           to
           be
           happy
           as
           well
           as
           full
           ,
           is
           to
           purge
           an
           over
           passionate
           and
           sickly
           Soul
           ,
           not
           to
           rake
           up
           a
           great
           Estate
           .
           There
           are
           indeed
           who
           have
           Abundance
           in
           conjunction
           with
           Satisfaction
           ;
           But
           't
           is
           clear
           their
           Satisfaction
           does
           not
           arise
           from
           That
           Abundance
           .
           For
           if
           Contentment
           could
           grow
           from
           Plenty
           ,
           The
           Man
           of
           Macedon
           had
           been
           satisfied
           in
           his
           Acquist
           of
           all
           Asia
           ;
           and
           had
           not
           wept
           for
           
             another
             World.
          
           Nor
           would
           They
           who
           at
           first
           do
           take
           up
           Arms
           for
           
             meer
             Liberty
             ▪
          
           continue
           the
           keeping
           of
           them
           up
           for
           
             meer
             Dominion
          
           ,
           (
           when
           they
           have
           got
           their
           own
           Liberty
           ,
           they
           would
           not
           take
           it
           from
           
             other
             men
          
           .
           )
           From
           whence
           it
           follows
           ,
           That
           no
           man
           living
           is
           contented
           ,
           meerly
           because
           he
           has
           enough
           ,
           But
           that
           many
           men
           have
           enough
           ,
           meerly
           because
           they
           are
           contented
           .
           And
           as
           a
           man
           in
           a
           Boat
           ,
           when
           he
           would
           pull
           the
           Bank
           to
           him
           ,
           finds
           it
           impossible
           
           for
           him
           to
           do
           it
           ,
           but
           by
           pulling
           Himself
           upon
           the
           Bank
           ;
           so
           the
           only
           way
           possible
           to
           fit
           our
           Condition
           to
           our
           minds
           ,
           is
           by
           bringing
           our
           minds
           to
           our
           Condition
           .
           For
           if
           a
           man
           shall
           inlarge
           his
           Desires
           as
           Hell
           ,
           and
           is
           as
           greedy
           as
           the
           Grave
           ,
           All
           the
           Possessions
           in
           the
           World
           will
           not
           fill
           one
           of
           his
           Eyes
           .
           'T
           was
           very
           shrewdly
           said
           by
           Socrates
           to
           Archelaus
           ,
           
           That
           the
           Cities
           of
           Greece
           were
           found
           to
           prosper
           ,
           which
           asked
           Counsel
           of
           the
           Devil
           (
           in
           his
           Oracle
           at
           Delphi
           ,
           )
           whilst
           Those
           that
           did
           not
           ,
           were
           still
           afflicted
           .
           But
           though
           mad
           men
           and
           fools
           inferr'd
           
             the
             Devil
          
           (
           from
           That
           Success
           )
           to
           be
           the
           
             only
             true
             God
          
           ,
           yet
           wise
           men
           knew
           him
           to
           be
           no
           better
           ,
           than
           the
           most
           bountiful
           kind
           of
           Cheat
           ,
           and
           that
           he
           made
           men
           to
           prosper
           to
           their
           undoing
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           Socrates
           challenged
           all
           Historians
           from
           the
           beginning
           of
           the
           World
           to
           the
           day
           he
           writ
           in
           ,
           to
           name
           a
           man
           who
           had
           been
           the
           better
           for
           any
           Possessions
           of
           Satan's
           giving
           .
           Meaning
           that
           none
           had
           profited
           by
           them
           in
           the
           Day
           of
           their
           Prosperity
           ;
           And
           so
           little
           can
           they
           profit
           in
           the
           Great
           
             Day
             of
             Wrath
          
           ,
           (
           as
           the
           Wise
           man
           calls
           it
           )
           that
           
           then
           they
           
             disprofit
             in
             extremity
          
           ,
           because
           they
           purchase
           for
           their
           Owners
           a
           place
           in
           Hell.
           So
           little
           reason
           have
           we
           to
           boast
           ,
           that
           we
           abound
           in
           those
           things
           ,
           which
           
             the
             Devil
          
           (
           by
           God's
           Sufferance
           )
           can
           help
           us
           to
           ,
           who
           neither
           can
           nor
           will
           help
           us
           ,
           to
           use
           them
           wisely
           to
           our
           Advantage
           .
        
         
           Much
           less
           reason
           have
           we
           to
           boast
           ,
           in
           what
           the
           Devil
           can
           
             take
             away
          
           too
           ;
           in
           being
           
             Tenants
             at
             Will
          
           to
           so
           vile
           a
           Landlord
           .
           There
           is
           nothing
           more
           usual
           with
           
             the
             Prince
             of
             this
             World
          
           ,
           than
           to
           set
           Pilate
           against
           Herod
           ,
           as
           well
           as
           Both
           against
           Christ.
           He
           employs
           one
           Robber
           in
           offering
           violence
           to
           another
           .
           And
           who
           would
           care
           for
           those
           Riches
           which
           only
           make
           him
           the
           Devil's
           Sumpter
           ?
           Can
           we
           think
           it
           a
           noble
           thing
           ,
           to
           be
           laden
           with
           
             thick
             Clay
          
           at
           the
           Devil's
           Pleasure
           ,
           and
           again
           unladen
           at
           his
           Command
           ?
           To
           have
           Wealth
           bestow'd
           on
           us
           by
           our
           Complyance
           with
           the
           Tempter
           ,
           and
           taken
           from
           us
           by
           
             other
             men's
          
           ?
           'T
           was
           wisely
           done
           of
           Aristippus
           ,
           the
           learned
           
           Stoick
           ,
           when
           he
           commanded
           his
           Daughter
           Areta
           ,
           to
           give
           her
           Son
           Wisdom
           for
           his
           Patrimony
           ,
           in
           stead
           of
           Wealth
           ;
           because
           the
           Tyrants
           of
           Cyrene
           could
           never
           plunder
           him
           
           of
           his
           Philosophy
           ,
           That
           Inaccessible
           Treasure
           which
           was
           within
           him
           ;
           who
           yet
           would
           be
           the
           
             sole
             Masters
          
           of
           all
           his
           Wealth
           ,
           those
           obnoxious
           Possessions
           which
           were
           without
           him
           ▪
           Which
           Advice
           of
           Aristippus
           was
           much
           like
           That
           of
           our
           Lord
           himself
           ,
           
             Lay
             not
             up
             for
             your selves
             Treasure
             on
             Earth
             ,
             where
          
           Plunderers
           and
           
             Thieves
             break
             through
             and
             steal
          
           .
           From
           whence
           't
           is
           obvious
           to
           collect
           ,
           that
           we
           are
           not
           so
           much
           obliged
           to
           Them
           who
           give
           us
           our
           Estates
           ,
           as
           to
           Them
           who
           do
           teach
           us
           to
           use
           them
           safely
           .
           The
           Devil
           and
           his
           Agents
           ,
           are
           often
           permitted
           to
           do
           the
           former
           ;
           But
           
             God
             alone
          
           ,
           and
           his
           Embassadours
           ,
           will
           oblige
           us
           so
           far
           as
           to
           do
           the
           later
           .
        
         
           §
           22.
           
           Secondly
           let
           us
           consider
           ,
           That
           since
           we
           find
           
             God
             Himself
          
           bestowing
           Riches
           upon
           some
           ,
           as
           upon
           Abraham
           ,
           and
           Iob
           ,
           or
           whosoever
           has
           a
           right
           to
           the
           several
           things
           which
           he
           possesseth
           ;
           whilst
           
             the
             Devil
          
           gives
           to
           others
           ,
           (
           by
           God's
           Permission
           )
           as
           to
           the
           Sabaeans
           ,
           and
           the
           Chaldaeans
           ,
           who
           plunder'd
           Iob
           of
           his
           Substance
           ;
           to
           Achan
           ,
           and
           Ahab
           ,
           or
           whosoever
           has
           Possession
           without
           a
           right
           ;
           It
           concerns
           us
           to
           examin
           the
           exact
           Derivation
           of
           our
           Estates
           ;
           and
           to
           have
           it
           well
           stated
           ,
           
           whether
           we
           receive
           them
           from
           God
           ,
           or
           Satan
           .
           For
           if
           honestly
           acquir'd
           ,
           and
           so
           from
           God
           ,
           (
           by
           his
           Appointment
           ,
           and
           Approbation
           ,
           )
           Then
           we
           may
           honestly
           injoy
           them
           ,
           to
           the
           Glory
           of
           God
           ,
           and
           our
           private
           Comfort
           .
           Always
           bearing
           This
           in
           mind
           ,
           That
           we
           are
           but
           God's
           Almoners
           ,
           or
           Usufructuaries
           ;
           and
           must
           dispense
           to
           His
           Members
           who
           is
           
             Proprietary
             in
             chief
          
           .
           But
           if
           dishonestly
           attain'd
           to
           ,
           and
           so
           from
           Satan
           ,
           (
           by
           God's
           permission
           only
           ,
           and
           sufferance
           ,
           )
           we
           cannot
           honestly
           possess
           ,
           much
           less
           injoy
           them
           ,
           and
           therefore
           ought
           to
           do
           neither
           to
           God's
           Dishonour
           ,
           and
           our
           Damnation
           .
           But
           as
           our
           Saviour
           hath
           said
           of
           the
           Eye
           ,
           and
           Hand
           ,
           That
           if
           at
           any
           time
           they
           offend
           us
           ,
           we
           must
           
             pluck
             out
          
           the
           one
           ,
           and
           
             cut
             off
          
           the
           other
           ;
           so
           must
           we
           say
           of
           our
           Possessions
           ,
           That
           if
           they
           offend
           us
           in
           the
           like
           sense
           ,
           by
           making
           us
           
             stumble
             into
             Sin
          
           ,
           we
           must
           
             pluck
             them
          
           out
           of
           our
           Treasury
           ,
           (
           like
           the
           Emperour
           Sigismund
           ,
           )
           and
           (
           like
           Him
           too
           )
           
             cast
             them
             from
             us
          
           ;
           because
           't
           is
           better
           for
           us
           to
           enter
           as
           Poor
           as
           Lazarus
           into
           Heaven
           ,
           than
           remaining
           Rich
           as
           Dives
           ,
           to
           be
           cast
           into
           Hell.
           Always
           keeping
           This
           in
           memory
           ,
           That
           Ill-gotten
           Goods
           may
           purchase
           
           matter
           for
           Repentance
           ,
           But
           
             Repentance
             it self
          
           they
           can
           never
           purchase
           .
        
         
           §
           23.
           
           Thirdly
           let
           us
           consider
           ,
           That
           if
           
             the
             Devil
          
           himself
           is
           suffer'd
           to
           have
           more
           of
           This
           world
           at
           his
           Devotion
           and
           Disposal
           ,
           than
           The
           Great
           Cham
           ,
           or
           the
           Great
           Mogul
           ,
           or
           whosoever
           of
           earthly
           Potentates
           is
           worthily
           thought
           to
           be
           the
           Greatest
           ;
           Then
           are
           our
           Shares
           of
           this
           world
           the
           things
           the
           most
           to
           be
           suspected
           ,
           and
           of
           which
           we
           should
           least
           be
           proud
           .
           Nor
           should
           we
           rashly
           take
           it
           for
           granted
           ,
           that
           they
           are
           evermore
           the
           Blessings
           and
           Gifts
           of
           God
           ,
           because
           we
           learn
           by
           sad
           Experience
           ,
           that
           they
           are
           many
           times
           the
           Curses
           and
           Snares
           of
           Satan
           .
           If
           to
           have
           Riches
           in
           Possession
           were
           still
           a
           sign
           of
           God's
           Favour
           ;
           This
           great
           Absurdity
           would
           follow
           ,
           That
           
             the
             Devil
          
           himself
           would
           be
           God's
           
             chief
             Favorite
          
           .
           The
           Apostle's
           Rule
           is
           ,
           
             That
             whom
          
           
           
             he
             loveth
             he
             chasteneth
          
           ;
           not
           that
           whom
           he
           loveth
           ,
           he
           maketh
           Rich.
           That
           He
           
             scourgeth
             every
             Son
             whom
             he
             receiveth
          
           ;
           not
           that
           every
           one
           whom
           he
           receiveth
           ,
           he
           makes
           to
           wallow
           in
           Prosperity
           .
           And
           't
           was
           a
           thing
           so
           very
           rare
           ,
           when
           Times
           were
           better
           than
           now
           they
           are
           ,
           to
           see
           the
           same
           man
           both
           Good
           and
           Prosperous
           ,
           
           That
           men
           did
           scandalously
           complain
           in
           the
           Days
           of
           
             Malachi
             ,
             It
             is
             vain
             to
             serve
             God
          
           ;
           
           
             And
             what
             profit
             is
             it
             that
             we
             have
             kept
             his
             Ordinances
             ?
             and
             that
             we
             have
             walked
             mournfully
             before
             the
             Lord
             of
             Hosts
             ?
             when
             the
             Proud
             are
             happy
             ,
             and
             the
             Workers
             of
             wickedness
             are
             set
             up
             ?
          
           Nor
           was
           it
           otherwise
           in
           the
           Days
           of
           the
           Prophet
           
             Ieremy
             ;
             They
             are
             waxen
             fat
             ,
          
           
           
             they
             shine
             ,
             They
             overpass
             the
             Deeds
             of
             the
             wicked
             ;
             They
             judge
             not
             the
             Cause
             of
             the
             Fatherless
             ,
             yet
             They
             prosper
             .
          
           See
           and
           consider
           how
           the
           Devil
           inrich't
           and
           prosper'd
           those
           Idolaters
           ,
           whom
           he
           made
           
             to
             burn
             Incense
             unto
             the
             Moon
             ,
          
           
           which
           they
           commonly
           then
           called
           
             The
             Queen
             of
             Heaven
          
           ,
           in
           the
           Four
           and
           fourtieth
           Chapter
           of
           Ieremy
           .
           Whilst
           they
           committed
           That
           Idol-worship
           ,
           [
           Their
           women
           lying
           with
           strange
           men
           in
           their
           Husbands
           Presence
           ,
           v.
           19.
           ]
           
             All
             was
             well
             with
             them
             ,
             they
             saw
             no
             evil
             .
          
           But
           when
           they
           ceased
           from
           that
           Idolatry
           ,
           
             they
             were
             consumed
             with
             Sword
             and
             Famin
             ,
          
           (
           v.
           18.
           )
           Whence
           we
           see
           the
           great
           Folly
           of
           those
           mens
           reasonings
           ,
           who
           reckon
           Prosperity
           as
           a
           mark
           of
           the
           best
           Religion
           ,
           and
           Adversity
           of
           the
           worst
           .
           Inferring
           Herod
           and
           
             Pontius
             Pilate
          
           to
           be
           more
           the
           Favorites
           of
           God
           ,
           than
           
           the
           Innocent
           
             Iesus
             whom
             they
             slew
          
           ,
           and
           
             hanged
             on
             a
             Tree
          
           .
           For
           the
           former
           still
           liv'd
           in
           Peace
           ,
           and
           Plenty
           ,
           in
           Ease
           ,
           and
           Honour
           ;
           whereas
           the
           later
           was
           
             Vir
             Dolorum
          
           ,
           a
           Man
           whose
           life
           was
           full
           
             of
             Sorrows
          
           .
           Let
           not
           any
           man
           therefore
           say
           ,
           (
           in
           pretence
           of
           Gratitude
           ,
           )
           when
           he
           hath
           gotten
           an
           Estate
           by
           Fraud
           or
           Violence
           ,
           [
           
             I
             thank
             God
             for
             it
             ,
             I
             have
             a
             competent
             Fortune
             ;
             These
             are
             the
             Blessings
             of
             the
             Lord
             upon
             my
             Labours
             ;
             or
             God
             hath
             given
             these
             things
             unto
             me
          
           ;
           ]
           for
           what
           is
           this
           but
           a
           fair-spoken
           Blasphemy
           ,
           intitling
           God
           to
           the
           Injustice
           ,
           by
           which
           a
           man
           is
           made
           Rich
           ?
           Whereas
           to
           ascribe
           it
           to
           
             the
             Devil
          
           ,
           and
           his
           own
           
             heart's
             Lust
          
           ,
           is
           to
           lay
           the
           ugly
           Brat
           at
           its
           
             Father's
             Door
          
           ;
           And
           to
           justifie
           God
           ,
           whilst
           he
           dishonours
           and
           disobeys
           him
           .
           We
           must
           accordingly
           distinguish
           between
           the
           things
           that
           we
           possess
           ,
           by
           distinguishing
           the
           Means
           whereby
           we
           have
           them
           ,
           and
           proportionably
           resolve
           on
           our
           usage
           of
           them
           .
           What
           is
           honestly
           come
           by
           ,
           and
           we
           can
           prove
           so
           to
           be
           ,
           we
           must
           not
           fail
           to
           be
           
             thankful
             for
          
           ,
           and
           may
           injoy
           them
           as
           well
           with
           Gladness
           ,
           as
           with
           Singleness
           of
           Heart
           .
           But
           for
           our
           
             ill-gotten
             Goods
          
           ,
           (
           the
           Gifts
           of
           Satan
           ,
           and
           not
           of
           God
           ,
           )
           
           we
           must
           part
           with
           them
           as
           greedily
           into
           their
           
             true
             Master's
          
           Hands
           ,
           as
           ever
           we
           got
           them
           into
           our
           own
           .
        
         
           §
           24.
           
           Last
           of
           all
           let
           us
           consider
           ,
           That
           if
           the
           Things
           of
           this
           world
           (
           commonly
           call'd
           the
           
             Goods
             of
             Fortune
          
           ,
           )
           are
           often
           suffered
           by
           God
           to
           be
           in
           the
           power
           of
           the
           Devil
           ,
           and
           often
           given
           by
           the
           Devil
           to
           such
           as
           serve
           him
           ;
           And
           if
           Both
           must
           give
           accompt
           at
           the
           Day
           of
           Judgment
           ,
           for
           whatsoever
           is
           so
           given
           ,
           and
           so
           receiv'd
           ;
           we
           learn
           from
           hence
           
             not
             to
             repine
          
           at
           the
           Prosperities
           of
           the
           wicked
           ,
           
           but
           together
           with
           their
           ways
           ,
           to
           have
           respect
           unto
           their
           End.
           For
           why
           should
           any
           man
           be
           envied
           for
           being
           the
           Favorite
           of
           Hell
           ?
           for
           accepting
           that
           Proffer
           which
           here
           
             the
             Devil
          
           made
           our
           Saviour
           ,
           (
           upon
           condition
           of
           Idolatry
           ,
           )
           and
           which
           ,
           for
           that
           very
           reason
           ,
           our
           Saviour
           rejected
           with
           great
           Disdain
           ?
           Again
           we
           learn
           not
           
             to
             be
             sorry
             as
             men
             without
             hope
             ,
          
           when
           we
           find
           it
           goes
           worst
           with
           the
           best
           of
           men
           .
           It
           being
           enough
           to
           reconcile
           the
           greatest
           Prosperity
           of
           the
           Unjust
           ,
           and
           the
           greatest
           Adversity
           of
           the
           Righteous
           ,
           both
           with
           the
           Mercy
           and
           the
           Iustice
           of
           God
           Almighty
           ,
           That
           
             the
             Lord
             of
             the
          
           
           Harvest
           ,
           when
           the
           Harvest-Time
           is
           come
           ,
           will
           gather
           the
           Wheat
           into
           his
           Garner
           ,
           and
           
             burn
             up
          
           the
           Chaff
           with
           
             Fire
             unquenchable
          
           .
           If
           the
           Flesh
           asks
           the
           Quaestion
           ,
           
             Why
             does
             the
             way
             of
             the
             wicked
             prosper
             ?
             Why
             are
             they
             happy
             who
             deal
             treacherously
             ?
          
           Why
           has
           the
           Devil
           so
           great
           a
           Power
           upon
           Earth
           ?
           
             Why
             does
             the
             wicked
             devour
             the
             man
             who
             is
             more
             righteous
             than
             He
             ?
          
           Let
           the
           Spirit
           make
           Answer
           in
           the
           
           words
           of
           the
           Apostle
           ,
           
             That
             this
             light
             Affliction
             which
             is
             but
             for
             a
             moment
             ,
             worketh
             for
             us
             (
             afterwards
             )
             a
             far
             more
             exceeding
             and
             eternal
             weight
             of
             Glory
             .
          
           Whensoever
           we
           are
           tempted
           by
           either
           effect
           of
           the
           Devil's
           Power
           ,
           (
           be
           it
           Prosperity
           ,
           or
           Affliction
           ,
           )
           let
           us
           look
           up
           unto
           our
           Saviour
           upon
           the
           Top
           of
           two
           Mountains
           ;
           to
           wit
           the
           Mountain
           we
           are
           upon
           ,
           where
           he
           was
           tempted
           by
           the
           Devil
           ,
           with
           
             all
             the
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
          
           ;
           And
           the
           famous
           
             Mount
             Calvary
          
           ,
           whereon
           he
           was
           tempted
           by
           the
           Devil
           ,
           with
           all
           the
           Torments
           in
           the
           Earth
           ,
           and
           Disgraces
           of
           them
           .
           Thence
           we
           may
           see
           the
           perfect
           Purity
           of
           that
           
             Immaculate
             Lamb
          
           ,
           who
           rather
           would
           suffer
           Those
           Torments
           ,
           than
           accept
           That
           Offer
           .
           He
           had
           refus'd
           so
           many
           
           Kingdoms
           ,
           but
           would
           not
           refuse
           to
           receive
           a
           Cross
           :
           Refus'd
           
             the
             Glory
          
           of
           the
           world
           ,
           but
           not
           
             The
             Shame
          
           too
           .
           He
           had
           refus'd
           long
           before
           
             to
             be
             made
             a
             King
          
           ,
           But
           would
           not
           afterwards
           refuse
           to
           be
           vex't
           and
           disgrac'd
           with
           
             a
             Crown
             of
             Thorns
          
           .
           The
           meanest
           things
           in
           this
           world
           he
           would
           by
           no
           means
           despise
           ,
           But
           he
           despis'd
           
             the
             Pomps
             and
             Vanities
          
           ,
           which
           ordinarily
           pass
           for
           the
           Greatness
           of
           it
           .
           And
           therefore
           as
           often
           as
           the
           Devil
           shall
           use
           his
           Power
           against
           us
           ,
           as
           here
           he
           did
           against
           Christ
           ,
           let
           us
           relieve
           our selves
           with
           the
           memory
           of
           This
           one
           Thing
           ,
           
             That
             the
             Servant
             is
             not
             above
             his
             Lord.
          
           And
           that
           we
           are
           foolishly
           unreasonable
           ,
           if
           we
           expect
           to
           fare
           better
           than
           an
           
             Innocent
             Iesus
          
           ,
           in
           the
           midst
           of
           our
           manifold
           and
           hainous
           Guilts
           .
           And
           that
           as
           He
           ,
           so
           we
           too
           ,
           may
           easily
           
             suffer
             many
             things
          
           ,
           by
           duly
           weighing
           how
           they
           dispose
           us
           for
           
             an
             Entrance
             into
             his
             Glory
          
           .
        
         
           §
           25.
           
           Now
           having
           evidenced
           the
           Truth
           of
           my
           second
           Doctrin
           ,
           (
           with
           greater
           care
           of
           Perspicuity
           ,
           than
           of
           not
           being
           tedious
           ,
           )
           both
           from
           Scripture
           ,
           from
           Reason
           ,
           and
           from
           Experience
           ;
           from
           Aphorisms
           of
           Scripture
           ,
           and
           from
           Scriptural
           Examples
           ;
           from
           Solitary
           
           Reason
           ,
           and
           Reason
           grounded
           upon
           Scripture
           ;
           from
           other
           mens
           Experience
           ,
           and
           from
           our
           own
           ;
           and
           all
           attested
           as
           well
           by
           Sacred
           ,
           as
           by
           Secular
           Story
           ;
           And
           having
           clear'd
           it
           yet
           farther
           by
           way
           of
           Answer
           to
           an
           Objection
           ;
           offer'd
           also
           at
           the
           Causes
           of
           this
           seemingly-strange
           oeconomy
           in
           God's
           disposal
           of
           Affairs
           ;
           and
           directed
           to
           the
           Lessons
           it
           ought
           to
           teach
           us
           ;
           I
           think
           it
           Time
           to
           pass
           forwards
           to
           the
           Third
           Observable
           I
           propos'd
           ;
           To
           wit
           ,
        
         
           
             That
             the
             whole
             Scope
             and
             Drift
             of
             all
             the
             Donatives
          
           
           
             of
             the
             Tempter
             ,
             is
             to
             turn
             our
          
           Adoration
           
             out
             of
             its
             true
             and
             proper
             Channel
             ;
             to
             steal
             it
             from
          
           God
           ,
           
             and
             to
             divert
             it
             upon
          
           Himself
           .
           
             He
             seldom
             or
             never
             Proffers
             ,
             but
             with
             a
             Treacherous
          
           Proviso
           .
           
             He
             does
             it
          
           liberally
           indeed
           ,
           [
           All
           these
           things
           will
           I
           give
           thee
           ,
           ]
           
             But
             with
             this
          
           covetous
           Reserve
           ,
           [
           If
           thou
           wilt
           fall
           down
           and
           worship
           me
           .
           ]
           .
        
         
           §
           1.
           
           To
           demonstrate
           the
           Proposition
           with
           the
           greater
           Force
           and
           Perspicuity
           ,
           I
           am
           to
           imitate
           those
           men
           ,
           who
           go
           a
           step
           or
           two
           
           back
           that
           they
           may
           leap
           so
           much
           the
           farther
           .
           And
           premise
           two
           or
           three
           words
           concerning
           the
           Bounty
           of
           God
           and
           Man
           ,
           before
           I
           come
           to
           That
           of
           Satan
           .
        
         
           It
           was
           a
           very
           smart
           saying
           of
           Learned
           
           Philo
           ,
           (
           and
           as
           true
           ,
           as
           it
           was
           smart
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             God
             alone
             does
             give
             freely
          
           to
           all
           his
           Creatures
           ,
           whilst
           all
           his
           Creatures
           to
           one
           another
           are
           no
           better
           at
           the
           best
           than
           
             Ingenuous
             Hucksters
          
           .
           The
           best
           of
           his
           Creatures
           under
           Heaven
           ,
           which
           are
           confessedly
           Men
           and
           Women
           ,
           yea
           the
           best
           of
           those
           best
           ,
           which
           are
           the
           liberal
           and
           the
           munificent
           ,
           when
           they
           do
           most
           seem
           to
           give
           ,
           they
           do
           but
           seem
           so
           .
           For
           if
           they
           sell
           not
           their
           courtesies
           for
           Land
           ,
           or
           Mony
           ,
           yet
           commonly
           they
           sell
           
           them
           for
           praise
           ,
           and
           honour
           ,
           or
           at
           least
           for
           acknowledgments
           ,
           and
           humble
           thanks
           ;
           or
           if
           for
           nothing
           in
           the
           Earth
           ,
           yet
           at
           least
           for
           the
           hope
           of
           being
           rewarded
           for
           them
           in
           Heaven
           .
           It
           is
           but
           a
           generous
           way
           of
           Trading
           ,
           for
           one
           rich
           man
           to
           send
           Presents
           unto
           another
           ,
           because
           there
           is
           commonly
           on
           the
           one
           side
           some
           expectation
           of
           Requital
           ,
           arising
           from
           the
           knowledge
           of
           Wealth
           and
           Gratitude
           on
           the
           other
           .
           And
           this
           I
           take
           to
           be
           the
           reason
           ,
           why
           
           the
           most
           Covetous
           even
           of
           Worldlings
           will
           be
           liberal
           to
           a
           Person
           of
           Power
           ,
           and
           Plenty
           ;
           because
           they
           hope
           He
           will
           do
           them
           
             as
             good
             a
             Turn
          
           .
           Nor
           can
           it
           truly
           and
           properly
           be
           call'd
           a
           Gift
           ,
           which
           is
           meant
           for
           a
           Decoy
           to
           some
           great
           Advantage
           ,
           whether
           a
           step
           to
           Preferment
           in
           Times
           of
           Safety
           ,
           or
           else
           a
           Bribe
           for
           Protection
           in
           Times
           of
           Danger
           .
           The
           very
           clearest
           of
           our
           Gifts
           are
           those
           we
           give
           to
           Men
           
             in
             want
          
           ,
           and
           who
           for
           that
           very
           reason
           are
           the
           
             least
             able
          
           to
           requite
           us
           ;
           And
           yet
           even
           Those
           are
           a
           kind
           of
           Bargains
           .
           For
           whilst
           we
           make
           a
           fair
           shew
           of
           giving
           any
           thing
           to
           the
           Poor
           ,
           the
           Scripture
           tells
           us
           that
           (
           in
           Reality
           )
           we
           are
           but*
           
             lending
             to
             the
             Lord.
          
           And
           farther
           
           adds
           (
           for
           our
           Incouragement
           ,
           )
           that
           whatsoever
           we
           thus
           
             impart
             ,
             shall
             be
             repaid
             to
             us
             again
             .
          
           So
           true
           is
           that
           which
           I
           noted
           from
           learned
           
             Philo
             ,
             That
             God
             alone
             is
             a
             perfect
             Giver
             ,
          
           whilst
           the
           freest
           of
           Men
           are
           but
           
             liberal
             Hucksters
          
           .
           Our
           profusest
           favours
           to
           
             one
             another
          
           are
           but
           a
           
             Mercenary
             Munificence
          
           ,
           as
           our
           largest
           Offertories
           to
           God
           are
           but
           a
           
             Mercenary
             Devotion
          
           .
        
         
           §
           2.
           
           Hereupon
           we
           are
           to
           argue
           
             à
             minori
             ad
             majus
          
           .
           If
           the
           best
           Mens
           Gifts
           are
           so
           Imperfect
           ,
           what
           then
           are
           Satan's
           ,
           who
           (
           besides
           
           that
           He
           has
           not
           a
           right
           to
           give
           ,
           )
           does
           sell
           his
           Gifts
           for
           Mens
           Souls
           ?
           Things
           so
           infinitely
           precious
           ,
           that
           
             Christ
             Himself
          
           could
           not
           buy
           them
           ,
           but
           with
           his
           Blood.
           When
           our
           Souls
           were
           to
           be
           purchas
           't
           from
           Sin
           and
           Hell
           ,
           the
           Son
           of
           God
           being
           Incarnate
           could
           not
           have
           given
           enough
           for
           them
           ,
           if
           He
           had
           not
           vouchsafed
           to
           
             give
             Himself
          
           .
           Now
           't
           is
           the
           Avarice
           of
           Satan
           ,
           (
           and
           his
           Ambition
           at
           the
           same
           instant
           ,
           )
           to
           buy
           our
           Souls
           back
           unto
           Sin
           and
           Misery
           ,
           although
           he
           bids
           no
           more
           for
           them
           ,
           than
           the
           pitiful
           Allectives
           of
           Wealth
           ,
           and
           
             Greatness
             ;
             The
             Kingdoms
             of
             the
             Earth
             ,
             and
             the
             Glory
             of
             them
             .
          
           And
           well
           it
           were
           ,
           if
           it
           were
           no
           worse
           .
           For
           ,
           besides
           that
           he
           offers
           a
           great
           deal
           more
           than
           he
           
             can
             give
          
           ,
           (
           he
           being
           ever
           God's
           Pris'ner
           ,
           as
           hath
           been
           shewn
           ,
           )
           the
           saddest
           part
           of
           it
           is
           ,
           that
           however
           
             his
             biddings
          
           are
           on
           the
           Earth
           ,
           his
           general
           Payments
           are
           still
           in
           Hell.
           All
           his
           Gifts
           do
           still
           flow
           from
           his
           Desire
           of
           such
           Gain
           .
           He
           reacheth
           his
           offers
           to
           us
           with
           one
           hand
           ,
           that
           he
           may
           plunder
           us
           with
           the
           other
           .
           His
           liberality
           to
           us
           ,
           is
           like
           the
           Fisherman's
           to
           the
           River
           ;
           who
           in
           Case
           he
           does
           cast
           in
           a
           worthless
           Fly
           ,
           't
           is
           that
           the
           
           River
           may
           requite
           Him
           with
           some
           good
           Fish.
           When
           Satan
           offers
           us
           any
           favours
           ,
           we
           must
           immediately
           consider
           he
           is
           but
           Angling
           after
           our
           Souls
           .
           He
           baits
           his
           Hook
           with
           
             worldly
             Greatness
          
           ,
           that
           whilst
           we
           catch
           at
           the
           one
           ,
           we
           may
           be
           caught
           with
           the
           other
           ;
           and
           ,
           like
           silly
           Fishes
           indeed
           ,
           may
           greedily
           swallow
           our
           own
           Destruction
           .
        
         
           §
           3.
           
           Thus
           the
           Things
           which
           we
           call
           the
           Gifts
           of
           Satan
           ,
           we
           find
           by
           experience
           we
           do
           but
           call
           so
           .
           They
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Gifts
             and
             no
             Gifts
             .
             Munera
             inescata
             ,
             Baits
             of
             Bounty
             .
          
           Such
           a
           Condition
           is
           interpos'd
           betwixt
           the
           Proffer
           ,
           and
           the
           Performance
           ,
           as
           makes
           the
           Donative
           far
           worse
           than
           
             Nothing
             .
             His
             Condition
          
           does
           evacuate
           and
           null
           his
           Offer
           .
           For
           what
           he
           said
           unto
           our
           Saviour
           ,
           (
           without
           a
           Proxy
           ,
           )
           he
           saith
           (
           by
           his
           Instruments
           )
           to
           each
           of
           
             us
             ,
             All
             these
             things
             will
             I
             give
             thee
             ,
             if
             falling
             down
             thou
             wilt
             worship
             me
             .
          
           Which
           is
           as
           much
           as
           to
           say
           ,
           all
           shall
           be
           thine
           with
           this
           Proviso
           ,
           that
           thou
           wilt
           take
           a
           sure
           Course
           to
           be
           
             no
             whit
             the
             better
          
           ,
           but
           much
           the
           worse
           for
           their
           Injoyment
           .
           Thou
           shalt
           be
           Rich
           at
           this
           present
           ,
           if
           for
           the
           future
           thou
           wilt
           be
           ruin'd
           .
           Thou
           shalt
           have
           all
           the
           World
           at
           
           will
           ,
           but
           thou
           shalt
           have
           it
           upon
           Condition
           ,
           that
           thou
           turn
           Idolater
           ,
           and
           
             be
             damn'd
          
           .
           And
           what
           is
           this
           better
           than
           to
           say
           ,
           I
           will
           give
           Thee
           very
           freely
           a
           great
           Estate
           ,
           upon
           Condition
           thou
           wilt
           pay
           me
           a
           thousand
           times
           more
           than
           
             it
             is
             worth
          
           ,
           and
           also
           make
           thy self
           incapable
           of
           its
           Injoyment
           .
           I
           will
           shew
           thee
           the
           ready
           way
           ,
           not
           to
           Liberty
           only
           ,
           but
           Empire
           ,
           upon
           Condition
           thou
           wilt
           serve
           me
           ,
           and
           be
           a
           Slave
           .
           I
           will
           lift
           thee
           up
           ,
           if
           thou
           wilt
           cast
           thy self
           down
           .
           Thus
           does
           the
           Devil
           speak
           Contradictions
           ;
           And
           the
           Proviso
           with
           which
           he
           proffers
           does
           make
           the
           proffer
           of
           
             none
             effect
          
           .
           Like
           those
           Beasts
           in
           the
           Apologue
           ,
           which
           offer'd
           the
           Lyon
           to
           be
           their
           King
           ,
           if
           he
           would
           but
           permit
           them
           to
           cut
           his
           Claws
           .
           They
           would
           admit
           Him
           to
           Reign
           ,
           and
           to
           triumph
           over
           them
           ,
           if
           he
           would
           do
           them
           the
           favour
           to
           disable
           himself
           for
           the
           Preferment
           .
           Thus
           the
           Devil
           either
           presents
           us
           with
           empty
           Proffers
           rather
           than
           Gifts
           ,
           with
           flattering
           Hopes
           ,
           not
           true
           Possessions
           ;
           or
           if
           He
           really
           indows
           us
           ,
           he
           does
           it
           only
           to
           our
           undoing
           .
           If
           he
           helps
           us
           to
           Wit
           ,
           't
           is
           that
           we
           may
           wickedly
           lay
           it
           out
           in
           speaking
           jestingly
           
           of
           Scripture
           ,
           and
           merrily
           drolling
           upon
           
           Religion
           to
           make
           Men
           laugh
           .
           If
           he
           helps
           us
           to
           Beauty
           ,
           it
           is
           to
           raise
           up
           Self-love
           ;
           that
           we
           may
           use
           it
           ,
           like
           wanton
           Iezebel
           ,
           for
           a
           Snare
           ,
           and
           a
           Temptation
           ,
           and
           that
           to
           divers
           most
           
             foolish
             and
             hurtful
             Lusts
             ,
             which
             drown
             the
             Soul
             in
             Misery
             and
             Perdition
             .
          
           If
           to
           
             Secular
             Greatness
          
           ,
           it
           is
           to
           betray
           us
           to
           Self-Relyance
           ;
           and
           break
           our
           Necks
           from
           that
           Ladder
           by
           which
           we
           
             mounted
             ▪
          
           If
           he
           helps
           us
           with
           Mony
           by
           any
           means
           ,
           it
           is
           but
           just
           as
           
             old
             Gamesters
          
           do
           lend
           their
           cash
           to
           
             young
             Heirs
          
           ,
           that
           they
           may
           lose
           it
           with
           them
           
             at
             play
          
           .
           Or
           as
           Harlots
           lend
           Mony
           unto
           their
           prodigal
           Gallants
           ,
           that
           when
           they
           have
           spent
           it
           upon
           their
           Lusts
           ,
           They
           with
           whom
           they
           have
           spent
           it
           ,
           may
           
             Sue
             the
             Bond.
          
           Or
           as
           some
           supply
           Madmen
           with
           Knives
           and
           Halters
           ,
           that
           either
           they
           may
           strangle
           ,
           or
           stab
           themselves
           .
           How
           sweet
           soever
           the
           Gifts
           of
           Satan
           may
           seem
           to
           be
           at
           the
           beginning
           ,
           yet
           their
           end
           and
           designment
           is
           still
           as
           bitter
           as
           Destruction
           .
           When
           he
           carried
           up
           our
           Saviour
           unto
           a
           
             Pinnacle
             of
             the
             Temple
          
           ,
           (
           an
           high
           Preferment
           ,
           )
           v.
           5.
           it
           was
           to
           this
           end
           ,
           that
           he
           might
           
             cast
             himself
             headlong
          
           ,
           (
           v.
           6.
           )
           When
           he
           took
           him
           up
           again
           unto
           a
           
             very
             high
             Mountain
          
           ,
           (
           v.
           8.
           )
           it
           was
           to
           this
           
           end
           ,
           that
           he
           might
           presently
           
             fall
             down
          
           ,
           (
           v.
           9.
           )
           Just
           as
           when
           an
           Eagle
           has
           found
           an
           Oyster
           ,
           he
           takes
           it
           up
           into
           the
           Clouds
           ,
           that
           he
           may
           give
           it
           by
           so
           much
           the
           
             greater
             fall
          
           ,
           and
           that
           by
           breaking
           the
           Shell
           ,
           he
           may
           eat
           the
           Fish.
           In
           a
           word
           ,
           we
           may
           resemble
           the
           Gifts
           of
           Satan
           ,
           to
           the
           monstrous
           Locusts
           from
           out
           
             the
             bottomless
             Pit
          
           ;
           which
           though
           
           they
           had
           on
           their
           Heads
           (
           as
           it
           were
           )
           
             Crowns
             of
             Gold
          
           ,
           and
           Faces
           like
           
             those
             of
             Men
          
           ,
           and
           goodly
           Hair
           like
           
             that
             of
             Women
          
           ,
           yet
           their
           Teeth
           all
           the
           while
           were
           as
           the
           
             Teeth
             of
             Lyons
          
           ,
           and
           
             the
             Stings
             in
             their
             Tails
          
           like
           
             those
             of
             Scorpions
          
           .
        
         
           §
           4.
           
           Mark
           now
           the
           Lessons
           which
           This
           
           does
           teach
           us
           .
           First
           it
           teacheth
           us
           to
           beware
           of
           the
           treacherous
           Bounty
           of
           all
           our
           Tempters
           ,
           whether
           those
           Tempters
           are
           Men
           ,
           or
           Devils
           .
           Whose
           very
           profusest
           Liberality
           is
           an
           effect
           of
           base
           Avarice
           ;
           and
           who
           do
           therefore
           only
           give
           ,
           because
           they
           covet
           .
           If
           the
           Men
           of
           the
           Sanedrim
           do
           offer
           Iudas
           a
           
           Sum
           of
           Mony
           ,
           it
           is
           not
           out
           of
           any
           good-will
           to
           Iudas
           ,
           (
           for
           they
           that
           most
           love
           the
           Treason
           ,
           do
           hate
           the
           Traitor
           ,
           )
           but
           because
           they
           do
           covet
           the
           Blood
           of
           Christ.
           They
           
           were
           not
           true
           and
           real
           Givers
           of
           their
           Thirty
           pieces
           of
           Silver
           ,
           but
           only
           parted
           with
           them
           to
           Iudas
           to
           buy
           his
           Loyalty
           ;
           that
           having
           once
           sold
           That
           ,
           he
           might
           sell
           his
           Lord
           too
           .
           Again
           ,
           after
           this
           ,
           
             they
             gave
             large
          
           
           
             mony
             unto
             the
             Souldiers
          
           ,
           whom
           they
           had
           set
           on
           full
           purpose
           to
           watch
           the
           Sepulcher
           of
           Christ.
           Yet
           did
           they
           not
           do
           it
           in
           generosity
           ,
           or
           with
           any
           design
           of
           the
           Soldiers
           good
           ,
           but
           only
           brib'd
           them
           to
           tell
           
             a
             Lye
          
           :
           To
           wit
           that
           
           
             whilst
             they
             were
             sleeping
             ,
             Christ
             was
             stoln
             out
             of
             his
             Grave
             .
          
           Queen
           Iezebel
           (
           no
           doubt
           )
           did
           send
           a
           Present
           very
           considerable
           to
           the
           
             two
             Sons
             of
             Belial
          
           ;
           but
           it
           does
           not
           thence
           follow
           that
           she
           was
           liberally-minded
           ;
           for
           she
           only
           meant
           to
           hire
           them
           to
           
             bear
             false
             witness
          
           ,
           and
           thereby
           to
           requite
           her
           with
           Naboth's
           
           Vineyard
           .
           So
           we
           know
           that
           
             Simon
             Magus
          
           was
           very
           free
           of
           his
           Mony
           ,
           but
           't
           was
           to
           buy
           the
           famous
           Gift
           of
           the
           
             Holy
             Ghost
          
           ;
           and
           this
           
           to
           the
           end
           that
           he
           might
           sell
           it
           to
           whomsoever
           he
           should
           please
           .
           We
           must
           be
           therefore
           very
           wary
           ,
           when
           any
           offers
           are
           made
           us
           by
           any
           Emissaries
           of
           Satan
           ,
           both
           what
           is
           offer'd
           ,
           and
           
             by
             whom
          
           ,
           and
           to
           
             what
             Intent
          
           it
           is
           directed
           .
           We
           must
           beware
           of
           their
           offers
           ,
           
           who
           shall
           offer
           us
           That
           which
           is
           
             none
             of
             Theirs
          
           ,
           (
           as
           the
           Devil
           here
           did
           ,
           )
           and
           we
           must
           mark
           the
           
             Condition
             on
             which
             the
             offer
             is
             made
             .
          
           As
           whether
           it
           is
           not
           to
           ingage
           us
           in
           Schism
           ,
           or
           Sacrilege
           ;
           whether
           it
           is
           not
           to
           make
           us
           Partners
           in
           any
           Conspiracy
           ,
           or
           Faction
           ,
           that
           we
           may
           worship
           and
           
             fall
             down
          
           to
           something
           else
           besides
           God.
           Suppose
           a
           Man
           shall
           take
           thee
           up
           (
           whosoever
           thou
           art
           who
           now
           dost
           read
           what
           I
           am
           writing
           )
           unto
           some
           Pinnacle
           of
           the
           Temple
           ,
           or
           some
           exceeding
           high
           Mountain
           ,
           and
           shall
           discover
           to
           thee
           (
           from
           thence
           )
           some
           very
           excellent
           Seat
           which
           is
           
             none
             of
             his
          
           ,
           to
           wit
           a
           noble
           Pile
           of
           Building
           ,
           with
           a
           great
           deal
           of
           Land
           round
           about
           it
           ,
           beautiful
           Gardens
           ,
           and
           Fish-ponds
           ,
           and
           as
           well
           wooded
           as
           thou
           canst
           wish
           ,
           and
           shall
           say
           unto
           thee
           ,
           as
           Satan
           here
           unto
           our
           
             Saviour
             ,
             All
             this
             will
             I
             give
             thee
             ;
             or
             thou
             shalt
             have
             it
             for
             a
             Song
             ;
             (
             thou
             shalt
             not
             pay
             above
             half
             the
             value
             ,
             )
             if
             thou
             wilt
             promise
             me
             to
             keep
             out
             the
             proper
             Owner
             .
          
           What
           wilt
           thou
           do
           in
           such
           a
           Case
           ?
           If
           thou
           acceptest
           of
           the
           proffer
           ,
           thou
           dost
           rebel
           against
           God
           ,
           and
           worship
           Satan
           .
           For
           if
           thou
           dost
           but
           covet
           thy
           Neighbour's
           Goods
           ,
           (
           which
           is
           less
           than
           to
           seize
           
           upon
           them
           ,
           )
           thou
           transgressest
           
             God's
             Law
          
           ;
           and
           in
           transgressing
           God's
           Law
           ,
           thou
           keepest
           
           Satan's
           ;
           And
           to
           keep
           
           Satan's
           Law
           ,
           is
           to
           
             fall
             down
          
           to
           him
           ,
           and
           worship
           him
           .
           And
           if
           thou
           wilt
           not
           do
           This
           ,
           thou
           must
           refuse
           the
           
           man's
           Proffer
           ,
           as
           Christ
           did
           
           Satan's
           ;
           and
           that
           with
           the
           like
           indignation
           ,
           express'd
           by
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Get
             thee
             behind
             me
          
           .
           Get
           thee
           behind
           me
           ,
           as
           for
           other
           ,
           so
           for
           this
           great
           Reason
           ,
           because
           thou
           offerest
           to
           me
           That
           ,
           which
           is
           
             none
             of
             Thine
          
           .
           We
           must
           carefully
           distinguish
           'twixt
           Power
           ,
           and
           Right
           .
           It
           may
           be
           much
           in
           thy
           Power
           ,
           though
           more
           in
           
           Satan's
           .
           But
           neither
           Satan
           nor
           thy self
           can
           have
           a
           colour
           of
           Right
           to
           it
           .
           Wer
           't
           thou
           as
           liberal
           of
           thine
           own
           ,
           as
           of
           another
           man's
           Goods
           ,
           thou
           would'st
           have
           offer'd
           me
           the
           one
           at
           as
           cheap
           a
           Rate
           as
           the
           other
           .
           Something
           therefore
           there
           must
           be
           in
           it
           ,
           that
           being
           a
           Great
           Lover
           of
           Wealth
           ,
           thou
           yet
           canst
           part
           with
           it
           so
           easily
           .
           It
           plainly
           shews
           that
           thou
           tak'st
           it
           for
           none
           of
           Thine
           ;
           for
           else
           thou
           hadst
           stood
           upon
           other
           Terms
           .
           And
           therefore
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Get
             thee
             behind
             me
          
           .
           Which
           ,
           as
           it
           ends
           the
           first
           Lesson
           we
           are
           to
           take
           from
           This
           Doctrin
           ,
           so
           at
           the
           very
           
           same
           instant
           it
           prompts
           us
           also
           to
           a
           second
           .
           And
           therefore
        
         
           §
           5.
           
           Secondly
           let
           us
           consider
           ,
           what
           kind
           of
           Recompence
           ,
           or
           Return
           ,
           we
           are
           to
           make
           unto
           the
           Devil
           for
           all
           his
           offers
           .
           What
           David
           said
           in
           another
           case
           ,
           to
           the
           end
           he
           might
           not
           be
           unthankful
           ,
           [
           
             Quid
             retribuam
             ,
             What
          
           
           
             shall
             I
             render
             unto
             the
             Lord
             for
             all
             his
             benefits
             bestow'd
             upon
             me
             ,
          
           ]
           we
           are
           as
           well
           to
           say
           here
           ,
           to
           the
           end
           we
           may
           not
           be
           
             unreveng'd
             ;
             Quid
             retribuemus
             ,
             What
             shall
             we
             render
             unto
             the
             Devil
             for
             all
             his
             mischievous
             Bounties
             bestow'd
             upon
             us
             ?
          
           The
           fittest
           Requital
           we
           can
           make
           him
           ,
           is
           to
           fling
           back
           his
           Favours
           into
           his
           Face
           ;
           and
           to
           bespeak
           him
           in
           such
           a
           stile
           ,
           as
           was
           used
           by
           St.
           Peter
           to
           
             Simon
             Magus
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Thy
             mony
             perish
             with
             thee
          
           .
           
           When
           any
           Tempter
           shall
           make
           us
           dishonest
           Proffers
           ,
           as
           
           Potiphar's
           Wife
           did
           once
           to
           Ioseph
           ,
           And
           shall
           press
           us
           to
           an
           Acceptance
           ,
           as
           She
           did
           Him
           ;
           we
           must
           repel
           such
           a
           Tempter
           ,
           as
           He
           did
           Her
           ;
           who
           knew
           she
           did
           but
           offer
           ,
           what
           she
           had
           
             no
             right
          
           to
           give
           .
           And
           certainly
           all
           of
           that
           Nature
           we
           ought
           to
           look
           upon
           ,
           as
           
             forbidden
             Fruit.
          
           For
           such
           God
           made
           it
           by
           the
           last
           Praecept
           in
           the
           Decalogue
           ,
           
           
             Non
             concupisces
             ,
             Thou
             shalt
             not
             covet
             .
          
           And
           therefore
           as
           often
           as
           
             the
             Devil
          
           (
           by
           what
           Instrument
           soever
           ,
           )
           shall
           frankly
           offer
           us
           a
           Portion
           of
           Wealth
           ,
           or
           Greatness
           ,
           which
           he
           may
           easily
           have
           a
           power
           ,
           but
           not
           a
           right
           to
           bestow
           upon
           us
           ,
           Let
           us
           rebuke
           him
           with
           such
           an
           Answer
           ,
           as
           Ioseph
           made
           unto
           his
           Mistress
           .
           Or
           let
           us
           expostulate
           with
           our selves
           ,
           as
           Moses
           
           did
           with
           the
           People
           
             Israel
             ,
             Do
             we
             thus
             requite
             the
             Lord
             ,
             O
             foolish
             People
             ,
             and
             unwise
             ?
             Is
             not
             He
             our
             Father
             which
             bought
             us
             ?
             Hath
             not
             he
             made
             us
             ,
             and
             established
             us
             ?
          
           Shall
           we
           kick
           at
           him
           like
           Iesurun
           ,
           and
           
             quite
             forget
             the
          
           
           
             Rock
             out
             of
             which
             we
             were
             hewn
             ?
          
           Or
           let
           us
           say
           with
           our
           Saviour
           ,
           (
           whose
           words
           are
           writ
           for
           our
           learning
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Get
             thee
             hence
             Satan
             .
             For
             it
             is
             written
             ,
             Thou
             shalt
             worship
             the
             Lord
             thy
             God
             ,
             and
             Him
             only
             shalt
             thou
             serve
             .
          
           Again
           it
           is
           written
           ,
           Thou
           shalt
           not
           covet
           or
           desire
           thy
           Neighbour's
           Goods
           ,
           much
           less
           ,
           by
           Violence
           ,
           or
           by
           Fraud
           ,
           shalt
           thou
           take
           them
           into
           Possession
           .
        
         
           §
           6.
           
           Again
           we
           learn
           from
           this
           Doctrin
           ,
           to
           suspect
           our
           own
           Treasures
           ,
           as
           well
           as
           to
           be
           spotless
           from
           
             other
             mens
          
           .
           For
           Satan
           tempts
           us
           to
           Idolize
           him
           ,
           as
           well
           by
           making
           us
           abusive
           
           of
           what
           we
           have
           ,
           as
           by
           making
           us
           covetous
           of
           what
           we
           have
           
             not
             .
             Agur
          
           pray'd
           against
           
           Riches
           of
           
           God's
           own
           giving
           ,
           not
           against
           
             such
             alone
          
           as
           are
           given
           by
           Satan
           .
           For
           he
           did
           not
           say
           thus
           ,
           
             Suffer
             not
             the
             Devil
             to
             give
             me
             Riches
          
           ;
           But
           
             Give
             me
             not
             Riches
             ,
             lest
             I
             be
             full
             and
             deny
             thee
             .
          
           Thereby
           intimating
           unto
           us
           ,
           That
           Riches
           are
           Temptations
           ,
           though
           never
           so
           
             honestly
             acquir'd
          
           .
           And
           however
           they
           are
           Blessings
           ,
           as
           given
           by
           God
           ;
           yet
           ,
           consider'd
           even
           as
           such
           ,
           they
           are
           dangerous
           Blessings
           ;
           for
           by
           the
           artifice
           of
           Satan
           ,
           and
           the
           suggestions
           of
           the
           Flesh
           ,
           they
           may
           be
           easily
           perverted
           to
           God's
           Dishonour
           ,
           and
           so
           prove
           matter
           of
           Execration
           .
           Indeed
           it
           is
           not
           our
           Fault
           ,
           to
           be
           as
           rich
           as
           God
           made
           us
           .
           But
           to
           sacrifice
           our
           Thoughts
           ,
           and
           to
           devote
           our
           Affections
           to
           what
           we
           have
           ,
           is
           flatly
           and
           plainly
           to
           Idolize
           it
           .
           To
           bestow
           the
           very
           Riches
           which
           God
           hath
           given
           us
           ,
           upon
           our
           Coffers
           ,
           by
           Avarice
           ,
           or
           on
           our
           Pride
           ,
           by
           Prodigality
           ,
           (
           which
           is
           another
           kind
           of
           Avarice
           ,
           to
           wit
           a
           coveting
           of
           Fame
           ,
           )
           is
           neither
           better
           ,
           nor
           worse
           ,
           than
           to
           
             fall
             down
          
           to
           them
           ,
           and
           worship
           them
           .
           All
           the
           wickedness
           in
           the
           World
           does
           seem
           to
           have
           enter'd
           at
           these
           Three
           Doors
           ,
           
           
             Beauty
             ,
             Riches
          
           ,
           and
           Reputation
           .
           The
           first
           of
           which
           does
           give
           Fodder
           to
           the
           
             Lust
             of
             the
             Flesh
          
           ,
           as
           does
           the
           second
           to
           
             the
             Lust
             of
             the
             Eye
          
           ,
           and
           the
           third
           to
           
             the
             Pride
             of
             Life
          
           .
           Now
           what
           Danger
           soever
           there
           is
           in
           
             Beauty
             ▪
          
           will
           be
           found
           to
           be
           in
           Riches
           ,
           and
           Reputation
           .
           They
           are
           Idols
           all
           Three
           ,
           very
           eminently
           great
           ;
           But
           Riches
           ,
           if
           either
           ,
           are
           much
           the
           
             greatest
             .
             Te
             facimus
             Fortuna
             Deam
             ,
          
           was
           said
           by
           the
           Poet
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           Greatest
           Fortunes
           have
           
             more
             Adorers
          
           ,
           than
           the
           greatest
           Beauties
           in
           all
           the
           World.
           Besides
           that
           Those
           are
           the
           most
           constant
           ,
           as
           well
           as
           the
           fondest
           ,
           and
           the
           most
           passionate
           .
           And
           't
           is
           a
           rational
           Conjecture
           ,
           that
           there
           is
           more
           sleep
           broken
           for
           love
           of
           Riches
           ,
           in
           a
           year
           ,
           than
           there
           is
           in
           many
           Ages
           ,
           for
           love
           of
           Beauty
           .
           We
           may
           judge
           by
           
             one
             Sigismund
          
           how
           it
           fares
           with
           
             all
             worldlings
          
           .
           When
           the
           worldly
           man
           should
           sleep
           ,
           he
           will
           be
           thinking
           upon
           his
           Treasure
           ;
           But
           when
           he
           should
           pray
           ,
           he
           will
           fall
           asleep
           .
           And
           which
           is
           likeliest
           to
           be
           his
           Deity
           ?
           That
           
             God
             of
             Heaven
          
           ,
           on
           whom
           he
           cannot
           think
           for
           sleeping
           ,
           or
           That
           
             white
             and
             red
             Earth
          
           ,
           for
           his
           thinking
           upon
           which
           he
           can
           
             seldom
             sleep
          
           ?
           We
           see
           how
           Avarice
           is
           Idolatry
           ,
           
           and
           so
           a
           spiritual
           Fornication
           ,
           and
           so
           an
           absolute
           Divorce
           of
           our
           Souls
           from
           God.
           Nor
           can
           the
           Sin
           of
           Prodigality
           be
           one
           whit
           less
           ,
           as
           being
           a
           Sacrifice
           to
           the
           Lust
           of
           the
           Flesh
           ,
           perhaps
           to
           many
           of
           those
           Lusts
           ,
           perhaps
           to
           all
           .
           And
           look
           how
           many
           Lusts
           he
           trys
           to
           satisfie
           ,
           so
           many
           Idols
           he
           does
           adore
           .
           Admit
           the
           Prodigal
           spends
           nothing
           but
           what
           is
           properly
           his
           own
           ,
           and
           does
           some
           Good
           with
           it
           by
           accident
           ;
           yet
           it
           is
           
             but
             by
             accident
          
           that
           good
           is
           done
           ;
           for
           which
           not
           
             He
             himself
          
           ,
           but
           his
           Ambition
           is
           to
           be
           thank't
           .
           Let
           the
           man
           be
           what
           he
           will
           who
           abounds
           in
           Riches
           ,
           whether
           a
           Prodigal
           ,
           or
           a
           Niggard
           ,
           or
           
             hardly
             Either
          
           ,
           they
           are
           apt
           to
           ingender
           a
           flat
           
             forgetfulness
             of
             God
          
           ,
           (
           as
           before
           I
           noted
           ,
           )
           which
           in
           Iesurun
           ,
           and
           Nabal
           ,
           and
           in
           
             David
             himself
          
           may
           be
           clearly
           seen
           .
           The
           first
           ,
           
             waxing
             fat
          
           ,
           did
           even
           kick
           against
           his
           Maker
           .
           When
           the
           second
           was
           drunk
           ,
           he
           valued
           not
           God
           ,
           any
           more
           than
           David
           .
           The
           third
           has
           humbly
           recorded
           his
           own
           
             Experience
             ,
             Psal.
          
           30.
           6
           ,
           7.
           
           And
           also
           That
           of
           the
           Generality
           of
           
           God's
           own
           
             People
             :
             Psal.
          
           78.
           from
           v.
           24.
           to
           v.
           35.
           
           
             When
             God
             rain'd
             Manna
             ,
             and
             sent
             them
             meat
             to
             the
             full
             ,
             and
             gave
             them
             all
             that
             they
          
           
           
             desir'd
             ,
             Then
          
           (
           saith
           he
           )
           
             they
             were
             not
             estranged
             from
             their
             Lusts.
          
           But
           
             when
             he
             slew
             them
             ,
             they
             sought
             him
             ,
             and
             inquired
             early
             after
             God.
             Then
             they
             remembred
             that
             God
             was
             their
             strength
             ,
             and
             that
             the
             high
             God
             was
             their
             Redeemer
             .
          
           So
           that
           Prosperity
           was
           the
           thing
           which
           made
           them
           forgetful
           of
           their
           God
           ,
           and
           heavy
           Affliction
           was
           the
           Instrument
           which
           brought
           him
           back
           to
           their
           Remembrance
           .
           When
           Riches
           do
           interpose
           between
           God
           and
           the
           Soul
           ,
           they
           are
           apt
           to
           intercept
           the
           Attractive
           Vertue
           ,
           whereby
           God
           is
           wont
           to
           draw
           the
           Soul
           unto
           Himself
           ;
           As
           an
           Adamant
           intervening
           between
           the
           Iron
           and
           the
           Loadstone
           ,
           does
           intercept
           the
           magnetique
           force
           ,
           wherewith
           the
           Loadstone
           allures
           the
           Iron
           .
           But
           as
           ,
           if
           we
           take
           away
           the
           Adamant
           ,
           the
           Iron
           will
           leap
           unto
           the
           Loadstone
           ;
           so
           take
           away
           Riches
           (
           as
           in
           the
           abovenam'd
           Experiment
           ;
           )
           and
           the
           Soul
           will
           be
           the
           apter
           to
           fly
           towards
           God.
           It
           is
           so
           natural
           for
           Mortals
           to
           be
           transported
           with
           Prosperity
           ,
           that
           it
           extorted
           from
           Moses
           an
           extraordinary
           Caveat
           ,
           before
           he
           
           thought
           he
           could
           with
           safety
           admit
           the
           Israelites
           to
           taste
           of
           the
           Sweets
           of
           Canaan
           .
           Now
           if
           Prosperity
           is
           so
           dangerous
           ,
           even
           
           when
           
             God
             Himself
          
           gives
           it
           ,
           how
           great
           a
           Curse
           must
           it
           be
           ,
           when
           the
           Gift
           of
           Satan
           ?
           If
           Riches
           honestly
           gotten
           are
           such
           a
           Clog
           unto
           the
           Soul
           ,
           as
           does
           oftentimes
           hinder
           her
           flight
           to
           Heaven
           ;
           How
           shall
           she
           hope
           to
           mount
           thither
           ,
           when
           both
           her
           Wings
           and
           her
           
           Talons
           are
           full
           of
           Prey
           ?
           Prosperity
           sure
           is
           such
           a
           Weapon
           ,
           as
           none
           but
           They
           who
           can
           contemn
           it
           ,
           can
           safely
           use
           .
           And
           too
           much
           Ease
           to
           which
           it
           tempts
           us
           is
           wont
           to
           prove
           a
           
             sadder
             Curse
          
           ,
           than
           what
           at
           first
           was
           denounced
           by
           God
           to
           
             Adam
             ,
             That
             in
             the
             sweat
             of
             his
             Brows
             he
             should
             eat
             his
             Bread.
             
          
        
         
           §
           7.
           
           Again
           we
           learn
           from
           this
           Doctrin
           ,
           as
           to
           suspect
           our
           own
           Treasures
           when
           present
           with
           us
           ,
           so
           not
           to
           seek
           them
           being
           absent
           with
           too
           much
           fervour
           .
           For
           the
           Son
           of
           Sirach
           
           tells
           us
           ,
           that
           
             He
             who
             seeketh
             Danger
             shall
             perish
             in
             it
             .
          
           And
           that
           Riches
           are
           Dangers
           ,
           has
           not
           only
           already
           been
           made
           apparent
           ,
           but
           may
           be
           farther
           made
           clear
           by
           our
           common
           Experience
           of
           its
           Effects
           .
           For
           notwithstanding
           there
           are
           some
           who
           do
           
             make
             themselves
             Friends
             with
             the
             unrighteous
             Mammon
             ,
          
           (
           that
           is
           ,
           by
           giving
           it
           to
           the
           Poor
           ,
           do
           truly
           lend
           it
           unto
           the
           Lord
           ,
           and
           
             lay
             it
             out
          
           upon
           
             Life
             Eternal
          
           ,
           )
           
           yet
           we
           find
           it
           too
           general
           ,
           that
           the
           greater
           mens
           Qualities
           and
           Fortunes
           are
           ,
           by
           so
           much
           the
           greater
           are
           their
           Vanities
           ,
           and
           Vices
           too
           .
           And
           That
           War
           of
           their
           Lusts
           ,
           which
           is
           a
           very
           great
           Plague
           ,
           they
           are
           so
           strongly
           wedded
           to
           ,
           as
           to
           call
           
             it
             Peace
             ,
             Wisd.
          
           14.
           22.
           
           And
           I
           suppose
           it
           was
           Experience
           which
           taught
           the
           Italians
           to
           use
           those
           Proverbs
           ,
           
           That
           
             a
             great
             deal
             of
             Wealth
             brings
             a
             great
             deal
             of
             Woe
             ,
          
           And
           
             the
             greater
             the
             Happiness
          
           ,
           
           
             't
             is
             to
             be
             trusted
             so
             much
             the
             less
             .
          
           Proverbs
           so
           wholsom
           ,
           as
           well
           as
           True
           ,
           (
           were
           they
           as
           diligently
           consider'd
           ,
           as
           they
           are
           easily
           understood
           ,
           )
           that
           they
           deserve
           the
           next
           place
           to
           those
           of
           Solomon
           .
           For
           if
           our
           Riches
           are
           from
           God
           ,
           we
           are
           by
           so
           much
           the
           more
           obliged
           ;
           And
           if
           from
           Satan
           ,
           the
           more
           indanger'd
           .
           If
           from
           God
           ,
           they
           are
           intrusted
           with
           us
           as
           Talents
           ,
           of
           which
           we
           must
           give
           an
           exact
           accompt
           .
           And
           he
           that
           sits
           at
           the
           highest
           Rent
           ,
           has
           by
           so
           much
           an
           higher
           Accompt
           to
           render
           .
           If
           from
           Satan
           ,
           they
           are
           but
           
             well-baited
             Hooks
          
           ,
           wherewith
           to
           catch
           our
           Hearts
           from
           us
           ;
           and
           ,
           with
           Them
           ,
           our
           Adoration
           .
           How
           apt
           they
           are
           to
           prove
           mischievous
           ,
           the
           
             Devil
             himself
          
           discovers
           to
           us
           by
           his
           parting
           
           with
           them
           so
           easily
           .
           We
           may
           have
           them
           for
           no
           more
           than
           an
           Act
           of
           Worship
           ;
           And
           ,
           that
           Condition
           being
           premis'd
           ,
           they
           go
           a
           begging
           for
           our
           Acceptance
           .
           Thus
           at
           once
           they
           are
           the
           cheapest
           and
           dearest
           things
           to
           be
           imagin'd
           :
           The
           cheapest
           ,
           in
           regard
           they
           are
           so
           
             easily
             come
             by
          
           ,
           (
           for
           a
           man
           may
           be
           damn'd
           with
           a
           wet
           finger
           ;
           )
           and
           the
           dearest
           ,
           in
           regard
           we
           part
           with
           our
           Innocence
           to
           acquire
           them
           .
           Adam
           did
           not
           eat
           gratis
           of
           the
           fruit
           that
           was
           forbidden
           ,
           though
           the
           Serpent
           
             ask'd
             nothing
          
           ,
           but
           let
           him
           have
           it
           for
           
             taking
             up
          
           .
           'T
           is
           easy
           to
           steal
           ,
           and
           to
           be
           caught
           ,
           And
           as
           easy
           to
           be
           hang'd
           ,
           as
           it
           is
           to
           
             turn
             round
          
           ,
           and
           to
           
             make
             Grimaces
          
           .
           But
           sure
           the
           man
           would
           not
           be
           thank'd
           ,
           who
           should
           commend
           the
           thing
           to
           us
           for
           its
           Facility
           .
           This
           I
           know
           to
           be
           the
           subject
           of
           the
           last
           Observable
           in
           the
           Text
           ,
           of
           which
           I
           shall
           take
           no
           further
           notice
           ,
           than
           by
           shewing
           how
           it
           is
           useful
           to
           poor
           ,
           and
           rich
           .
           'T
           is
           matter
           of
           comfort
           to
           the
           Poor
           ,
           (
           such
           I
           mean
           as
           
             God
             himself
          
           has
           made
           such
           ,
           )
           that
           they
           
             want
             not
          
           the
           Riches
           they
           are
           without
           ;
           and
           that
           their
           Poverty
           is
           their
           Option
           ,
           as
           well
           as
           Lot.
           For
           't
           is
           evident
           ,
           if
           they
           would
           ,
           they
           might
           be
           easily
           as
           rich
           as
           the
           Devil
           can
           make
           them
           .
           
           'T
           is
           matter
           of
           sorrow
           to
           the
           Rich
           ,
           and
           of
           great
           reproach
           too
           ,
           that
           they
           should
           take
           so
           
             vast
             pains
          
           for
           things
           so
           easily
           to
           be
           compass'd
           :
           Or
           think
           they
           get
           by
           those
           things
           ,
           which
           are
           purchas'd
           at
           the
           price
           of
           so
           rich
           a
           Iewel
           as
           a
           man's
           Soul
           :
           Or
           put
           their
           Trust
           in
           those
           things
           ,
           to
           which
           the
           Title
           of
           uncertain
           is
           fix'd
           in
           Scripture
           :
           (
           As
           when
           St.
           Paul
           exhorts
           Timothy
           to
           charge
           the
           Rich
           ,
           
             not
             to
             trust
          
           
           
             in
             uncertain
             Riches
          
           )
           Or
           make
           their
           Boast
           of
           those
           things
           ,
           which
           't
           is
           in
           every
           
           Fool
           's
           power
           ,
           to
           get
           ,
           or
           
             part
             with
          
           ;
           But
           not
           in
           the
           power
           of
           one
           in
           a
           Thousand
           ,
           rightly
           to
           use
           ,
           or
           to
           injoy
           .
           To
           find
           Darius
           dying
           with
           Thirst
           ,
           whilst
           he
           was
           owner
           of
           many
           Rivers
           ;
           and
           Alexander
           frozen
           up
           with
           cold
           ,
           even
           then
           when
           he
           had
           master'd
           the
           
             Eastern
             Sun
          
           ;
           and
           Midas
           beggar'd
           by
           his
           Wealth
           ,
           when
           
             every
             finger
          
           of
           his
           was
           turn'd
           to
           a
           
             Philosopher's
             Stone
          
           ;
           is
           of
           it self
           enough
           to
           teach
           us
           ,
           that
           none
           have
           ever
           been
           
             more
             in
             want
          
           ,
           than
           They
           into
           whose
           Bosoms
           
             the
             Tempter
          
           has
           emptied
           his
           Cormicopiae
           .
        
         
           §
           8.
           
           But
           now
           besides
           these
           several
           Lessons
           which
           the
           Devil
           's
           
             large
             offer
          
           is
           apt
           to
           teach
           us
           ,
           there
           is
           a
           Lesson
           to
           be
           drawn
           out
           of
           all
           
           these
           Lessons
           ;
           and
           such
           as
           the
           whole
           Discourse
           premised
           has
           an
           aptness
           in
           it self
           to
           dispose
           us
           for
           .
           This
           is
           a
           Season
           not
           more
           proper
           for
           private
           Austerities
           to
           the
           Rich
           ,
           than
           for
           a
           bountiful
           Contribution
           to
           the
           Necessities
           of
           the
           Poor
           .
           These
           should
           Injoy
           our
           Self-denials
           ,
           and
           be
           fill'd
           by
           our
           Fastings
           in
           Time
           of
           Lent.
           Nor
           can
           we
           better
           be
           exhorted
           ,
           (
           seeing
           the
           Tenor
           of
           the
           Text
           does
           suggest
           it
           to
           us
           ,
           )
           than
           to
           beat
           the
           Devil
           with
           his
           
             own
             Weapon
          
           .
           To
           
             make
             our selves
             Friends
          
           
           
             of
             the
             Mammon
             of
             Unrighteousness
          
           .
           To
           worship
           God
           with
           those
           things
           ,
           for
           which
           we
           are
           tempted
           to
           worship
           Satan
           .
           Not
           to
           be
           honest
           only
           and
           just
           ,
           but
           also
           merciful
           and
           munificent
           ,
           even
           in
           spite
           to
           
             That
             Devil
          
           ,
           who
           is
           so
           earnestly
           desirous
           to
           make
           us
           Worldlings
           .
           If
           the
           Devil
           shall
           say
           to
           us
           ,
           [
           
             All
             this
             will
             I
             give
             you
             ,
             if
             falling
             down
             ye
             will
             worship
             me
             ,
          
           ]
           lay
           we
           back
           again
           to
           the
           Devil
           ,
           [
           
             This
             we
             give
             unto
             the
             Poor
             ,
             because
             we
             fall
             down
             to
             ,
             and
             worship
             God.
          
           ]
           We
           do
           not
           sanctifie
           the
           Day
           ,
           though
           we
           do
           never
           so
           much
           observe
           it
           ,
           if
           to
           all
           our
           
             Acts
             of
             Sacrifice
          
           (
           in
           Prayer
           and
           Sermon
           ,
           )
           we
           add
           not
           
             Works
             of
             Mercy
          
           too
           .
           As
           we
           hope
           that
           our
           Prayers
           shall
           fly
           to
           Heaven
           ,
           
           we
           must
           lend
           them
           our
           Charity
           to
           imp
           their
           Wings
           .
           For
           what
           said
           the
           Angel
           to
           Cornelius
           ,
           though
           but
           a
           
             Proselyte
             of
             the
             Gates
          
           ,
           (
           half
           a
           Gentile
           ,
           and
           half
           a
           Jew
           ,
           )
           
             Thy
             Prayers
             and
             thine
             Alms
             are
             come
             up
             for
             a
             memorial
             before
          
           
           
             the
             Lord.
          
           Mark
           the
           Copulative
           [
           And
           ]
           betwixt
           Prayers
           and
           Alms
           ,
           implying
           the
           Energy
           of
           the
           former
           ,
           by
           help
           and
           vertue
           of
           the
           later
           .
           Not
           his
           Prayers
           without
           his
           Alms.
           For
           
             God
             heareth
             not
             Sinners
          
           ,
           who
           
             draw
             near
          
           with
           their
           Lips
           ,
           when
           their
           Hearts
           are
           
             far
             from
             him
          
           .
           And
           such
           are
           
             their
             Hearts
          
           which
           break
           not
           out
           into
           their
           Hands
           .
           There
           are
           but
           
             Three
             Courses
          
           imaginable
           to
           be
           taken
           with
           our
           Riches
           ,
           in
           case
           we
           have
           them
           .
           Our
           being
           liberal
           to
           our
           Coffers
           ,
           in
           the
           
             laying
             up
          
           Riches
           ,
           and
           this
           for
           no-body-knowswhom
           ;
           or
           very
           bountiful
           to
           our
           Lusts
           ,
           in
           laying
           them
           out
           upon
           our
           Vanities
           ,
           and
           costly
           Vices
           ,
           which
           we
           solemnly
           have
           vow'd
           the
           forsaking
           of
           ;
           or
           being
           merciful
           to
           our
           Saviour
           ,
           who
           takes
           our
           Charity
           to
           his
           Members
           ,
           as
           freely
           bestow'd
           upon
           Himself
           .
           In
           
           so
           much
           that
           the
           Question
           is
           now
           but
           This
           ,
           Whether
           we
           choose
           to
           be
           the
           Children
           of
           God
           ,
           or
           Belial
           .
           I
           make
           no
           doubt
           but
           I
           am
           
           speaking
           to
           an
           intelligent
           sort
           of
           People
           ,
           and
           that
           rightly
           understanding
           our
           greatest
           Interest
           ,
           we
           need
           the
           less
           to
           be
           perswaded
           that
           we
           will
           
             do
             our selves
             Good
          
           ,
           by
           making
           others
           to
           partake
           of
           the
           good
           we
           do
           .
           Should
           any
           here
           be
           full
           as
           sinful
           as
           was
           Nebuchadnezzar
           ,
           I
           might
           adventure
           That
           to
           Them
           ,
           which
           Daniel
           said
           unto
           the
           King
           ,
           [
           
             Let
             my
             Counsel
             be
             acceptable
             to
             you
             ;
             Break
             off
          
           
           
             your
             sins
             by
             righteousness
             ,
             and
             your
             Iniquities
             by
             shewing
             mercy
             to
             the
             Poor
             .
          
           If
           we
           desire
           a
           good
           Provision
           against
           the
           Winter
           of
           Adversity
           ,
           and
           to
           find
           out
           our
           Bread
           after
           many
           days
           ,
           
             Let
             us
             cast
             it
          
           (
           with
           Solomon
           )
           
             upon
             the
             Waters
          
           .
           If
           we
           will
           settle
           our
           Estates
           ,
           either
           in
           whole
           ,
           or
           in
           part
           ,
           so
           as
           to
           free
           them
           from
           Plunder
           ,
           or
           Sequestration
           ,
           Let
           us
           put
           them
           into
           
             Bags
             which
             wax
             not
             old
          
           ,
           into
           the
           
             Treasury
             of
             Heaven
             which
             faileth
             not
             ,
          
           where
           neither
           
             Moths
             can
             corrupt
             ,
             nor
             any
             Thieves
             break
             through
             and
             steal
             .
          
           The
           
             poor
             righteous
             man
          
           must
           needs
           be
           one
           of
           
           God's
           Treasuries
           ;
           wherein
           whatsoever
           is
           
             laid
             up
          
           by
           us
           ,
           shall
           be
           repaid
           to
           us
           again
           with
           immense
           advantage
           .
           Especially
           when
           the
           Worms
           which
           feed
           on
           the
           Body
           after
           Death
           ,
           
           shall
           give
           it
           all
           up
           at
           the
           
             Day
             of
             Iudgment
          
           .
        
         
           This
           is
           a
           
             pious
             Frand
             indeed
          
           ,
           without
           either
           Ironie
           ,
           or
           Oxymoron
           .
           For
           't
           is
           honestly
           to
           beguile
           the
           Grand
           Deceiver
           of
           Mankind
           ;
           and
           to
           make
           the
           
           Devil's
           Malice
           propitious
           to
           us
           .
           'T
           is
           to
           extract
           the
           greatest
           Good
           out
           of
           the
           Evil
           of
           his
           Temptations
           ;
           (
           to
           wit
           a
           Soveraign
           Praeservative
           from
           the
           great
           Instrument
           of
           Death
           ;
           )
           as
           skilful
           Chymists
           are
           wont
           to
           draw
           the
           most
           
             healthful
             Medicines
          
           ,
           out
           of
           those
           which
           in
           themselves
           are
           the
           
             hurtfull'st
             Minerals
          
           .
           Thus
           the
           skin
           of
           a
           Scorpion
           becomes
           an
           Antidote
           to
           his
           Teeth
           .
           And
           thus
           the
           Block
           at
           which
           we
           stumble
           ,
           may
           be
           used
           as
           a
           step
           for
           our
           Rise
           to
           Heaven
           ..
           Thus
           the
           Ocean
           may
           be
           as
           modest
           ,
           in
           the
           keeping
           of
           its
           Bounds
           ,
           as
           the
           
             smallest
             Rivulet
          
           .
           And
           the
           man
           of
           greatest
           Wealth
           ,
           as
           
             poor
             in
             Spirit
          
           as
           any
           Lazar.
           Thus
           a
           Ioseph
           and
           a
           Moses
           may
           be
           Favorites
           of
           God
           in
           the
           Court
           of
           Pharaoh
           .
           And
           thus
           ,
           if
           the
           more
           we
           have
           of
           lading
           to
           press
           our
           Vessel
           into
           the
           Sea
           ,
           the
           more
           we
           also
           have
           of
           Sails
           to
           give
           it
           motion
           ;
           or
           if
           the
           larger
           our
           Revenues
           and
           Fortunes
           are
           ,
           we
           have
           the
           larger
           Elevation
           of
           Heart
           and
           Soul
           
           to
           Liberality
           ,
           and
           pay
           the
           larger
           
             Taxes
             of
             Charity
          
           ,
           laid
           upon
           us
           by
           a
           Law
           from
           the
           
             King
             of
             Kings
          
           ;
           we
           convert
           our
           poorest
           Beadsmen
           into
           our
           richest
           Benefactors
           ,
           and
           reap
           by
           far
           the
           greater
           good
           from
           the
           good
           we
           do
           them
           .
           Yea
           we
           make
           our selves
           such
           Friends
           of
           our
           greatest
           Enemies
           ,
           (
           which
           our
           Saviour
           expresses
           fitly
           by
           
             the
             Mammon
             of
             Unrighteousness
          
           ,
           )
           
           
             as
             will
             receive
             us
             ,
             when
             we
             fail
             ,
             into
             eternal
             Habitations
             .
          
           Whither
           God
           of
           his
           Mercy
           conduct
           us
           All
           ,
           for
           the
           Glory
           of
           his
           Name
           ,
           and
           for
           the
           Worthiness
           of
           his
           Son
           ,
           to
           whom
           be
           Glory
           ,
           both
           now
           ,
           and
           for
           ever
           .
        
      
       
         
         
         
           AN
           AMULET
           OR
           PRAESERVATIVE
           Against
           the
           
             Prurigo
             of
             Ambition
          
           .
        
         
         
         
           THE
           DANGER
           Of
           Seeking
           
             Great
             Things
          
           FOR
           ONES
           SELF
           .
        
         
           
             JER
             .
             XLV
             .
             5.
             
          
           
             And
             seekest
             Thou
             Great
             Things
             for
             thy self
             ?
             Seek
             them
             not
             .
          
        
         
           §
           1.
           
           BEtween
           the
           Prophecies
           of
           Ieremy
           in
           all
           the
           Chapters
           going
           before
           ,
           (
           All
           belonging
           to
           the
           Iews
           ,
           )
           And
           other
           Prophecies
           coming
           after
           ,
           (
           concerning
           
             Nine
             other
             Nations
          
           ,
           )
           from
           hence-forwards
           
             unto
             the
             end
          
           ,
           This
           before
           us
           appertains
           unto
           Baruch
           only
           .
           Baruch
           the
           Scribe
           of
           Ieremiah
           ,
           and
           a
           Servant
           
           of
           the
           
             most
             High
          
           ,
           one
           who
           had
           faithfully
           served
           Both
           at
           the
           utmost
           peril
           of
           his
           Life
           ,
           and
           yet
           at
           last
           became
           liable
           to
           great
           Exception
           .
           Therefore
           God
           by
           Ieremiah
           rebukes
           the
           man
           for
           his
           Anxiety
           ,
           for
           the
           disquietness
           of
           his
           Spirit
           ,
           and
           discontentedness
           in
           his
           Condition
           ;
           for
           his
           distrust
           of
           God's
           Providence
           ,
           and
           his
           dissatisfaction
           in
           God's
           oeconomy
           ;
           for
           being
           querulous
           and
           complaining
           ,
           that
           
             Grief
             was
             added
             to
             his
          
           
           Sorrow
           ,
           and
           Tears
           to
           Sighing
           ,
           and
           that
           after
           all
           his
           labour
           ,
           (
           when
           he
           thought
           to
           be
           rewarded
           ,
           )
           
             he
             found
             no
             Rest
          
           ;
           for
           being
           afflicted
           ,
           and
           perplex't
           ,
           he
           could
           not
           reach
           to
           those
           Talents
           his
           Master
           had
           ,
           as
           Ioshua
           did
           to
           those
           of
           Moses
           ,
           and
           Elisha
           to
           those
           of
           the
           Great
           Elijah
           ;
           last
           of
           all
           God
           rebukes
           him
           ,
           for
           not
           sufficiently
           resenting
           the
           most
           deplorable
           Estate
           of
           the
           
             King
             and
             Kingdom
          
           ,
           with
           the
           Calamities
           then
           impendent
           on
           
             God's
             own
             House
          
           ,
           and
           the
           
             Publick
             Worship
          
           ;
           and
           for
           having
           no
           prospect
           beyond
           Himself
           ,
           his
           private
           Liberty
           and
           Safety
           ,
           his
           Ability
           like
           Ionas
           to
           sleep
           securely
           in
           a
           Tempest
           ,
           and
           sensless
           of
           Danger
           in
           a
           Shipwrack
           ;
           his
           getting
           a
           quiet
           Habitation
           
           in
           Peace
           ,
           and
           Plenty
           ,
           when
           he
           saw
           All
           round
           about
           him
           ,
           as
           it
           were
           upon
           the
           Borders
           and
           Brink
           of
           Ruin.
           
        
         
           §
           2.
           
           Now
           to
           Baruch
           thus
           flinching
           in
           Times
           of
           Trial
           and
           Temptation
           ,
           reserving
           an
           Angle
           in
           his
           Heart
           for
           secret
           Avarice
           ,
           and
           Ambition
           ,
           and
           a
           particular
           design
           on
           his
           private
           Interest
           ,
           (
           as
           if
           he
           thought
           it
           not
           sufficient
           ,
           to
           
             have
             his
             Life
             for
             a
             Prey
             in
             all
          
           
           
             places
             whither
             he
             went
          
           ,
           or
           not
           an
           Happiness
           great
           enough
           ,
           to
           serve
           and
           suffer
           for
           his
           Creator
           ,
           to
           fare
           no
           worse
           than
           his
           Soveraign
           ,
           to
           live
           in
           Loyalty
           and
           Honour
           ,
           and
           dye
           in
           Innocence
           ;
           )
           God
           sends
           his
           Prophet
           Ieremiah
           with
           a
           most
           vehement
           Dehortation
           ,
           or
           (
           to
           speak
           more
           exactly
           )
           with
           a
           most
           forcible
           Prohibition
           ,
           sitting
           close
           upon
           the
           Neck
           of
           a
           sharp
           
             Reproof
             ;
             And
             seekest
             Thou
          
           (
           Baruch
           )
           
             Great
             Things
             for
             thy self
             ?
             Seek
             them
             not
             .
          
           An
           Exprobration
           ,
           and
           a
           Reproof
           ,
           enough
           to
           stab
           him
           into
           the
           Heart
           ,
           as
           being
           very
           sharply
           pointed
           in
           
             four
             respects
          
           .
           In
           respect
           of
           the
           Person
           ,
           vext
           and
           disquieted
           with
           his
           Condition
           ;
           In
           respect
           of
           the
           Things
           ,
           he
           seeks
           to
           mend
           his
           Condition
           by
           ;
           In
           respect
           of
           the
           Selfishness
           ,
           wherewith
           the
           Things
           are
           
           sought
           after
           by
           such
           a
           Person
           ;
           and
           in
           respect
           of
           the
           Times
           ,
           wherein
           to
           be
           Selfish
           ,
           is
           most
           absurd
           ;
           yea
           wherein
           to
           be
           Selfish
           ,
           is
           little
           less
           than
           Sacrilegious
           .
           I
           shall
           but
           touch
           on
           these
           four
           ,
           and
           dwell
           on
           that
           which
           I
           take
           to
           be
           most
           material
           .
        
         
           §
           3.
           
           Who
           should
           
             the
             Seeker
          
           be
           but
           Baruch
           ?
           a
           man
           professing
           the
           true
           Religion
           ,
           yes
           and
           a
           zealous
           Assertor
           of
           it
           ;
           The
           Prophet
           
           Ieremy's
           own
           Disciple
           ,
           and
           his
           exact
           Amanuensis
           ;
           his
           individual
           Companion
           ,
           his
           faithful
           Friend
           and
           Fellow-labourer
           ,
           who
           writ
           and
           read
           
             the
             Roll
             of
             Prophecies
          
           against
           Ierusalem
           
           
             and
             Iudah
          
           ,
           in
           the
           Ears
           of
           all
           the
           People
           ,
           and
           all
           the
           Great
           men
           at
           Court
           ,
           and
           that
           with
           the
           most
           apparent
           hazard
           both
           of
           his
           Liberty
           and
           his
           Life
           .
           And
           yet
           ,
           as
           good
           a
           man
           as
           he
           was
           ,
           (
           or
           had
           been
           once
           in
           his
           Time
           ,
           )
           the
           Things
           he
           now
           did
           
             seek
             after
          
           were
           not
           spiritual
           ,
           but
           carnal
           ;
           not
           belonging
           to
           the
           future
           ,
           but
           present
           life
           ;
           not
           Great
           in
           themselves
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Great
           in
           the
           Speakers
           Phraseology
           ,
           or
           the
           rude
           Vulgar's
           Estimation
           ;
           or
           only
           Great
           by
           way
           of
           comparison
           with
           things
           
             much
             less
          
           ;
           or
           Great
           in
           reference
           to
           the
           Season
           ,
           wherein
           it
           was
           a
           
           Great
           thing
           ,
           for
           any
           
             Servant
             of
             God
          
           to
           have
           
             Food
             and
             Rayment
          
           ;
           for
           a
           Ieremy
           ,
           or
           a
           Baruch
           ,
           not
           to
           be
           
             cast
             into
             the
          
           *
           Dungeon
           ;
           not
           to
           be
           cut
           with
           the
           same
           †
           Penknife
           ,
           or
           not
           to
           perish
           in
           the
           same
           Fire
           ,
           together
           with
           the
           dreadful
           Roll
           ,
           or
           Book
           of
           Prophecies
           which
           They
           had
           written
           .
           Nor
           was
           it
           a
           little
           aggravation
           of
           Baruch's
           Guilt
           ,
           that
           he
           became
           a
           Self-seeker
           ;
           when
           being
           a
           man
           of
           a
           
             publick
             Character
          
           ,
           he
           should
           have
           been
           of
           a
           
             publick
             Mind
          
           ;
           he
           should
           have
           sacrificed
           his
           Private
           to
           Publick
           
             Interesses
             and
             Ends.
          
           When
           he
           foresaw
           that
           King
           Iehoiakim
           (
           the
           Son
           of
           Good
           King
           Iosiah
           )
           was
           not
           only
           to
           be
           kill'd
           ,
           but
           cruelly
           cast
           into
           the
           Streets
           ,
           exposed
           
           there
           as
           a
           Prey
           to
           Birds
           and
           Beasts
           
             without
             Burial
          
           ;
           when
           he
           foresaw
           that
           Zedekiah
           (
           another
           Son
           of
           Good
           Iosiah
           )
           should
           shortly
           after
           become
           the
           last
           King
           of
           Iudah
           ;
           That
           the
           Conquering
           King
           of
           Babylon
           should
           
             butcher
             his
             Sons
             before
             his
             Eyes
             ,
          
           and
           
           
             pluck
             his
             Eyes
             out
             of
             his
             Head
             ,
          
           and
           lastly
           
             binding
             him
             in
             Chains
          
           ,
           should
           carry
           him
           captive
           out
           of
           Ierusalem
           ,
           as
           an
           Hissing
           to
           his
           Enemies
           ,
           and
           an
           Astonishment
           to
           his
           Friends
           ;
           Then
           for
           Baruch
           to
           be
           seeking
           ,
           and
           to
           be
           
           seeking
           
             Great
             Things
          
           ,
           and
           to
           be
           seeking
           them
           for
           Himself
           too
           ;
           not
           for
           his
           Country-men
           ,
           or
           Country
           ,
           not
           for
           the
           Worship
           and
           House
           of
           God
           ,
           but
           for
           his
           
             despicable
             diminutive
             inconsiderable
             Self
          
           ,
           (
           a
           little
           Drop
           of
           the
           Bucket
           )
           a
           single
           Atom
           of
           the
           great
           Heap
           of
           Dust
           and
           Ashes
           in
           Iudaea
           ,
           (
           for
           Men
           we
           know
           are
           no
           better
           ,
           )
           This
           was
           the
           Acme
           and
           the
           Top
           of
           the
           Prophet
           
             Ieremy's
             Exprobration
          
           .
           The
           Heathen
           Cato
           in
           Lucan
           was
           much
           more
           generous
           ,
           in
           his
        
         
           Sidera
           quis
           Mundúmq
           ,
           velit
           spectare
           cadentem
           ,
           Expers
           Ipse
           Metûs
           ?
           —
        
         
           The
           Turkish
           Caab
           of
           Arabia
           ,
           who
           rather
           chose
           to
           
             dye
             of
             Thirst
          
           ,
           than
           to
           drink
           of
           That
           Water
           which
           his
           
             Compatriots
             all
             wanted
          
           ,
           was
           of
           much
           a
           more
           brave
           ,
           and
           a
           more
           noble
           Disposition
           .
           Such
           were
           the
           gallant
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           
             Alexander
             ab
             Alexandro
          
           ,
           who
           would
           never
           once
           indure
           to
           fare
           any
           better
           than
           their
           King.
           Had
           the
           King
           lost
           a
           Limb
           by
           any
           accident
           whatsoever
           ?
           They
           would
           resolvedly
           lose
           the
           same
           .
           Did
           the
           King
           happen
           to
           want
           an
           Eye
           ?
           They
           would
           pluck
           
           out
           one
           of
           their
           own
           .
           And
           when
           the
           King
           came
           to
           dye
           ,
           They
           scorn'd
           to
           live
           ;
           but
           at
           the
           time
           of
           his
           Funeral
           ,
           
             threw
             themselves
             into
             the
             Fire
             .
             Baruch
          
           in
           reason
           should
           have
           argued
           ,
           like
           brave
           Uriah
           ,
           and
           Eleazar
           ,
           who
           did
           abhor
           being
           
             at
             rest
          
           ,
           when
           better
           men
           than
           themselves
           were
           expos'd
           to
           Hardships
           ;
           They
           
             hated
             Self-praeservation
          
           in
           a
           kind
           of
           universal
           and
           general
           Deluge
           of
           Afflictions
           .
           
             Shall
             such
             a
             man
             as
             I
          
           Baruch
           ,
           
             and
             in
             such
             a
             Season
             as
             This
             ,
             be
             seeking
             any
             thing
             for
             myself
             ?
             Shall
             I
             be
             guilty
             of
             being
             safe
             ,
             when
             't
             is
             disloyalty
             to
             prosper
             ?
             Shall
             I
             be
             seeking
             Great
             Things
             ,
             when
             to
             be
             Great
             ,
             is
             a
             Dishonour
             ?
             a
             shameful
             thing
             ,
             to
             live
             at
             Ease
             ?
             and
             little
             less
             than
             a
             Sin
             ,
             to
             live
             ?
          
           Thus
           he
           ought
           to
           have
           reason'd
           ,
           thô
           thus
           he
           did
           not
           .
           And
           see
           how
           God
           (
           by
           way
           of
           Sarcasm
           )
           does
           as
           good
           as
           bid
           Baruch
           put
           Himself
           into
           one
           Scale
           ,
           and
           all
           the
           publick
           Concerns
           of
           King
           and
           Kingdom
           into
           the
           other
           ,
           as
           it
           were
           asking
           if
           he
           looks
           to
           outweigh
           them
           All
           ;
           if
           his
           Life
           is
           
             more
             precious
          
           ,
           than
           
             Church
             and
             State
          
           ;
           if
           he
           expects
           as
           great
           a
           Privilege
           as
           was
           granted
           only
           by
           Miracle
           to
           
             Gideon's
             Fleece
          
           ;
           to
           be
           blessed
           and
           enrich't
           with
           the
           Dew
           of
           Heaven
           ,
           
           when
           all
           round
           about
           lyes
           dry
           ,
           and
           barren
           .
           If
           
             he
             alone
          
           will
           be
           exempt
           from
           a
           compleat
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           from
           a
           National
           ,
           a
           Publick
           ,
           a
           Common
           Destruction
           and
           Desolation
           .
           Behold
           (
           says
           God
           to
           Baruch
           )
           
             I
             will
             bring
             evil
             upon
             all
             Flesh
             ,
             even
             upon
             this
             whole
             Land.
             And
             seekest
             Thou
             Great
             Things
             for
             thy self
             ?
             Seek
             them
             not
             .
          
        
         
           §
           4.
           
           Thus
           we
           see
           how
           the
           Reproof
           or
           the
           Exprobration
           (
           being
           whetted
           into
           a
           Sharpness
           by
           four
           Respects
           )
           does
           give
           a
           Vehemence
           and
           Force
           to
           the
           Prohibition
           .
           I
           shall
           not
           add
           any
           thing
           more
           to
           what
           I
           have
           said
           touching
           the
           First
           ;
           but
           apply
           my self
           wholly
           to
           the
           Consideration
           of
           the
           Second
           ;
           which
           of
           it self
           will
           be
           sufficient
           to
           take
           up
           more
           Time
           than
           is
           now
           allow'd
           .
           And
           in
           the
           Prosecuting
           of
           This
           ,
           't
           is
           not
           my
           purpose
           to
           reflect
           upon
           any
           mens
           Persons
           of
           either
           Sort.
           Not
           on
           Them
           who
           seek
           Greatness
           they
           cannot
           find
           ;
           much
           less
           on
           Them
           ,
           who
           have
           been
           
             raised
             up
          
           to
           Greatness
           they
           never
           sought
           ;
           least
           of
           all
           upon
           Them
           ,
           who
           do
           inherit
           that
           Greatness
           they
           cannot
           help
           ;
           (
           such
           as
           They
           never
           could
           have
           prevented
           ,
           nor
           can
           easily
           escape
           .
           )
           All
           I
           intend
           is
           a
           Dissuasive
           
           from
           That
           which
           I
           take
           to
           be
           the
           Ground
           of
           all
           our
           Seditions
           ,
           and
           Separations
           ,
           and
           Fermentations
           of
           Blood
           in
           the
           Body
           Politick
           ;
           from
           that
           Malignity
           and
           Envy
           ,
           wherewith
           the
           Men
           of
           
             low
             degree
          
           are
           wont
           to
           prosecute
           those
           above
           them
           :
           from
           the
           Self-seeking
           ,
           and
           the
           Self-love
           ,
           attended
           commonly
           with
           the
           love
           of
           Revenge
           on
           others
           ,
           which
           makes
           a
           world
           of
           men
           careless
           of
           Publick
           Safety
           :
           Careless
           of
           perishing
           Themselves
           ,
           (
           like
           Nero
           with
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           if
           all
           the
           Objects
           of
           their
           Envy
           may
           perish
           with
           them
           :
           from
           that
           Avarice
           and
           Ambition
           ,
           and
           Malecontentedness
           in
           their
           Stations
           ,
           wherein
           Divine
           Providence
           is
           pleas'd
           to
           fix
           them
           .
           From
           every
           one
           of
           These
           Plagues
           my
           present
           Dehortative
           or
           Dissuasive
           (
           suggested
           to
           me
           by
           the
           Text
           )
           is
           now
           intended
           ;
           thô
           most
           especially
           from
           
             the
             last
          
           ,
           as
           from
           the
           Root
           of
           those
           Factions
           ,
           and
           Schisms
           ,
           and
           Heresies
           ,
           which
           do
           at
           any
           time
           indanger
           the
           
             Common
             Peace
          
           ;
           yes
           and
           occasion
           the
           greatest
           Miseries
           which
           can
           possibly
           ever
           fall
           upon
           Church
           or
           State.
           In
           order
           to
           the
           framing
           of
           This
           Dissuasive
           ,
           and
           for
           the
           making
           it
           effectual
           to
           such
           as
           
           need
           it
           ,
           I
           must
           consider
           those
           things
           which
           the
           World
           calls
           Great
           (
           and
           are
           in
           one
           word
           expressed
           by
           
             Worldly
             Greatness
          
           )
           in
           their
           genuine
           ,
           or
           native
           ,
           and
           proper
           Colours
           ;
           strip't
           of
           that
           Vizard
           and
           Disguise
           ,
           which
           the
           Phantasies
           of
           People
           (
           by
           a
           too
           vulgar
           Errour
           )
           have
           put
           upon
           them
           .
           For
           hence
           will
           arise
           as
           many
           Reasons
           ,
           why
           in
           every
           State
           or
           Station
           ,
           it
           is
           every
           mans
           Advantage
           ,
           as
           well
           as
           Duty
           ,
           to
           study
           and
           con
           St.
           Paul's
           Lesson
           ,
           
             How
             to
             want
             and
             to
             abound
             .
          
           How
           to
           
           want
           without
           Envy
           ,
           and
           how
           to
           abound
           without
           Arrogance
           ;
           how
           to
           want
           without
           Stealth
           ,
           and
           how
           to
           abound
           without
           Oppression
           ;
           how
           to
           want
           with
           Submission
           ,
           and
           how
           to
           abound
           with
           Self-denial
           ;
           how
           to
           want
           with
           real
           Comfort
           ,
           and
           how
           to
           abound
           with
           Moderation
           ;
           how
           to
           want
           with
           Thanksgiving
           ,
           as
           it
           is
           an
           
             Act
             of
             Sacrifice
          
           ;
           and
           how
           to
           abound
           with
           Liberality
           ,
           as
           it
           is
           a
           
             Work
             of
             Mercy
          
           .
           In
           a
           word
           ,
           how
           't
           is
           his
           Interest
           ,
           to
           rest
           contented
           with
           his
           Condition
           of
           either
           sort
           ;
           and
           not
           to
           disquiet
           himself
           in
           vain
           ,
           by
           solicitously
           
             seeking
             Greater
             Things
             for
             himself
          
           than
           his
           God
           allows
           him
           .
           A
           point
           of
           Doctrin
           so
           momentous
           ,
           of
           such
           Necessity
           to
           
           be
           taught
           ,
           and
           as
           well
           of
           such
           Publick
           ,
           as
           Private
           Consequence
           to
           be
           learn't
           ;
           that
           't
           is
           not
           easy
           to
           be
           imagin'd
           ,
           how
           such
           a
           monstrous
           Sin
           as
           
             Schism
             ,
             Contempt
             of
             Government
             and
             Order
             ,
          
           and
           the
           
             Voluptuousness
             of
             heading
             or
             leading
             Parties
             ,
          
           should
           continue
           one
           day
           in
           the
           Christian
           World
           ,
           if
           every
           man
           were
           convinced
           of
           This
           Great
           Truth
           ,
           (
           a
           Truth
           as
           legible
           ,
           and
           as
           bright
           ,
           as
           if
           't
           were
           written
           with
           a
           Sun-beam
           ,
           )
           that
           God
           
             allows
             not
          
           of
           his
           Ambition
           ,
           but
           disapproves
           of
           his
           Avarice
           ,
           strictly
           prohibits
           and
           forbids
           the
           Carnality
           of
           his
           
             seeking
             Great
             Things
             for
             himself
          
           ;
           has
           made
           
             Obedience
             to
             Authority
          
           to
           be
           of
           the
           Essence
           of
           Christianity
           ;
           one
           of
           the
           Two
           special
           Vitals
           of
           all
           Religion
           ;
           The
           Blood
           and
           Life
           of
           the
           Second
           Table
           ,
           clearly
           running
           in
           a
           Great
           Vein
           throughout
           the
           Body
           of
           the
           Gospel
           .
           Nor
           only
           so
           ,
           But
           that
           (
           in
           reference
           to
           the
           present
           ,
           as
           well
           as
           to
           the
           future
           ,
           and
           better
           life
           ,
           )
           it
           is
           every
           man's
           Interest
           ,
           and
           special
           Advantage
           ,
           not
           to
           be
           Great
           ;
           that
           He
           is
           the
           happiest
           Man
           on
           Earth
           ,
           whom
           Horace
           has
           seated
           in
           the
           middle
           ,
           betwixt
           his
           Maenius
           ,
           and
           Nomentanus
           :
           that
           't
           is
           easier
           to
           be
           satisfied
           with
           what
           is
           but
           competent
           and
           
           enough
           ,
           than
           with
           any
           thing
           beyond
           it
           ,
           whether
           inherited
           ,
           or
           acquir'd
           :
           and
           that
           't
           is
           better
           to
           have
           
             a
             little
          
           with
           God's
           Allowance
           and
           Approbation
           ,
           than
           the
           
             Greatest
             Things
          
           on
           Earth
           by
           his
           
             bare
             Permission
          
           .
        
         
           The
           World
           is
           now
           at
           such
           a
           pass
           ,
           (
           and
           't
           is
           a
           Duty
           not
           to
           forget
           it
           on
           This
           Occasion
           ,
           )
           that
           we
           do
           sometimes
           stand
           in
           need
           to
           make
           Apologies
           for
           God
           ;
           to
           assert
           and
           justifie
           his
           Methods
           ;
           to
           alledge
           sufficient
           Reasons
           for
           some
           of
           his
           Precepts
           and
           Prohibitions
           ;
           especially
           for
           such
           as
           now
           we
           have
           under
           Consideration
           .
           Nor
           can
           we
           expect
           to
           be
           believ'd
           in
           such
           a
           Paradox
           as
           This
           ,
           [
           That
           '
           
             t
             is
             a
             man's
             Interest
             not
             to
             be
             Great
             in
             this
             loathsom
             World
             ,
          
           ]
           any
           farther
           than
           our
           Reasons
           shall
           
             force
             Assent
          
           .
           I
           shall
           but
           urge
           four
           or
           five
           ,
           whereof
           the
           one
           will
           rise
           in
           order
           above
           the
           other
           :
           That
           if
           the
           former
           cannot
           affect
           us
           ,
           the
           later
           may
           .
        
         
           §
           5.
           
           The
           first
           of
           the
           Reasons
           I
           pretend
           to
           ,
           for
           the
           Dissuasive
           I
           am
           upon
           ,
           from
           any
           man's
           
             seeking
             Great
             Things
             for
             Himself
          
           ,
           and
           for
           God's
           Prohibition
           ,
           
             Seek
             them
             not
          
           ,
           may
           be
           derived
           from
           the
           Fickleness
           of
           all
           Great
           Things
           on
           This
           side
           Heaven
           .
           Their
           having
           
           nothing
           in
           them
           of
           Permanence
           ,
           nothing
           of
           Certainty
           ,
           or
           Firmness
           ,
           which
           a
           man
           of
           any
           Prudence
           knows
           how
           to
           trust
           .
           From
           whence
           it
           follows
           
             ex
             abundanti
          
           ,
           that
           they
           have
           nothing
           in
           them
           of
           lovely
           ,
           for
           which
           they
           should
           be
           coveted
           or
           courted
           by
           us
           .
           And
           This
           is
           a
           Reason
           suggested
           to
           me
           from
           the
           very
           next
           words
           before
           my
           Text.
           Behold
           (
           says
           God
           to
           Baruch
           by
           the
           Mouth
           of
           Ieremiah
           )
           
             That
             which
             I
             have
             built
             will
             I
             break
             down
             ,
             and
             that
             which
             I
             have
             planted
             I
             will
             pluck
             up
             ,
             even
             This
             whole
             Land.
          
           He
           does
           not
           Thus
           argue
           ,
           There
           is
           a
           Flaw
           in
           the
           Building
           ,
           which
           I
           will
           Therefore
           break
           down
           ;
           or
           a
           Barrenness
           in
           the
           Plant
           ,
           which
           I
           will
           Therefore
           pluck
           up
           .
           But
           I
           will
           do
           it
           
             pro
             Imperio
          
           ,
           because
           I
           will.
           For
           
             I
             have
             built
          
           ,
           and
           
             I
             have
             planted
          
           .
           The
           whole
           Land
           is
           mine
           ,
           and
           I
           will
           order
           it
           as
           I
           please
           .
           He
           needs
           not
           argue
           from
           its
           Inhabitants
           whereby
           to
           justifie
           its
           Destruction
           ,
           because
           He
           is
           not
           only
           the
           Owner
           ,
           but
           the
           Author
           of
           it
           .
           His
           having
           once
           built
           ,
           is
           reason
           enough
           for
           his
           
             breaking
             down
          
           .
           And
           his
           having
           once
           planted
           ,
           is
           reason
           enough
           for
           his
           
             plucking
             up
          
           .
           Nor
           may
           the
           *
           Clay
           say
           to
           the
           Potter
           ,
           
           
             Why
             hast
             Thou
             made
             ,
             or
             unmade
             me
             ?
             why
             hast
             Thou
             used
             me
             Thus
             ,
             or
             Thus
             ?
          
           'T
           is
           true
           in
           God's
           distribution
           of
           
             endless
             Punishments
             and
             Rewards
          
           to
           the
           Sons
           of
           Men
           ,
           He
           declares
           Himself
           to
           act
           as
           a
           
             Righteous
             Iudge
          
           ,
           a
           Judge
           with
           whom
           there
           is
           
             not
             Respect
             of
             Persons
          
           ,
           a
           Judge
           who
           
             renders
             unto
             every
             man
             according
             to
             his
             Deeds
             ,
          
           and
           according
           to
           the
           Law
           He
           is
           bound
           to
           live
           by
           .
           But
           the
           Case
           is
           quite
           Another
           ,
           (
           and
           stands
           upon
           quite
           another
           Ground
           ,
           )
           in
           his
           dealing
           out
           the
           Things
           of
           This
           
             dying
             life
          
           ,
           the
           Things
           which
           
             perish
             in
             the
             using
          
           ,
           the
           Things
           whose
           
             Fashion
             passeth
             away
          
           ,
           such
           as
           All
           the
           things
           are
           which
           the
           World
           calls
           Great
           .
           In
           things
           of
           Temporary
           Concernment
           ,
           (
           such
           as
           those
           I
           now
           speak
           of
           ,
           )
           it
           pleaseth
           God
           to
           act
           and
           argue
           as
           
             an
             Absolute
             Soveraign
          
           ;
           to
           make
           his
           peremptory
           Will
           his
           sufficient
           Reason
           ;
           to
           prove
           the
           Rectitude
           of
           his
           Actions
           from
           his
           right
           of
           Dominion
           ,
           and
           his
           Omnipotence
           .
           Not
           only
           Mary
           in
           her
           Magnificat
           observes
           and
           celebrates
           God's
           Pleasure
           ,
           in
           his
           
             putting
             down
             the
             Mighty
          
           ,
           and
           in
           his
           
             raising
             up
             the
             Meek
          
           ,
           But
           even
           Hesiod
           does
           the
           same
           as
           an
           Heathen
           Poet.
           
        
         
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           —
        
         
           We
           may
           English
           it
           out
           of
           our
           Bibles
           from
           
           Daniel's
           words
           to
           
             Nebuchadnezzar
             ;
             'T
             is
             the
          
           
           
             most
             High
             alone
             that
             ruleth
             in
             the
             Kingdom
             of
             Men
             :
             'T
             is
             he
             that
             giveth
             it
             at
             his
             pleasure
             to
             whomsoever
             he
             will
             ;
             and
             that
             setteth
             up
             over
             It
          
           (
           either
           the
           Best
           ,
           or
           )
           
             the
             Basest
             of
             Men.
          
           There
           can
           be
           nothing
           more
           pleasant
           to
           a
           man
           of
           
             low
             Station
          
           ,
           or
           more
           profitable
           and
           useful
           to
           men
           of
           Grandeur
           ,
           than
           to
           contemplate
           as
           well
           as
           read
           the
           wise
           oeconomy
           of
           God
           in
           the
           words
           of
           David
           ;
           and
           the
           Truth
           of
           those
           words
           in
           their
           own
           Experience
           :
           To
           wit
           ,
           that
           
             Promotion
             cometh
             neither
             from
             the
             East
             ,
          
           
           
             nor
             from
             the
             West
          
           ,
           not
           from
           the
           North
           ,
           
             nor
             from
             the
             South
             ;
             But
             God
             is
             the
             Iudge
             ,
             who
             putteth
             down
             one
             ,
             and
             setteth
             up
             Another
          
           ;
           or
           permits
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Prince
             of
             This
             World
             ,
             The
             Devil
          
           to
           do
           it
           .
           For
           so
           we
           needs
           must
           distinguish
           ,
           if
           we
           intend
           to
           speak
           Sense
           
           touching
           the
           Providence
           of
           God
           in
           the
           present
           Case
           .
           The
           
             taking
             away
          
           what
           he
           has
           given
           ,
           the
           
             breaking
             in
             pieces
          
           what
           he
           has
           built
           ,
           the
           
             rooting
             up
          
           what
           he
           has
           planted
           ,
           is
           That
           which
           happens
           many
           times
           by
           his
           
             blessed
             Order
          
           ;
           but
           many
           times
           too
           by
           his
           
             bare
             Permission
          
           .
           To
           mention
           Ioseph
           ,
           and
           Iob
           ,
           the
           good
           King
           Iofiah
           ,
           the
           glorious
           Emperour
           Mauritius
           ,
           and
           the
           more
           glorious
           Martyr
           
             Charles
             the
             First
             of
             these
             Realms
             ,
          
           and
           to
           parallel
           in
           our
           minds
           the
           Events
           of
           those
           Best
           with
           the
           Worst
           of
           men
           ,
           is
           the
           shortest
           way
           imaginable
           (
           the
           shortest
           at
           least
           I
           can
           imagin
           ,
           )
           to
           give
           a
           satisfactory
           Reason
           for
           
             That
             Distinction
          
           ;
           and
           to
           discourage
           men
           from
           
             seeking
             Great
             Things
             for
             Themselves
          
           .
           For
           thus
           I
           argue
           :
           If
           it
           happens
           so
           ill
           to
           Them
           who
           are
           born
           to
           Greatness
           ,
           and
           are
           Above
           it
           ,
           who
           have
           a
           Right
           to
           great
           Things
           by
           God's
           Appointment
           ,
           and
           yet
           are
           deprived
           of
           them
           All
           by
           God's
           Permission
           ;
           (
           yet
           one
           step
           farther
           ,
           )
           If
           it
           happens
           so
           ill
           to
           Them
           who
           are
           as
           Good
           as
           they
           are
           Great
           ,
           and
           whose
           Greatness
           coupl'd
           with
           Grace
           is
           the
           least
           thing
           in
           them
           ,
           far
           surpassed
           by
           their
           Humility
           ,
           and
           generous
           Meekness
           ,
           by
           their
           Compassion
           towards
           
           others
           ,
           and
           by
           their
           Empire
           over
           Themselves
           ;
           what
           then
           shall
           we
           say
           of
           those
           
             wretched
             Great
             ones
          
           ,
           who
           owe
           their
           Greatness
           to
           the
           
             Great
             Dragon
          
           ?
           who
           owe
           it
           (
           next
           under
           Satan
           )
           to
           their
           own
           Avarice
           ,
           and
           Ambition
           ,
           their
           Oppression
           ,
           and
           Extortion
           ,
           their
           Fraud
           ,
           and
           Rapine
           ?
           who
           possess
           their
           Great
           Things
           by
           God's
           meer
           Sufferance
           ,
           and
           at
           last
           are
           stript
           of
           them
           by
           his
           Appointment
           ?
           Such
           Usurpers
           of
           Greatness
           ,
           as
           do
           at
           their
           best
           but
           
             injoy
             God's
             Anger
          
           ,
           who
           only
           
             sacrifice
             to
             their
             Net
          
           ,
           (
           as
           the
           Prophet
           speaks
           ,
           )
           and
           wholly
           rely
           upon
           Themselves
           ,
           upon
           their
           Industry
           ,
           or
           their
           Wit
           ,
           their
           Strength
           ,
           or
           Prowess
           ,
           or
           their
           any
           thing
           besides
           which
           they
           are
           wont
           to
           call
           Theirs
           ,
           God
           does
           oftentimes
           crush
           by
           the
           chief
           means
           of
           their
           support
           ;
           whilst
           he
           makes
           their
           very
           Anchor
           become
           their
           Rock
           ,
           and
           turns
           their
           Harbour
           into
           a
           Quicksand
           ;
           sometimes
           splits
           them
           upon
           their
           Pollcy
           ,
           and
           sometimes
           upon
           their
           Power
           .
           And
           This
           the
           Royal
           Psalmist
           does
           seem
           to
           mean
           ,
           when
           he
           speaks
           of
           Gods
           
             laughing
             such
             men
             to
             scorn
          
           ,
           and
           of
           his
           
             having
             them
             in
             derision
          
           ,
           (
           Psal.
           2.
           4.
           )
           Much
           what
           Solomon
           saith
           of
           Wisdom
           ,
           That
           
             she
             will
             laugh
             at
             their
             Calamity
             ,
             and
             will
             mock
          
           
           
             when
             their
             fear
             cometh
          
           ,
           (
           Prov.
           1.
           26.
           )
           Thus
           my
           First
           Reason
           ariseth
           from
           the
           Fickleness
           of
           the
           Things
           which
           the
           World
           calls
           Great
           ,
           whether
           as
           righteously
           attain'd
           by
           God's
           Appointment
           ,
           or
           as
           injuriously
           invaded
           by
           God's
           meer
           Sufferance
           .
        
         
           §
           6.
           
           A
           Second
           Reason
           for
           my
           Dissuasive
           from
           any
           man's
           
             seeking
             Great
             Things
             for
             Himself
          
           ,
           and
           for
           God's
           
             Prohibition
             ,
             Seek
             them
             not
          
           ,
           is
           to
           be
           taken
           from
           the
           
             yet
             sadder
          
           and
           more
           important
           Consideration
           ,
           That
           the
           Worlds
           
             Great
             Things
          
           are
           not
           fickle
           only
           ,
           but
           treacherous
           ;
           not
           only
           transitory
           ,
           but
           false
           ,
           and
           
             fallacious
             things
          
           .
           Such
           arrant
           Snares
           to
           their
           Possessors
           ,
           as
           are
           not
           more
           courted
           by
           men
           of
           Folly
           and
           Unadvisedness
           ,
           than
           they
           are
           fear'd
           and
           suspected
           by
           men
           of
           
             mature
             Deliberation
          
           .
           For
           the
           more
           like
           a
           Meteor
           a
           Man
           is
           rais'd
           out
           of
           the
           Earth
           ,
           the
           apter
           he
           is
           to
           return
           in
           Tears
           .
           The
           higher
           any
           one
           is
           exalted
           ,
           his
           Head
           becomes
           so
           much
           the
           giddier
           ,
           and
           the
           sooner
           his
           Feet
           will
           fail
           him
           ,
           and
           the
           lower
           his
           Fall
           will
           be
           .
           'T
           was
           Apuleius
           his
           Conceipt
           ,
           that
           an
           over-large
           Fortune
           is
           like
           an
           over-long
           Coat
           ,
           ever
           tripping
           up
           the
           Heels
           of
           him
           that
           wears
           It.
           
           Briefly
           ,
           The
           greater
           any
           Man
           is
           ,
           the
           more
           he
           is
           expos'd
           as
           
             the
             Butt
             of
             Envy
          
           ;
           he
           is
           by
           so
           much
           the
           fairer
           Mark
           ,
           to
           be
           singled
           out
           and
           
             shot
             at
          
           ,
           with
           Darts
           of
           Mischievousness
           ,
           and
           Malice
           ,
           as
           well
           as
           Envy
           .
           A
           Truth
           so
           experimented
           and
           known
           throughout
           the
           Annals
           of
           all
           the
           World
           ,
           that
           the
           Great
           Emperours
           of
           the
           East
           were
           almost
           
             All
             murder'd
          
           ;
           nor
           were
           there
           many
           of
           the
           West
           ,
           who
           were
           not
           
             cut
             off
          
           by
           Fraud
           ,
           or
           Fury
           .
           A
           Flayl
           ,
           against
           which
           it
           is
           so
           almost
           impossible
           to
           get
           a
           Fence
           ,
           that
           thô
           
             Henry
             the
             Great
          
           of
           France
           had
           as
           fair
           warning
           from
           the
           
             young
             Merchant
          
           ,
           as
           ever
           any
           Prince
           had
           to
           secure
           himself
           ,
           yet
           it
           was
           not
           long
           after
           ,
           when
           Ravilliac
           did
           convince
           him
           by
           plain
           Experience
           ,
           that
           the
           basest
           Creature
           living
           who
           can
           despise
           his
           own
           life
           ,
           can
           make
           himself
           Master
           of
           
             other
             mens
          
           .
           In
           This
           and
           other
           Considerations
           ,
           How
           many
           born
           to
           Great
           Things
           have
           not
           been
           able
           to
           indure
           them
           ?
           How
           many
           have
           rejected
           the
           offers
           of
           them
           ?
           How
           many
           have
           been
           courted
           ,
           and
           even
           compell'd
           to
           an
           Acceptance
           ?
           How
           many
           have
           
             cast
             away
          
           their
           Crowns
           ,
           for
           sitting
           too
           heavy
           upon
           their
           Heads
           ,
           and
           for
           the
           overplus
           of
           Cares
           they
           were
           
             lined
             with
          
           ?
           
           'T
           were
           easy
           to
           prove
           by
           
             an
             Induction
          
           ,
           (
           were
           This
           a
           Time
           ,
           or
           Place
           for
           it
           ,
           )
           that
           
             Worldly
             Greatness
          
           has
           something
           in
           it
           extreamly
           dreadful
           to
           a
           wise
           and
           considering
           man.
           That
           there
           are
           great
           Diseases
           in
           it
           ,
           and
           the
           greatest
           of
           all
           in
           the
           
             greatest
             Governments
          
           ,
           (
           even
           there
           where
           the
           Governours
           are
           the
           most
           Absolute
           and
           Successful
           ,
           )
           is
           clearly
           seen
           by
           the
           Complaints
           of
           the
           greatest
           men
           living
           when
           most
           
           
             at
             ease
          
           .
           It
           is
           not
           only
           
           Arrian's
           ,
           but
           also
           
           Seneca's
           Observation
           ,
           and
           best
           expressed
           in
           his
           own
           words
           .
           
             Potentissimis
             &
             in
             altum
             sublatis
             hominibus
             excidere
             voces
             videbis
             ,
             quibus
             otium
             optant
             ,
             laudant
             ,
             omnibus
             bonis
             suis
             praeferunt
             .
             Cupiunt
             interim
             ex
             illo
             fastigio
             suo
             ,
             si
             tutò
             liceat
             ,
             descendere
             .
             Nam
             ut
             nihil
             lacessat
             autquatiat
             ,
             in
             se
             ipsa
             fortuna
             ruet
             .
          
           It
           was
           a
           thing
           
             Augustus
             Caesar
          
           did
           often
           wish
           ,
           but
           could
           never
           reach
           ,
           that
           he
           might
           one
           day
           be
           so
           happy
           ,
           as
           to
           be
           freed
           from
           his
           Cares
           and
           his
           Crown
           of
           Thorns
           ;
           that
           he
           might
           
             put
             off
          
           his
           Greatness
           ,
           and
           live
           at
           last
           
             unto
             himself
          
           ,
           which
           in
           the
           Top
           of
           all
           his
           Glories
           he
           had
           never
           yet
           done
           .
           Certainly
           His
           ,
           if
           ever
           any
           ,
           was
           a
           prosperous
           Reign
           ;
           and
           yet
           his
           very
           Conquests
           were
           bitter
           to
           
           him
           .
           For
           when
           from
           all
           parts
           abroad
           he
           had
           perfect
           Peace
           ,
           he
           had
           none
           at
           home
           .
           In
           his
           own
           City
           ,
           in
           his
           own
           Court
           ,
           and
           if
           not
           in
           his
           own
           Bosom
           ,
           yet
           at
           least
           in
           his
           own
           
           Bedchamber
           ,
           there
           were
           Plots
           ,
           and
           Conspiracies
           ,
           and
           Designs
           upon
           his
           Life
           ,
           carried
           on
           by
           some
           of
           the
           basest
           ,
           and
           the
           most
           profligate
           of
           his
           Subjects
           .
           Not
           the
           Swords
           only
           of
           
             Caepio
             ,
             Murena
          
           ,
           of
           Lepidus
           ,
           and
           Egnatius
           ,
           and
           
             Plautius
             Rufus
          
           were
           whet
           against
           him
           ;
           But
           even
           Telephus
           ,
           and
           Audasius
           ,
           and
           a
           vile
           Skullion
           out
           of
           his
           Kitchin
           ,
           with
           Knives
           and
           Daggers
           conspir'd
           his
           Ruin.
           And
           he
           would
           many
           times
           have
           left
           his
           
             Imperial
             Dignity
          
           ,
           had
           not
           his
           Enemies
           been
           such
           ,
           and
           of
           such
           a
           frame
           ,
           as
           that
           he
           could
           not
           descend
           ,
           but
           by
           
             falling
             headlong
          
           .
           Yet
           he
           descended
           in
           his
           Desires
           ,
           (
           says
           Lucius
           *
           Seneca
           ,
           )
           and
           was
           a
           private
           Person
           
             in
             wish
          
           ,
           employing
           still
           his
           chief
           Labours
           and
           Thoughts
           about
           it
           ;
           thô
           still
           his
           Circumstances
           were
           such
           ,
           as
           to
           confine
           him
           to
           the
           Majesty
           ,
           and
           by
           consequence
           to
           the
           Thraldom
           ,
           in
           which
           he
           dyed
           .
           But
           This
           is
           certain
           ,
           That
           as
           if
           Greatness
           had
           oppress'd
           him
           ,
           and
           
             cast
             him
             down
          
           ,
           He
           would
           never
           once
           
           admit
           of
           the
           
             least
             Increase
          
           .
           So
           far
           was
           he
           
           from
           suffering
           Temples
           ,
           that
           he
           would
           not
           have
           Statues
           erected
           to
           him
           .
           To
           call
           him
           Master
           ,
           was
           as
           the
           breaking
           of
           his
           Head.
           And
           how
           did
           he
           deprecate
           A
           Dictatorship
           ,
           the
           highest
           Honour
           upon
           Earth
           ,
           (
           when
           his
           People
           
             by
             force
          
           would
           have
           cast
           it
           on
           him
           ,
           )
           as
           one
           would
           deprecate
           a
           shameful
           and
           painful
           Death
           ,
           with
           a
           
             naked
             Breast
             ,
             and
             a
             bended
             Knee
             ?
          
           If
           ever
           any
           crown'd
           Head
           exceeded
           Augustus
           in
           Prosperity
           ,
           Polycrates
           of
           
           Samos
           was
           sure
           the
           man.
           Who
           yet
           was
           so
           far
           from
           being
           the
           happier
           for
           his
           felicities
           ,
           that
           his
           felicities
           did
           afflict
           him
           ,
           more
           than
           
             any
             thing
          
           else
           could
           .
           It
           did
           not
           trouble
           him
           a
           little
           ,
           That
           he
           had
           nothing
           to
           vex
           him
           ;
           and
           that
           the
           Goods
           he
           would
           
             part
             with
          
           ,
           he
           could
           not
           lose
           .
           Nor
           was
           it
           strange
           ,
           or
           without
           reason
           ,
           that
           his
           Felicities
           were
           so
           irksom
           and
           grievous
           to
           him
           ;
           For
           his
           Friend
           Amasis
           King
           of
           Aegypt
           had
           told
           him
           the
           danger
           of
           his
           Successes
           ,
           and
           that
           he
           took
           them
           for
           the
           Prognosticks
           of
           he-knew-not-what
           -
           Miseries
           in
           time
           to
           come
           .
           He
           told
           Polycrates
           in
           Effect
           ,
           the
           same
           that
           Solon
           told
           Croesus
           ,
           (
           and
           what
           is
           now
           a
           By-word
           in
           our
           Ethick
           
           Systemes
           ,
           )
           
             Ante
             obitum
             nemo
             ,
             supremáque
             funera
             felix
             ,
          
           None
           can
           be
           certain
           of
           his
           Happiness
           ,
           before
           his
           Death
           .
           He
           said
           ,
           he
           never
           knew
           any
           so
           over-fortunate
           in
           his
           life
           ,
           who
           did
           not
           come
           to
           some
           
             dismal
             End.
          
           And
           as
           he
           chose
           for
           himself
           an
           wholsom
           Mixture
           of
           Adversity
           with
           
             good
             Success
          
           ,
           so
           he
           durst
           not
           
             continue
             Friendship
          
           with
           one
           condemn'd
           to
           have
           his
           Portion
           of
           Good
           things
           Here
           ;
           with
           one
           who
           was
           doom'd
           to
           a
           
             praeproperous
             ,
             untimely
          
           Bliss
           .
           *
           He
           having
           a
           dread
           ,
           and
           an
           abhorrence
           of
           too
           much
           Happiness
           
             upon
             Earth
          
           ,
           as
           that
           which
           he
           thought
           provok'd
           the
           Anger
           ,
           and
           the
           Iealousy
           of
           Heaven
           ,
           if
           not
           the
           Envy
           .
           Now
           't
           is
           observable
           in
           Herodotus
           (
           who
           gives
           us
           the
           History
           of
           it
           at
           large
           ,
           )
           That
           what
           was
           prophesy'd
           by
           Amasis
           ,
           was
           by
           Oraetes
           made
           good
           .
           For
           all
           the
           Felicities
           of
           Polycrates
           did
           justly
           end
           in
           his
           †
           Crucifixion
           .
           So
           true
           is
           That
           of
           the
           Philosopher
           (
           however
           most
           persons
           may
           think
           it
           strange
           ,
           )
           
             Res
             inquieta
             felicitas
             est
             ,
             ipsa
             se
             exagitat
             ,
             movet
             Cerebrum
             non
             uno
             genere
             ,
             alios
             in
             Cultum
             irritat
             ,
             alios
             in
             potentiam
             ,
             alios
             inflat
             ,
             alios
             mollit
             .
          
           If
           English
           can
           express
           it
           ,
           perhaps
           it
           may
           be
           thus
           rendred
           .
           
           Worldly
           Greatness
           is
           a
           
             restless
             ,
             unquiet
          
           thing
           ;
           a
           Plague
           and
           Affliction
           unto
           it self
           ,
           and
           to
           all
           that
           own
           it
           ;
           It
           exagitates
           the
           Heads
           and
           Hearts
           of
           men
           
             several
             ways
          
           ;
           some
           it
           intoxicates
           with
           Cruelty
           ,
           and
           some
           with
           Pride
           ;
           some
           it
           stirs
           up
           to
           Luxury
           ,
           and
           some
           to
           Lust
           ;
           some
           it
           
             swells
             up
          
           ,
           and
           some
           it
           softens
           .
           As
           the
           Sun
           at
           the
           same
           time
           does
           harden
           Clay
           ,
           and
           melt
           Wax
           ,
           some
           it
           makes
           so
           obdurate
           as
           to
           turn
           them
           into
           a
           Rock
           ,
           and
           some
           it
           dissolves
           into
           arrant
           loosness
           .
        
         
           §
           7.
           
           Which
           by
           the
           way
           suggests
           to
           us
           a
           
             Third
             Reason
          
           for
           the
           Dissuasive
           from
           any
           man's
           
             seeking
             Great
             Things
             for
             himself
          
           ,
           and
           for
           God's
           Prohibition
           ,
           
             Seek
             them
             not
          
           .
           They
           being
           treacherous
           ,
           and
           deceiptful
           ,
           not
           only
           to
           the
           outward
           ,
           but
           inward
           man
           ;
           not
           only
           in
           a
           Secular
           ,
           but
           moral
           Sense
           ;
           not
           only
           to
           the
           Bodies
           ,
           but
           Souls
           of
           men
           .
           They
           are
           corruptive
           even
           of
           Principles
           ;
           as
           making
           their
           owners
           to
           imagin
           ,
           that
           Honour
           Intitles
           them
           to
           Ambition
           ;
           that
           Pride
           belongs
           to
           men
           of
           Power
           ;
           that
           Greatness
           gives
           them
           a
           Right
           to
           Arrogance
           .
           From
           which
           Corruption
           of
           Judgment
           it
           comes
           to
           pass
           ,
           that
           many
           others
           ,
           as
           well
           as
           Baldwin
           ,
           (
           That
           most
           famously
           ▪
           
           devout
           
             Cistercian
             Monk
          
           ,
           )
           have
           been
           observ'd
           by
           Historians
           to
           lose
           their
           Sanctity
           with
           their
           Obscureness
           ,
           and
           after
           the
           measure
           of
           growing
           Greater
           ,
           to
           grow
           in
           all
           kinds
           
             the
             worse
          
           .
           In
           so
           much
           that
           Pope
           Urban
           directed
           his
           Letters
           very
           fitly
           to
           Baldwin
           Thus
           :
           
             Monacho
             ferventissimo
             ,
             Abbati
             calido
             ,
             Episcopo
             tepido
             ,
             Archiepiscopo
             remisso
             ,
             Salutem
             plurimam
             impertimus
             .
          
           It
           is
           so
           common
           for
           men
           to
           change
           from
           good
           to
           bad
           ,
           or
           from
           bad
           to
           worse
           ,
           with
           the
           change
           of
           their
           Conditions
           from
           bad
           to
           good
           ,
           or
           from
           good
           to
           better
           ,
           and
           when
           they
           are
           lifted
           up
           in
           Honour
           ,
           to
           be
           elevated
           in
           Mind
           too
           ,
           that
           
             Titus
             Vespasian
          
           is
           the
           
             one
             Emperour
          
           (
           at
           least
           within
           my
           present
           memory
           )
           who
           was
           moulded
           by
           his
           Empire
           from
           
             bad
             to
             better
          
           ;
           from
           having
           been
           both
           a
           proud
           and
           a
           
             cruel
             Subject
          
           ,
           to
           his
           being
           both
           a
           mild
           and
           an
           
             humble
             Soveraign
          
           .
           Of
           
             most
             other
          
           Emperours
           it
           may
           be
           said
           ,
           (
           as
           't
           was
           by
           Tacitus
           but
           of
           one
           ,
           )
           
             Imperio
             digni
             ,
             nisi
             imperâssent
          
           .
           They
           might
           have
           been
           worthy
           of
           their
           Empires
           ,
           if
           they
           never
           had
           been
           Emperours
           .
           Temporal
           Happiness
           having
           This
           of
           malignant
           in
           it
           ,
           (
           in
           the
           Judgment
           of
           Agur
           the
           Son
           of
           
           Iakeh
           ,
           that
           it
           makes
           men
           
             forgetful
             of
             Him
             that
             made
             them
             ,
          
           (
           Deut.
           32.
           15
           ,
           18.
           )
           It
           breeds
           
             ingratitude
             ,
             disaffection
          
           ,
           and
           at
           last
           a
           disbelief
           of
           their
           Soveraign
           Good
           ,
           (
           Prov.
           30.
           8
           ,
           9.
           )
           'T
           was
           the
           Opinion
           of
           St.
           Chrysostom
           ,
           (
           upon
           
           St.
           Paul
           to
           the
           Ephesians
           ,
           )
           that
           as
           nothing
           can
           so
           highly
           provoke
           the
           Wrath
           of
           the
           Almighty
           ,
           as
           the
           
             Sin
             of
             breeding
             Factions
          
           in
           Church
           and
           State
           ,
           So
           there
           is
           nothing
           that
           can
           so
           easily
           beget
           such
           Factions
           in
           either
           of
           them
           ,
           as
           the
           Seeking
           of
           
             Preferments
             and
             Greatness
          
           in
           it
           .
           For
           where
           the
           most
           of
           men
           are
           
             seeking
             Great
             Things
             for
             Themselves
          
           ,
           there
           are
           Few
           to
           take
           care
           of
           the
           
             Common
             Good
          
           ,
           either
           in
           relation
           to
           Church
           ,
           or
           State.
           And
           the
           way
           to
           Advancement
           ,
           through
           such
           an
           excess
           of
           Self-seeking
           ,
           becomes
           too
           Narrow
           ,
           which
           't
           is
           the
           Interest
           of
           the
           Publick
           to
           make
           as
           Broad
           as
           it
           is
           possible
           ;
           that
           so
           the
           Candidates
           going
           towards
           it
           may
           not
           tread
           on
           one
           another
           ,
           for
           want
           of
           Room
           to
           
             go
             by
          
           ;
           or
           at
           least
           for
           want
           of
           Room
           to
           go
           by
           quietly
           ,
           and
           
             without
             jostling
          
           .
           Lord
           ,
           what
           Armies
           have
           been
           defeated
           ,
           if
           not
           destroy'd
           too
           ,
           by
           the
           chief
           Officers
           great
           Envy
           and
           
             malignant
             Aemulations
          
           of
           one
           another
           ?
           We
           need
           
           not
           go
           far
           abroad
           for
           Examples
           of
           it
           ,
           if
           we
           are
           not
           utter
           Strangers
           to
           things
           which
           have
           happen'd
           here
           
             at
             Home
          
           .
           And
           Christians
           (
           one
           would
           think
           )
           should
           All
           take
           warning
           by
           
             Christ's
             Disciples
          
           ,
           who
           were
           impertinently
           disputing
           
             which
             of
             Them
             should
             be
             the
             greatest
             ,
          
           when
           nothing
           but
           Pains
           ,
           and
           Persecutions
           and
           
             Death
             it self
          
           did
           await
           them
           All.
           There
           was
           a
           Time
           when
           
             great
             Numbers
          
           did
           take
           fair
           warning
           by
           That
           Example
           .
           But
           not
           to
           spend
           time
           in
           the
           Enumeration
           of
           Particulars
           ,
           (
           for
           the
           enumerating
           of
           which
           my
           time
           would
           fail
           me
           ,
           )
           it
           shall
           suffice
           me
           to
           say
           
             in
             general
          
           ,
           and
           by
           the
           Authority
           of
           St.
           Austin
           ,
           that
           most
           of
           the
           better
           sort
           of
           men
           
           who
           had
           the
           Happiness
           to
           live
           in
           those
           better
           Times
           ,
           did
           suffer
           violence
           and
           force
           in
           
           their
           vast
           Promotions
           .
           For
           being
           exceedingly
           afraid
           of
           the
           great
           Dignities
           they
           were
           offer'd
           ,
           and
           much
           more
           ready
           to
           quit
           their
           Country
           ,
           than
           to
           run
           the
           great
           risque
           of
           
           Advancement
           in
           it
           ,
           they
           were
           fain
           to
           be
           press'd
           and
           
             kept
             in
             Prison
          
           ,
           'till
           they
           could
           
           bring
           their
           Wills
           down
           to
           admit
           of
           Greatness
           .
           Thus
           the
           
             most
             Modern
          
           of
           our
           Great
           
           Doctors
           ,
           of
           the
           
             most
             Primitive
          
           Simplicity
           ,
           
           a
           man
           as
           wise
           ,
           as
           he
           was
           learned
           ,
           and
           as
           good
           as
           
             good
             Nature
          
           by
           Grace
           could
           make
           him
           ,
           was
           truly
           afraid
           to
           live
           so
           long
           ,
           as
           to
           see
           the
           happy
           Day
           he
           had
           daily
           
             pray'd
             for
          
           ;
           partly
           for
           his
           own
           sake
           ,
           lest
           the
           bettering
           of
           the
           Times
           should
           possibly
           make
           him
           grow
           worse
           than
           he
           was
           before
           ;
           and
           lest
           Advancement
           should
           corrupt
           him
           ,
           whom
           the
           contrary
           Condition
           had
           kept
           Intire
           ;
           partly
           for
           the
           sake
           of
           the
           Publick
           also
           ,
           lest
           a
           Deluge
           of
           Prosperity
           ,
           overflowing
           all
           the
           Borders
           of
           Church
           and
           State
           ,
           might
           beget
           as
           great
           a
           Deluge
           of
           
             Epidemical
             Provocations
          
           ;
           to
           wit
           of
           downright
           Irreligion
           ,
           and
           
             Immoralities
             of
             Life
          
           .
           Thence
           came
           his
           Censure
           of
           the
           
             bold
             Hermites
          
           in
           the
           Time
           of
           the
           Emperour
           
             Theodosius
             the
             younger
          
           ,
           who
           left
           their
           Privacies
           and
           Retirements
           ,
           to
           study
           Perfection
           in
           the
           King's
           Palace
           ,
           because
           (
           forsooth
           )
           there
           were
           stronger
           and
           more
           Temptations
           to
           be
           subdued
           .
           For
           what
           was
           This
           but
           to
           presume
           (
           as
           St.
           Peter
           once
           did
           )
           on
           their
           
             Ghostly
             strength
          
           ?
           and
           so
           
             to
             tempt
          
           God
           himself
           to
           withdraw
           his
           Grace
           from
           them
           ,
           (
           as
           he
           did
           for
           a
           time
           from
           St.
           Peter
           also
           ,
           )
           to
           make
           them
           know
           their
           own
           Weakness
           without
           his
           Succours
           ?
           
           The
           greatest
           Luminaries
           on
           Earth
           being
           fitly
           by
           him
           compar'd
           to
           
             those
             famous
             Lamps
          
           ,
           of
           which
           't
           is
           said
           by
           Licetus
           ,
           that
           they
           continued
           
             under
             Ground
          
           no
           less
           than
           
             Sixteen
             Hundred
             years
          
           ,
           but
           
             went
             out
          
           ,
           and
           were
           extinguish't
           ,
           as
           soon
           as
           
             brought
             into
             the
             Air.
          
           And
           truly
           considering
           what
           Examples
           we
           have
           in
           History
           of
           men
           ,
           who
           by
           the
           Tenure
           of
           their
           Privacy
           did
           
             hold
             their
             Innocence
          
           ,
           but
           becoming
           
             Publick
             Persons
          
           were
           straight
           undone
           by
           their
           Advancements
           ,
           and
           had
           their
           former
           light
           of
           Conscience
           extinguish't
           in
           them
           ;
           we
           have
           as
           little
           reason
           as
           Baruch
           ,
           to
           be
           anxiously
           
             seeking
             Great
             Things
             for
             our selves
          
           ,
           but
           as
           great
           reason
           as
           Dr.
           Hammond
           ,
           to
           be
           religiously
           afraid
           of
           being
           taken
           out
           of
           our
           Privacies
           ,
           and
           drawn
           too
           far
           into
           Publick
           Air
           ,
           lest
           (
           like
           the
           Lamps
           before
           mentioned
           )
           our
           present
           Light
           should
           be
           darkned
           with
           too
           much
           Lustre
           .
        
         
           §
           8.
           
           There
           is
           yet
           a
           fourth
           Reason
           for
           the
           Dissuasive
           I
           am
           upon
           ,
           from
           any
           man's
           
             seeking
             Great
             Things
             for
             himself
          
           ,
           and
           for
           God's
           Prohibition
           ,
           
             Seek
             them
             not
          
           ,
           which
           is
           to
           be
           taken
           from
           a
           less
           obvious
           ,
           and
           more
           surprising
           Consideration
           ;
           to
           wit
           that
           the
           greater
           
           any
           man
           is
           ,
           the
           greater
           is
           his
           obligation
           to
           the
           discharge
           of
           one
           duty
           ,
           which
           ,
           thô
           it
           is
           not
           quite
           impossible
           ,
           is
           yet
           extreamly
           difficult
           ,
           and
           most
           uneasy
           to
           be
           perform'd
           .
           For
           still
           the
           more
           a
           man
           abounds
           in
           the
           Worlds
           
             Great
             Things
          
           ,
           (
           such
           as
           Riches
           ,
           and
           Honour
           ,
           and
           Reputation
           ,
           )
           the
           more
           he
           is
           bound
           upon
           all
           Accompts
           ,
           to
           lay
           Himself
           and
           Them
           too
           at
           the
           
             Feet
             of
             Christ.
          
           Still
           the
           more
           Talents
           he
           has
           receiv'd
           ,
           the
           more
           he
           has
           to
           reckon
           for
           ,
           at
           the
           General
           Audit
           ;
           and
           't
           is
           still
           the
           harder
           for
           him
           ,
           to
           make
           up
           a
           satisfactory
           Accompt
           ;
           and
           still
           the
           Sense
           of
           This
           Burden
           both
           of
           Difficulty
           and
           Danger
           ,
           should
           
             cast
             him
             down
          
           under
           That
           Greatness
           ,
           which
           is
           the
           aptest
           to
           
             puff
             him
             up
          
           .
           And
           why
           should
           any
           man
           be
           
             seeking
             Those
             things
             for
             Himself
          
           ,
           which
           do
           but
           aggrandize
           his
           Duty
           ,
           and
           lessen
           his
           Faculty
           to
           discharge
           it
           ?
           'T
           is
           (
           I
           suppose
           )
           from
           a
           Conjunction
           of
           These
           two
           things
           ,
           that
           
             The
             Friendship
             of
             the
             World
             is
             said
             to
             be
             Enmity
             with
             God.
          
           That
           't
           is
           hard
           (
           if
           not
           impossible
           )
           
             for
             a
             Rich
             man
             to
             enter
             into
             the
             Kingdom
             of
             Heaven
             .
          
           That
           't
           is
           a
           thing
           extreamly
           difficult
           ,
           for
           a
           man
           to
           have
           his
           
             portion
             of
             Good
             Things
          
           Twice
           ;
           Here
           ,
           
           with
           Dives
           ;
           and
           with
           
             Lazarus
             ,
             hereafter
          
           .
           Nor
           can
           I
           imagin
           a
           better
           reason
           ,
           why
           
             The
             Rich
          
           (
           rather
           than
           others
           )
           should
           be
           forewarned
           by
           St.
           
             Iames
             ,
             to
             weep
             and
             howl
             ,
          
           
           
             for
             the
             miseries
             that
             shall
             come
             upon
             them
             ,
          
           than
           that
           the
           same
           Talents
           of
           Greatness
           which
           are
           but
           lent
           and
           intrusted
           by
           God
           to
           men
           ,
           to
           make
           them
           more
           and
           more
           affectionate
           and
           thankful
           to
           him
           ,
           are
           wont
           to
           make
           them
           most
           forgetful
           and
           careless
           of
           him
           .
           That
           which
           obliges
           them
           to
           Humility
           ,
           is
           made
           to
           extimulate
           their
           Pride
           .
           Why
           then
           should
           we
           be
           seeking
           
             Greater
             Things
             for
             our selves
          
           than
           will
           do
           us
           Good
           ?
           Great
           enough
           to
           make
           it
           necessary
           to
           do
           a
           very
           important
           Duty
           ,
           which
           at
           the
           very
           same
           Time
           (
           speaking
           in
           a
           Moral
           sense
           )
           they
           make
           impossible
           to
           be
           done
           ?
           There
           can
           be
           no
           sadder
           Case
           for
           any
           poor
           Creature
           to
           be
           in
           ,
           than
           when
           he
           is
           loaded
           with
           Obligations
           which
           serve
           but
           to
           aggravate
           his
           Guilt
           .
           Yet
           This
           is
           commonly
           the
           upshot
           of
           as
           many
           
             Great
             Things
          
           as
           are
           got
           by
           Seeking
           .
        
         
           Lord
           ,
           what
           Comfort
           should
           This
           administer
           to
           men
           of
           mean
           and
           low
           Stations
           ,
           to
           men
           of
           slender
           and
           small
           Estates
           ?
           How
           
           should
           they
           learn
           from
           These
           Reasons
           for
           this
           Reproof
           and
           Prohibition
           of
           God
           to
           Baruch
           ,
           not
           to
           Envy
           any
           man's
           Greatness
           ,
           and
           not
           to
           covet
           it
           for
           Themselves
           ?
           Not
           to
           wish
           it
           were
           their
           own
           ,
           much
           less
           to
           seek
           it
           ,
           much
           less
           yet
           to
           seize
           upon
           it
           ?
           Is
           there
           any
           man
           here
           present
           at
           what
           has
           hitherto
           been
           deliver'd
           ,
           as
           Poor
           as
           Iob
           upon
           the
           Dunghil
           ,
           or
           as
           miserable
           as
           Lazarus
           at
           Dives
           his
           Door
           ,
           as
           ambitious
           of
           the
           Crumbs
           which
           happen
           to
           fall
           under
           his
           Table
           ,
           (
           and
           perhaps
           as
           full
           of
           Sores
           too
           ?
           )
           
             Let
             him
             lift
             up
             the
             Hands
             that
             hang
             down
             ,
             and
             the
             feeble
             Knees
             .
          
           Let
           him
           cheer
           himself
           up
           with
           this
           most
           rational
           ,
           most
           useful
           ,
           and
           most
           obvious
           Consideration
           ,
           That
           the
           less
           it
           pleaseth
           God
           to
           let
           him
           have
           his
           Proportion
           of
           
             Good
             Things
          
           
           here
           ,
           the
           likelier
           he
           is
           to
           have
           his
           
             Good
             Things
             hereafter
          
           .
           The
           less
           a
           man
           is
           overflowing
           with
           Wealth
           and
           Honour
           ,
           or
           with
           any
           thing
           else
           which
           the
           World
           calls
           Great
           ,
           by
           so
           much
           the
           less
           he
           is
           expos'd
           as
           the
           
             Butt
             of
             Envy
          
           ;
           by
           so
           much
           the
           less
           he
           has
           to
           lose
           ;
           the
           less
           he
           has
           to
           
             leave
             behind
          
           him
           ,
           the
           less
           he
           is
           in
           danger
           to
           stand
           amaz'd
           and
           confounded
           ,
           and
           to
           tremble
           for
           fear
           
             in
             the
             Day
             of
          
           
           Wrath.
           The
           fewer
           Talents
           he
           has
           received
           of
           Worldly
           Greatness
           ,
           the
           fewer
           he
           has
           to
           answer
           for
           ,
           
             in
             the
             Day
             when
             God
             shall
             judge
             the
             Secrets
             of
             men
             by
             Iesus
             Christ.
          
           Besides
           that
           for
           the
           present
           ,
           by
           so
           much
           the
           fewer
           are
           his
           Temptations
           to
           Pride
           and
           Arrogance
           ,
           to
           Cruelty
           and
           Oppression
           ,
           to
           Lust
           and
           Luxury
           .
           Or
           (
           to
           express
           it
           with
           St.
           Paul
           ,
           )
           by
           so
           much
           the
           fewer
           are
           his
           Temptations
           unto
           
             Rioting
             ,
             and
             Drunkenness
             ,
             to
             Chambering
             ,
             and
             Wantonness
             ,
             to
             Strife
             ,
             and
             Envy
             .
          
           To
           sum
           up
           all
           in
           a
           word
           ,
           the
           more
           a
           Christian
           is
           obnoxious
           to
           the
           Ridiculousness
           of
           Poverty
           ,
           and
           the
           Contempt
           of
           Great
           men
           ,
           the
           more
           conformable
           he
           is
           to
           the
           Life
           of
           Christ
           ,
           in
           whom
           the
           LInes
           of
           human
           Misery
           did
           All
           concenter
           .
           We
           see
           how
           many
           and
           great
           Comforts
           a
           man
           may
           raise
           out
           of
           his
           Misery
           ,
           if
           he
           can
           make
           a
           truly
           Christian
           and
           Philosophical
           use
           of
           it
           .
           And
           if
           These
           Considerations
           cannot
           induce
           a
           Poor
           man
           even
           to
           pity
           and
           compassionate
           any
           Great
           man's
           Condition
           ,
           yet
           at
           least
           they
           should
           be
           sufficient
           to
           make
           him
           contented
           with
           his
           own
           .
           Which
           is
           all
           I
           aim
           at
           in
           my
           present
           Reasoning
           .
        
         
         
           But
           before
           I
           am
           aware
           ,
           (
           for
           want
           of
           
             due
             heed
          
           to
           my
           General
           Method
           ,
           thô
           not
           for
           want
           of
           
             good
             will
          
           to
           the
           most
           Destitute
           and
           Dissatisfied
           of
           Those
           that
           hear
           me
           ,
           )
           I
           anticipate
           one
           of
           The
           Uses
           I
           am
           to
           make
           of
           that
           Doctrin
           this
           Text
           affords
           ,
           althô
           I
           have
           not
           quite
           done
           with
           the
           Reasons
           of
           it
           .
           And
           yet
           I
           cannot
           well
           proceed
           ,
           without
           occurring
           to
           an
           objection
           ;
           first
           by
           owning
           its
           Force
           ,
           (
           so
           far
           forth
           as
           it
           has
           reason
           ,
           )
           and
           then
           by
           shewing
           its
           Insufficience
           .
        
         
           'T
           is
           true
           I
           cannot
           but
           acknowledge
           ,
           (
           nor
           am
           I
           willing
           to
           stretch
           a
           Doctrin
           ,
           how
           True
           soever
           ,
           beyond
           the
           just
           Line
           of
           its
           due
           Extension
           ,
           which
           yet
           we
           all
           are
           apt
           to
           do
           ,
           through
           the
           hatred
           we
           use
           to
           have
           of
           any
           Error
           which
           we
           oppose
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           St.
           Basil
           calls
           it
           ;
           I
           therefore
           say
           I
           must
           acknowledge
           ,
           )
           and
           I
           do
           it
           without
           Regret
           ,
           that
           what
           an
           old
           Author
           has
           said
           of
           Phidias
           ,
           
           may
           be
           truly
           enough
           apply'd
           to
           every
           wise
           and
           good
           man
           in
           a
           Moral
           sense
           .
           If
           Phidias
           wanted
           Ivory
           out
           of
           which
           to
           make
           a
           Statue
           ,
           he
           could
           make
           one
           of
           Brass
           .
           If
           Marble
           were
           wanting
           ,
           he
           could
           make
           one
           of
           Wood.
           If
           the
           best
           Wood
           were
           wanting
           ,
           he
           could
           make
           
           one
           of
           the
           worst
           .
           And
           still
           how
           course
           soever
           his
           Materials
           happen'd
           to
           be
           ,
           the
           Statue
           should
           be
           as
           good
           ,
           as
           the
           Stuff
           would
           bear
           .
           Just
           so
           a
           wise
           and
           good
           man
           will
           make
           the
           best
           use
           he
           can
           of
           any
           Condition
           he
           can
           be
           in
           .
           All
           his
           wants
           will
           be
           with
           Comfort
           ;
           All
           his
           Advancements
           with
           Humility
           ;
           All
           his
           Injoyments
           with
           Moderation
           .
           He
           will
           equally
           stand
           affected
           to
           Death
           ,
           and
           
             Honour
             ;
             neither
          
           of
           which
           is
           to
           be
           courted
           ,
           thô
           they
           are
           Both
           to
           be
           indured
           (
           when
           laid
           upon
           him
           unsought
           )
           
             without
             impatience
          
           .
           But
           yet
           ,
           as
           Phidias
           could
           work
           the
           better
           ,
           the
           fitter
           Materials
           were
           allow'd
           him
           ,
           and
           some
           were
           fitter
           for
           his
           purpose
           than
           others
           were
           ;
           so
           a
           wise
           and
           good
           man
           is
           able
           to
           make
           a
           
             better
             use
          
           ,
           of
           one
           Condition
           ,
           than
           of
           another
           ;
           and
           therefore
           ought
           to
           choose
           That
           ,
           which
           he
           can
           manage
           with
           the
           
             most
             ease
          
           ,
           to
           the
           
             best
             Advantage
          
           .
           Now
           what
           Condition
           That
           is
           ,
           hath
           been
           sufficiently
           imply'd
           in
           the
           four
           Reasons
           going
           before
           ,
           [
           of
           God's
           severe
           Prohibition
           ,
           
             Seek
             them
             not
          
           ;
           ]
           and
           may
           yet
           more
           expresly
           be
           made
           out
           to
           us
           in
           That
           which
           follows
           .
           For
        
         
           §
           9.
           
           If
           
             all
             Secular
             Greatness
          
           is
           less
           conducible
           
           to
           a
           man's
           Happiness
           ,
           or
           his
           Contentment
           here
           on
           Earth
           ,
           and
           carries
           with
           it
           more
           Impediments
           in
           the
           Narrow
           way
           to
           Heaven
           ,
           (
           which
           our
           Lord
           and
           his
           Apostles
           affirm
           expresly
           ,
           )
           than
           That
           other
           State
           of
           life
           which
           is
           low
           ,
           and
           little
           ;
           It
           cannot
           but
           follow
           on
           the
           contrary
           ,
           (
           for
           
             Contrariorum
             contraria
             est
             ratio
          
           ,
           )
           that
           the
           inferiour
           State
           of
           life
           is
           much
           the
           Best
           ,
           and
           the
           most
           Retired
           the
           most
           desirable
           Condition
           .
           Indeed
           't
           is
           pity
           that
           Superfluities
           should
           enlarge
           a
           man's
           Appetite
           ,
           yet
           so
           they
           do
           .
           Pity
           't
           is
           that
           a
           man's
           Avarice
           should
           ever
           be
           widened
           by
           his
           Possessions
           ,
           yet
           so
           it
           is
           .
           And
           therefore
           the
           Scythians
           did
           very
           fitly
           thus
           expostulate
           with
           the
           Great
           Emperour
           ,
           who
           conquer'd
           all
           he
           ever
           fought
           with
           ,
           except
           Himself
           ;
           
             Quid
             tibi
             divitiis
             opus
             est
             ,
             quae
             Te
             cogunt
             esurire
             ?
          
           What
           hast
           Thou
           to
           do
           with
           Meat
           ,
           which
           does
           but
           serve
           to
           increase
           thy
           hunger
           ?
           or
           what
           need
           hast
           Thou
           of
           Riches
           ,
           which
           make
           thee
           still
           the
           more
           needy
           ?
           for
           they
           observ'd
           the
           more
           he
           had
           ,
           the
           more
           he
           wanted
           what
           he
           
             had
             not
          
           .
           And
           the
           degrees
           of
           a
           man's
           Want
           do
           (
           by
           very
           sound
           Ethicks
           )
           define
           his
           Poverty
           .
           We
           know
           't
           is
           customary
           for
           Parents
           ,
           to
           make
           
           and
           leave
           (
           if
           they
           can
           )
           a
           great
           Provision
           for
           their
           Children
           ,
           (
           or
           for
           their
           Nephews
           ,
           if
           they
           have
           none
           .
           )
           And
           still
           the
           greater
           Estate
           they
           leave
           them
           ,
           the
           better
           they
           think
           they
           have
           done
           their
           Duty
           ;
           because
           they
           take
           it
           for
           a
           thing
           granted
           ,
           that
           men
           are
           as
           Happy
           ,
           as
           they
           are
           Rich.
           But
           when
           we
           reflect
           upon
           the
           Character
           and
           the
           Choice
           of
           those
           men
           ,
           who
           either
           were
           sick
           of
           great
           Plenty
           ,
           and
           therefore
           left
           it
           as
           a
           Disease
           ;
           or
           were
           afraid
           of
           its
           Infection
           ,
           and
           therefore
           refused
           the
           Offers
           of
           it
           ,
           't
           is
           plain
           Experience
           ,
           and
           Practice
           ,
           and
           the
           Best
           mens
           Examples
           ,
           as
           well
           as
           Reason
           ,
           yes
           and
           abundance
           of
           Scripture
           too
           ,
           will
           make
           us
           quite
           of
           another
           mind
           .
           For
           though
           Contentment
           cannot
           arise
           from
           any
           Proportion
           of
           Estate
           ,
           be
           it
           great
           ,
           or
           little
           ,
           (
           because
           it
           grows
           to
           us
           from
           within
           ,
           and
           not
           from
           any
           thing
           without
           us
           ;
           )
           yet
           I
           conceive
           a
           mean
           Estate
           does
           most
           contribute
           to
           its
           Attainment
           ;
           and
           with
           the
           men
           who
           have
           but
           Little
           ,
           the
           
             Greatest
             Contentments
          
           are
           seen
           to
           dwell
           .
           The
           reason
           of
           which
           is
           very
           evident
           ;
           For
           't
           is
           easy
           to
           have
           a
           little
           ,
           and
           to
           be
           
             below
             Envy
          
           ;
           whilst
           't
           is
           absolutely
           impossible
           to
           be
           above
           it
           .
           And
           therefore
           That
           of
           
           Claudian
           has
           apparent
           Truth
           in
           it
           ,
           
             Est
             ubi
             despectus
             nimius
             juvat
             :
             There
             is
             a
             Time
             when
             a
             man
             prospers
             by
             being
             slighted
             .
          
           When
           a
           man's
           Poverty
           is
           his
           Protection
           :
           when
           too
           much
           contempt
           secures
           his
           liberty
           and
           his
           life
           .
           'T
           is
           ever
           best
           ,
           because
           safest
           ,
           because
           least
           troublesom
           ,
           least
           perillous
           ,
           least
           invidious
           ,
           
             Not
             to
             be
             Great
          
           .
           Again
           ,
           
             Ad
             manum
             est
             quod
             satis
             est
          
           ;
           As
           't
           is
           easy
           to
           have
           a
           little
           ,
           so
           a
           little
           is
           sufficient
           for
           
             Food
             and
             Rayment
          
           :
           and
           St.
           Paul
           infers
           strongly
           ,
           that
           Food
           and
           Rayment
           are
           enough
           :
           (
           the
           upshot
           of
           all
           we
           can
           want
           or
           
             pray
             for
          
           :
           )
           and
           't
           is
           enough
           that
           breeds
           Happiness
           ,
           because
           Contentment
           ,
           meeting
           with
           a
           Mind
           that
           is
           fitted
           for
           it
           :
           And
           a
           man's
           Mind
           is
           sooner
           fitted
           to
           find
           enough
           in
           a
           Little
           ,
           than
           to
           meet
           with
           it
           in
           great
           Abundance
           .
           For
           ,
           
             Sudatur
             ad
             Supervacua
          
           ,
           (
           says
           the
           Roman
           Philosopher
           ,
           )
           what
           is
           more
           than
           just
           enough
           ,
           begins
           to
           have
           somewhat
           of
           Excess
           ;
           and
           All
           excess
           is
           superfluous
           ,
           which
           for
           that
           very
           reason
           will
           cost
           us
           sweat
           ;
           if
           not
           the
           Sweat
           of
           the
           Brow
           ,
           yet
           the
           Anxiety
           of
           the
           Brain
           ;
           not
           only
           in
           the
           Solicitude
           how
           to
           get
           ,
           or
           to
           improve
           ,
           but
           in
           that
           easier
           Concernment
           ,
           How
           to
           manage
           ,
           and
           to
           praeserve
           
           it
           .
           In
           each
           of
           which
           Cases
           ,
           
             Sudatur
             ad
             Supervacua
          
           .
           The
           meaner
           man
           even
           in
           This
           is
           so
           much
           happier
           than
           the
           greater
           ,
           by
           how
           much
           't
           is
           better
           
             not
             to
             have
          
           ,
           than
           to
           lose
           Abundance
           :
           which
           ,
           sooner
           or
           later
           ,
           the
           Great
           man
           must
           ,
           and
           the
           Mean
           man
           cannot
           .
           *
           Still
           the
           Greater
           any
           one
           is
           ,
           the
           more
           he
           is
           obnoxious
           to
           Chance
           ,
           and
           Fortune
           ,
           by
           which
           't
           is
           better
           not
           to
           be
           favour'd
           ,
           than
           
             forsaken
             at
             last
          
           .
           And
           therefore
           the
           Baleares
           (
           of
           whom
           we
           read
           in
           Diodorus
           )
           did
           so
           reflect
           upon
           the
           
           Misery
           which
           
           Geryon's
           great
           Treasures
           betray'd
           him
           to
           ,
           (
           for
           he
           had
           never
           else
           been
           visited
           and
           kill'd
           by
           Hercules
           ,
           )
           that
           they
           
             durst
             not
          
           have
           Plenty
           ,
           for
           fear
           of
           Thieves
           ;
           for
           fear
           of
           providing
           for
           their
           Enemies
           ,
           as
           Geryon
           did
           .
           Which
           comparing
           with
           That
           of
           David
           ,
           [
           
             He
             heapeth
             up
             Riches
             ,
             and
             cannot
             tell
             who
             shall
             gather
             them
             ,
          
           ]
           and
           with
           the
           Counsel
           of
           Christ
           himself
           ,
           
             Take
             no
             thought
             for
             the
             Morrow
             ,
          
           and
           
             lay
             not
             up
             Treasure
             upon
             Earth
             ,
          
           (
           Matth.
           6.
           )
           I
           do
           the
           less
           think
           it
           strange
           ,
           thô
           strange
           enough
           ,
           that
           
             Maximus
             Tyrius
          
           and
           other
           Antients
           admir'd
           the
           Wisdom
           of
           Diogenes
           ,
           in
           that
           he
           made
           it
           his
           choice
           ,
           to
           
           be
           as
           unfurnished
           as
           an
           Angel
           ;
           as
           free
           from
           
           all
           
             Earthly
             Goods
          
           ,
           as
           the
           Spirits
           of
           Heaven
           .
           
           For
           they
           consider'd
           within
           Themselves
           ,
           that
           to
           have
           Riches
           ,
           and
           Honours
           ,
           as
           well
           as
           Children
           ,
           is
           to
           give
           
             Hostages
             to
             Fortune
          
           .
           And
           that
           't
           is
           here
           ,
           as
           in
           an
           Army
           ;
           the
           greater
           the
           Bulk
           ,
           the
           more
           it
           is
           expos'd
           to
           Wounds
           and
           Slaughter
           .
        
         
           §
           10.
           
           But
           thô
           the
           Saying
           of
           Epicurus
           is
           most
           evidently
           true
           ,
           
             Honesta
             res
             est
             Paupertas
             laeta
          
           ,
           that
           he
           who
           does
           not
           only
           bear
           ,
           but
           injoy
           his
           Poverty
           ,
           is
           not
           only
           an
           happy
           ,
           but
           an
           honourable
           man
           ,
           and
           in
           this
           respect
           a
           rich
           one
           ,
           that
           what
           he
           
             has
             not
          
           ,
           he
           does
           
             not
             want
          
           ,
           whilst
           he
           regulates
           his
           Appetite
           ,
           and
           makes
           it
           adequate
           to
           his
           Condition
           ;
           yet
           because
           't
           is
           not
           so
           easy
           ,
           for
           a
           man
           and
           his
           Poverty
           to
           be
           agreed
           ,
           in
           case
           his
           Poverty
           is
           so
           importunate
           ,
           as
           incessantly
           to
           pinch
           him
           with
           Cold
           and
           Hunger
           ;
           I
           therefore
           put
           a
           wide
           difference
           between
           
             not
             seeking
             Great
             Things
             for
             our selves
             ,
          
           and
           
             not
             providing
             what
             is
             enough
          
           .
           'T
           is
           not
           absolute
           Poverty
           I
           recommend
           from
           This
           Text
           ,
           (
           such
           as
           Discalceats
           and
           Mendicants
           pretend
           to
           love
           ,
           )
           but
           only
           Poverty
           in
           comparison
           ;
           That
           which
           either
           borders
           on
           ,
           or
           dwells
           within
           some
           few
           
           Doors
           of
           It.
           I
           speak
           of
           Poverty
           as
           oppos'd
           to
           those
           
             Great
             Things
          
           ,
           from
           the
           Seeking
           of
           which
           we
           are
           here
           dehorted
           .
           For
           This
           does
           seem
           a
           more
           safe
           ,
           and
           more
           secure
           way
           to
           Happiness
           ,
           than
           Great
           Abundance
           ;
           because
           the
           less
           any
           one
           has
           above
           Food
           and
           Rayment
           ,
           the
           less
           he
           roves
           beyond
           the
           limits
           of
           what
           is
           competent
           ,
           and
           enough
           ,
           (
           as
           I
           said
           before
           ;
           )
           the
           less
           he
           has
           to
           
             care
             for
          
           ,
           and
           to
           give
           
             accompt
             of
          
           at
           the
           general
           Audit
           ;
           briefly
           the
           less
           he
           has
           to
           lose
           ,
           and
           to
           
             leave
             behind
          
           him
           ;
           not
           infallibly
           to
           his
           Friends
           ,
           but
           peradventure
           to
           his
           
             worst
             Enemies
          
           ;
           Not
           certainly
           to
           his
           Sons
           ,
           but
           perhaps
           to
           his
           Sequestrators
           ;
           nor
           for
           certain
           to
           his
           Daughters
           ,
           but
           possibly
           to
           the
           Artificers
           ,
           who
           shall
           make
           a
           Prey
           of
           them
           .
           I
           say
           't
           is
           a
           state
           of
           Mediocrity
           ,
           A
           Competency
           of
           Fortune
           ,
           attended
           still
           with
           a
           decent
           Thriftiness
           ,
           and
           Frugality
           ,
           (
           as
           being
           That
           without
           which
           no
           Riches
           can
           be
           Great
           ,
           or
           if
           Great
           ,
           not
           sufficient
           ,
           )
           which
           I
           commend
           from
           this
           Text
           ,
           as
           a
           Soveraign
           Medicine
           against
           the
           Itch.
           And
           that
           the
           worst
           kind
           of
           Itch
           to
           be
           imagin'd
           ;
           to
           wit
           the
           Itch
           of
           a
           man's
           
             Seeking
             Great
             Things
             for
             himself
          
           ;
           or
           very
           much
           Greater
           than
           are
           allotted
           
           him
           by
           the
           wise
           Providence
           of
           his
           Creator
           .
        
         
           
             Auream
             quisquis
             Mediocritatem
          
           
             Diligit
             tutus
             ,
             caret
             obsoleti
             
          
           
             Sordibus
             Tecti
             ,
             caret
             invidendâ
          
           
             Sobrius
             Aulâ
             .
          
        
         
           Of
           all
           the
           Secular
           
             Great
             Things
          
           from
           the
           Seeking
           of
           which
           we
           are
           here
           dehorted
           ,
           the
           least
           desirable
           I
           am
           sure
           ,
           if
           not
           the
           
             most
             tremendous
          
           ,
           are
           the
           Great
           and
           Rich
           Offices
           of
           Publick
           Government
           and
           Trust
           ;
           because
           They
           are
           the
           
             greatest
             Obstacles
          
           to
           That
           which
           does
           the
           most
           import
           us
           ,
           to
           wit
           
             The
             Government
             of
             our selves
          
           .
           A
           Work
           so
           incumbent
           upon
           our selves
           ,
           (
           next
           and
           immediately
           under
           God
           ,
           )
           as
           that
           it
           cannot
           be
           wholly
           managed
           by
           any
           other
           man's
           Prudence
           ,
           how
           much
           soever
           it
           may
           be
           greater
           ,
           and
           more
           to
           be
           trusted
           than
           our
           own
           .
           Besides
           that
           the
           Government
           of
           a
           man's
           Family
           ,
           althô
           not
           Great
           ,
           and
           the
           Government
           of
           his
           Estate
           ,
           althô
           but
           Little
           ,
           will
           take
           up
           more
           of
           his
           Time
           (
           on
           which
           his
           Eternity
           does
           depend
           )
           than
           he
           can
           very
           well
           part
           with
           from
           better
           Objects
           .
           And
           
           for
           the
           governing
           of
           a
           man's
           
             Self
             ,
             All
          
           his
           Time
           is
           
             too
             little
          
           ;
           whether
           we
           look
           upon
           the
           hardness
           or
           profit
           of
           it
           .
           To
           keep
           our
           Thoughts
           ,
           and
           our
           Affections
           ,
           our
           Appetites
           ,
           and
           our
           Wills
           ,
           within
           their
           due
           
             Bounds
             and
             Compass
          
           ,
           and
           well
           employ'd
           on
           those
           Objects
           to
           which
           of
           right
           they
           do
           belong
           ,
           is
           so
           difficult
           in
           the
           doing
           ,
           and
           yet
           so
           pleasant
           when
           it
           is
           done
           ,
           that
           I
           know
           not
           whether
           the
           Work
           ,
           or
           the
           Reward
           it
           brings
           with
           It
           is
           more
           important
           .
           Hence
           an
           Overplus
           of
           Advancement
           is
           as
           distastful
           and
           as
           surfeiting
           to
           a
           moderate
           Mind
           ,
           as
           is
           an
           Excess
           of
           Meat
           and
           Drink
           ,
           either
           to
           a
           well-satisfi'd
           ,
           or
           tender
           Stomach
           .
           And
           therefore
           as
           a
           man
           of
           a
           sober
           Appetite
           will
           expect
           to
           be
           excus'd
           by
           abler
           Drinkers
           than
           himself
           ,
           from
           taking
           in
           more
           than
           will
           do
           him
           good
           ,
           or
           more
           than
           his
           Body
           can
           well
           abide
           ;
           so
           we
           must
           pray
           to
           be
           excus'd
           ,
           (
           or
           be
           contented
           if
           we
           are
           not
           )
           by
           men
           of
           larger
           Appetites
           and
           stronger
           Ambitions
           than
           our
           own
           ,
           if
           we
           shall
           choose
           to
           be
           no
           greater
           ,
           in
           Wealth
           ,
           and
           Honour
           ,
           than
           in
           Desires
           ;
           to
           lessen
           our
           Burden
           (
           if
           already
           lying
           upon
           us
           )
           in
           proportion
           to
           the
           strength
           we
           have
           to
           bear
           it
           ;
           to
           have
           our
           Meat
           and
           our
           Drink
           ,
           
           as
           well
           as
           our
           Hunger
           ,
           and
           our
           Thirst
           ,
           exactly
           fitted
           to
           our
           Digestions
           .
        
         
           §
           11.
           
           'T
           is
           true
           indeed
           there
           is
           a
           time
           ,
           when
           the
           Worlds
           Great
           Things
           (
           such
           as
           Riches
           and
           Honour
           )
           come
           uninvited
           ,
           and
           even
           grow
           upon
           their
           owners
           ,
           who
           neither
           seek
           ,
           nor
           care
           for
           them
           .
           In
           which
           case
           't
           is
           to
           be
           said
           ,
           
             Non
             in
             rebus
             vitium
             est
             ,
             sed
             in
             animis
             Possidentium
             .
          
           Riches
           are
           innocent
           in
           their
           
             Increase
             ,
             if
             we
             set
             not
             our
             hearts
             upon
             them
          
           ;
           if
           we
           look
           upon
           them
           as
           things
           which
           are
           false
           and
           flying
           ;
           if
           we
           carry
           our selves
           towards
           them
           with
           so
           much
           Carelesness
           and
           Contempt
           ,
           as
           to
           be
           really
           
             poor
             in
             Spirit
          
           ;
           reaping
           the
           Benefit
           and
           the
           Blessing
           which
           any
           Lazarus
           can
           injoy
           ,
           without
           the
           Sting
           ,
           and
           the
           Disgrace
           ,
           without
           the
           Leprosie
           ,
           and
           the
           Ridiculousness
           ,
           which
           an
           ugly
           French
           Proverb
           ,
           and
           vitious
           men
           have
           found
           in
           it
           ,
           and
           none
           but
           They.
           It
           was
           a
           very
           gross
           Error
           in
           the
           ancient
           Apostolici
           ,
           (
           as
           they
           were
           
           pleas'd
           to
           call
           Themselves
           )
           to
           think
           it
           utterly
           unlawful
           for
           men
           to
           have
           Estates
           peculiar
           to
           them
           ,
           and
           that
           forsooth
           for
           this
           Reason
           ,
           because
           the
           Apostles
           ,
           and
           their
           first
           Followers
           had
           
             all
             things
             in
             common
          
           ,
           except
           
           their
           Wives
           .
           'T
           was
           to
           put
           Vertue
           upon
           the
           Rack
           ,
           and
           stretch
           her
           out
           (
           like
           Procrustes
           )
           beyond
           her
           just
           and
           full
           Stature
           ,
           to
           wit
           ,
           the
           Extremity
           of
           her
           Mean
           ;
           and
           therefore
           't
           was
           with
           good
           reason
           ,
           that
           Epiphanius
           and
           others
           esteem'd
           Them
           Hereticks
           .
           For
           as
           a
           man
           of
           
             great
             Age
          
           may
           receive
           the
           Kingdom
           of
           God
           ,
           
             as
             a
             little
             Child
          
           ;
           so
           may
           one
           of
           
             great
             Wealth
          
           ,
           as
           a
           very
           poor
           one
           .
           It
           being
           the
           
             inward
             Disposition
          
           ,
           not
           the
           want
           of
           outward
           Affluence
           ,
           which
           makes
           a
           man
           
             poor
             enough
          
           to
           be
           regarded
           (
           like
           
             The
             Virgin
          
           )
           by
           God
           Himself
           .
           Our
           Self-denials
           ,
           if
           we
           are
           Rich
           ,
           will
           make
           us
           voluntarily
           Poor
           ,
           and
           still
           the
           Richer
           for
           being
           such
           .
           Nor
           only
           the
           Richer
           ,
           but
           Greater
           too
           .
           For
           
             Magnus
             Ille
             est
             qui
             in
             divitiis
             est
             pauper
             ,
          
           says
           
             Lucius
             Seneca
          
           .
           He
           is
           generous
           ,
           and
           great
           ,
           who
           keeps
           the
           Modesty
           and
           the
           Meekness
           of
           a
           very
           poor
           man
           in
           the
           midst
           of
           Plenty
           .
           The
           like
           to
           which
           may
           be
           said
           on
           the
           other
           side
           .
           He
           is
           indeed
           a
           great
           man
           ,
           who
           is
           
             as
             if
             he
          
           were
           Rich
           in
           the
           deepest
           Poverty
           :
           as
           Rich
           in
           Comforts
           and
           Contentments
           ,
           and
           Serenities
           of
           Mind
           ,
           as
           if
           he
           were
           Owner
           of
           Both
           the
           Indies
           .
           If
           our
           Riches
           decrease
           ,
           and
           our
           
           Desires
           decrease
           too
           ,
           still
           our
           Condition
           is
           the
           same
           ,
           and
           we
           must
           needs
           be
           as
           well
           as
           ever
           .
           For
           
             Beatus
             est
             Ille
             qui
             vivit
             ut
             vult
          
           ;
           He
           who
           has
           all
           that
           he
           desires
           ,
           cannot
           be
           happier
           than
           he
           is
           ,
           whatever
           else
           may
           be
           added
           to
           him
           .
           And
           This
           is
           that
           frame
           of
           Mind
           which
           the
           Text
           suggests
           to
           us
           ;
           This
           we
           are
           all
           to
           
             pant
             after
          
           ,
           and
           
             labour
             for
          
           ,
           with
           a
           comparative
           Contempt
           of
           the
           World
           without
           us
           .
           And
           to
           This
           the
           smallest
           things
           are
           more
           conducible
           than
           the
           Greatest
           .
           A
           little
           with
           acquiescence
           ,
           which
           was
           the
           Portion
           of
           Aglaus
           the
           poor
           Arcadian
           ,
           will
           not
           only
           make
           us
           happier
           ,
           but
           even
           Richer
           than
           *
           Umidius
           
           with
           all
           his
           Plenty
           .
           For
           thô
           't
           is
           a
           Postulate
           ,
           or
           a
           Principle
           ,
           not
           to
           be
           question'd
           in
           Geometry
           ,
           That
           
             the
             Whole
             must
             needs
             be
             more
             than
             any
             Part
             of
             it self
             ,
          
           yet
           in
           Morality
           't
           is
           to
           be
           question'd
           for
           several
           Reasons
           .
           For
           such
           may
           be
           the
           blessed
           Frame
           and
           Constitution
           of
           a
           man's
           mind
           ,
           as
           may
           enable
           him
           to
           confute
           ,
           or
           elude
           the
           Maxim.
           And
           That
           difficult
           Hemistichion
           which
           Hesiod
           sent
           his
           Brother
           Perses
           ,
           (
           by
           whom
           it
           seems
           he
           had
           been
           cheated
           of
           the
           one
           half
           of
           his
           Estate
           ,
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Half
             is
             more
             than
             the
             whole
             ,
          
           may
           
           have
           its
           Proof
           and
           Exposition
           from
           the
           Experience
           of
           a
           moderate
           and
           prudent
           man.
           For
           the
           one
           half
           of
           his
           Possessions
           may
           be
           more
           to
           him
           than
           the
           whole
           ,
           five
           or
           six
           several
           ways
           ;
           in
           that
           it
           may
           (
           without
           a
           Miracle
           )
           be
           more
           conducing
           unto
           his
           Happiness
           ,
           and
           more
           in
           order
           to
           his
           Designs
           ,
           and
           even
           in
           reference
           unto
           the
           present
           ,
           as
           well
           as
           to
           the
           future
           and
           better
           Life
           ;
           and
           that
           by
           being
           (
           for
           Example
           )
           more
           consistent
           with
           his
           Privacy
           ,
           and
           more
           conservative
           of
           his
           Time
           ;
           more
           propitious
           to
           his
           Sobriety
           ,
           and
           more
           agreeable
           to
           his
           Vocation
           ;
           more
           in
           a
           tendency
           to
           his
           Contentment
           ,
           and
           more
           by
           consequence
           to
           his
           Health
           .
           Many
           ways
           it
           may
           be
           more
           ,
           both
           in
           a
           Moral
           ,
           and
           Theological
           ,
           (
           which
           is
           the
           best
           ,
           )
           althô
           it
           cannot
           in
           a
           Physical
           ,
           or
           Mathematical
           Acception
           ,
           (
           which
           is
           the
           worst
           .
           )
           For
           sure
           the
           former
           signification
           of
           the
           word
           More
           ,
           is
           as
           much
           better
           than
           the
           later
           ,
           as
           Quality
           and
           Goodness
           is
           better
           than
           Quantity
           and
           Bulk
           ;
           or
           as
           the
           Injoyment
           of
           worldly
           things
           ,
           than
           the
           bare
           Possession
           .
           For
           the
           happiest
           man
           living
           ,
           and
           the
           most
           noble
           Apolaustick
           ,
           cannot
           possibly
           be
           He
           who
           does
           own
           the
           most
           things
           ,
           but
           
           evidently
           He
           who
           does
           want
           the
           fewest
           .
           And
           as
           the
           strengthning
           of
           a
           man's
           Back
           is
           of
           greater
           use
           to
           him
           ,
           than
           the
           meer
           lessening
           of
           his
           Burden
           ,
           so
           is
           the
           shortning
           of
           his
           Appetite
           of
           more
           advantage
           to
           his
           well-being
           ,
           
           than
           any
           lengthning
           of
           his
           Titles
           ,
           or
           any
           inlarging
           of
           his
           Estate
           .
           Else
           a
           Cormorant
           ,
           or
           a
           Gulon
           ,
           (
           supposing
           them
           to
           have
           Food
           in
           full
           Proportion
           to
           their
           Appetites
           )
           would
           be
           much
           happier
           than
           a
           Man.
           And
           a
           man
           with
           such
           a
           Disease
           as
           Physicians
           call
           a
           Boulimis
           ,
           or
           Boulimia
           ,
           (
           supposing
           him
           also
           to
           have
           Food
           in
           full
           Proportion
           to
           his
           Appetite
           ,
           )
           would
           be
           happier
           than
           a
           man
           of
           the
           
             soundest
             Health
          
           .
           A
           thing
           so
           void
           of
           all
           reason
           ,
           and
           so
           impossible
           to
           be
           True
           ,
           that
           the
           Belly-Gods
           of
           the
           Earth
           who
           still
           are
           satisfying
           their
           Appetites
           ,
           and
           the
           Glorified
           Saints
           of
           Heaven
           who
           have
           the
           Happiness
           to
           have
           None
           ,
           do
           so
           far
           differ
           ,
           (
           as
           to
           the
           Comforts
           and
           Satisfactions
           which
           they
           injoy
           ,
           )
           that
           the
           Pleasures
           of
           the
           first
           are
           much
           the
           lesser
           ,
           but
           the
           
             more
             gross
          
           ;
           whilst
           the
           Pleasures
           of
           the
           second
           are
           vastly
           greater
           ,
           but
           more
           refin'd
           .
        
         
           §
           12.
           
           From
           All
           that
           has
           hitherto
           been
           deliver'd
           ,
           that
           is
           from
           the
           Doctrin
           which
           has
           been
           
           laid
           ,
           and
           from
           the
           Reasons
           which
           have
           been
           given
           ,
           why
           men
           should
           not
           be
           
             Seekers
             of
             Great
             Things
             for
             themselves
             ,
          
           (
           a
           Doctrin
           drawn
           from
           the
           Reproof
           ,
           and
           from
           the
           strict
           Prohibition
           of
           
             God
             himself
          
           ,
           and
           Reasons
           arising
           from
           as
           good
           Topicks
           as
           I
           have
           been
           able
           to
           argue
           from
           ,
           )
           some
           good
           Lessons
           are
           to
           be
           taken
           ,
           some
           good
           Uses
           to
           be
           made
           ,
           some
           good
           Means
           to
           be
           suggested
           ,
           and
           some
           good
           Motives
           to
           be
           consider'd
           ,
           as
           well
           by
           Private
           ,
           as
           Publick
           Persons
           ;
           by
           Poor
           ,
           and
           Rich
           ;
           by
           the
           Least
           and
           by
           the
           Greatest
           ,
           without
           Exception
           .
        
         
           §
           13.
           
           First
           ,
           Inferiour
           men
           must
           learn
           from
           this
           whole
           Message
           of
           God
           to
           Baruch
           ,
           Not
           to
           advance
           themselves
           by
           levelling
           ;
           not
           to
           seek
           Greatness
           for
           It self
           ,
           nor
           yet
           to
           seek
           it
           for
           Themselves
           ,
           much
           less
           for
           Themselves
           by
           
             lessening
             others
          
           ;
           Not
           to
           be
           Troublers
           of
           the
           Waters
           wherein
           they
           are
           desirous
           to
           fish
           for
           Greatness
           ;
           Not
           to
           aim
           at
           Great
           Things
           by
           heading
           Parties
           ,
           and
           Factions
           ,
           by
           nourishing
           Schisms
           and
           Separations
           ,
           and
           (
           what
           of
           it self
           is
           a
           
             great
             thing
          
           ,
           )
           by
           having
           the
           Managements
           of
           Sedition
           in
           Church
           and
           State
           ;
           Not
           to
           promote
           a
           
             Fifth
             Monarchy
          
           ,
           by
           pretending
           nothing
           more
           than
           a
           Common-wealth
           ;
           
           Not
           to
           imagin
           that
           
             Dominion
             must
             needs
             be
             founded
             only
             in
             Grace
          
           ;
           and
           that
           the
           
             use
             of
             the
             Creature
          
           belongs
           to
           none
           but
           
             The
             Elect
          
           ;
           to
           many
           others
           indeed
           
             de
             facto
          
           ,
           but
           
             de
             jure
          
           only
           to
           Them
           ;
           They
           must
           learn
           not
           to
           be
           Selfish
           under
           colour
           of
           Self-denial
           ,
           meerly
           forsooth
           in
           Zeal
           to
           the
           
             Publick
             Good
          
           ,
           and
           that
           Right
           may
           take
           place
           ;
           (
           not
           forsooth
           that
           they
           care
           for
           Wealth
           ,
           or
           Honour
           ,
           or
           have
           any
           true
           love
           to
           the
           Creature-Comforts
           ,
           as
           they
           are
           such
           ,
           but
           )
           that
           Goodness
           (
           as
           they
           call
           it
           )
           may
           be
           rewarded
           ,
           and
           that
           Religion
           may
           have
           its
           due
           ,
           and
           that
           the
           blessed
           
             Apostle
             Paul
          
           (
           whose
           words
           they
           take
           by
           the
           wrong
           handle
           )
           may
           be
           justified
           in
           his
           Saying
           ,
           whilst
           Godliness
           is
           found
           to
           be
           
             profitable
             for
             All
             things
             ,
             having
             Promise
          
           as
           well
           of
           
           
             the
             Life
             that
             now
             is
             ,
             as
             of
             that
             which
             is
             to
             come
             .
          
           This
           is
           the
           first
           and
           prime
           Lesson
           which
           every
           private
           Poor
           man
           ,
           and
           every
           man
           
             under
             Authority
          
           ,
           althô
           
             not
             poor
          
           ,
           is
           to
           learn
           from
           the
           Dehortative
           ,
           and
           from
           the
           
             bitter
             Exprobration
          
           of
           God
           to
           Baruch
           .
           He
           must
           not
           make
           himself
           the
           Moral
           of
           
             Aesop's
             Toad
          
           ,
           which
           had
           an
           Ambition
           to
           
             swell
             it self
          
           into
           the
           Bigness
           of
           an
           Ox.
           He
           must
           not
           make
           
           himself
           obnoxious
           to
           the
           reproach
           of
           That
           Proverb
           ,
           
             Scarabaeus
             contra
             Aquilam
          
           ;
           being
           but
           a
           Beetle
           ,
           or
           but
           a
           Butterfly
           ,
           he
           must
           not
           aemulate
           an
           Eagle
           ,
           much
           less
           indeavour
           ,
           either
           to
           lure
           her
           ,
           or
           
             pluck
             her
             down
          
           .
           He
           must
           not
           make
           himself
           lyable
           to
           the
           Wo
           ,
           which
           God
           denounced
           heretofore
           by
           his
           Prophet
           Isaiah
           ;
           must
           not
           say
           tacitly
           
             to
             his
          
           
           Father
           ,
           what
           
             begettest
             thou
             ?
             or
             to
             the
             Woman
             ,
             what
             hast
             Thou
             brought
             forth
             ?
          
           He
           must
           not
           mutiny
           and
           grumble
           against
           God's
           Providence
           and
           his
           Will
           ,
           or
           seek
           to
           aggrandize
           himself
           ,
           
             whether
             his
             Maker
             will
             or
             no.
          
           Being
           (
           as
           He
           is
           )
           but
           an
           
             Earthern
             Pitcher
          
           ,
           he
           must
           not
           contend
           with
           a
           
             Brass
             Pot
          
           ,
           or
           strive
           to
           equal
           (
           much
           less
           to
           master
           )
           
             the
             Golden
             Cistern
          
           .
           But
           he
           must
           labour
           on
           the
           contrary
           to
           reckon
           himself
           (
           
             as
             he
             is
          
           )
           in
           his
           
             proper
             Element
          
           ,
           and
           by
           consequence
           not
           to
           be
           capable
           of
           Gravitation
           or
           Levitation
           ,
           from
           which
           the
           Elements
           are
           exempt
           in
           their
           native
           places
           .
           He
           must
           make
           it
           his
           whole
           Indeavour
           ,
           his
           whole
           Ambition
           ,
           and
           Delight
           ,
           to
           acquiesce
           as
           Things
           do
           which
           attain
           their
           Center
           .
           Not
           to
           turn
           Seeker
           how
           he
           may
           raise
           ,
           or
           disturb
           himself
           ;
           But
           to
           esteem
           it
           his
           private
           
           Interest
           ,
           to
           contribute
           all
           he
           can
           to
           the
           
             Publick
             Good
          
           ;
           to
           prove
           he
           loves
           the
           publick
           Peace
           ,
           by
           his
           
             following
             after
             the
             things
             that
             do
             make
             for
             Peace
          
           ;
           as
           by
           making
           his
           Reason
           to
           reign
           within
           him
           over
           his
           Passions
           ;
           and
           his
           Will
           over
           his
           Appetite
           ;
           by
           submitting
           his
           
             more
             deceivable
          
           and
           private
           Judgment
           ,
           unto
           the
           
             less
             erring
          
           Judgment
           of
           
             Publick
             Reason
          
           ;
           by
           seeking
           
             one
             great
             thing
             for
             himself
          
           ,
           which
           is
           
             the
             Glory
             of
             Obedience
          
           (
           as
           Tacitus
           calls
           it
           )
           to
           human
           Laws
           and
           Lawgivers
           ,
           
             to
             every
             Ordinance
             of
             man
             for
             the
             Lord's
             sake
          
           ;
           and
           by
           esteeming
           it
           
             as
             glorious
          
           for
           a
           Subject
           to
           be
           loyal
           ,
           and
           obedient
           unto
           his
           Soveraign
           ,
           as
           for
           a
           Soveraign
           to
           command
           ,
           and
           protect
           his
           Subject
           .
           It
           is
           every
           man's
           Duty
           ,
           as
           well
           as
           Honour
           ,
           and
           every
           man's
           Advantage
           ,
           as
           well
           as
           Duty
           ,
           to
           do
           in
           this
           case
           as
           he
           would
           be
           done
           by
           ;
           to
           pay
           as
           much
           Reverence
           and
           Submission
           to
           such
           as
           are
           over
           him
           in
           Authority
           ,
           as
           he
           expects
           from
           his
           own
           Servants
           ,
           his
           Wife
           ,
           and
           Children
           .
           It
           being
           pity
           that
           any
           Subject
           who
           is
           a
           Rebel
           to
           his
           Prince
           ,
           should
           meet
           with
           any
           thing
           but
           Rebellion
           ,
           from
           All
           that
           owe
           Service
           or
           Duty
           to
           him
           .
           For
           why
           should
           any
           man
           expect
           to
           have
           a
           
           dutiful
           Wife
           ,
           an
           obedient
           Son
           ,
           or
           a
           faithful
           Servant
           ,
           who
           is
           neither
           of
           the
           Three
           to
           his
           Native
           Soveraign
           ?
           but
           is
           undutiful
           and
           false
           to
           his
           Publick
           Parent
           ?
           not
           to
           the
           People's
           ,
           but
           God's
           Vicegerent
           ?
           There
           can
           be
           nothing
           more
           apposite
           ,
           than
           that
           a
           Boutefeux
           ,
           a
           Kindle-coal
           ,
           a
           Make-bate
           in
           the
           City
           ,
           should
           have
           his
           House
           full
           of
           Tumults
           :
           that
           He
           who
           is
           hissing
           at
           publick
           Government
           ,
           should
           carry
           a
           Serpent
           in
           his
           own
           Bosom
           :
           that
           
             as
             he
             Sows
             ,
             so
             he
             should
             Reap
             :
          
           
           that
           
             his
             own
             Wickedness
             should
             correct
             him
             :
          
           that
           he
           should
           suffer
           what
           he
           has
           done
           :
           and
           that
           with
           the
           measure
           he
           metes
           to
           others
           who
           are
           exceedingly
           above
           him
           ,
           others
           exceedingly
           below
           him
           should
           duly
           measure
           to
           him
           again
           .
           Nor
           should
           it
           otherwise
           be
           of
           pleasant
           ,
           but
           as
           't
           is
           of
           profitable
           Remarque
           ,
           that
           Women
           did
           never
           here
           in
           England
           so
           affect
           Mastery
           over
           their
           Husbands
           ;
           Never
           were
           Children
           here
           in
           England
           so
           disaffected
           ,
           so
           disobedient
           ,
           so
           quite
           unnatural
           towards
           their
           Parents
           ;
           Never
           were
           Servants
           here
           in
           England
           so
           false
           and
           treacherous
           towards
           their
           Masters
           ,
           as
           since
           our
           English-mens
           Revolt
           from
           
             The
             God
             of
             Order
          
           ;
           since
           their
           being
           too
           
           proud
           to
           be
           
             under
             God
          
           :
           or
           at
           least
           
             no
             farther
          
           willing
           that
           God
           himself
           should
           reign
           over
           them
           ,
           than
           
             upon
             This
             Condition
             only
          
           ,
           that
           he
           will
           do
           it
           
             Their
             way
          
           :
           either
           without
           any
           Vicegerent
           ,
           or
           with
           one
           of
           
             Their
             choosing
          
           .
        
         
           What
           I
           now
           have
           said
           last
           ,
           I
           should
           have
           taken
           for
           a
           Digression
           ,
           had
           not
           the
           Evils
           now
           mentioned
           been
           all
           the
           Fruit
           of
           the
           same
           Plant
           ,
           which
           had
           taken
           some
           Root
           in
           the
           Heart
           of
           Baruch
           ;
           I
           mean
           The
           Itch
           of
           a
           man's
           
             seeking
             Greater
             Things
             for
             himself
          
           ,
           than
           God
           sees
           fit
           ,
           or
           has
           been
           pleased
           to
           allow
           to
           such
           as
           seek
           them
           .
        
         
           §
           14.
           
           Now
           in
           order
           to
           the
           learning
           so
           great
           and
           good
           a
           Lesson
           as
           This
           ,
           which
           I
           have
           been
           hitherto
           describing
           ,
           we
           must
           attend
           to
           those
           Things
           which
           are
           the
           
             Means
             of
          
           ,
           and
           the
           
             Motives
             to
             it
          
           .
           In
           order
           to
           the
           former
           ,
           we
           must
           not
           only
           addict
           our selves
           to
           all
           the
           usual
           Means
           of
           Grace
           ,
           such
           as
           Prayer
           ,
           and
           
             Giving
             of
             Alms
             ,
             Reading
          
           ,
           and
           Hearing
           the
           
             Word
             of
             God
          
           ,
           frequent
           Perceptions
           of
           the
           Lord's
           Supper
           ,
           private
           Conferences
           with
           Casuists
           ,
           or
           Ghostly
           Fathers
           ,
           and
           the
           like
           ;
           But
           we
           must
           use
           our
           best
           Wit
           ,
           and
           our
           
           soundest
           Reason
           ,
           and
           (
           as
           St.
           Paul
           exhorts
           Timothy
           )
           we
           must
           duly
           
             stir
             up
             the
             Gift
             of
             God
          
           which
           is
           in
           us
           ,
           whereby
           to
           find
           out
           such
           Means
           as
           are
           perhaps
           the
           least
           thought
           of
           ,
           thô
           perhaps
           the
           
             most
             effectual
          
           to
           reach
           the
           End
           we
           aim
           at
           .
           We
           know
           an
           Archer
           ,
           not
           to
           be
           short
           of
           the
           Mark
           before
           him
           ,
           will
           use
           his
           indeavour
           to
           shoot
           beyond
           it
           .
           As
           Demosthenes
           ,
           of
           a
           Stammerer
           ,
           attain'd
           to
           an
           excellent
           Pronunciation
           ,
           by
           speaking
           with
           Pebbles
           in
           his
           Mouth
           ;
           and
           so
           He
           facilitated
           his
           Conquest
           of
           a
           Natural
           Impediment
           ,
           by
           adding
           and
           subduing
           an
           Artificial
           one
           .
           Have
           we
           sincerely
           a
           Desire
           to
           be
           the
           better
           for
           being
           Rational
           ?
           to
           make
           a
           
             right
             use
          
           of
           the
           Light
           within
           us
           ?
           to
           free
           our selves
           from
           a
           Disease
           the
           most
           tormenting
           in
           all
           the
           World
           ?
           to
           be
           as
           happy
           as
           is
           possible
           in
           a
           Valley
           of
           Tears
           ?
           we
           must
           not
           only
           
             not
             seek
          
           Great
           Things
           for
           our selves
           ,
           but
           must
           not
           suffer
           Great
           Things
           to
           grow
           upon
           us
           
             in
             Excess
          
           .
           We
           must
           never
           once
           indure
           to
           have
           
             as
             much
          
           of
           this
           World
           ,
           as
           we
           are
           able
           ;
           nor
           yet
           as
           much
           as
           is
           lawful
           for
           us
           ;
           but
           only
           as
           much
           as
           is
           expedient
           .
           We
           must
           not
           dare
           to
           make
           Trials
           (
           as
           too
           many
           are
           wont
           to
           
           do
           ,
           through
           a
           most
           sinful
           Curiosity
           ,
           )
           what
           store
           of
           Riches
           may
           be
           attain'd
           to
           within
           the
           Compass
           of
           one
           Man's
           Life
           .
           There
           being
           nothing
           more
           inhuman
           ,
           more
           unbecoming
           ,
           or
           more
           unworthy
           of
           a
           Rational
           Agent
           ,
           than
           for
           a
           man
           to
           be
           condemn'd
           ,
           by
           his
           own
           Consent
           ,
           to
           be
           digging
           all
           his
           days
           in
           the
           Mine
           ,
           or
           Quarry
           ;
           to
           be
           so
           much
           below
           a
           Bruit
           ,
           as
           
             not
             to
             know
             when
             he
             has
             enough
             .
          
           Enough
           to
           
             make
             use
          
           of
           ,
           enough
           to
           keep
           ,
           enough
           to
           
             care
             for
          
           ,
           enough
           to
           lose
           ,
           enough
           to
           
             leave
             behind
          
           him
           ,
           enough
           to
           
             give
             accompt
             of
          
           in
           the
           day
           of
           Judgment
           .
           There
           can
           be
           nothing
           more
           disgraceful
           to
           a
           man's
           Reason
           and
           Understanding
           ,
           than
           not
           to
           know
           when
           he
           has
           enough
           in
           these
           six
           Points
           I
           now
           have
           mentioned
           .
           Not
           only
           Christ
           ,
           and
           his
           Apostles
           ,
           but
           Horace
           himself
           ,
           and
           his
           Oppidius
           ,
           and
           many
           other
           Heathen
           Writers
           ,
           have
           taught
           us
           a
           Lesson
           of
           
             human
             Prudence
          
           ,
           which
           men
           
             as
             men
          
           must
           needs
           confess
           't
           is
           a
           Shame
           and
           Misery
           not
           to
           learn.
           
           
        
         
           Denique
           sit
           finis
           quaerendi
           .
           —
           &
           finite
           Laborem
           Incipias
           ,
           parto
           quod
           avebas
           .
           —
        
         
         
           We
           ought
           to
           fix
           on
           a
           Proportion
           of
           Worldly
           Goods
           ,
           to
           which
           our
           Industry
           and
           Prudence
           (
           with
           due
           regard
           to
           our
           Quality
           ,
           and
           the
           Necessities
           of
           our
           Family
           )
           may
           safely
           and
           innocently
           reach
           .
           And
           having
           once
           attain'd
           That
           ,
           must
           say
           as
           resolvedly
           to
           our
           Appetites
           ,
           and
           by
           consequence
           to
           our
           Indeavours
           ,
           as
           God
           once
           said
           to
           the
           Swelling
           Waters
           of
           the
           Sea
           ;
           
             Thus
             far
             shall
             ye
             go
             ,
             and
             no
             farther
             :
          
           We
           are
           at
           an
           end
           of
           our
           Desires
           .
           We
           will
           not
           be
           troubled
           with
           any
           more
           .
           We
           will
           not
           be
           evermore
           adding
           to
           the
           dead
           weight
           of
           our
           Possessions
           ,
           but
           only
           to
           the
           right
           use
           and
           injoyment
           of
           Them.
           As
           for
           Surplasages
           of
           Fortune
           ,
           if
           any
           happen
           ,
           we
           will
           employ
           them
           in
           Christian
           Projects
           ,
           and
           (
           not
           in
           Philosophical
           ,
           but
           )
           Theological
           Experiments
           ,
           (
           suggested
           to
           us
           by
           God
           himself
           in
           several
           parts
           of
           his
           holy
           Word
           ,
           as
           )
           How
           we
           may
           
             draw
             Bills
             of
             Credit
          
           upon
           Him
           ,
           who
           inhabits
           the
           
             New
             Ierusalem
          
           .
           How
           we
           may
           *
           
             lend
             unto
             The
             Lord
          
           ,
           thô
           The
           Proprietary
           of
           All
           ;
           and
           be
           
             paid
             by
             Him
             again
          
           an
           †
           
             hundred
             sold
          
           for
           the
           forbearance
           .
           How
           we
           may
           ‖
           feed
           and
           cloath
           our
           Saviour
           ,
           thô
           in
           his
           State
           of
           Glorification
           ;
           How
           redeem
           
           our
           very
           Redeemer
           ,
           by
           contributing
           what
           we
           can
           to
           the
           Redemption
           of
           Christian
           Captives
           from
           the
           Tyranny
           of
           the
           Turks
           ;
           
             and
             lay
             up
             in
             store
             a
             good
             Foundation
             for
             our selves
             ,
          
           
           upon
           a
           Project
           of
           
             attaining
             Eternal
             Life
          
           .
           Thus
           to
           stint
           all
           our
           Appetites
           ,
           and
           to
           limit
           our
           Desires
           ,
           is
           to
           antedate
           the
           Happiness
           we
           hope
           and
           pray
           for
           .
           'T
           is
           to
           create
           unto
           our selves
           (
           by
           the
           help
           of
           God's
           Grace
           )
           an
           humble
           Degree
           of
           Self-sufficience
           on
           this
           side
           Heaven
           .
           It
           was
           the
           Saying
           of
           a
           wise
           Heathen
           ,
           which
           no
           wise
           Christian
           will
           scorn
           to
           learn
           ,
           
             Nihil
             Nos
             magis
             ab
             animi
             fluctibus
             vindicaverit
             ,
             quàm
             aliquem
             semper
             figere
             incrementis
             Terminum
             .
          
           There
           is
           nothing
           can
           more
           exempt
           us
           from
           all
           inquietudes
           of
           Mind
           ,
           (
           from
           the
           Rack
           of
           Expectation
           ,
           and
           the
           Strappado
           of
           Disappointments
           ,
           )
           than
           our
           putting
           a
           certain
           period
           to
           our
           Increase
           ;
           a
           certain
           Boundary
           or
           Butt
           to
           our
           Acquisitions
           .
           Our
           best
           Successes
           being
           so
           slippery
           ,
           and
           our
           Appetites
           so
           strong
           ,
           that
           for
           Both
           we
           need
           Bridles
           to
           hold
           them
           fast
           .
        
         
           §
           15.
           
           It
           may
           perhaps
           be
           
             one
             Motive
          
           to
           moderation
           of
           Mind
           ,
           and
           to
           a
           
             Christian's
             not
             seeking
             Great
             Things
             for
             himself
             ,
          
           that
           Iesus
           
           Christ
           ,
           our
           great
           Exemplar
           ,
           did
           for
           Himself
           seek
           
             the
             least
          
           ;
           was
           pleas'd
           to
           
             empty
             himself
             of
             Glory
          
           ,
           became
           of
           no
           Reputation
           ;
           made
           it
           his
           choice
           to
           be
           so
           poor
           ,
           as
           *
           
             not
             to
             have
             where
             to
             lay
             his
             head
          
           ;
           and
           thô
           he
           was
           born
           of
           the
           
             Blood
             Royal
          
           ,
           the
           House
           of
           David
           ,
           did
           choose
           to
           take
           upon
           him
           
             the
             Form
             of
             a
          
           very
           
             mean
             Subject
          
           ,
           and
           to
           live
           on
           Their
           Charity
           who
           
             administred
             to
             him
             of
             their
             Substance
             ,
          
           Luke
           8.
           3.
           
           Nor
           was
           This
           only
           the
           option
           of
           God
           Incarnate
           ,
           the
           blessed
           Redeemer
           of
           the
           World
           ,
           our
           Lord
           Jesus
           Christ
           ,
           whose
           coming
           was
           
             to
             destroy
             the
             Works
             of
             the
             Devil
             ,
          
           the
           Pomps
           and
           Vanities
           of
           the
           World
           ,
           with
           the
           sinful
           Lusts
           of
           the
           Flesh
           ,
           as
           well
           by
           his
           Practice
           and
           Example
           ,
           as
           by
           his
           Praecepts
           ;
           But
           All
           the
           Wisest
           and
           the
           Best
           even
           of
           
             meer
             moral
             men
          
           ,
           thô
           they
           had
           
             no
             Light
          
           to
           go
           by
           ,
           but
           that
           of
           Nature
           and
           Education
           ,
           had
           yet
           such
           a
           Mastery
           over
           themselves
           ,
           such
           a
           right
           Apprehension
           of
           human
           Conditions
           and
           Affairs
           ,
           had
           such
           an
           Insight
           into
           the
           Things
           which
           the
           World
           calls
           Great
           ,
           and
           did
           so
           seriously
           depretiate
           the
           Pomps
           and
           Vanities
           of
           the
           World
           ,
           (
           
             coveting
             Poverty
          
           rather
           than
           Wealth
           ,
           and
           
             courting
             obscurity
          
           rather
           
           than
           Honour
           ,
           )
           that
           most
           Professors
           of
           Christianity
           may
           be
           provoked
           by
           them
           to
           jealousy
           ,
           if
           not
           prevailed
           upon
           effectually
           unto
           a
           generous
           aemulation
           .
           Such
           as
           the
           famous
           Abdolonymus
           ,
           who
           ,
           however
           he
           was
           
           by
           Birth
           of
           
             Royal
             Family
          
           and
           Extraction
           ,
           was
           yet
           by
           Breeding
           but
           a
           poor
           Gardiner
           in
           the
           Suburbs
           of
           Sidon
           ,
           where
           he
           work't
           out
           all
           his
           Bread
           at
           his
           fingers
           ends
           ,
           and
           so
           accordingly
           did
           eat
           it
           in
           the
           Sweat
           of
           his
           Brows
           .
           A
           Condition
           so
           duly
           fitted
           to
           the
           Humility
           of
           his
           Desires
           ,
           that
           when
           ,
           created
           
             King
             of
             Sidon
          
           ,
           by
           
             Alexander
             the
             Great
          
           ,
           he
           was
           ask't
           with
           what
           Patience
           he
           could
           indure
           his
           late
           Poverty
           ;
           
             I
             would
             to
             God
          
           (
           answer'd
           He
           )
           
             I
             could
             as
             well
             indure
             a
             Kingdom
             .
             Hae
             manus
             suffecêre
             desiderio
             meo
             ;
             nihil
             habui
             ,
             nihil
             defuit
             .
          
           He
           said
           his
           Hands
           had
           been
           sufficient
           to
           administer
           to
           his
           Necessities
           ;
           and
           that
           the
           Things
           which
           he
           had
           not
           ,
           he
           did
           not
           want
           .
           The
           choice
           he
           made
           of
           his
           Employment
           ,
           brings
           Democritus
           into
           my
           memory
           ,
           who
           made
           the
           same
           .
           For
           having
           travell'd
           through
           the
           World
           ,
           whereby
           to
           gain
           a
           full
           Experience
           and
           Knowledge
           of
           it
           ,
           he
           chose
           at
           last
           a
           deep
           Poverty
           ,
           and
           a
           confinement
           to
           
           his
           Garden
           ;
           wherein
           he
           satisfied
           his
           Body
           with
           the
           Productions
           of
           the
           Earth
           ,
           and
           feasted
           his
           Soul
           with
           Contemplation
           .
           The
           Pomps
           and
           Vanities
           of
           the
           World
           (
           at
           the
           Miseries
           of
           which
           Heraclitus
           wept
           )
           He
           daily
           laugh't
           at
           .
           And
           thô
           the
           Vulgar
           thought
           him
           a
           Madman
           for
           his
           Recess
           from
           all
           Company
           ,
           yet
           Hippocrates
           ,
           who
           was
           sent
           to
           cure
           him
           of
           it
           as
           a
           Physician
           ,
           was
           compell'd
           by
           his
           Discourse
           to
           admire
           his
           Wisdom
           ;
           and
           pronounced
           
             Them
             mad
          
           who
           had
           so
           esteem'd
           him
           .
           And
           truly
           Crates
           of
           Thebes
           may
           with
           Somebody's
           profit
           be
           here
           remember'd
           ;
           who
           being
           both
           Rich
           ,
           and
           a
           Philosopher
           ,
           turn'd
           his
           Land
           into
           Mony
           ,
           and
           put
           his
           Mony
           to
           the
           Banker
           on
           this
           Condition
           ,
           That
           if
           his
           Sons
           did
           prove
           Fools
           ,
           he
           should
           supply
           their
           Wants
           with
           it
           ;
           but
           if
           Philosophers
           ,
           he
           should
           deal
           out
           all
           his
           Treasure
           to
           the
           
             most
             indigent
          
           of
           
             the
             City
          
           .
           It
           having
           been
           really
           his
           opinion
           ,
           that
           Fools
           want
           Mony
           ,
           however
           Rich
           ;
           whilst
           Wise-men
           ,
           thô
           Poor
           ,
           are
           in
           need
           of
           nothing
           .
           Now
           whether
           This
           is
           the
           true
           History
           ,
           or
           That
           which
           is
           told
           us
           by
           Philostratus
           ,
           [
           That
           Crates
           
             threw
             his
             whole
             Estate
             into
             the
             Sea
             ,
             as
             having
             found
             it
             a
             great
             Impediment
          
           
           
             to
             the
             Prosperity
             of
             his
             Studies
             ,
             and
             the
             Tranquillity
             of
             his
             Life
             ,
          
           ]
           it
           matters
           not
           much
           ;
           because
           his
           Judgment
           does
           appear
           by
           Both
           Accompts
           of
           his
           Practice
           to
           have
           been
           This
           ,
           that
           in
           very
           much
           of
           the
           World
           ,
           there
           's
           very
           much
           Trouble
           ,
           and
           Solicitude
           ;
           and
           that
           the
           more
           any
           man
           has
           ,
           the
           more
           he
           has
           of
           disturbance
           and
           interruption
           ;
           the
           more
           he
           has
           to
           be
           carking
           and
           caring
           for
           ;
           whether
           as
           to
           its
           Use
           ,
           or
           its
           Conservation
           .
           The
           Emperour
           Sigismund
           (
           I
           am
           sure
           )
           did
           find
           it
           so
           to
           some
           purpose
           ,
           when
           having
           brought
           him
           out
           of
           Hungary
           a
           Chest
           of
           Gold
           ready
           coyn'd
           ,
           he
           could
           never
           sleep
           well
           till
           he
           parted
           with
           it
           .
           For
           he
           could
           not
           (
           saith
           Cuspinian
           )
           but
           still
           be
           thinking
           ,
           either
           where
           
           he
           might
           keep
           it
           with
           greatest
           safety
           ,
           or
           how
           
             lay
             it
             out
          
           to
           the
           most
           Advantage
           .
           Therefore
           calling
           to
           him
           his
           Counsellors
           ,
           with
           the
           chief
           Officers
           of
           his
           Army
           ,
           and
           all
           his
           Lifeguard
           more
           especially
           ,
           he
           caus'd
           his
           Chest
           to
           be
           laid
           open
           ,
           and
           his
           Forty
           thousand
           Pieces
           (
           a
           great
           Treasure
           Then
           ,
           )
           thrown
           out
           amongst
           them
           .
           Those
           he
           call'd
           his
           Tormentors
           ,
           his
           Murderers
           ,
           his
           
             cruell'st
             Enemies
          
           ,
           and
           his
           Lictors
           ,
           which
           would
           not
           suffer
           him
           
           to
           rest
           ,
           by
           reason
           of
           the
           lashes
           they
           laid
           upon
           him
           all
           Night
           ,
           
             without
             remorse
             ,
             or
             intermission
          
           .
           This
           (
           't
           is
           plain
           )
           is
           not
           impertinent
           to
           the
           Discourse
           I
           am
           upon
           ,
           thô
           impertinent
           in
           comparison
           with
           all
           those
           Emperours
           and
           Kings
           ,
           and
           other
           Persons
           
             more
             signal
          
           ,
           whom
           I
           might
           reckon
           (
           if
           I
           had
           Time
           )
           upon
           This
           occasion
           .
           But
           desirous
           to
           comply
           with
           the
           Time
           allow'd
           ,
           I
           shall
           not
           Instance
           in
           as
           many
           ,
           but
           in
           as
           few
           as
           I
           am
           able
           of
           most
           Remarque
           .
           Such
           as
           are
           the
           Three
           Scipio's
           ,
           in
           whom
           the
           Roman
           Historians
           (
           and
           the
           best
           of
           the
           Greek
           ones
           )
           do
           justly
           triumph
           .
           The
           chief
           of
           These
           was
           Africanus
           ,
           the
           glorious
           Downfall
           of
           Carthage
           ,
           and
           Staff
           of
           Rome
           ,
           as
           his
           Paternal
           Name
           Scipio
           does
           well
           import
           .
           One
           who
           grew
           to
           such
           an
           Highth
           of
           Worldly
           Happiness
           and
           Renown
           ,
           that
           there
           was
           nothing
           now
           left
           to
           make
           him
           Higher
           ,
           but
           his
           Humility
           .
           He
           did
           not
           only
           refuse
           the
           Offer
           ,
           of
           having
           his
           Statue
           
           signaliz'd
           in
           the
           highest
           Places
           ,
           but
           that
           of
           Consulship
           during
           Life
           ,
           and
           that
           of
           perpetual
           
           Dictator
           also
           .
           Yea
           if
           Polybius
           may
           be
           credited
           ,
           (
           who
           had
           most
           reason
           to
           know
           ,
           )
           both
           in
           Asia
           ,
           and
           Europe
           ,
           as
           well
           as
           Africa
           ,
           
           he
           did
           many
           times
           refuse
           to
           be
           made
           a
           King.
           And
           This
           Polybius
           calls
           often
           ,
           not
           the
           Poverty
           ,
           or
           the
           Lowness
           ,
           (
           as
           the
           men
           of
           this
           Age
           would
           be
           apt
           to
           call
           it
           ,
           )
           but
           ,
           as
           it
           was
           in
           good
           earnest
           ,
           the
           Highth
           and
           Greatness
           of
           
           Scipio's
           Spirit
           .
           
             I
             am
             perswaded
          
           (
           says
           Lucius
           
           Seneca
           )
           that
           Scipio
           '
           
             s
             Soul
             went
             up
             to
             Heaven
             ,
             not
             because
             as
             a
             Commander
             he
             led
             so
             many
             and
             great
             Armies
             ,
             but
             because
             of
             That
             Piety
             by
             which
             he
             triumph't
             over
             Himself
             .
             Not
             so
             much
             because
             he
             saved
             ,
             as
             because
             having
             saved
             ,
             he
             LEFT
             his
             Country
             .
          
           Nor
           because
           he
           left
           the
           Service
           ,
           but
           the
           Honours
           ,
           and
           the
           Wealth
           ,
           and
           Injoyments
           of
           it
           .
           It
           was
           the
           Littleness
           and
           Obscurity
           of
           his
           House
           at
           Linternum
           ,
           which
           made
           that
           Philosopher
           admire
           his
           Greatness
           .
           It
           was
           his
           lying
           close
           hid
           in
           a
           little
           Corner
           ,
           turning
           his
           Spear
           into
           a
           Plough-share
           ,
           and
           his
           Sword
           into
           a
           Pruning-hook
           ,
           and
           labouring
           with
           his
           
             own
             hands
          
           in
           dressing
           and
           cultivating
           the
           Earth
           ,
           which
           made
           this
           Great
           man
           who
           transcended
           
             All
             others
          
           ,
           at
           the
           last
           to
           exceed
           and
           transcend
           Himself
           .
           'T
           was
           in
           his
           Cloud
           he
           shin'd
           brightest
           .
           'T
           was
           the
           Foil
           of
           a
           Retirement
           ,
           by
           which
           This
           Iewel
           was
           most
           
             set
             off
          
           .
           'T
           was
           
           his
           Contempt
           of
           This
           World
           ,
           which
           made
           him
           able
           to
           command
           it
           ;
        
         
           Et
           Rerum
           Dominus
           Nil
           cupiendo
           fuit
           .
        
         
           Such
           an
           Example
           of
           Self-denial
           ,
           or
           (
           to
           speak
           more
           exactly
           )
           
             Moderation
             of
             Mind
          
           ,
           (
           it
           being
           
             no
             Self-denial
          
           ,
           for
           any
           Great
           man
           to
           injoy
           his
           Wish
           ,
           and
           to
           be
           as
           't
           were
           preferr'd
           to
           a
           private
           Life
           ,
           )
           was
           the
           most
           excellent
           Cassiodorus
           ;
           A
           man
           of
           so
           very
           great
           Authority
           with
           
             the
             Gothic
             Kings
             of
             Italy
          
           ,
           (
           whom
           he
           had
           bless'd
           a
           long
           time
           as
           their
           Principal
           Minister
           of
           State
           ,
           )
           that
           he
           was
           reckon'd
           the
           very
           Soul
           of
           their
           Publick
           Business
           ,
           and
           one
           who
           ever
           gave
           Life
           to
           their
           Great
           Affairs
           .
           Yet
           being
           humbled
           by
           all
           his
           Honours
           ,
           and
           so
           quite
           
             tired
             out
          
           with
           his
           Secular
           Greatness
           ,
           as
           to
           betake
           himself
           for
           Refuge
           unto
           a
           Contrary
           
           condition
           ,
           he
           spent
           the
           Residue
           of
           his
           Time
           in
           such
           Monastical
           Contentments
           and
           Contemplations
           ,
           as
           drew
           out
           his
           Life
           to
           the
           Hundredth
           year
           .
        
         
           §
           16.
           
           These
           and
           very
           many
           others
           ,
           as
           well
           in
           Ancient
           as
           Modern
           Story
           ,
           may
           be
           
           sufficient
           to
           perswade
           us
           to
           be
           of
           Bias
           his
           opinion
           :
           
           That
           a
           man's
           Riches
           are
           to
           be
           carried
           ,
           not
           on
           his
           Shoulders
           ,
           but
           in
           his
           Breast
           ;
           (
           and
           by
           consequence
           to
           be
           kept
           ,
           not
           in
           his
           Coffers
           ,
           but
           in
           his
           Brain
           ;
           )
           They
           are
           to
           be
           such
           aswill
           attend
           him
           to
           what
           place
           soever
           he
           takes
           his
           Flight
           ;
           and
           such
           as
           will
           stick
           to
           him
           at
           last
           in
           the
           day
           of
           Wrath.
           These
           men
           knew
           as
           well
           ,
           as
           
           Apollo's
           Oracle
           could
           tell
           them
           ;
           that
           Aglaus
           was
           happier
           in
           his
           Cottage
           ,
           than
           King
           Gyges
           upon
           his
           Throne
           .
           
           And
           were
           convinced
           with
           Anaxagoras
           ,
           that
           publick
           Honours
           and
           vast
           Revenues
           can
           very
           hardly
           and
           very
           seldom
           consist
           with
           Bliss
           :
           but
           that
           every
           man's
           Happiness
           is
           to
           be
           sought
           for
           in
           his
           Recess
           .
        
         
           §
           17.
           
           If
           it
           shall
           now
           be
           imputed
           to
           me
           ,
           that
           I
           have
           spent
           too
           much
           time
           in
           seconding
           Reason
           with
           Example
           ,
           I
           have
           This
           to
           alledge
           in
           my
           justification
           ;
           That
           Example
           upon
           many
           works
           more
           than
           Reason
           .
           Sure
           I
           am
           that
           it
           did
           upon
           The
           Emperour
           Charles
           
           
             the
             Fifth
          
           ,
           if
           either
           Strada
           ,
           or
           Thuanus
           ,
           or
           Both
           together
           may
           be
           believ'd
           .
           For
           their
           Accompt
           of
           him
           is
           This
           :
           That
           as
           one
           man's
           Example
           taught
           him
           to
           make
           his
           Resolution
           of
           laying
           all
           his
           Crowns
           down
           at
           the
           Feet
           
           of
           Christ
           ,
           so
           the
           Examples
           of
           
             many
             more
          
           did
           
           confirm
           him
           in
           it
           :
           But
           with
           this
           great
           and
           signal
           Difference
           ,
           that
           the
           Example
           which
           suggested
           his
           Purpose
           to
           him
           ,
           was
           taken
           from
           a
           Poor
           and
           a
           Private
           man
           ;
           whereas
           the
           many
           more
           Examples
           which
           brought
           That
           Purpose
           to
           Execution
           ,
           were
           of
           those
           Emperours
           and
           Monarchs
           of
           equal
           Dignity
           with
           Himself
           :
           To
           wit
           the
           Emperour
           Dioclesian
           amongst
           the
           Heathen
           ;
           and
           amongst
           our
           Christian
           Emperours
           ,
           
             Anastasius
             the
             Second
             ,
             Theodosius
             the
             Third
             ,
             Isacius
             Comnenus
             ,
             Michael
             Rangabe
             ,
             Michael
             the
             Son
             of
             Ducas
             ,
             Nicephorus
             Botoniates
             ,
             Manuel
             Comnenus
             ,
             Iohannes
             Cantacuzenus
             ,
          
           and
           the
           no
           less
           Religious
           than
           Great
           Lotharius
           .
           Some
           of
           which
           Emperours
           (
           he
           observ'd
           )
           had
           beaten
           their
           Scepters
           into
           Spades
           ,
           wherewith
           they
           dug
           their
           own
           Graves
           in
           their
           several
           Gardens
           .
           Others
           thought
           it
           their
           safest
           course
           ,
           to
           leave
           the
           Pleasures
           of
           the
           Court
           for
           the
           Severities
           of
           the
           Cloyster
           .
           All
           preferring
           an
           obscure
           and
           a
           silent
           Life
           ,
           before
           the
           
             splendid'st
             Injoyments
          
           this
           World
           could
           yield
           them
           .
           Now
           All
           I
           pretend
           to
           in
           This
           
             first
             Lesson
          
           I
           am
           upon
           ,
           and
           in
           arguing
           as
           I
           have
           argued
           
             à
             majori
             ad
          
           
           minus
           ,
           is
           not
           immodestly
           to
           contend
           with
           any
           Great
           man
           ,
           to
           
             seek
             his
             lessening
          
           ;
           especially
           if
           his
           Case
           is
           such
           ,
           as
           that
           he
           cannot
           descend
           at
           all
           ,
           without
           his
           
             falling
             quite
             headlong
          
           ;
           But
           I
           pretend
           unto
           a
           Prevalence
           with
           men
           of
           inferiour
           and
           low
           Degree
           ,
           to
           acquiesce
           in
           that
           Station
           which
           God
           does
           see
           is
           best
           for
           them
           ;
           to
           acquiesce
           in
           His
           Will
           ,
           whose
           Will
           is
           Wisdom
           ;
           and
           not
           to
           be
           so
           excentrical
           in
           the
           Motions
           of
           their
           Souls
           ,
           as
           to
           be
           crossing
           God's
           Providence
           with
           their
           Indeavours
           or
           Designs
           ;
           Nor
           to
           oppose
           their
           Will
           to
           His
           ,
           by
           the
           Carnality
           of
           their
           
             seeking
             Greater
             Things
             for
             themselves
          
           than
           their
           God
           allows
           .
           I
           aim
           at
           teaching
           inferiour
           men
           who
           do
           not
           exceed
           mine
           own
           Size
           ,
           to
           reason
           and
           argue
           within
           themselves
           
             à
             majori
             ad
             minus
          
           .
           For
           why
           should
           little
           men
           be
           seeking
           Great
           Things
           for
           themselves
           ,
           when
           many
           Inheritors
           of
           Greatness
           have
           been
           exceedingly
           sick
           of
           it
           ,
           and
           therefore
           have
           left
           it
           as
           
             a
             Disease
          
           ;
           whilst
           others
           ,
           afraid
           of
           its
           Infection
           ,
           have
           perseveringly
           rejected
           the
           offers
           of
           it
           ?
        
         
           §
           18.
           
           But
           there
           is
           
             another
             Lesson
          
           for
           Great
           men
           also
           ;
           who
           may
           learn
           (
           if
           they
           please
           )
           as
           well
           from
           the
           Reproof
           ,
           as
           from
           the
           Prohibition
           
           of
           God
           to
           Baruch
           ,
           if
           not
           to
           
             part
             with
          
           their
           Greatness
           ,
           (
           as
           the
           best
           of
           the
           greatest
           have
           often
           done
           ,
           )
           at
           least
           
             to
             know
             when
             they
             are
             well
          
           ;
           or
           if
           they
           patiently
           accept
           ,
           yet
           at
           least
           
             not
             to
             seek
          
           an
           Increase
           of
           Greatness
           ;
           much
           less
           to
           seek
           it
           for
           themselves
           ,
           their
           private
           Interest
           and
           Advantage
           ,
           without
           a
           due
           respect
           to
           the
           
             Publick
             Good
          
           ;
           Not
           to
           be
           guilty
           of
           so
           much
           Levity
           ,
           as
           still
           to
           soar
           
             higher
             and
             higher
          
           ,
           (
           as
           all
           light
           things
           are
           wont
           to
           do
           ,
           )
           but
           to
           prescribe
           unto
           themselves
           a
           
             Ne
             plus
             ultra
          
           ;
           a
           certain
           Term
           beyond
           which
           they
           will
           never
           tend
           .
           The
           Emperour
           Pertinax
           ,
           of
           a
           Grammarian
           ,
           was
           
           well
           enough
           contented
           to
           become
           a
           Great
           man
           ;
           and
           to
           indure
           as
           much
           Envy
           as
           he
           knew
           what
           to
           do
           with
           ,
           or
           how
           to
           bear
           :
           But
           did
           not
           like
           to
           be
           the
           Object
           of
           All
           mens
           Envy
           :
           and
           therefore
           't
           was
           with
           great
           Reluctance
           that
           He
           accepted
           of
           the
           Empire
           ;
           or
           rather
           he
           did
           not
           so
           much
           accept
           it
           ,
           as
           't
           was
           
             by
             Force
             impos'd
             upon
          
           him
           .
           Glabrio
           was
           not
           discontented
           with
           his
           being
           at
           the
           Top
           of
           the
           
             Roman
             Senate
          
           ;
           But
           knowing
           That
           to
           be
           enough
           ,
           he
           durst
           not
           rise
           a
           Step
           higher
           ,
           and
           so
           refus'd
           the
           same
           Empire
           with
           the
           same
           earnestness
           
           and
           vehemence
           ,
           wherewith
           Pertinax
           
           Himself
           would
           have
           thrown
           it
           on
           him
           .
           Maximinus
           was
           not
           unwilling
           ,
           from
           a
           very
           
             low
             Birth
          
           ,
           and
           from
           the
           Breeding
           of
           a
           Shepherd
           ,
           to
           be
           advanced
           by
           degrees
           to
           
             be
             the
             General
             of
             an
             Army
             :
          
           But
           yet
           he
           knew
           his
           full
           measure
           ;
           and
           was
           really
           so
           afraid
           of
           being
           rais'd
           a
           step
           higher
           ,
           that
           he
           did
           obstinately
           
           refuse
           to
           accept
           the
           Empire
           ,
           till
           being
           compell'd
           by
           a
           Great
           Army
           with
           their
           Swords
           drawn
           about
           him
           ,
           he
           was
           fain
           to
           take
           it
           up
           
             in
             his
             own
             Defence
          
           ,
           and
           only
           as
           somewhat
           
             a
             lesser
             Evil
          
           ,
           than
           to
           be
           murder'd
           for
           his
           Humility
           .
           The
           like
           judicious
           apprehension
           had
           the
           incomparable
           Decius
           of
           Worldly
           Greatness
           .
           An
           *
           Emperour
           could
           no
           more
           persuade
           him
           to
           take
           the
           Government
           of
           the
           Army
           ,
           than
           the
           Army
           could
           make
           him
           willing
           to
           take
           the
           Government
           of
           the
           Empire
           .
           And
           thô
           at
           last
           he
           discharged
           Both
           ,
           yet
           he
           did
           Both
           
             against
             his
             Will
          
           ,
           and
           by
           meer
           Coaction
           .
           For
           Zosimus
           tells
           of
           him
           expresly
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           Such
           an
           Aversion
           to
           Advancement
           (
           above
           what
           was
           enough
           )
           had
           the
           Emperour
           
           Tacitus
           ;
           who
           to
           escape
           the
           Danger
           of
           it
           ,
           
           hid
           Himself
           for
           two
           Months
           from
           all
           Discovery
           .
           Out
           of
           which
           Hiding-hole
           when
           he
           was
           drawn
           ,
           as
           out
           of
           a
           Dungeon
           into
           a
           Throne
           ,
           how
           did
           he
           plead
           against
           Himself
           his
           Inability
           to
           ascend
           it
           ?
           How
           many
           Infirmities
           did
           he
           pretend
           to
           ,
           (
           which
           in
           truth
           and
           by
           right
           he
           could
           never
           own
           ,
           )
           to
           excuse
           his
           rejection
           of
           so
           much
           Glory
           ?
           Nor
           ▪
           was
           it
           any
           fault
           of
           His
           ,
           that
           his
           Rejection
           was
           rejected
           .
           The
           Noble
           Perdiccas
           had
           an
           Ambition
           to
           be
           a
           Great
           man
           at
           Court
           ,
           but
           not
           
             the
             Greatest
          
           .
           He
           extended
           it
           as
           far
           as
           was
           agreeable
           with
           his
           Subjection
           ;
           But
           there
           it
           left
           him
           .
           For
           Curtius
           tells
           us
           ,
           He
           refus'd
           the
           
           absolute
           
             Empire
             of
             the
             World
          
           ,
           when
           after
           
           Alexander's
           Death
           it
           was
           offer'd
           to
           him
           .
           So
           did
           Xenophon
           more
           than
           once
           the
           Honour
           of
           
           being
           Generalissimo
           ,
           when
           all
           the
           Army
           of
           the
           Greeks
           would
           have
           cast
           it
           on
           him
           .
           So
           did
           
             Quintus
             Fabius
             Maximus
          
           the
           highest
           Magistracy
           
           in
           Rome
           ,
           alledging
           his
           Age
           ,
           and
           his
           Infirmities
           ,
           till
           both
           the
           Senators
           and
           the
           People
           were
           fain
           to
           compel
           him
           to
           an
           Acceptance
           .
           So
           did
           
             Manlius
             Torquatus
          
           object
           
           the
           
             Illness
             of
             his
             Eyes
          
           against
           his
           being
           created
           Consul
           .
           And
           when
           That
           could
           not
           
           excuse
           him
           ,
           his
           chiding
           did
           .
           
             Nec
             vestros
             mores
             Consul
             ferre
             potero
             ,
             nec
             vos
             Imperium
             meum
             .
          
           Were
           I
           Consul
           (
           said
           He
           )
           I
           should
           no
           more
           indure
           your
           looser
           lives
           ,
           than
           you
           my
           strict
           and
           severer
           Discipline
           .
           They
           were
           obstinate
           in
           their
           Choice
           ,
           But
           so
           was
           He
           in
           his
           Refusal
           .
           Thus
           the
           Consulship
           of
           Rome
           was
           ambitious
           of
           him
           ;
           That
           which
           other
           men
           Coveted
           ,
           to
           Him
           went
           begging
           .
           And
           Honour
           it self
           had
           a
           Repulse
           in
           being
           the
           Candidate
           of
           Manlius
           ;
           whom
           Greatness
           earnestly
           ,
           and
           with
           Zeal
           ,
           but
           vainly
           courted
           for
           his
           Consent
           .
           So
           
             Vipsanius
             Agrippa
          
           ,
           to
           whom
           Augustus
           ow'd
           the
           most
           for
           the
           full
           Settlement
           of
           his
           Empire
           ,
           refus'd
           a
           Triumph
           which
           was
           decreed
           him
           for
           his
           conquering
           and
           quieting
           the
           
             Asian
             Rebels
          
           .
           So
           Fabricius
           once
           refus'd
           to
           
           have
           his
           Partnership
           in
           a
           Kingdom
           ,
           when
           by
           a
           King
           it
           was
           offer'd
           to
           him
           .
           
             Marcius
             Rutilus
             Censorinus
          
           ,
           and
           
             Fabius
             Maximus
          
           ,
           did
           
           not
           only
           content
           themselves
           with
           a
           Refusal
           of
           the
           Honours
           conferr'd
           upon
           them
           ,
           but
           chid
           the
           Romans
           very
           severely
           for
           the
           Excess
           of
           such
           Favours
           so
           misapply'd
           .
           So
           
             Marcus
             Marcellus
          
           ,
           thô
           the
           first
           who
           made
           it
           evident
           that
           Syracuse
           might
           be
           taken
           ,
           and
           even
           
           Hanibal
           subdued
           ,
           refus'd
           the
           Government
           of
           Sicily
           ,
           and
           
             shifted
             it
             off
          
           on
           his
           Collegue
           .
           So
           the
           
             Seven
             Wise
             men
             of
             Greece
          
           were
           in
           nothing
           more
           thought
           to
           have
           shewn
           their
           Wisdom
           ,
           than
           in
           
             shifting
             off
          
           a
           Treasure
           from
           the
           one
           unto
           the
           other
           ,
           as
           men
           are
           wont
           to
           do
           Burdens
           they
           hate
           to
           bear
           .
           
             Cn.
             Marcus
             Coriolanus
          
           ,
           thô
           of
           Princely
           Family
           and
           Descent
           ,
           affected
           rather
           to
           fall
           ,
           than
           rise
           ;
           and
           rather
           Poverty
           ,
           than
           Wealth
           .
           In
           so
           much
           that
           in
           reward
           of
           all
           his
           Services
           in
           the
           Wars
           ,
           (
           which
           were
           vastly
           great
           ,
           )
           he
           would
           not
           accept
           of
           Land
           ,
           or
           Mony
           ,
           (
           when
           Land
           and
           
           Mony
           were
           offer'd
           to
           him
           ,
           )
           as
           thinking
           it
           Happiness
           enough
           to
           have
           deserv'd
           them
           .
           Curius
           also
           ,
           thô
           a
           Commander
           who
           conquer'd
           Kings
           ,
           and
           subdued
           Kingdoms
           ,
           was
           yet
           so
           delighted
           to
           live
           a
           frugal
           and
           private
           Life
           ,
           that
           neither
           the
           Samnites
           ,
           nor
           the
           Senate
           could
           by
           any
           Offers
           shake
           ,
           much
           less
           alter
           his
           Resolution
           .
           Exactly
           such
           another
           was
           
             Fabricius
             Luscinus
          
           ,
           the
           Noblest
           Roman
           of
           his
           time
           in
           point
           of
           Honour
           ,
           and
           Authority
           ,
           and
           yet
           by
           choice
           one
           of
           the
           Poorest
           ,
           in
           point
           of
           Fortune
           :
           His
           desiring
           very
           little
           ,
           did
           pass
           with
           him
           for
           a
           
             Great
             Possession
          
           :
           His
           
           Contempt
           of
           all
           Riches
           He
           did
           esteem
           the
           
             Noblest
             Treasure
          
           :
           and
           found
           it
           
             more
             pretious
          
           ,
           than
           Gold
           ,
           or
           Silver
           ,
           that
           he
           would
           not
           be
           tempted
           by
           either
           of
           them
           to
           an
           Acceptance
           .
           Such
           another
           was
           
             Aelius
             Tubero
          
           ,
           surnamed
           Catus
           ,
           who
           rejected
           the
           Richest
           Plate
           that
           could
           be
           sent
           him
           out
           of
           Aetolia
           ;
           and
           ,
           thô
           of
           Consulary
           Rank
           ,
           made
           choice
           of
           being
           served
           in
           
             Earthen
             Vessels
             .
             Aemilius
             Paulus
          
           was
           a
           man
           ,
           who
           having
           conquer'd
           K.
           Perses
           ,
           and
           enrich'd
           all
           the
           Romans
           with
           the
           Spoils
           of
           Macedonia
           ,
           did
           most
           magnanimously
           refuse
           to
           be
           the
           richer
           for
           them
           himself
           ;
           as
           thinking
           it
           Recompence
           enough
           for
           his
           utmost
           Labours
           ,
           that
           his
           Country
           had
           the
           Emolument
           ,
           and
           Himself
           the
           satisfaction
           of
           doing
           well
           .
           Such
           was
           the
           generous
           Self-denial
           of
           
             Fabius
             Gurges
          
           ,
           and
           Ogulnius
           ,
           and
           of
           the
           
             Fabij
             Pictores
          
           ,
           when
           sent
           Embassadours
           into
           Aegypt
           ,
           they
           were
           opulently
           Presented
           by
           the
           Munificent
           King
           Ptolemy
           ;
           and
           however
           all
           was
           meant
           for
           their
           
             private
             use
             only
          
           ,
           yet
           they
           sent
           it
           Home
           intirely
           into
           the
           Treasury
           and
           Bank
           of
           the
           Commonwealth
           .
           Conceiving
           it
           dishonourable
           ,
           if
           not
           unjust
           ,
           that
           Publick
           Ministers
           should
           admit
           of
           any
           other
           Compensation
           ,
           than
           the
           
           Publick
           Commendation
           of
           their
           Performance
           .
           Such
           were
           also
           
             Portius
             Cato
          
           ,
           and
           
             Marcus
             Cato
             Uticensis
          
           ,
           men
           so
           proverbial
           for
           the
           Blamelesness
           and
           Integrity
           of
           their
           Lives
           ,
           for
           their
           Enmity
           to
           Pleasures
           ,
           and
           Severity
           towards
           themselves
           ,
           that
           I
           need
           no
           more
           than
           Name
           them
           .
           Xenocrates
           was
           as
           free
           from
           Lust
           ,
           and
           Avarice
           ,
           and
           Ambition
           ,
           as
           if
           he
           had
           been
           in
           good
           earnest
           (
           what
           Phryne
           call'd
           him
           )
           
           an
           arrant
           
             Statue
             .
             Alexander
             the
             Great
          
           would
           have
           bought
           his
           Friendship
           ,
           would
           he
           have
           sold
           it
           at
           any
           Rate
           .
           And
           
             the
             Talents
          
           which
           were
           sent
           him
           would
           have
           made
           him
           extreamly
           Rich
           ,
           but
           that
           he
           thought
           his
           
             Best
             Talent
          
           was
           his
           Ability
           to
           despise
           them
           .
           Alexander
           found
           it
           an
           easier
           Task
           to
           conquer
           Darius
           with
           his
           Army
           ,
           than
           this
           Philosopher
           with
           his
           Wealth
           :
           So
           that
           Xenocrates
           ,
           rather
           than
           He
           ,
           might
           have
           been
           with
           some
           reason
           surnam'd
           
             The
             Great
             .
             Omnia
             habet
             qui
             nihil
             concupiscit
             ,
          
           was
           the
           Saying
           of
           Cornelia
           ,
           the
           famous
           Mother
           of
           the
           Gracchi
           .
           And
           if
           That
           has
           truth
           in
           it
           ,
           certainly
           Solon
           ,
           rather
           than
           Croesus
           ,
           might
           have
           passed
           into
           a
           Proverb
           for
           Riches
           too
           .
           
             Valerius
             Poplicola
          
           was
           
           four
           times
           Consul
           ;
           But
           it
           was
           for
           his
           Wisdom
           ,
           
           not
           at
           all
           for
           his
           Wealth
           .
           For
           contenting
           himself
           to
           have
           done
           Great
           Things
           for
           the
           Commonwealth
           ,
           and
           esteeming
           it
           his
           Happiness
           to
           do
           them
           gratis
           ,
           he
           had
           Estate
           enough
           only
           to
           
             live
             and
             dye
          
           with
           ,
           But
           far
           from
           enough
           to
           pay
           the
           Expences
           of
           his
           Burial
           .
           Of
           all
           he
           had
           or
           was
           besides
           ,
           he
           had
           been
           prodigally
           free
           ;
           But
           his
           Poverty
           was
           a
           Treasure
           ,
           he
           would
           never
           once
           
             part
             with
          
           for
           all
           the
           World.
           
             Agrippa
             Menenius
          
           made
           it
           his
           Choice
           ,
           to
           be
           as
           deserving
           ,
           and
           as
           poor
           too
           ,
           if
           that
           can
           be
           a
           man's
           Poverty
           ,
           which
           is
           his
           Choice
           .
           If'tis
           ,
           't
           is
           such
           a
           Poverty
           as
           makes
           its
           Owner
           most
           
             truly
             Great
          
           .
           And
           if
           Agrippa
           had
           not
           been
           such
           ,
           he
           had
           not
           sure
           been
           made
           a
           Iudge
           between
           the
           Senators
           of
           Rome
           and
           the
           
             Common
             People
          
           .
           But
           they
           who
           differ'd
           most
           fiercely
           in
           other
           Matters
           ,
           could
           not
           choose
           but
           agree
           in
           This
           ,
           that
           poor
           
             Agrippa
             Menenius
          
           was
           both
           the
           worthiest
           ,
           and
           the
           fittest
           ,
           and
           by
           much
           the
           
             most
             likely
          
           to
           reconcile
           them
           .
           
             Attilius
             Regulus
          
           with
           an
           Estate
           of
           no
           more
           than
           
             Seven
             Acres
          
           ,
           was
           yet
           a
           Great
           and
           a
           Noble
           Roman
           ;
           But
           delighting
           in
           a
           poor
           and
           a
           private
           Life
           ,
           he
           was
           taken
           from
           his
           Husbandry
           ,
           to
           sit
           at
           the
           
           Helm
           of
           the
           Roman
           Empire
           .
           And
           how
           unwillingly
           so
           advanc'd
           ,
           did
           appear
           by
           This
           ;
           That
           having
           subdued
           the
           Publick
           Enemies
           ,
           and
           settled
           full
           Peace
           in
           the
           Commonwealth
           ,
           he
           very
           gladly
           hast'ned
           back
           to
           That
           his
           old
           way
           of
           living
           by
           
             Plough
             and
             Harrow
          
           ,
           which
           he
           had
           left
           for
           some
           time
           with
           an
           
             heavy
             heart
          
           .
           A
           Consolation
           to
           the
           Poor
           ,
           and
           an
           Instruction
           to
           
             the
             Rich
          
           ,
           how
           unnecessary
           to
           great
           and
           glorious
           Actions
           
             meer
             Riches
          
           are
           .
           I
           speak
           of
           Riches
           unattended
           with
           Frugality
           and
           Prudence
           ,
           with
           a
           Contempt
           of
           mean
           Pleasures
           ,
           and
           Moderation
           ,
           as
           well
           as
           with
           Conduct
           and
           Magnanimity
           .
           
             Lucius
             Quintus
             Cincinnatus
          
           was
           just
           as
           Rich
           ,
           or
           as
           Poor
           ,
           as
           
             Attilius
             Regulus
          
           :
           to
           wit
           a
           
             Lord
             of
             Seven
             Acres
          
           ,
           and
           very
           busy
           at
           his
           Plough
           ,
           when
           the
           
             Dictatorship
             of
             Rome
          
           was
           presented
           to
           him
           .
           A
           glorious
           Dignity
           he
           receiv'd
           ,
           but
           not
           enrich'd
           himself
           by
           .
           For
           it
           appears
           that
           his
           Seven
           Acres
           were
           at
           last
           shrunk
           to
           Four
           ;
           he
           having
           lost
           the
           other
           Three
           ,
           by
           being
           a
           Surety
           for
           his
           Friend
           .
           Lord
           !
           the
           vastly
           wide
           difference
           'twixt
           Those
           Times
           ,
           and
           These
           !
           or
           'twixt
           Their
           Grandees
           ,
           and
           Ours
           !
           Ours
           are
           thought
           to
           live
           narrowly
           ,
           if
           their
           
           Houses
           do
           not
           stand
           on
           
             as
             many
             Acres
          
           ,
           as
           made
           up
           all
           This
           renowned
           
             Dictator's
             Means
             .
             Valerius
          
           tells
           us
           of
           a
           King
           he
           names
           not
           ,
           
           (
           but
           describes
           to
           have
           been
           of
           a
           subtil
           Judgment
           )
           who
           said
           of
           a
           Diadem
           deliver'd
           to
           him
           ,
           that
           if
           a
           man
           did
           well
           consider
           ,
           together
           with
           the
           outside
           ,
           the
           inside
           of
           it
           ,
           (
           meaning
           the
           Troubles
           ,
           and
           the
           Dangers
           ,
           and
           the
           Anxieties
           it
           is
           
             lin'd
             with
          
           ,
           )
           he
           would
           not
           have
           it
           for
           
             taking
             up
          
           .
           And
           if
           Genusius
           
           had
           not
           been
           of
           the
           same
           opinion
           ,
           (
           by
           knowing
           the
           linings
           of
           a
           Crown
           at
           the
           Cost
           of
           others
           ,
           )
           he
           would
           not
           sure
           have
           left
           Rome
           in
           a
           voluntary
           exchange
           for
           perpetual
           Banishment
           ,
           meerly
           to
           escape
           the
           Possession
           of
           it
           ;
           meerly
           to
           be
           free
           from
           a
           Coronation
           .
           And
           however
           Theopompus
           did
           not
           plainly
           
             run
             away
          
           from
           the
           Crown
           of
           Sparta
           ,
           yet
           he
           instituted
           the
           Ephori
           ,
           whereby
           to
           make
           it
           the
           
             less
             significant
          
           ,
           and
           so
           as
           to
           sit
           upon
           his
           Head
           with
           
             less
             disease
          
           .
        
         
           §
           19.
           
           These
           and
           multitudes
           of
           the
           like
           (
           whom
           to
           mention
           even
           with
           Brevity
           ,
           were
           to
           be
           tedious
           ,
           )
           thô
           they
           were
           Persons
           
             in
             Themselves
          
           of
           very
           
             Great
             Honour
          
           ,
           and
           Renown
           ,
           were
           yet
           exceedingly
           much
           the
           Greater
           ,
           
           for
           their
           having
           had
           such
           limited
           and
           stinted
           Appetites
           ;
           for
           their
           knowing
           what
           was
           necessary
           ,
           and
           what
           expedient
           ;
           what
           was
           sufficient
           for
           their
           great
           Purposes
           ,
           and
           when
           they
           had
           
             innocently
             enough
          
           .
           They
           did
           not
           only
           
             not
             seek
             Greater
             Things
             for
             themselves
          
           than
           they
           had
           already
           ,
           But
           either
           unwillingly
           did
           admit
           them
           ,
           and
           with
           Reluctance
           ;
           or
           else
           did
           obstinately
           refuse
           them
           ,
           and
           
             cast
             them
             off
          
           .
           Nay
           so
           far
           they
           were
           from
           seeking
           Great
           Things
           for
           themselves
           ,
           that
           they
           sought
           their
           lessening
           .
           They
           thought
           there
           was
           nothing
           truly
           Great
           ,
           or
           great
           enough
           to
           be
           sought
           ,
           but
           
             the
             Publick
             Good.
          
           And
           for
           This
           very
           reason
           They
           were
           the
           Glory
           of
           their
           Times
           ;
           The
           Pride
           and
           Pleasure
           of
           their
           Historians
           ;
           and
           (
           which
           is
           more
           to
           their
           advantage
           )
           they
           were
           the
           Blessings
           ,
           and
           the
           Supports
           ,
           and
           the
           great
           Ornaments
           of
           the
           Countries
           wherein
           they
           liv'd
           .
           But
           when
           a
           man
           ,
           having
           arriv'd
           at
           Great
           Things
           already
           ,
           is
           ever
           casting
           about
           for
           Greater
           ,
           and
           has
           an
           Ambition
           like
           the
           Fire
           ,
           which
           ever
           craves
           the
           more
           fewel
           ,
           the
           more
           it
           has
           ;
           when
           his
           Appetite
           after
           Honour
           is
           as
           inordinate
           and
           as
           endless
           ,
           as
           was
           That
           of
           
             Albert
             Wallestein
          
           ,
           
           whom
           nothing
           less
           would
           ever
           satisfie
           ,
           than
           the
           being
           above
           his
           Maker
           ;
           Then
           a
           man's
           Greatness
           is
           his
           Disease
           ,
           and
           his
           Disease
           of
           the
           
             worst
             sort
          
           too
           .
           'T
           is
           his
           Hydrops
           ,
           his
           Boulimis
           ,
           his
           intolerable
           Prurigo
           ,
           worse
           than
           the
           
             Furor
             Uterinus
          
           ,
           which
           made
           the
           Great
           
             Empress
             Barbara
          
           the
           vilest
           Thing
           in
           the
           whole
           Empire
           .
           Even
           He
           ,
           whose
           Abundance
           of
           Meat
           makes
           him
           hungry
           ,
           and
           He
           whose
           Superfluity
           of
           Drink
           makes
           him
           dry
           ,
           is
           not
           quite
           so
           sad
           a
           Creature
           ,
           nor
           quite
           so
           much
           to
           be
           deplor'd
           ,
           as
           He
           whose
           Honour
           makes
           him
           Ambitious
           ,
           and
           whose
           overmuch
           Wealth
           excites
           
           his
           Avarice
           .
        
         
           That
           such
           there
           are
           in
           This
           World
           ,
           who
           do
           
             enlarge
             their
             Desires
             as
             Hell
          
           ,
           and
           are
           as
           greedy
           
             as
             the
             Grave
          
           ,
           who
           like
           the
           
             two
             Daughters
          
           of
           
             Solomon's
             Horsleech
          
           ,
           have
           still
           enough
           ,
           and
           
             too
             much
          
           ,
           yet
           still
           
             too
             little
          
           ;
           are
           often
           full
           ,
           and
           often
           weary
           ,
           yet
           never
           satisfied
           ,
           with
           
             seeking
             Great
             Things
             for
             Themselves
          
           ,
           (
           I
           say
           that
           such
           Things
           there
           are
           ,
           )
           I
           need
           not
           take
           pains
           to
           convince
           my
           Hearers
           .
           For
           All
           the
           Miseries
           we
           have
           
             read
             of
          
           ,
           and
           all
           the
           Miseries
           we
           have
           seen
           in
           our
           own
           Civil
           Wars
           ,
           (
           not
           now
           to
           mention
           all
           the
           Miseries
           we
           
           have
           felt
           ,
           )
           have
           been
           especially
           the
           Effects
           of
           That
           Disease
           I
           now
           speak
           of
           ;
           If
           I
           may
           not
           rather
           call
           it
           a
           
             Complication
             of
             Diseases
          
           ,
           which
           is
           commonly
           made
           up
           of
           four
           Ingredients
           ;
           to
           wit
           a
           
             boundless
             Ambition
          
           ,
           an
           
             unstinted
             Avarice
          
           ,
           a
           
             restless
             Envy
          
           ,
           and
           an
           
             insatiable
             Concupiscence
          
           after
           the
           Pleasure
           of
           Revenge
           .
        
         
           §
           20.
           
           Now
           in
           order
           to
           the
           Prevention
           ,
           or
           to
           the
           Cure
           ,
           (
           that
           is
           to
           say
           ,
           to
           the
           killing
           )
           of
           such
           a
           
             complicated
             Disease
          
           ,
           every
           Great
           man
           must
           choose
           so
           fit
           a
           Condition
           for
           Himself
           ,
           and
           such
           an
           
             wholsom
             Proportion
          
           of
           this
           present
           World
           ,
           as
           may
           be
           aptest
           in
           it self
           to
           secure
           his
           Interest
           in
           the
           
             Next
             .
             Woolsey
          
           wish't
           he
           
             had
             done
          
           it
           ,
           (
           and
           Wallestein
           too
           ,
           )
           when
           't
           was
           
             too
             late
          
           .
           But
           Sir
           
             Thomas
             Moor
             did
          
           it
           ,
           and
           that
           
             in
             Time.
          
           This
           incomparable
           Person
           ,
           (
           whom
           *
           
             Ludovicus
             Vives
          
           thought
           it
           dangerous
           to
           commend
           ,
           for
           fear
           of
           doing
           him
           great
           wrong
           by
           falling
           short
           of
           his
           Perfections
           ,
           )
           having
           been
           raised
           by
           his
           own
           Merits
           ,
           and
           without
           his
           own
           seeking
           ,
           from
           a
           very
           low
           Estate
           to
           the
           
             High
             Chancellorship
             of
             England
          
           ,
           became
           so
           satiated
           and
           cloy'd
           ,
           as
           well
           with
           the
           Honour
           ,
           
           as
           with
           the
           Cares
           of
           his
           glorious
           Office
           ,
           
           that
           he
           gladly
           laid
           it
           down
           ,
           (
           out
           of
           the
           love
           he
           had
           to
           Privacy
           and
           Tranquillity
           of
           Life
           ,
           )
           as
           any
           other
           man's
           Avarice
           ,
           helped
           on
           by
           his
           Ambition
           ,
           could
           take
           it
           up
           .
           And
           this
           he
           did
           whilst
           yet
           a
           Favourite
           ,
           far
           from
           being
           under
           the
           Cloud
           (
           which
           he
           afterwards
           was
           in
           )
           of
           his
           King's
           Displeasure
           .
           Yea
           he
           esteem'd
           it
           an
           higher
           Favour
           to
           be
           permitted
           by
           his
           Prince
           to
           ease
           himself
           of
           such
           Grandeur
           ,
           than
           That
           wherewith
           at
           first
           it
           was
           laid
           upon
           him
           .
           It
           being
           the
           Thing
           which
           
             from
             a
             Child
          
           he
           had
           wish'd
           and
           pray'd
           for
           ,
           That
           God
           would
           give
           him
           such
           a
           Vacation
           from
           the
           Affairs
           of
           This
           Life
           ,
           as
           might
           suffice
           him
           to
           contemplate
           the
           Immortality
           of
           the
           Next
           ,
           and
           fit
           himself
           for
           its
           Injoyment
           .
           Which
           his
           Prayer
           having
           been
           granted
           ,
           both
           by
           God
           ,
           and
           the
           King
           ,
           he
           was
           so
           exceedingly
           Thankful
           for
           ,
           as
           to
           carry
           his
           Gratitude
           to
           his
           Grave
           ,
           and
           so
           as
           to
           order
           its
           being
           written
           upon
           his
           Grave-stone
           .
           From
           whence
           being
           transferr'd
           to
           his
           
             Publick
             Works
          
           ,
           't
           is
           likely
           now
           to
           live
           as
           long
           as
           the
           Art
           of
           Printing
           .
           So
           when
           the
           famous
           William
           of
           Wainflet
           (
           as
           *
           Budden
           tells
           
           us
           )
           made
           it
           his
           choice
           to
           devest
           himself
           of
           the
           
             High
             Chancellorship
             of
             England
          
           ,
           and
           gave
           the
           King
           immortal
           Thanks
           for
           giving
           him
           liberty
           so
           to
           do
           ,
           He
           did
           it
           not
           only
           as
           being
           weary
           of
           the
           Cares
           which
           That
           Office
           had
           fill'd
           him
           with
           ,
           (
           thô
           That
           perhaps
           was
           one
           reason
           ,
           )
           nor
           did
           he
           it
           only
           as
           being
           glutted
           with
           the
           Things
           of
           This
           World
           ,
           to
           wit
           with
           the
           Riches
           and
           Honours
           of
           it
           ;
           (
           thô
           that
           was
           also
           another
           reason
           ;
           )
           But
           it
           was
           chiefly
           that
           he
           might
           mind
           the
           greater
           things
           of
           the
           Next
           with
           the
           
             less
             Distraction
          
           ;
           that
           he
           might
           not
           as
           before
           ,
           serve
           God
           by
           Snatches
           ,
           but
           that
           the
           Residue
           of
           his
           Time
           might
           be
           wholly
           God's
           .
           Many
           others
           might
           here
           be
           nam'd
           (
           
             Seven
             at
             least
          
           I
           am
           sure
           ,
           )
           who
           eas'd
           themselves
           (
           as
           being
           weary
           )
           of
           the
           
             Great
             Seal
             of
             England
          
           ,
           in
           order
           to
           their
           advancement
           unto
           far
           greater
           things
           in
           a
           World
           to
           come
           .
           And
           thô
           it
           cannot
           be
           deny'd
           ,
           but
           that
           being
           Persons
           of
           most
           
             incorruptible
             Integrity
          
           ,
           they
           might
           safely
           have
           continued
           in
           their
           Great
           
             Iudicatures
             on
             Earth
          
           ,
           without
           the
           danger
           of
           being
           
             cast
             in
             the
             Court
             of
             Heaven
             ,
          
           yet
           they
           resolv'd
           to
           take
           the
           Way
           which
           they
           thought
           
           
             the
             surest
          
           ;
           as
           knowing
           it
           better
           to
           make
           it
           easy
           ,
           than
           meerly
           possible
           to
           be
           sav'd
           .
           For
           they
           consider'd
           what
           they
           well
           knew
           ,
           as
           well
           by
           Scripture
           ,
           as
           by
           Reason
           ,
           as
           well
           by
           History
           ,
           as
           by
           Experience
           ,
           as
           well
           by
           other
           men's
           Experience
           ,
           as
           by
           their
           own
           ,
           that
           thô
           it
           is
           not
           quite
           impossible
           ,
           yet'tis
           a
           difficult
           thing
           on
           Earth
           ,
           for
           the
           very
           same
           man
           to
           be
           Great
           ,
           and
           Innocent
           ;
           to
           be
           a
           Favourite
           both
           of
           This
           ,
           and
           the
           other
           World
           ;
           to
           fare
           as
           deliciously
           as
           Dives
           all
           his
           Days
           here
           below
           ,
           and
           yet
           at
           last
           to
           lye
           with
           Lazarus
           in
           
             Abraham's
             Bosom
          
           .
           I
           am
           sure
           Sir
           
             Thomas
             Randolph
          
           thought
           it
           a
           thing
           so
           rare
           and
           difficult
           ,
           to
           
           be
           a
           man
           of
           much
           Publick
           and
           
             Secular
             Business
          
           ,
           and
           at
           the
           same
           Time
           to
           be
           
             fit
             to
             dye
          
           ,
           that
           by
           Letters
           he
           exhorted
           his
           intimate
           Friend
           Sir
           
             Francis
             Walsingham
          
           ,
           to
           bid
           adieu
           to
           all
           the
           Wiles
           of
           a
           
             Principal
             Secretary
             of
             State
          
           ,
           as
           He
           himself
           had
           newly
           done
           to
           all
           the
           Frauds
           or
           an
           Embassadour
           ,
           (
           for
           the
           Number
           of
           his
           Embassies
           had
           been
           no
           less
           than
           Eighteen
           ,
           )
           and
           to
           prepare
           himself
           by
           a
           penitent
           and
           private
           life
           ,
           for
           the
           
             life
             to
             come
          
           .
           An
           Admonition
           very
           seasonable
           in
           regard
           of
           Both
           Persons
           concerned
           in
           it
           ;
           Walsingham
           ,
           
           to
           whom
           ;
           and
           Randolph
           himself
           ,
           by
           whom
           't
           was
           given
           .
           For
           they
           had
           long
           liv'd
           together
           as
           eminent
           Ministers
           of
           State
           ;
           and
           neither
           of
           them
           liv'd
           long
           from
           after
           the
           time
           of
           
             This
             Advice
          
           ;
           Nor
           did
           the
           one
           outlive
           the
           other
           above
           a
           Month
           or
           two
           at
           most
           .
        
         
           What
           induced
           Queen
           Mary
           (
           the
           Royal
           Sister
           of
           
             Charles
             the
             Fifth
          
           )
           to
           quit
           her
           Government
           of
           Belgium
           in
           Exchange
           for
           a
           private
           and
           quiet
           Life
           ,
           't
           is
           very
           easy
           to
           conjecture
           ,
           but
           hard
           to
           tell
           .
           Perhaps
           't
           was
           chiefly
           out
           of
           Reverence
           to
           the
           Example
           of
           her
           Brother
           ,
           as
           't
           was
           done
           the
           same
           Day
           ,
           wherein
           He
           laid
           down
           his
           Empire
           ,
           and
           
             Crown
             of
             Spain
          
           ;
           and
           even
           wept
           out
           of
           Compassion
           to
           his
           poor
           Brother
           ,
           and
           his
           
             Son
             Philip
          
           ,
           whose
           feeble
           Shoulders
           were
           now
           to
           sink
           under
           two
           such
           Loads
           ,
           to
           wit
           the
           Kingdom
           of
           Spain
           ,
           and
           the
           
             German
             Empire
          
           .
           I
           say
           ,
           whatever
           was
           Her
           Inducement
           to
           do
           a
           thing
           above
           the
           Rate
           of
           her
           Sex
           and
           Breeding
           ;
           sure
           we
           are
           ,
           that
           Queen
           Etheldred
           was
           
           wholly
           induced
           by
           
             her
             Devotion
          
           to
           forsake
           the
           Pomps
           and
           Pleasures
           she
           might
           have
           liv'd
           in
           all
           her
           days
           ,
           (
           as
           the
           Daughter
           of
           
           one
           King
           ,
           the
           Widow
           of
           another
           ,
           and
           the
           Wife
           of
           a
           Third
           ,
           )
           had
           she
           not
           thought
           it
           an
           happier
           choice
           to
           live
           retiredly
           in
           an
           Abby
           ,
           which
           she
           had
           built
           ,
           and
           indow'd
           ,
           and
           was
           the
           Abbess
           of
           till
           her
           Death
           .
           And
           not
           to
           mention
           Queen
           Christina
           of
           Sweden
           ,
           or
           Bambas
           of
           Spain
           ,
           (
           unless
           it
           be
           thus
           by
           a
           Paralipsis
           )
           no
           fewer
           than
           Nine
           of
           our
           own
           
             Saxon
             Kings
          
           ,
           within
           the
           Space
           of
           Two
           hundred
           years
           ,
           did
           freely
           relinquish
           their
           Crowns
           and
           Kingdoms
           .
           To
           which
           I
           add
           ;
           That
           when
           Ionadab
           impos'd
           That
           strict
           
           Command
           upon
           his
           Sons
           ,
           
             to
             drink
             no
             Wine
             ,
             to
             build
             no
             House
             ,
             to
             sow
             no
             Seed
             ,
             to
             plant
             no
             Vineyard
             ,
             and
             all
             their
             days
             to
             dwell
             in
             Tents
          
           ;
           (
           in
           little
           despicable
           Huts
           by
           the
           River
           Iordan
           ,
           )
           He
           did
           not
           only
           so
           command
           them
           to
           shew
           his
           Dominion
           ,
           and
           his
           Will
           ,
           or
           only
           to
           exercise
           their
           Obedience
           ,
           and
           Self-denial
           ;
           But
           because
           he
           did
           esteem
           it
           the
           safest
           state
           and
           condition
           ,
           to
           help
           enable
           them
           for
           an
           Innocent
           ,
           and
           Pious
           Life
           .
        
         
           §
           21.
           
           Another
           Use
           of
           This
           Text
           is
           with
           a
           Distinction
           to
           contradict
           it
           .
           We
           must
           not
           seek
           Great
           Things
           for
           our selves
           ,
           because
           we
           must
           .
           Not
           Great
           Things
           ,
           because
           the
           
           Greatest
           .
           For
           what
           can
           be
           Greater
           than
           a
           Kingdom
           ?
           and
           what
           so
           Great
           Kingdom
           ,
           as
           the
           
             Kingdom
             of
             God
          
           ,
           to
           the
           seeking
           of
           which
           our
           Lord
           excites
           us
           ?
           (
           Matth.
           6.
           33.
           )
           So
           by
           St.
           Paul
           we
           are
           commanded
           ,
           to
           
             seek
             those
             things
             that
             are
             above
             ,
          
           (
           Col.
           3.
           1.
           )
           Not
           above
           us
           here
           on
           Earth
           ,
           but
           above
           every
           thing
           that
           is
           Earthy
           .
           Nor
           are
           we
           only
           to
           seek
           God's
           Kingdom
           ,
           thô
           vastly
           Great
           ,
           But
           (
           what
           is
           infinitely
           Greater
           )
           we
           are
           to
           seek
           
             God
             himself
          
           ,
           who
           is
           The
           Great
           
             Rewarder
             of
             Them
             that
             diligently
             seek
             him
             ,
          
           and
           The
           Rewarder
           of
           
             None
             besides
          
           ,
           (
           Heb.
           11.
           6.
           )
           Thus
           the
           
             Dehortative
             ,
             Seek
             not
          
           ,
           is
           strongly
           inforced
           and
           urged
           on
           by
           a
           vehement
           
             Exhortation
             ,
             Seek
             Those
             Things
             that
             are
             Above
             .
             Seek
          
           the
           Greatest
           Things
           imaginable
           ,
           and
           Seek
           them
           for
           your selves
           too
           .
           
             Ye
             have
             not
             here
             a
             continuing
             City
             ,
          
           and
           therefore
           
             Seek
             one
             to
             come
          
           .
           For
           what
           says
           the
           Author
           of
           the
           Epistle
           to
           the
           Hebrews
           ?
           The
           life
           we
           have
           is
           
           worth
           Nothing
           ,
           compar'd
           with
           That
           we
           
             hope
             for
          
           .
           Which
           ,
           being
           yet
           
             hid
             with
             Christ
             in
             God
          
           ,
           we
           must
           seek
           ,
           and
           
             seek
             on
          
           ,
           till
           we
           
             find
             it
             out
          
           .
           Some
           things
           are
           Great
           which
           are
           not
           Good
           ,
           and
           some
           are
           Good
           but
           
           not
           Great
           ;
           But
           These
           are
           the
           
             Good
             and
             Great
             Things
          
           ,
           which
           alone
           are
           
             worth
             seeking
          
           ;
           and
           which
           we
           are
           not
           only
           allow'd
           ,
           but
           bid
           and
           bound
           to
           seek
           after
           .
           In
           comparison
           with
           These
           ,
           [
           
             The
             Life
             which
             is
             hid
             with
             Christ
             in
             God
             ,
             The
             Kingdom
             of
             God
             ,
          
           and
           
             God
             Himself
          
           .
           ]
           we
           ought
           to
           slight
           the
           arrant
           *
           Nothingness
           of
           the
           Things
           here
           below
           ,
           which
           by
           a
           pitiful
           Catachresis
           the
           World
           calls
           Great
           ;
           and
           as
           devoutly
           seeks
           after
           ,
           as
           after
           an
           
             Heaven
             upon
             Earth
          
           .
           So
           every
           Hillock
           is
           a
           
             Great
             thing
          
           with
           a
           Community
           of
           Emmets
           wherewith
           't
           is
           Peopled
           ,
           thô
           't
           is
           not
           determin'd
           by
           Philosophers
           ,
           whether
           (
           like
           Bees
           )
           they
           are
           a
           Kingdom
           ,
           or
           (
           like
           some
           other
           Insects
           )
           a
           Commonwealth
           .
           But
           yet
           as
           Great
           as
           That
           Hillock
           does
           seem
           to
           Them
           ,
           we
           know
           't
           is
           
             no
             bigger
          
           in
           respect
           of
           
             all
             the
             Earth
          
           ,
           than
           
             All
             the
             Earth
          
           in
           respect
           of
           Heaven
           .
           And
           yet
           so
           it
           is
           ,
           notwithstanding
           their
           littleness
           ,
           and
           their
           contemptibility
           ,
           we
           do
           no
           more
           excel
           Them
           in
           point
           of
           
             Quantity
             ,
             and
             Strength
          
           ,
           than
           they
           do
           us
           in
           the
           good
           Qualities
           of
           Peace
           ,
           and
           Prudence
           .
           For
           all
           Communities
           of
           Emmets
           are
           still
           at
           Agreement
           among
           Themselves
           ;
           
           are
           never
           indanger'd
           ,
           much
           less
           destroy'd
           ,
           by
           any
           Intestine
           ,
           or
           Homebred
           ,
           either
           Divisions
           ,
           or
           Insurrections
           .
           Whereas
           We
           have
           a
           
             Kingdom
             so
             sadly
             divided
             against
             It self
             ,
          
           that
           wicked
           men
           hope
           ,
           and
           wise
           men
           fear
           ,
           )
           (
           and
           there
           is
           ground
           for
           a
           suspicion
           ,
           )
           
             it
             cannot
             long
             stand
          
           .
        
         
           §
           22.
           
           Now
           to
           shew
           the
           Real
           Littleness
           (
           the
           Prophet
           Esa
           calls
           it
           the
           Nothingness
           )
           of
           the
           
             Great
             Things
             below
          
           ,
           being
           weighed
           in
           the
           Ballance
           with
           
             Those
             Above
          
           ,
           It
           will
           not
           probably
           be
           amiss
           ,
           to
           put
           them
           Both
           into
           the
           Scales
           ;
           that
           so
           we
           may
           see
           how
           much
           the
           later
           
             weigh
             down
          
           the
           former
           .
           First
           the
           Great
           Things
           below
           are
           but
           figuratively
           such
           ,
           and
           
             secundum
             quid
          
           ;
           somewhat
           Great
           in
           Appearance
           ,
           but
           not
           indeed
           ;
           or
           only
           Great
           in
           their
           relation
           to
           what
           is
           very
           much
           less
           ;
           and
           so
           an
           Emmet-hill
           is
           as
           great
           in
           comparison
           with
           its
           Inhabitants
           ,
           as
           the
           whole
           Globe
           of
           Earth
           in
           respect
           of
           us
           .
           Whereas
           the
           Great
           Things
           above
           are
           Great
           simpliciter
           ,
           and
           in
           Themselves
           ;
           They
           are
           absolutely
           Great
           ,
           and
           
             without
             a
             figure
          
           .
           In
           comparison
           with
           Them
           ,
           all
           the
           Great
           Things
           below
           do
           presently
           dwindle
           into
           a
           Point
           .
           The
           
           very
           Orb
           the
           Sun
           moves
           in
           is
           100000
           times
           bigger
           than
           all
           the
           Earth
           ;
           But
           in
           relation
           to
           the
           Circumference
           of
           the
           
             Coelum
             Empyraeum
          
           ,
           or
           but
           of
           That
           which
           is
           called
           the
           
             Primum
             Mobile
          
           ,
           All
           the
           Dimensions
           of
           the
           Earth
           do
           immediately
           vanish
           ,
           and
           lose
           themselves
           into
           a
           Center
           .
           Next
           the
           Great
           Things
           Below
           will
           sooner
           or
           later
           be
           sure
           to
           fail
           us
           ,
           and
           so
           with
           very
           great
           reason
           they
           have
           the
           Title
           of
           Uncertain
           affixt
           unto
           them
           in
           Holy
           Writ
           ;
           whereas
           the
           Great
           Things
           Above
           will
           
             abide
             for
             ever
          
           ;
           There
           the
           Crown
           is
           immarcescible
           ;
           nor
           is
           there
           only
           an
           exceeding
           ,
           but
           an
           eternal
           weight
           of
           Glory
           .
           Again
           ,
           the
           Great
           Things
           Below
           are
           mixt
           with
           Troubles
           and
           Solicitudes
           ;
           the
           Stream
           of
           their
           Injoyment
           does
           never
           run
           clear
           ;
           but
           what
           with
           Crosses
           ,
           or
           Cares
           ,
           is
           always
           muddy
           ;
           whereas
           the
           Great
           Things
           Above
           do
           flow
           with
           such
           Rivers
           of
           Delight
           ,
           as
           cannot
           be
           mingled
           with
           the
           least
           Drop
           either
           of
           Sorrow
           ,
           or
           Interruption
           ;
           in
           the
           
             Presence
             of
             God
             is
             Life
          
           ,
           and
           most
           sincere
           pleasures
           for
           evermore
           .
           Again
           ,
           the
           Great
           Things
           Below
           do
           only
           exercise
           our
           Thirst
           ,
           if
           not
           increase
           it
           ;
           Superfluity
           it self
           ,
           does
           
           but
           inlarge
           a
           man's
           Appetite
           ,
           and
           every
           man's
           Avarice
           is
           only
           wid'ned
           by
           his
           Possessions
           :
           whereas
           the
           Great
           Things
           Above
           will
           give
           us
           a
           plenary
           Satisfaction
           .
           There
           't
           will
           be
           one
           of
           our
           Injoyments
           ,
           
             not
             to
             be
             able
             to
             Desire
          
           ;
           All
           our
           Longings
           and
           Ambitions
           will
           be
           wholly
           swallowed
           up
           into
           meer
           Fruition
           .
           Besides
           ,
           the
           Great
           Things
           Below
           are
           very
           often
           by
           
             God's
             Permission
          
           ,
           in
           the
           Disposal
           of
           the
           Devil
           ;
           as
           is
           evident
           in
           the
           two
           Cases
           of
           Holy
           Iob
           ,
           and
           the
           Sabaeans
           ;
           of
           the
           Israelites
           ,
           and
           Pharaoh
           ;
           of
           
             Iesus
             Christ
          
           ,
           and
           
             Pontius
             Pilate
          
           ;
           of
           the
           Greek
           Christians
           ,
           and
           the
           Great
           Turk
           ;
           of
           Innocent
           Travellers
           ,
           and
           Highway
           Thieves
           .
           By
           which
           and
           many
           other
           Cases
           there
           can
           be
           nothing
           more
           clear
           ,
           than
           that
           the
           Great
           Things
           Below
           are
           by
           the
           Sufferance
           of
           God
           in
           the
           
             Devil's
             Disposal
          
           .
           Whereas
           the
           Great
           Things
           Above
           are
           above
           his
           Reach
           :
           His
           
             Chain
             of
             Darkness
          
           ,
           which
           is
           his
           Tedder
           ,
           falling
           short
           of
           That
           Region
           from
           whence
           He
           fell
           .
           Lastly
           ,
           the
           Great
           Things
           Above
           do
           all
           legitimate
           our
           seeking
           ,
           and
           make
           it
           gracious
           ;
           whereas
           the
           Great
           Things
           Below
           do
           increase
           its
           Guilt
           .
           And
           thence
           the
           
           Great
           Things
           Above
           are
           strictly
           commanded
           to
           be
           sought
           ;
           whereas
           the
           Great
           Things
           Below
           are
           under
           as
           strict
           a
           Prohibition
           .
           Those
           we
           must
           seek
           ,
           with
           Baruch
           ;
           But
           These
           ,
           with
           Baruch
           ,
           we
           must
           forbear
           .
        
         
           These
           I
           think
           are
           All
           the
           Uses
           we
           are
           to
           make
           of
           This
           Message
           of
           God
           to
           Baruch
           ;
           (
           besides
           the
           Use
           I
           made
           of
           it
           by
           way
           of
           Anticipation
           on
           this
           Day
           Sennight
           ;
           )
           and
           with
           These
           I
           dismiss
           its
           full
           and
           final
           Consideration
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           THE
           TABLE
           .
        
         
           
             A
          
           
             ABstinence
             .
             A
             notable
             Instance
             of
             it
             ,
             p.
             620.
             
             Advantageous
             to
             a
             man's
             well-being
             ,
             662
          
           
             
               Aeternal
               life
            
             the
             Prime
             object
             of
             our
             search
             ,
             265
             ,
             266
             ,
             &c.
             how
             described
             in
             holy
             Writers
             ,
             305
             ,
             306
             ,
             307
             ,
             &c.
             what
             meant
             by
             the
             words
             of
             Eternal
             life
             ,
             325
             ,
             326
             ,
             373
             ,
             374
             ,
             &c.
             
          
           
             Afflictions
             .
             Extreamly
             beneficial
             ,
             and
             to
             be
             prayed
             for
             ,
             185
             ,
             186
             ,
             &c.
             
             191
             ,
             192.
             for
             them
             a
             Time
             of
             Recompence
             .
             569
             ,
             570
          
           
             Almsgiving
             necessary
             to
             life
             ,
             391
             ,
             392.
             a
             Necessary
             Concomitant
             of
             Prayer
             ,
             607
             ,
             608.
             incouragements
             thereto
             ,
             609
             ,
             610
          
           
             Ambition
             .
             How
             to
             be
             regulated
             ,
             303
             ,
             304.
             wherein
             a
             Duty
             ,
             311
             ,
             312.
             &c.
             
             It
             's
             Itch
             antidoted
             ,
             467
             ,
             468
             ,
             &c.
             unto
             the
             end
             .
             The
             danger
             of
             it
             ,
             615
             ,
             616
             ,
             &c.
             Incident
             to
             Good
             men
             ,
             618
          
           
             
             Antinomians
             .
             See
             Solifidianism
             .
          
           
             Apostates
             .
             Too
             general
             .
             p.
             389
             ,
             390
          
           
             Assurance
             of
             Salvation
             ,
             how
             and
             when
             to
             be
             attained
             ,
             149
             ,
             150
             ,
             151
             ,
             152
             ,
             153
             ,
             202
             ,
             203
             ,
             259
             ,
             260
          
           
             Atheists
             .
             Reason'd
             with
             ,
             180
             ,
             181
             ,
             182
             ,
             &c.
             
          
           
             Avarice
             .
             How
             a
             Duty
             of
             the
             first
             magnitude
             ,
             311
             ,
             312
             ,
             &c.
             how
             a
             Vice
             of
             the
             same
             ,
             490
             ,
             491
             ,
             &c.
             
             Idolatry
             and
             Fornication
             ,
             600
             ,
             601.
             increased
             by
             possessions
             ,
             650
          
           
             Authority
             .
             Obedience
             to
             it
             of
             the
             Essence
             of
             Christianity
             ,
             625
          
        
         
           
             B.
             
          
           
             BElievers
             .
             Seldom
             truly
             Christian
             ,
             yet
             seldom
             doubt
             of
             their
             being
             such
             ,
             177
             ,
             178
             ,
             179
             ,
             &c.
             many
             ways
             Believers
             without
             true
             Faith
             ,
             250
             ,
             251
             ,
             &c.
             
          
           
             Brutes
             .
             How
             didactical
             to
             men
             ,
             399
             ,
             400
          
        
         
           
             C.
             
          
           
             CAution
             .
             Needful
             to
             the
             Wisest
             and
             Best
             of
             men
             ,
             148
             to
             155
             ,
             161
             ,
             162
          
           
             Christ.
             A
             Master
             ,
             a
             Lord
             ,
             a
             Legislator
             ,
             a
             King
             ,
             a
             Prince
             ,
             a
             Judge
             ,
             and
             whatsoever
             may
             oblige
             us
             to
             do
             him
             service
             ,
             10
             ,
             16
             ,
             17
             ,
             341
             ,
             342
             ,
             &c.
             
             A
             stone
             of
             stumbling
             to
             Solifidians
             and
             Antinomians
             ,
             6
             ,
             7.
             
             His
             false
             and
             true
             Followers
             ,
             18
             ,
             19
             ,
             20
             ,
             &c.
             27
             ,
             28
             ,
             &c.
             An
             easier
             Taskmaster
             than
             Moses
             ,
             37
             ,
             &c.
             
             His
             Service
             profitable
             and
             pleasant
             ,
             39
             ,
             40
             ,
             &c.
             47
             ,
             48
             ,
             &c.
             
             His
             End
             in
             coming
             hither
             ,
             and
             Business
             
             when
             he
             was
             here
             ,
             115
             ,
             116
             ,
             &c.
             
             125
             ,
             126.
             our
             only
             Oracle
             to
             be
             consulted
             ,
             327
             ,
             328
             ,
             &c.
             
             His
             Example
             to
             be
             followed
             ,
             584
             ,
             585
          
           
             Christianity
             .
             Wherein
             it
             consists
             ,
             196
             ,
             197
             ,
             200
             ,
             &c.
             315
             ,
             316
             ,
             &c.
             the
             hardest
             parts
             of
             it
             ,
             351
             ,
             352.
             how
             made
             easy
             ,
             354
             ,
             355
             ,
             
               &c.
               to
            
             366.
             
             How
             divided
             ,
             434
             ,
             435
          
           
             Commandments
             .
             How
             to
             keep
             them
             is
             the
             whole
             duty
             of
             a
             Christian
             ,
             11
             ,
             12.
             
             In
             what
             Respects
             not
             grievous
             ,
             50
             ,
             51
             ,
             52
             ,
             &c.
             47
             ,
             48
             ,
             49
             ,
             &c.
             57
             ,
             58
             ,
             &c.
             
             How
             made
             possible
             and
             pleasant
             ,
             356
             ,
             357
             ,
             358
             ,
             359
             ,
             
               &c.
               to
            
             380.
             
          
           
             Competition
             for
             our
             choice
             'twixt
             God
             and
             Satan
             ,
             518
             ,
             519.
             to
             527
          
           
             Confession
             as
             necessary
             as
             Faith
             ,
             222
             ,
             223
          
           
             Consideration
             .
             Of
             what
             Importance
             ,
             182
             ,
             183
             ,
             &c.
             191
             ,
             195
             ,
             196
             ,
             198
          
           
             Contentment
             .
             It
             s
             true
             Rise
             ,
             not
             from
             Abundance
             but
             the
             Mind
             ,
             575.
             the
             way
             to
             attain
             it
             ,
             576.
             
             Reasons
             for
             it
             ,
             624
             ,
             651.
             
             The
             Benefit
             of
             it
             ,
             660
          
           
             Cross.
             Easy
             ,
             whether
             laid
             on
             us
             by
             others
             ,
             or
             freely
             taken
             upon
             our selves
             ,
             64
             to
             77.
             
          
           
             Curiosity
             .
             How
             to
             be
             profitably
             objected
             ,
             304
             ,
             305
             ,
             &c.
             
          
        
         
           
             D.
             
          
           
             DAmnation
             .
             The
             most
             elaborately
             sought
             ,
             176
             ,
             177
          
           
             Decrees
             of
             God
             how
             both
             Absolute
             and
             Conditional
             157
             ,
             158
          
           
             Devil
             .
             How
             the
             God
             of
             this
             World
             ,
             50
             ,
             51.
             
             How
             hard
             a
             Taskmaster
             ,
             368
             ,
             369.
             wherein
             his
             chiefest
             
             strength
             lyes
             ,
             448
             ,
             449.
             
               &c.
               to
               the
               end
            
             .
             How
             much
             of
             the
             World
             in
             his
             Disposal
             ,
             and
             why
             ,
             528
             to
             569.
             
             How
             limited
             ,
             551
             ,
             552
             ,
             &c.
             
             A
             Remedy
             against
             his
             Temptations
             ,
             570
             ,
             571.
             his
             Gifts
             improfitable
             ,
             576.
             and
             hurtful
             ,
             577.
             not
             to
             be
             boasted
             of
             ,
             and
             why
             ,
             ibid.
             His
             Scope
             and
             End
             in
             bestowing
             them
             ,
             586
             ,
             589
             ,
             590
             ,
             591
             ,
             592
             ,
             593.
             what
             Return
             we
             are
             to
             make
             him
             ,
             597
             ,
             598.
             
             How
             to
             beat
             him
             with
             his
             own
             Weapon
             ,
             607
          
           
             Diogenes
             .
             Miserably
             misunderstood
             ,
             509
             ,
             510
             ,
             &c.
             
          
           
             Disciples
             of
             Christ
             how
             to
             Catechise
             themselves
             ,
             28
             ,
             29
             ,
             30
             ,
             113
             ,
             114
          
           
             Disputes
             .
             What
             the
             only
             safe
             end
             of
             them
             ,
             310.
             among
             Christians
             a
             stumbling-block
             to
             the
             Jews
             ,
             430
             ,
             431
             ,
             &c.
             
          
           
             Divisions
             of
             Christians
             scandalous
             ,
             429
             ,
             430
             ,
             431
             ,
             &c.
             
          
           
             Dives
             .
             Why
             the
             Representative
             of
             the
             Damned
             ,
             487
             ,
             488
          
        
         
           
             E.
             
          
           
             ELection
             unconditional
             how
             dangerous
             to
             be
             believed
             ,
             157
          
           
             England
             .
             How
             much
             happier
             than
             other
             Nations
             ,
             437
             ,
             438
             ,
             &c.
             
          
           
             Englishmen
             the
             worse
             the
             more
             Ingrateful
             ,
             439
             ,
             440.
             their
             Degeneracy
             ,
             667
          
           
             Example
             .
             More
             cogent
             with
             some
             men
             than
             Reason
             ,
             680
             ,
             681
          
           
             Experience
             of
             the
             Worst
             and
             Best
             men
             compared
             ,
             50
             ,
             51
             ,
             52.
             
             A
             Proof
             of
             the
             Pleasure
             the
             Law
             of
             Christ
             yields
             us
             ,
             58
             ,
             59
             ,
             60
             ,
             61
          
        
         
           
           
             F.
             
          
           
             FAith
             .
             Seldom
             Truly
             Christian
             ,
             85
             ,
             86.
             of
             the
             greatest
             Consequence
             that
             it
             be
             True
             ,
             86
             ,
             87
             ,
             102.
             a
             special
             Instance
             of
             Obedience
             ,
             108
             ,
             109.
             
             Never
             True
             but
             when
             the
             Mother
             of
             Obedience
             ,
             110
             ,
             111.
             how
             a
             Telescope
             ,
             181
             ,
             182
             ,
             256
             ,
             257.
             how
             and
             when
             Salvifick
             ,
             223
             ,
             224
             ,
             &c.
             
             It
             s
             several
             Sorts
             and
             Significations
             ,
             229
             ,
             230
             ,
             &c.
             
             It
             s
             mysterious
             Definition
             ,
             239
             ,
             240.
             how
             the
             Pandect
             of
             Christian
             Duties
             ,
             241
             ,
             242
             ,
             &c.
             to
             be
             found
             in
             very
             few
             ,
             418
             ,
             &c.
             what
             Faith
             Salvifick
             ,
             441
             to
             449
          
           
             Fear
             .
             How
             requir'd
             to
             true
             Faith
             ,
             96
             ,
             97.
             
             Fear
             and
             Trembling
             of
             a
             threefold
             Importance
             ,
             131
             ,
             132
             ,
             133
             ,
             &c.
             
             Nothing
             more
             forbidden
             ,
             or
             more
             commanded
             in
             Scripture
             ,
             135
             ,
             136
             ,
             137.
             the
             Reconcilement
             ,
             138
             ,
             139
             ,
             &c.
             a
             Religious
             passion
             ,
             152
             ,
             154
             ,
             161
             ,
             162
          
           
             Fiduciaries
             represented
             ,
             104
             ,
             105
             ,
             106
             ,
             &c.
             
             113
             ,
             114.
             
             Antidoted
             and
             humbled
             ,
             219
             ,
             220
             ,
             &c.
             250
             ,
             251
             ,
             &c.
             
             319
             ,
             320
          
        
         
           
             G.
             
          
           
             GIfts
             .
             Of
             men
             Imperfect
             ,
             587
             ,
             588.
             of
             God
             only
             Compleat
             ,
             ibid.
             of
             the
             Devil
             ,
             dangerous
             ,
             589
             ,
             590
             ,
             &c.
             592.
             described
             ,
             593.
             to
             be
             bewared
             ,
             594
             ,
             595
             ,
             596
          
           
             God.
             How
             a
             comfortable
             Light
             ,
             and
             consuming
             Fire
             ,
             111
             ,
             112.
             how
             his
             Omnipotence
             should
             oblige
             us
             
             to
             Obedience
             ,
             398
             ,
             399.
             his
             Permissions
             of
             Evil
             accounted
             for
             ,
             560
             ,
             561.
             &c.
             
             583
             ,
             584.
             
             Other
             Reasons
             ,
             572.
             
             The
             Uses
             to
             be
             made
             of
             it
             ,
             573
             ,
             574
             ,
             &c.
             
             The
             Difference
             'twixt
             his
             Distribution
             of
             Endless
             Torments
             ,
             and
             present
             Goods
             and
             Evils
             ,
             unto
             men
             ,
             628
             ,
             629
             ,
             630.
             
             Evils
             happen
             to
             Good
             men
             ,
             by
             his
             Order
             ,
             or
             Permission
             ,
             ibid.
             
          
           
             Goodness
             of
             Christ
             as
             a
             Legislator
             ,
             349
             ,
             350
             ,
             &c.
             
          
           
             Gospel
             .
             A
             Rule
             ,
             not
             a
             meer
             Dispensation
             ,
             119.
             
             It
             s
             Summary
             preached
             by
             Paul
             and
             Silas
             ,
             245
             ,
             246
             ,
             &c.
             how
             a
             refuge
             from
             the
             Law
             ,
             329
             ,
             330.
             why
             to
             be
             called
             the
             New
             Law
             ,
             341
             ,
             342
          
           
             Government
             .
             Of
             a
             mans
             self
             difficult
             ,
             657
          
           
             Grace
             .
             In
             All
             is
             sufficient
             ,
             47
             ,
             48.
             
             How
             it
             signifies
             the
             Gospel
             ,
             92
             ,
             93
             ,
             94.
             
             Resembled
             by
             Manna
             ,
             404
             ,
             405.
             how
             it
             exceeds
             the
             state
             of
             Innocence
             ,
             406.
             
             The
             freeness
             of
             it
             ,
             407
             ,
             408
             ,
             &c.
             
          
        
         
           
             H.
             
          
           
             HAppiness
             upon
             Earth
             wherein
             it
             lies
             ,
             259
             ,
             260
             ,
             305
             ,
             306
             ,
             &c.
             368
             ,
             369
             ,
             370
             ,
             &c.
             
          
           
             Heaven
             .
             See
             
               Aeternal
               life
            
             .
          
           
             Hell
             made
             for
             the
             Use
             of
             All
             ,
             156.
             an
             Hell
             to
             think
             of
             ,
             183
             ,
             184.
             
          
           
             Humility
             .
             Necessary
             in
             the
             working
             out
             Salvation
             131
             ,
             132
             ,
             &c.
             141
             ,
             &c.
             the
             Proper
             vertue
             of
             the
             Greatest
             ,
             287
             ,
             288
             ,
             289
             ,
             &c.
             
             The
             great
             Motive
             to
             it
             ,
             406
             ,
             407
             ,
             &c.
             
          
           
             Hypocrisy
             .
             In
             what
             Professors
             most
             seen
             ,
             346
             ,
             347
          
        
         
           
           
             I.
             
          
           
             IDleness
             .
             It
             s
             miserable
             Effects
             ,
             498
             ,
             499
             ,
             &c.
             
          
           
             Iews
             parallel'd
             with
             Christians
             and
             less
             obliged
             ,
             127.
             less
             unexcusable
             ,
             429
             ,
             430
          
           
             Impunity
             the
             severest
             punishment
             ,
             565
             ,
             566
             ,
             &c.
             
          
           
             Infidelity
             .
             How
             to
             be
             proved
             ,
             441
             ,
             442
             ,
             &c.
             
          
           
             Infirmities
             .
             How
             beneficial
             ,
             404
             ,
             405
             ,
             406
          
           
             Injuries
             .
             How
             beneficial
             to
             the
             injured
             ,
             67
             ,
             68
          
           
             Inquiries
             .
             How
             to
             be
             made
             ,
             302
             ,
             303
             ,
             
               &c.
               to
            
             315.
             what
             sort
             to
             be
             avoided
             ,
             316
             ,
             317.
             &c.
             a
             Touchstone
             to
             try
             of
             what
             sort
             we
             are
             ,
             321
             ,
             322
             ,
             &c.
             
          
           
             Interest
             governs
             the
             World
             ,
             83
             ,
             84
             ,
             85
          
           
             Iob.
             His
             case
             at
             large
             ,
             529
             to
             535.
             and
             567
             ,
             568.
             
          
           
             Iustice.
             Its
             wants
             in
             the
             World
             ,
             436
             ,
             437
             ,
             &c.
             
          
           
             Iustification
             .
             From
             Eternity
             a
             dangerous
             Doctrin
             ,
             7
             ,
             8.
             to
             what
             kind
             of
             Faith
             it
             is
             ascribed
             ,
             233
             ,
             234
             ,
             &c.
             
          
        
         
           
             K.
             
          
           
             KIngdoms
             .
             The
             littleness
             of
             them
             on
             Earth
             ,
             311
             ,
             312
             ,
             &c.
             
          
           
             Kings
             next
             to
             God
             ,
             most
             capable
             of
             Injuries
             ,
             66
             ,
             67.
             most
             accomptable
             to
             God
             ,
             because
             not
             at
             all
             to
             man
             ,
             297.
             
          
        
         
           
             L.
             
          
           
             LAw
             of
             the
             Gospel
             ,
             42
             ,
             43
             ,
             &c.
             of
             Faith
             ,
             121.
             of
             Moses
             ,
             how
             it
             drives
             us
             to
             Christ
             ,
             328
             ,
             329
             ,
             330
             ,
             350.
             
             Christ
             a
             Legislator
             as
             well
             as
             Moses
             ,
             341
             ,
             342
             ,
             &c.
             
          
           
             Liberality
             .
             In
             whom
             the
             Effect
             of
             Avarice
             ,
             593
             ,
             594.
             
          
           
             Libertines
             .
             How
             made
             ,
             and
             why
             so
             many
             ,
             6.
             like
             the
             
             old
             Gnosticks
             ,
             44
             ,
             45.
             described
             ,
             103
             ,
             104
          
           
             Liberty
             of
             a
             Christian
             wherein
             it
             stands
             ,
             95
             ,
             96
             ,
             100
             ,
             166
          
           
             Love.
             How
             it
             casteth
             out
             fear
             ,
             and
             carries
             fear
             along
             with
             it
             ,
             138
             ,
             139
             ,
             161
             ,
             162.
             
             How
             the
             greatest
             of
             Vertues
             ,
             312
             ,
             313.
             how
             seldom
             True
             ,
             433
             ,
             434.
             
             How
             it
             fulfils
             the
             whole
             Law
             ,
             445
             ,
             446
          
        
         
           
             M.
             
          
           
             MAhomedans
             .
             Better
             than
             many
             Christians
             ,
             425
             ,
             426
          
           
             Man.
             How
             much
             more
             obliged
             than
             other
             Creatures
             ,
             385
             ,
             386.
             yet
             of
             All
             the
             most
             ingrateful
             ,
             387
             ,
             388.
             
             How
             to
             learn
             of
             the
             Brutes
             ,
             399
             ,
             400
             ,
             &c.
             
          
           
             Martyrdom
             .
             The
             Reasonableness
             of
             it
             ,
             28
             ,
             29
             ,
             &c.
             
          
           
             Moderation
             of
             mind
             how
             attain'd
             ,
             673.
             
             Motives
             to
             it
             ,
             673
             to
             700.
             
          
           
             Money
             .
             It
             s
             danger
             and
             Description
             ,
             507
             ,
             508.
             
          
           
             Moses
             .
             How
             he
             leads
             men
             to
             Christ
             ,
             328
             ,
             329
             ,
             &c.
             as
             a
             lesser
             Paedagogue
             to
             a
             greater
             ,
             342
             ,
             343
             ,
             &c.
             
             350
             ,
             351.
             
             How
             he
             escaped
             the
             Devils
             Lime-twigs
             in
             his
             youth
             ,
             505
          
        
         
           
             N.
             
          
           
             NIggard
             .
             His
             largess
             and
             folly
             equal
             ,
             490
             ,
             491.
             to
             495
          
           
             Nobility
             .
             Wherein
             it
             consists
             ,
             288
             ,
             289
             ,
             &c.
             it
             s
             proper
             duties
             ,
             296
             ,
             297
          
        
         
           
             O.
             
          
           
             OBedience
             ,
             Its
             necessity
             to
             Salvation
             ,
             2
             to
             34.
             
             It
             must
             be
             Passive
             as
             well
             as
             Active
             ,
             27
             ,
             28
             ,
             29
             ,
             30.
             its
             own
             Reward
             ,
             60
             ,
             61
             ,
             62
             ,
             &c.
             
             Indispensably
             necessary
             
             under
             the
             Gospel
             ,
             92
             ,
             93
             ,
             &c.
             
             All
             one
             with
             Saving
             Faith
             ,
             235
             ,
             236.
             
             The
             All
             in
             All
             to
             a
             Christian
             ,
             344
             ,
             345
             ,
             346
             ,
             &c.
             if
             not
             Servile
             ,
             but
             ingenuous
             ,
             377
             ,
             378
             ,
             &c.
             
             395
             ,
             396
             ,
             400.
             the
             Condition
             ,
             not
             the
             Cause
             of
             Salvation
             ,
             410
             ,
             411
             ,
             &c.
             
          
           
             Opinions
             .
             Why
             to
             be
             well
             examin'd
             ,
             8
             ,
             9
          
           
             Oracles
             many
             and
             deceitful
             ,
             331
             ,
             332
          
           
             Orthodoxie
             not
             enough
             ,
             198
             ,
             199
             ,
             &c.
             
          
        
         
           
             P.
             
          
           
             PErfection
             .
             Evangelical
             what
             ,
             364
             ,
             365
          
           
             Persecution
             .
             Consisting
             with
             Pleasure
             ,
             71
             ,
             72
             ,
             73
          
           
             Perseverance
             .
             Necessary
             to
             life
             ,
             146
             ,
             147
             ,
             149
             ,
             150
             ,
             152
             ,
             153
             ,
             390
          
           
             Poverty
             .
             Preferred
             by
             many
             Heathens
             ,
             509
             ,
             510
             ,
             &c.
             
             Sanctified
             by
             Christ
             ,
             and
             recommended
             ,
             513
             ,
             514
             ,
             &c.
             
             519.
             a
             Comfort
             ,
             605
             ,
             645
             ,
             646
             ,
             647
             ,
             652
             ,
             653
             ,
             654.
             of
             what
             sort
             intended
             ,
             654
             ,
             &c.
             
          
           
             Practice
             .
             The
             life
             of
             Christianity
             ,
             195
             ,
             196
             ,
             &c.
             200
             ,
             &c.
             follows
             Principles
             ,
             441
             ,
             442
             ,
             &c.
             
          
           
             Prayer
             .
             Worthless
             without
             Perseverance
             ,
             418
             ,
             419
             ,
             &c.
             462
          
           
             Presumption
             .
             More
             dangerous
             than
             Despair
             ,
             144
             ,
             145
             ,
             147.
             oft
             mistaken
             for
             Faith
             ,
             421
          
           
             Pride
             .
             In
             the
             poorest
             ,
             294
             ,
             295.
             the
             Sin
             of
             Sodom
             ,
             497
          
           
             Principles
             .
             To
             be
             known
             by
             Practice
             ,
             442
             ,
             443
             ,
             &c.
             
          
           
             Prodigality
             .
             Hardly
             avoidable
             even
             by
             Niggards
             ,
             494
             ,
             495.
             no
             less
             Sin
             than
             Avarice
             ,
             601
          
           
             Prognostick
             of
             the
             Coming
             of
             Christ
             to
             Judgment
             ,
             417
             to
             463.
             
          
           
             Promises
             of
             the
             Gospel
             still
             clog'd
             with
             Precepts
             ,
             123
             ,
             124.
             yet
             confer
             a
             Right
             on
             All
             Performances
             of
             the
             Condition
             ,
             150
             ,
             151
             ,
             154
             ,
             159
             ,
             160
          
           
             Prosperity
             .
             The
             hardest
             Weapon
             to
             wield
             ,
             184
             ,
             185
             ,
             &c.
             
             
             No
             mark
             of
             Goodness
             ,
             436.
             tho
             ,
             often
             its
             Reward
             ,
             437.
             the
             Common
             Portion
             of
             the
             worst
             ,
             539
             ,
             540
             ,
             &c.
             
             Not
             to
             be
             envied
             ,
             583
             accompanied
             with
             trouble
             ,
             676
          
           
             Puritans
             .
             Modern
             Catharists
             ,
             388
             ,
             389
          
           
             Pythagoreans
             .
             Their
             exact
             Conformity
             to
             their
             Master
             ,
             19
             ,
             20.
             wherein
             to
             be
             aemulated
             by
             Christians
             ,
             177
          
           
             Poverty
             .
             Wherein
             it
             truly
             consists
             ,
             659.
             the
             Good
             Effect
             of
             it
             ,
             
               ibid.
               &
            
             660
             ,
             661.
             
             Consolation
             from
             it
             ,
             691
          
        
         
           
             R.
             
          
           
             REconcilement
             'twixt
             Calvinists
             and
             Remonstrants
             ,
             158
             ,
             159.
             'twixt
             St.
             Paul
             and
             St.
             Iames
             ,
             248
             ,
             249
             by
             whom
             indeavour'd
             ,
             431.
             by
             whom
             abhor'd
             ,
             
               ib.
               &
            
             432
          
           
             Redemption
             .
             At
             what
             rate
             procured
             ,
             and
             wherein
             it
             chiefly
             consists
             ,
             12
             ,
             13
             ,
             14
             ,
             &c.
             Rather
             from
             Sin
             than
             Hell
             ,
             115
             ,
             116
             ,
             &c.
             
          
           
             Religion
             .
             It
             s
             life
             lyes
             in
             Action
             ,
             32
             ,
             33
          
           
             Repentance
             .
             How
             much
             is
             meant
             by
             it
             ,
             25
          
           
             Reverence
             .
             Compounded
             of
             Love
             and
             Fear
             ,
             94
             ,
             95
             ,
             96
          
           
             Reward
             and
             Punishment
             the
             Inforcements
             of
             Duty
             ,
             94
             ,
             95
          
           
             
               Rich
               mens
            
             Lesson
             ,
             285
             ,
             286.
             their
             Dangers
             most
             and
             greatest
             ,
             500
             ,
             501
             ,
             &c.
             
          
           
             Riches
             .
             Impediments
             to
             Eternal
             life
             ,
             485.
             
             Enemies
             to
             all
             that
             's
             good
             ,
             486
             ,
             487.
             the
             Devil's
             Lime
             twigs
             ,
             502
             ,
             503
             ,
             &c.
             
             Inquiry
             to
             be
             made
             how
             we
             come
             by
             them
             ,
             578.
             and
             accordingly
             to
             be
             injoy'd
             or
             acquitted
             ,
             579.
             
             Not
             always
             a
             sign
             of
             God's
             favour
             ,
             and
             why
             ,
             580
             ,
             581
             ,
             582.
             always
             Temptations
             ,
             599
             ,
             600.
             
             The
             greatest
             Idol
             of
             the
             world
             ,
             ibid.
             Separate
             us
             from
             God
             ,
             602
             not
             to
             be
             sought
             by
             us
             ,
             and
             why
             ,
             603
             ,
             604.
             
             thô
             to
             be
             well
             employ'd
             when
             lawfully
             acquir'd
             ,
             ib.
             The
             dearest
             and
             cheapest
             things
             in
             the
             world
             ,
             605.
             
             Matter
             of
             Sorrow
             to
             the
             owners
             ,
             606.
             to
             be
             accounted
             for
             ,
             644
             ,
             645.
             how
             to
             be
             injoy'd
             with
             Innocence
             ,
             658
             ,
             659
             ,
             671
             ,
             680
          
        
         
           
             S.
             
          
           
             SAlvation
             .
             To
             whom
             alone
             it
             belongs
             ,
             21
             ,
             22
             ,
             23
             ,
             &c.
             32
             ,
             33
             ,
             &c.
             what
             the
             Condition
             on
             which
             't
             is
             given
             ,
             112
             ,
             113
             ,
             &c.
             to
             be
             worked
             out
             by
             us
             ,
             129
             ,
             &c.
             hard
             to
             have
             an
             Assurance
             of
             ,
             147
             ,
             148
             to
             155.
             the
             only
             thing
             to
             be
             searched
             after
             ,
             169
             ,
             170
             ,
             &c.
             yet
             the
             least
             labour'd
             for
             ,
             175
             ,
             176
          
           
             Satan
             .
             Why
             his
             Harvest
             more
             than
             Christ's
             ,
             176.
             his
             Master-piece
             ,
             468
             ,
             469
             ,
             &c.
             
          
           
             Scandal
             .
             To
             whom
             given
             by
             Christians
             ,
             434
             ,
             435
             ,
             &c.
             
          
           
             Sedition
             .
             Dissuasives
             from
             it
             ,
             438
             ,
             439
             ,
             &c.
             
          
           
             Self-denial
             and
             Self-revenge
             the
             Root
             of
             all
             Goodness
             ,
             453
             ,
             454
             ,
             &c.
             
             Exemplified
             in
             the
             Heathens
             ,
             509
             ,
             510
             ,
             &c.
             but
             in
             Christ
             above
             all
             ,
             513
             ,
             514
             ,
             &c.
             
          
           
             Self-love
             .
             How
             the
             Root
             of
             All
             Evil
             ,
             450
             ,
             451
             ,
             452
             ,
             &c.
             attended
             with
             Revenge
             ,
             and
             Carelesness
             ,
             of
             others
             ,
             623
          
           
             Service
             of
             God
             how
             mistaken
             ,
             107
             ,
             108
          
           
             Sins
             .
             Some
             not
             to
             be
             Named
             ,
             110
          
           
             Sloath.
             A
             Sin
             of
             Sodom
             as
             great
             as
             any
             ,
             498
             ,
             499
             ,
             &c.
             
          
           
             Socrates
             .
             How
             like
             a
             real
             Christian
             ,
             512
             ,
             513
          
           
             Solifidianism
             .
             It
             s
             danger
             ,
             7
             ,
             31
             ,
             33
             ,
             45
             ,
             46.
             
             Confuted
             by
             Arguments
             
               ad
               Absurdum
            
             ,
             55
             ,
             56
             ,
             128.
             
             It
             s
             venom
             laid
             open
             ,
             212
             ,
             213
             ,
             &c.
             
             228
             ,
             229
             ,
             319
             ,
             320
          
           
             Sufferings
             .
             Peculiar
             to
             Great
             and
             Good
             men
             ,
             65
             ,
             66
          
        
         
           
             T.
             
          
           
             TEmptations
             .
             How
             to
             be
             encounter'd
             ,
             75
             ,
             76.
             what
             the
             greatest
             in
             All
             the
             world
             ,
             468
             ,
             469
             ,
             
               &c.
               to
               the
               end
            
             .
             How
             to
             resist
             them
             ,
             524
             ,
             525
             ,
             597
             ,
             598.
             
             their
             Benefit
             ,
             481
             ,
             482
             ,
             483
             ,
             why
             to
             be
             rejoiced
             in
             ,
             and
             when
             ,
             ibid.
             
          
           
             Terrors
             .
             Of
             the
             Lord
             of
             wholsom
             force
             ,
             156
             ,
             157
             ,
             169
             ,
             174
             ,
             &c.
             190
             ,
             191
             ,
             &c.
             
             193
             ,
             194.
             
             How
             Instrumental
             to
             Christianity
             ,
             350
             ,
             351
             ,
             &c.
             
          
           
             Truth
             .
             Hurtful
             when
             but
             partially
             delivered
             ,
             9
             ,
             10.
             and
             when
             tack'd
             on
             to
             as
             great
             a
             Falshood
             ,
             47.
             
             Exemplified
             in
             Satan
             ,
             555
             ,
             556
             ,
             &c.
             
          
        
         
           
             U.
             
          
           
             UNity
             ,
             among
             the
             Jews
             ,
             429.
             a
             Mark
             of
             Truth
             ,
             430
             ,
             &c.
             
          
        
         
           
             W.
             
          
           
             WAtchfulness
             .
             A
             necessary
             Duty
             ,
             459
             ,
             460
             ,
             &c.
             
          
           
             Wickedness
             .
             At
             what
             doors
             it
             enter'd
             the
             world
             ,
             599
             ,
             600
          
           
             World
             how
             turned
             upside
             down
             by
             the
             Apostles
             ,
             167
             ,
             168.
             
             How
             made
             an
             Antidote
             to
             its
             own
             Venom
             ,
             188
             ,
             189
             ,
             &c.
             
             How
             universally
             depraved
             ,
             456
             ,
             457
             ,
             &c.
             
          
           
             Worldlings
             .
             Their
             Misery
             ,
             600
             ,
             601
          
           
             
               Worldly
               Greatness
            
             .
             Its
             dangers
             ,
             449
             ,
             450
             ,
             
               &c.
               to
               the
               End.
            
             Why
             it
             is
             beggarly
             ,
             and
             can't
             be
             undervalued
             ,
             573
             ,
             574
             ,
             575.
             the
             want
             of
             it
             our
             Advantage
             ,
             625
             ,
             626
             ,
             &c.
             
             Reasons
             not
             to
             seek
             it
             ,
             630
             ,
             631
             ,
             632
             ,
             
               &c.
               to
            
             646
             ,
             650.
             which
             the
             least
             desirable
             ,
             656
             to
             663.
             wholsom
             Lessons
             to
             Poor
             and
             Rich
             concerning
             it
             ,
             663
             ,
             664
             ,
             665.
             the
             means
             and
             motives
             to
             the
             learning
             of
             them
             ,
             668
             ,
             669
             ,
             &c.
             682
             ,
             683
             ,
             &c.
             from
             the
             Examples
             of
             Great
             men
             ,
             684
             ,
             &c.
             
          
           
             Works
             .
             Good
             ones
             Absolutely
             Necessary
             to
             Salvation
             ,
             23
             ,
             24
             ,
             31
             ,
             32
             ,
             &c.
             How
             Salvation
             to
             be
             worked
             out
             ,
             129
             ,
             130
             ,
             &c.
             
          
        
         
           
             Y.
             
          
           
             
               YOung
               mens
            
             Lesson
             ,
             277
             ,
             278
          
        
      
       
         
         
           
             Books
             lately
             printed
             for
          
           Robert
           Clavell
           
             at
             the
          
           Peacock
           
             in
             St.
          
           Paul's
           Church-yard
           .
        
         
           A
           Perfect
           Copy
           of
           all
           the
           Summons
           of
           the
           Nobility
           to
           the
           Great
           Councils
           and
           Parliaments
           of
           this
           Realm
           ,
           from
           the
           Forty
           ninth
           of
           King
           Henry
           the
           Third
           ,
           until
           these
           present
           Times
           :
           With
           Catalogues
           of
           such
           Noblemen
           as
           have
           been
           summoned
           to
           Parliament
           in
           Right
           of
           their
           Wives
           ;
           and
           of
           such
           other
           Noblemen
           as
           derive
           their
           Titles
           of
           Honour
           from
           the
           Heirs
           Female
           from
           whom
           they
           are
           descended
           ,
           and
           of
           such
           Noblemens
           Eldest
           Sons
           as
           have
           been
           summoned
           to
           Parliament
           by
           some
           of
           their
           Fathers
           Titles
           .
           Extracted
           from
           Publick
           Records
           ,
           by
           Sir
           
             William
             Dugdate
          
           Knight
           ,
           Garter
           ,
           Principal
           King
           at
           Arms.
           
        
         
           The
           Order
           of
           the
           Installation
           of
           Henry
           Duke
           of
           
             Norfolk
             ,
             Henry
          
           Earl
           of
           Peterborough
           ,
           and
           Laurence
           Earl
           of
           Rochester
           ,
           Knights
           and
           Companions
           of
           the
           most
           Noble
           Order
           of
           the
           Garter
           ,
           in
           the
           Royal
           Chappel
           of
           St.
           George
           at
           
             Windsor
             ,
             Iuly
          
           22.
           1685.
           
        
         
           An
           Historical
           Vindication
           of
           the
           Divine
           Right
           of
           Tithes
           ,
           from
           Scripture
           ,
           Reason
           ,
           and
           the
           Opinion
           and
           Practice
           of
           
             Iews
             ,
             Gentiles
          
           ,
           and
           Christians
           in
           all
           Ages
           .
           Designed
           to
           supply
           the
           Omissions
           ,
           answer
           the
           Objections
           ,
           and
           rectifie
           the
           Mistakes
           of
           Mr.
           
           Selden's
           History
           of
           Tythes
           .
           Part
           I.
           The
           second
           Edition
           corrected
           and
           amended
           .
           By
           
             Thomas
             Comber
          
           DD.
           Proecentor
           of
           York
           .
        
         
           An
           Historical
           Vindication
           of
           the
           Divine
           Right
           of
           Tithes
           ;
           which
           is
           further
           proved
           by
           Scripture
           and
           
           Antiquity
           ,
           and
           illustrated
           by
           the
           Solemn
           Consecration
           and
           great
           Convenience
           of
           them
           :
           With
           an
           Answer
           to
           the
           Objections
           of
           other
           Authors
           against
           them
           .
           Part
           II.
           To
           which
           is
           added
           ,
           A
           Discourse
           concerning
           Excommunication
           .
           By
           
             Thomas
             Comber
          
           D.
           D.
           Proecentor
           of
           York
           .
        
         
           A
           Treatise
           of
           Spousals
           ,
           and
           Matrimonial
           Contracts
           :
           Wherein
           all
           the
           Questions
           relating
           to
           that
           Subject
           are
           ingeniously
           Debated
           and
           Resolved
           .
           By
           Mr.
           
             Henry
             Swinburne
          
           ,
           Author
           of
           the
           Treatise
           of
           Wills
           and
           Testaments
           .
        
         
           The
           Excellency
           of
           Monarchical
           Government
           ,
           especially
           of
           the
           English
           Monarchy
           :
           Wherein
           is
           largely
           treated
           of
           the
           several
           Benefits
           of
           Kingly
           Government
           ,
           and
           the
           Inconvenience
           of
           Commonwealths
           .
           Also
           of
           the
           several
           Badges
           of
           Soveraignty
           in
           general
           ,
           and
           particularly
           according
           to
           the
           Constitution
           of
           our
           Laws
           .
           Likewise
           ,
           of
           the
           Duty
           of
           Subjects
           ,
           and
           the
           Mischiefs
           of
           Faction
           ,
           Sedition
           ,
           and
           Rebellion
           .
           In
           all
           which
           ,
           the
           Principles
           and
           Practices
           of
           our
           late
           Commonwealths
           men
           are
           considered
           .
           By
           
             Nathaniel
             Iohnston
          
           Doctor
           in
           Physick
           .
        
         
           Dr.
           Stern
           Archbishop
           of
           York
           ,
           his
           Book
           of
           Logick
           .
           In
           Octavo
           .
        
         
           Dean
           of
           Durham
           his
           Counsel
           and
           Directions
           ,
           Moral
           and
           Divine
           ,
           to
           a
           young
           Gent.
           
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A54843-e380
           
             a
             2
             Tim.
             2.
             14.
             
          
           
             *
             Iohannes
             Oxon
             
               in
               vitâ
            
             H.
             H.
             
               p.
               45.
               et
               53.
            
             
          
           
             †
             Humfredus
             Sarum
             
               in
               Operum
            
             Hammondi
             
               Vol.
               4.
               p.
               853.
            
             
          
           
             b
             1
             Tim.
             4.
             15.
             
          
           
             c
             Acts
             16.
             30.
             
          
           
             d
             Matth.
             7.
             16
             ,
             19
             ,
             20
             ,
             21.
             
             Mark
             16.
             16.
             
          
           
             e
             Eph.
             3.
             18
             ,
             19.
             
          
           
             f
             1
             Cor.
             2.
             2.
             
          
           
             g
             1
             Tim.
             4.
             16.
             
          
           
             Philip.
             3.
             9.
             
          
           
             Rom.
             1.
             18.
             
          
        
         
           Notes for div A54843-e2720
           
             *
             Acts
             1.
             1.
             
          
           
             *
             Job
             20.
             5.
             
          
           
             a
             Joh.
             13.
             13
             ,
             14.
             
          
           
             b
             Joh.
             13.
             34.
             
             Gal.
             6.
             2.
             
          
           
             c
             Rev.
             19.
             16.
             
          
           
             d
             Mic.
             5.
             1.
             
          
           
             Eccles.
             12.
             13.
             
          
           
             1
             Cor.
             6.
             19
             ,
             20.
             
          
           
             *
             Luke
             2.
             74.
             
          
           
             *
             Isa.
             5.
             18.
             
          
           
             Psal.
             45.
             2.
             
          
           
             Mal.
             1.
             6.
             
          
           
             *
             Luke
             6.
             46.
             
          
           
             *
             Mat.
             8.
             29.
             
             Mar.
             5.
             6
             ,
             7
             ▪
             Luk.
             8.
             28
             ,
             30.
             
          
           
             †
             Mat.
             19.
             20.
             
          
           
             Mat
             7.
             21.
             
          
           
             ☞
             
          
           
             Luk.
             6.
             43
             ,
             44
             ,
             45
             ,
             46.
             
             Jam.
             3.
             12.
             
          
           
             Matth.
             3.
             10.
             
          
           
             ☞
             
          
           
             *
             2
             Cor.
             5.
             17.
             
          
           
             Matth.
             10.
             24.
             
             John
             13.
             16.
             
          
           
             2
             Pet.
             3.
             11.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost
             .
          
           
             Philip.
             3.
             10.
             
          
           
             Amos.
             6.
             6.
             
          
           
             Wisd.
             2.
             8.
             
          
           
             Ephes.
             3.
             20
             ,
             21.
             
          
        
         
           Notes for div A54843-e17010
           
             2
             Cor.
             4.
             17.
             
          
           
             2
             Cor.
             3.
             10.
             
          
           
             *
             Vers.
             29.
             
          
           
             †
             Ezek.
             18.
             31.
             
             Ch.
             3.
             
             §
             9.
             
             Mar.
             10.
             17.
             
             Serm.
             3.
             
             Joh.
             14.
             15.
             
             Ch.
             2.
             
             &
             4.
             
             §
             10.
             and
             1
             Cor.
             16.
             22.
             
             Ch.
             3.
             
          
           
             *
             Rom.
             3
             ,
             27.
             
             Jam.
             2.
             8.
             12.
             1
             
             Cor.
             9.
             21.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Num.
             13.
             16
             ,
             27
             ,
             30
             ,
             32
             ,
             33.
             
          
           
             Num.
             14.
             6
             ,
             7
             ,
             8
             ,
             9.
             
          
           
             Jam.
             4.
             7.
             
          
           
             Jam.
             4.
             4.
             
             Phil.
             3.
             18.
             
          
           
             1
             Joh.
             5.
             3.
             
          
           
             2
             Tim.
             4.
             10.
             
          
           
             2
             Cor.
             4.
             4.
             2
             
             Tim.
             4.
             2.
             
          
           
             Acts
             7.
             51.
             
          
           
             1
             Thess.
             5.
             19.
             
          
           
             Heb.
             10.
             29.
             
          
           
             *
             Rom.
             8.
             7.
             
          
           
             Luk.
             14.
             35.
             
          
           
             Psal.
             49.
             12
             ,
             20.
             
          
           
             Job
             1.
             1
             ,
             8.
             1
             
             Pet.
             3.
             11.
             
          
           
             *
             Rom.
             7.
             12.
             
          
           
             Gen.
             18.
             25.
             
             Rev.
             22.
             11.
             
             Ezek.
             24.
             13.
             
          
           
             Isa.
             28.
             15.
             
          
           
             †
             Micah
             7.
             3.
             
          
           
             *
             Isa.
             5.
             18.
             
          
           
             ‖
             Wisd.
             1.
             12.
             
          
           
             Quod
             Tibi
             non
             vis
             fieri
             ,
             Alteri
             ne
             feceris
             .
             Quam
             Sententiam
             usque
             adeo
             dilexit
             ,
             ut
             in
             Palatio
             &
             in
             publicis
             operibus
             praescribi
             juberet
             .
             
               Aelius
               Lampridius
               in
               Alex
               ▪
               Severi
               Vitâ
               .
            
          
           
             Matth.
             7.
             12.
             
          
           
             Psal.
             119.
             103.
             
          
           
             Psal.
             119.
             167.
             
          
           
             *
             Ps.
             119.
             72
             ,
             75.
             
          
           
             *
             Lotum
             gustâsse
             non
             inconcinnè
             dicantur
             Illi
             ,
             qui
             simul
             atque
             voluptatem
             rectè
             vivendi
             degustârunt
             ,
             ad
             pristina
             studia
             revocari
             non
             possunt
             .
          
           
             Odyss
             .
             9.
             
          
           
             Ileb
             .
             11.
             35.
             
          
           
             1
             Pet.
             2.
             19
             ,
             20
             ,
             21.
             
             &
             Matth.
             5.
             12.
             
          
           
             Psal.
             52.
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epict
             ,
          
           
             Euseb.
             Hist.
             Eccl
             .
             l.
             7.
             c.
             17.
             
          
           
             Heb.
             12.
             1
             ,
             2.
             
          
           
             Rom.
             8.
             16
             ,
             17.
             
          
           
             Vers.
             18.
             
          
           
             Vers.
             32.
             
          
           
             Vers.
             34.
             
          
           
             Vers.
             26.
             
          
           
             Matt.
             5.
             29
             ,
             30.
             
             &
             Matt.
             18.
             8.
             
          
           
             Matth
             ▪
             10.
             28.
             
          
           
             Ecclus.
             9.
             7.
             
          
           
             *
             See
             the
             third
             Sermon
             on
             Mar.
             10.
             17.
             
             Part
             2.
             
             §
             5
             ,
             6
             ,
             7.
             
          
           
             Heb.
             12.
             14.
             
          
           
             2
             Sam.
             23.
             15.
             
          
           
             Dan.
             5.
             27.
             
          
           
             Coloss.
             3.
             3
             ,
             4.
             
          
        
         
           Notes for div A54843-e32960
           
             Rom.
             2.
             6.
             to
             v.
             11.
             
          
           
             *
             
               See
               Deut.
               4.
               24.
               where
               a
            
             consuming
             Fire
             
               is
               explained
               by
            
             a
             jealous
             God.
             
               Which
               compare
               with
               Exod
               .
               24.
               17.
               where
            
             the
             glory
             of
             the
             Lord
             was
             like
             devouring
             fire
             upon
             the
             top
             of
             the
             Mount.
             
          
           
             *
             Euseb.
             Hist.
             l.
             2.
             c.
             12.
             p.
             57.
             
          
           
             †
             
               Referre
               erubescimus
               ,
               &c.
            
             
             Tertul.
             de
             praescrip
             .
             advers
             .
             Haeret.
             cap.
             46.
             
          
           
             *
             Epiphan
             .
             Haeret
             .
             l.
             1.
             
             Tom.
             2.
             p.
             11
             ,
             82.
             
          
           
             †
             Irenae
             .
             p.
             58.
             
          
           
             *
             Clem.
             Alex.
             l.
             1.
             
             Paedag.
             p.
             107.
             
          
           
             *
             
               Euseb.
               l.
               4.
               c.
               6.
            
             quem
             locum
             confer
             cum
             
               l.
               2.
               c.
               10.
            
             
          
           
             †
             Omnia
             adversus
             veritatem
             de
             ipsa
             veritate
             constructa
             sunt
             :
             operantibus
             operationem
             spiritibus
             erroris
             .
             
               Tertul.
               Apol.
               c.
               41.
               p.
               78.
               
            
             In
             veriverbium
             abiit
             apud
             Italos
             .
             
               Con
               l'Evangelio
               si
               diventa
               Haeretico
            
             .
          
           
             *
             Vid.
             Epiph.
             l.
             1.
             
             Tom.
             2.
             p.
             89.
             
          
           
             *
             Matth.
             7.
             14.
             
          
           
             *
             Gen.
             29.
             17.
             
             &c.
             
          
           
             *
             Matth.
             11.
             19.
             
          
           
             Zosim
             .
             l.
             2.
             p.
             61.
             
          
           
             *
             Rev.
             19.
             16
             
          
           
             †
             Compare
             Rom.
             3.
             27.
             with
             Rom.
             8.
             2.
             
          
           
             *
             Matth.
             5.
             1.
             
          
           
             †
             Matth.
             7.
             21.
             
          
           
             Vers.
             26.
             23.
             
          
           
             Matth.
             5.
             ult
             .
          
           
             Luke
             9.
             56.
             
          
           
             Matth.
             5.
             17.
             
          
           
             *
             Ita
             Meletius
             Monachus
             ,
             concra
             Isphacanem
             Persam
             Musulmanum
             .
             Et
             Tertullianus
             c.
             3.
             de
             poenit
             .
             Christus
             ,
             inquit
             ,
             susterstruit
             Adjectionem
             Legis
             .
             Idem
             de
             Patient
             .
             c.
             6.
             p.
             131.
             
          
           
             *
             Vetus
             dicitur
             Testamentum
             quia
             promissiones
             terrenas
             habet
             .
             
               August
               .
               de
               Civ
               .
               Dei.
               l.
               18.
               
            
          
           
             Vid.
             Grot.
             Discus
             .
             Apol.
             Rivet
             .
             p.
             30
             ,
             31.
             
          
           
             *
             Luke
             10.
             13
             ,
             14
             ,
             15.
             with
             which
             compare
             Matth.
             10.
             15.
             
          
        
         
           Notes for div A54843-e46080
           
             2
             Cor.
             6.
             1.
             
          
           
             Job
             1.
             1.
             
          
           
             *
             Rev.
             22.
             14.
             
          
           
             ‖
             2
             Cor.
             4.
             
          
           
             †
             Col.
             1.
             10.
             2
             
             Thess.
             1.
             5.
             
             Rev.
             3.
             4.
             
          
           
             Rom.
             8.
             18.
             
          
           
             1
             Cor.
             9.
             16.
             
             Vers.
             15.
             18.
             
          
           
             Vers.
             14.
             
          
           
             August
             .
             Epist.
             52.
             
          
           
             2
             Pet.
             1.
             10.
             
          
           
             1
             Cor.
             9.
             4.
             
          
           
             *
             Vers.
             ult
             .
          
           
             †
             Philip.
             3.
             8
             ,
             11
             ,
             12
             ,
             13
             ,
             14.
             
          
           
             
               Lycerus
               in
               Harm
               .
               Evang.
            
             p.
             1562.
             
          
           
             *
             Heb.
             3.
             15
             ,
             16.
             
          
           
             Prov.
             1.
             
          
           
             Rom.
             2.
             
          
        
         
           Notes for div A54843-e58150
           
             John
             6.
             27.
             
          
           
             Vers.
             9.
             
          
           
             *
             1
             Tim.
             6.
             12
             ,
             19.
             
          
           
             *
             Matth.
             7.
             13
             ,
             14.
             
          
           
             Matth.
             3.
             12.
             
          
           
             *
             Mortem
             vocat
             Hostem
             mortiferum
             .
             Ut
             sensus
             sit
             ,
             sperabant
             se
             ,
             blandiendo
             ,
             salutem
             reperturos
             apud
             Sennacharibum
             .
             
               Grot.
               in
               locum
               .
               Micah
               7.
               3.
               
               Wisd.
               1.
               12
               ,
               16.
               
            
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pythag.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Luke
             5.
             8.
             
          
           
             Matth.
             27.
             46.
             
             Psal.
             22.
             1.
             
          
           
             Rom.
             11.
             8.
             
          
           
             1
             Tim.
             6.
             9.
             
          
           
             Isa.
             28.
             15.
             
          
           
             Eccles.
             11.
             9.
             
          
           
             Hos.
             13.
             6.
             
          
           
             Deut.
             23.
             15.
             
          
           
             Amos
             6.
             4
             ,
             6.
             
          
           
             Dan.
             4.
             25
             ,
             32
             ,
             33.
             
          
           
             1
             Cor.
             4.
             5.
             
          
           
             *
             Piso
             in
             medicinâ
             Brasiliensi
             ,
             l.
             3.
             
          
           
             Luke
             16.
             25.
             
          
           
             *
             Heb.
             11.
             8.
             
          
           
             †
             Vers.
             7.
             
          
           
             Heb.
             12.
             
          
           
             2
             Cor.
             4.
             10.
             
          
           
             Psal.
             30.
             
          
           
             Psal.
             78.
             
          
           
             Matth.
             8.
             25.
             
          
           
             Dan.
             5.
             5
             
             ▪
             6.
             25.
             29.
             
          
           
             Isa.
             1.
             16
             ,
             17.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
             5.
             12.
             
          
           
             †
             1
             Thess.
             5.
             16
             ,
             17
             ,
             18.
             
          
           
             †
             Job
             .
          
           
             *
             1
             Thess.
             5.
             22.
             
          
           
             Qui
             creavit
             te
             sine
             te
             ,
             non
             salvabit
             ▪
             te
             sine
             te
             .
          
        
         
           Notes for div A54843-e72660
           
             *
             Isa.
             55.
             1.
             
             Heb.
             2.
             1.
             
             Rev.
             21.
             6.
             
             Rev.
             22.
             1
             ,
             17.
             
          
           
             The
             Objection
             of
             several
             Haereticks
             .
          
           
             *
             Rom.
             6.
             14.
             
          
           
             †
             Rom.
             3.
             28.
             
          
           
             ‖
             Acts
             13.
             39.
             
          
           
             *
             1
             John
             5.
             1.
             
          
           
             †
             Verse
             4.
             
          
           
             ‖
             Mark
             9.
             23.
             
          
           
             *
             Mark
             5.
             36.
             
             Luke
             8.
             50.
             
          
           
             †
             John
             6.
             47.
             
          
           
             ‖
             Acts
             10.
             43.
             
          
           
             *
             Rom.
             1.
             16.
             
          
           
             †
             Rom.
             10.
             4.
             
          
           
             ‖
             Rom.
             7.
             14
             ,
             18
             ,
             19.
             
          
           
             Vers.
             23.
             
          
           
             *
             Philip.
             3.
             9.
             
          
           
             The
             Objection
             laid
             open
             as
             to
             the
             Venom
             contained
             in
             it
             .
          
           
             The
             Objection
             objected
             against
             from
             the
             Absurdities
             couched
             in
             it
             .
          
           
             *
             2
             Tim.
             3.
             16.
             
          
           
             The
             Objection
             more
             directly
             and
             fully
             answer'd
             .
          
           
             *
             v.
             Acts
             2.
             36.
             
          
           
             Rom.
             10.
             17.
             
          
           
             *
             Rom.
             10.
             10.
             
          
           
             *
             Aq.
             22●
             .
             q.
             4.
             art
             .
             2.
             
          
           
             *
             Credere
             est
             actus
             Intellectus
             secundum
             quod
             movetur
             à
             voluntate
             ad
             assentientium
             ;
             procedit
             autem
             hujusmodi
             Actus
             à
             voluntate
             &
             ab
             Intellectu
             ,
             quorum
             utrumque
             natum
             est
             perfici
             secundum
             praedicta
             .
             Et
             ideo
             oportet
             ut
             tam
             in
             voluntate
             sit
             aliquis
             Habitus
             quàm
             in
             Intellectu
             ,
             si
             debeat
             Actus
             fidei
             esse
             perfectus
             .
             Sicut
             etiam
             ad
             hoc
             quod
             actus
             concupiscibilis
             sit
             perfectus
             ,
             oportet
             ut
             sit
             habitus
             prudentiae
             in
             ratione
             ,
             &
             habitus
             Temperantiae
             in
             Concupiscibili
             .
             
               Ibid.
               in
               resp
               .
               ad
               obj
               .
               p.
               11.
               
            
          
           
             Heb.
             11.
             6.
             
          
           
             2
             Cor.
             5.
             19.
             
          
           
             A
             further
             and
             final
             Amulet
             against
             the
             Antinomian
             Poyson
             .
          
           
             a
             Michael
             Medina
             
               De
               rectâ
               in
               Deum
               fide
               lib.
               1.
               cap.
               1.
               
            
          
           
             b
             
               Albertus
               Magnus
            
             in
             3.
             d.
             23.
             art
             .
             ad
             3.
             
          
           
             c
             Alfonsus
             à
             Castro
             
               in
               summâ
               de
               haeresibus
               ,
               verbo
               Fides
               ,
               Haeresi
               2.
               
            
          
           
             d
             Vega
             in
             Tractatu
             de
             Justificatione
             ,
             q.
             1.
             
          
           
             e
             
               Bonaventura
               in
            
             3.
             d.
             23.
             
               in
               explicatione
               Textûs
               ,
               literâ
               B.
               
            
          
           
             f
             
               Greg.
               de
               Valent.
               in
            
             2.
             
               2ae
               .
               Disp.
            
             1.
             
             Q.
             1.
             
             Punct
             .
             1.
             
          
           
             g
             Alexander
             Hallensis
             p.
             3.
             qu.
             77.
             
               membro
               1.
            
             
          
           
             h
             
               Sotus
               de
               Naturâ
               &
               Gratiâ
               l.
            
             2.
             c.
             6.
             
          
           
             Eight
             Acceptions
             of
             Faith
             ,
             whereof
             the
             Last
             only
             is
             Saving
             .
          
           
             (
             1
             )
          
           
             (
             2
             )
          
           
             (
             3
             )
          
           
             (
             4
             )
          
           
             (
             5
             )
          
           
             (
             6
             )
          
           
             (
             7
             )
          
           
             *
             Habitus
             seu
             facultas
             quaedam
             Intellectus
             ,
             quâ
             inevidentèr
             quidem
             ,
             sed
             firmitèr
             assentimur
             iis
             omnibus
             quae
             tanquam
             à
             Deo
             revelata
             proponuntur
             credenda
             in
             Ecclesiâ
             .
             
               Greg.
               de
               Valent
               .
               Tom.
               3.
               
               Q.
               1.
               
               Punct
               .
               1.
               p.
               6.
               
            
          
           
             †
             Haec
             ipsa
             est
             Fides
             quae
             dicitur
             
               Fides
               Miraculorum
            
             ,
             adjunctâ
             firmâ
             quâdam
             fiduciâ
             circa
             eventum
             miraculosum
             .
             
               Id.
               ib.
               p.
               7.
            
             
          
           
             *
             Acts
             2.
             38.
             
          
           
             *
             Matth.
             10.
             32
             ,
             33.
             
             Luke
             12.
             8
             ,
             9.
             
          
           
             a
             1
             Thess.
             1.
             3.
             
          
           
             b
             Rom.
             3.
             27.
             
          
           
             c
             Rom.
             16.
             26.
             
          
           
             *
             Gal.
             5.
             6.
             
          
           
             †
             Rom.
             13.
             10.
             
          
           
             Heb.
             10.
             39.
             
          
           
             2
             Tim.
             2.
             17
             ,
             18.
             
          
           
             Heb.
             11.
             1.
             
          
           
             *
             Substantia
             solet
             dici
             Prima
             Inchoatio
             cujuscunque
             rei
             ,
             &
             maximè
             quando
             tota
             res
             sequens
             continetur
             virtute
             in
             primo
             principio
             .
             
               Aquinas
               22
               ae
               .
               q.
               4.
               
               Art.
               1.
               p.
               27.
               col
               .
               2.
               
            
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Heb.
             10.
             22.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Heb.
             6.
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Coloss.
             2.
             2.
             
          
           
             An
             Objection
             .
          
           
             Answered
             two
             ways
             .
          
           
             2
             Pet.
             1.
             4
             ,
             5
             ,
             6
             ,
             7.
             
          
           
             Verse
             9.
             
          
           
             Verse
             8.
             
          
           
             Nihil
             deest
             quod
             necessariò
             subintelligitur
             .
          
           
             a
             1
             Tim.
             1.
             5.
             
          
           
             b
             Gal.
             5.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               passive
               sonat
            
             Syro
             ,
             &
             Tertulliano
             adversus
             Mercion
             .
             l.
             5.
             
             
               Et
               eò
               redit
               ,
               quò
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Jac.
             2.
             22.
             
          
           
             c
             1
             Pet.
             1.
             3.
             
          
           
             d
             Jam.
             2.
             17.
             
          
           
             e
             Rom.
             3.
             28.
             
          
           
             f
             Jam.
             2.
             24.
             
          
           
             Heb.
             11.
             25
             ,
             26.
             
          
           
             Matth.
             5.
             12.
             
          
           
             1
             Cor.
             12.
             10.
             
          
           
             Rom.
             8.
             35
             ,
             37
             ,
             38
             ,
             39.
             
          
           
             1
             Joh.
             5.
             4
             ,
             5.
             
          
           
             Job
             1.
             
          
           
             Rev.
             19.
             16.
             
          
           
             1
             Cor.
             13.
             2.
             
          
           
             2
             Thess.
             1.
             7.
             
          
           
             Rev.
             20.
             12.
             
          
           
             John
             5.
             22.
             
          
           
             Acts
             7.
             55.
             
             Rom.
             8.
             31.
             
          
           
             Rom.
             8.
             26.
             
          
           
             Heb.
             3.
             6.
             
          
           
             2
             Pet.
             1.
             5
             
             ▪
             6
             ,
             7
             ,
             8
             ,
             9
             ,
             10.
             
          
           
             Psal.
             132.
             4.
             
          
           
             *
             Habak
             .
             2.
             4.
             
             Rom.
             1.
             17.
             
             Gal.
             3.
             11.
             
             Heb.
             10.
             38.
             
          
           
             †
             Heb.
             11.
             6.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             1
             Cor.
             3.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             2
             Cor.
             6.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Mark
             16.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             3
             John
             8.
             
          
        
         
           Notes for div A54843-e94140
           
             *
             
               Unus
               Pellaeo
               Iuveni
               non
               sufficit
               Orbis
               .
            
             Juven
             .
             Sat.
             13.
             
          
           
             Acts
             16.
             30.
             
          
           
             Matth.
             19.
             20.
             
          
           
             Mark
             10.
             22.
             
          
           
             Luke
             18.
             18.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Luk.
             17.
             10.
             
          
           
             Vide
             Melanch
             .
             loc
             .
             com
             .
             p.
             173.
             
          
           
             *
             
               Consule
               Epistolam
            
             Mariae
             Cassobelitae
             ad
             Ignatium
             ,
             ex
             edit
             .
             Usserianâ
             ,
             p.
             76.
             post
             Append.
             Ignatianam
             .
          
           
             †
             Vide
             Basilium
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ubi
               proponit
               Danielem
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             2
             Tim.
             3.
             15.
             
          
           
             Psal.
             119
             ▪
             11.
             
          
           
             *
             Eccles.
             11.
             1.
             
          
           
             Isa.
             66.
             1
             ,
             2.
             
          
           
             1
             Cor.
             1.
             26
             ,
             27
             ,
             29.
             
          
           
             1
             Cor.
             9.
             27.
             
          
           
             Matth.
             8.
             20.
             
          
        
         
           Notes for div A54843-e106070
           
             Coloss.
             3.
             1
             
             ▪
             2.
             
          
           
             Rev.
             21.
             2.
             
          
           
             Quàm
             gloriosa
             dicta
             sunt
             de
             te
             Civitas
             Dei
             !
             
               Psal.
               87.
               3.
            
             
             De
             Quâ
             quid
             dixerit
             S.
             Bernardus
             ,
             videre
             est
             in
             ipsius
             
               libro
               de
               Animâ
               ,
               c.
               4.
               p.
               1053.
               
               Rev.
               21.
               18
               ,
               19
               ,
               20
               ,
               &c.
               
            
          
           
             Rev.
             22.
             1
             ,
             2
             ,
             17.
             
          
           
             
               De
               Animarum
               Inebriatione
               ,
               vid.
               S.
            
             Bernard
             .
             de
             Deo
             Dilig
             .
             p.
             953.
             958.
             
             &
             super
             Cant.
             Serm.
             54.
             p.
             728.
             
             &
             Gillebertum
             super
             Cant.
             Serm.
             41.
             p.
             1897.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Psal.
             36.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             LXX
             Interpretes
             .
             Inebriabuntur
             
               ab
               ubertate
               Domus
               tuae
            
             .
             Vulg.
             Lat.
             —
             
               è
               pinguedine
               Domus
               tuae
            
             .
             Versio
             Interlin
             .
             Inebriabuntur
             
               quasi
               —
               pinguedine
               Benedictionis
               Domus
               tuae
               .
            
             Chald.
             Paraph.
             
          
           
             Isa.
             26.
             19.
             
          
           
             *
             
               Inter
               Amoris
               divini
               Fructus
            
             ,
             liquefactio
             ,
             &
             languor
             
               enumerantur
               .
               Vide
            
             Claud.
             Espensaeum
             de
             triplici
             languore
             .
             c.
             1.
             p.
             976.
             
             Etiam
             Franco
             .
             Abbat
             .
             Affligeniensem
             Tom.
             2.
             de
             Gratiâ
             Dei.
             
               De
               Amore
               quo
               piae
               Animae
               Deum
               prosequuntur
               ,
               vide
            
             Plotin
             .
             Enn.
             1.
             l.
             6.
             p.
             56.
             
          
           
             *
             Iejunium
             animae
             Alimentum
             est
             ,
             leves
             ei
             Pennas
             producens
             .
             Bernard
             .
          
           
             2
             Pet.
             1.
             5
             ,
             6
             ,
             7.
             
          
           
             Phil.
             3.
             20.
             
          
           
             Coloss.
             3.
             3.
             
          
           
             John
             6.
             68.
             
          
           
             Rom.
             4.
             15.
             
          
           
             Deut.
             27.
             26.
             
             Gal.
             3.
             10.
             
          
           
             Rom.
             10.
             6
             ,
             7
             ,
             8.
             
          
           
             Luke
             8.
             24.
             
          
           
             Luke
             17.
             13.
             
          
           
             1
             Tim.
             1.
             17.
             
          
        
         
           Notes for div A54843-e120280
           
             Isa.
             9.
             6.
             
          
           
             Mic.
             5.
             2.
             
          
           
             Rev.
             19.
             16.
             
          
           
             *
             Acts
             3.
             15.
             
          
           
             †
             1
             Cor.
             2.
             8.
             
          
           
             Isa.
             42.
             21.
             
          
           
             *
             Confer
             hunc
             locum
             cum
             
               Gal.
               5.
               6.
            
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Philo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             293.
             
          
           
             Lex
             moralis
             datur
             Duris
             in
             flagellum
             ,
             Proficientibus
             in
             Paedagogiam
             ,
             et
             perfectioribus
             in
             solatium
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dionys.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             1
             John
             2.
             16.
             
          
           
             Vide
             Tit.
             Liv.
             l.
             9.
             p.
             332
             ,
             333
             ,
             &c.
             
          
           
             *
             Acts
             5.
             31.
             
          
           
             *
             Acts
             5.
             31.
             
          
           
             *
             Acts
             5.
             31.
             
          
           
             *
             Acts
             5.
             31.
             
          
           
             Prudentius
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pyth.
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Amoris
             remedia
             ,
             secundum
             Cratem
             Cynicum
             sunt
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Diogen
               .
               Laert.
               l.
               6.
            
             
          
           
             Tertull.
             Apolog.
             c.
             46.
             p.
             76.
             
          
           
             Projice
             quaecunque
             Cor
             tuum
             laniant
             .
             Quae
             si
             aliter
             extrahi
             nequeant
             ,
             Cor
             ipsum
             cum
             illis
             evellendum
             .
             Seneca
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antonius
             ad
             Didymum
             apud
             Cedrenum
             ,
             p.
             245.
             
          
           
             *
             Mat.
             5.
             ult
             .
          
           
             †
             James
             2.
             
          
           
             ‖
             Psal.
             143.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             Eth.
             
          
           
             Augustin
             .
             l.
             10.
             
             Confussionum
             ,
             c.
             28
             ,
             29
             ,
             30.
             
          
           
             Philip.
             2.
             
          
           
             
               Gloria
               est
               Gratia
               consummata
            
             .
             P.
             Ferius
             Specim
             .
             Schol.
             Orth.
             c.
             13.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             Eth.
             l.
             1.
             c.
             7.
             
          
           
             Quae
             unquam
             brevior
             et
             efficacior
             Doctrinâ
             tuâ
             Iesu
             bone
             ?
             non
             suades
             nisi
             credere
             ,
             et
             non
             praecipis
             nisi
             amare
             .
             Quid
             facilius
             quàm
             Deo
             credere
             ?
             Quid
             dulcius
             quàm
             ipsum
             amare
             ?
             Quàm
             suave
             est
             Iugum
             tuum
             ,
             quàm
             leve
             onus
             !
             
               Nicol.
               de
               Cusa
               de
               visione
               Dei.
               cap.
               24.
               p.
               207.
               
            
          
           
             Gal.
             4.
             4.
             
          
           
             Hadrianus
             omnia
             ad
             Gregarij
             Militis
             modum
             fecit
             .
             Spartian
             .
          
           
             John
             13.
             5
             ,
             15.
             
          
           
             *
             Diog.
             Laert.
             in
             vitâ
             Epic.
             
          
           
             Aristot.
             Eth.
             l.
             10.
             cap.
             2.
             
          
           
             Quantò
             diutiùs
             considero
             ,
             tantò
             mihi
             Res
             videtur
             obscurior
             .
             
               Simonid
               .
               ad
               Hieron
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Callimachus
             in
             Hymn
             .
             ad
             Apoll
             .
          
           
             Matth.
             13.
             46.
             
          
           
             *
             Matth.
             13.
             15.
             
          
        
         
           Notes for div A54843-e137760
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Philo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             234.
             
          
           
             Isa.
             1.
             
          
           
             *
             Matth.
             8.
             27.
             
          
           
             Matth.
             17
             :
             4.
             
          
           
             Matth.
             8.
             21.
             
          
           
             Matth.
             14.
             21.
             
          
           
             Matth.
             26.
             42.
             
          
           
             Sufferentiam
             notat
             ad
             quam
             nos
             ipsos
             admonemus
             .
             Tertull.
             
          
           
             Herodian
             .
             l.
             6.
             p.
             129.
             
          
           
             Luke
             12.
             4
             ,
             5.
             
          
           
             Non
             tutum
             est
             in
             illum
             scribere
             qui
             potest
             proscribere
             .
             Auson
             .
          
           
             Non
             recte
             suadetis
             ,
             Familiares
             ,
             qui
             non
             patimini
             me
             illum
             doctiorem
             omnibus
             esse
             credere
             ,
             qui
             30.
             habet
             Legiones
             .
             
               Spartian
               .
               in
               vitâ
               Hadr.
               p.
               14.
               
            
          
           
             Liv.
             l.
             28.
             p.
             678.
             
          
           
             Non
             modo
             Dei
             opus
             ,
             sed
             Dei
             Flatus
             .
             
               Tertull.
               de
               Animâ
               ,
               c.
               19.
               
            
          
           
             Luke
             17.
             10.
             
          
           
             Exod.
             16.
             17
             ,
             18.
             
          
           
             John
             6.
             31.
             
          
           
             *
             Exod.
             16.
             21.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Philo.
             
          
           
             Eadem
             est
             Causa
             nostri
             Infortunij
             ,
             quae
             omnium
             ,
             nimia
             foelicitas
             .
             Florus
             .
          
           
             Indignum
             est
             ad
             futurae
             gloriae
             Comparationem
             omne
             opus
             humanum
             .
             Salvian
             .
          
           
             John
             8.
             52.
             
          
           
             1
             Cor.
             4.
             7.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             in
             Menone
             .
          
           
             †
             Si
             à
             Deo
             confertur
             Continentiae
             virtus
             ,
             Quid
             gloriaris
             quasi
             non
             acceperis
             ?
             
               Tertull.
               de
               Virginibus
               velandis
               ,
               c.
               13.
               
            
          
           
             ‖
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clemens
             Rom.
             in
             Ep.
             ad
             Cor.
             p.
             50.
             
          
           
             Matth.
             6.
             1.
             
          
        
         
           Notes for div A54843-e150510
           
             Hebr.
             11.
             6.
             
          
           
             *
             Rom.
             3.
             27.
             
          
           
             Rev.
             13.
             10.
             
          
           
             2
             Pet.
             3.
             3.
             
          
           
             2
             Tim.
             3.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Non
             est
             credendum
             Ecclesiam
             aliquam
             in
             hoc
             Seculo
             incorruptam
             ,
             sed
             fore
             potiùs
             magnum
             perditissimorum
             proventum
             ,
             
               in
               ipso
               etiam
               Ecclesiae
               sinu
            
             ,
             qui
             tamen
             summam
             pietatem
             prae
             se
             ferent
             .
             
               Beza
               in
               locum
            
             .
          
           
             Tit.
             1.
             16.
             
          
           
             †
             Curopalates
             apud
             Baronium
             ad
             An.
             Ch.
             1071.
             
          
           
             *
             Coelij
             August
             .
             Curionis
             Hist.
             Saracen
             .
             l.
             1.
             p.
             62
             ,
             63
             ,
             64.
             lib.
             2.
             p.
             136
             ,
             137.
             l.
             2.
             p.
             150.
             
          
           
             L.
             3.
             p.
             202
             ,
             203
             confer
             
               Spondanum
               ad
               A.
               D.
            
             1071.
             
          
           
             Wolf.
             Dreschs
             .
             de
             rebus
             Turcicis
             
               A.
               D.
               1444.
            
             
          
           
             Gen.
             49.
             6
             ,
             7.
             
          
           
             Gen.
             49.
             6
             ,
             7.
             
          
           
             *
             1
             Thess.
             4.
             11.
             
          
           
             Jer.
             5.
             1.
             
          
           
             An
             Objection
             Answer'd
             .
          
           
             *
             Heb.
             11.
             26.
             
          
           
             *
             Verse
             27.
             
          
           
             †
             Verse
             13.
             
          
           
             Verse
             35.
             
          
           
             Rom.
             11.
             20.
             
          
           
             Hebr.
             10.
             38.
             
          
           
             Heb.
             10.
             22.
             
          
           
             Verse
             4.
             
          
           
             Hoc
             vitium
             primo
             loco
             ponit
             ,
             quia
             caeterorum
             fons
             est
             .
          
           
             Matth.
             5.
             ult
             .
          
           
             *
             Revelationum
             Divinarum
             Christofero
             Kottero
             ,
             Christinae
             Poniatoviae
             ,
             Nicolao
             Dabricio
             
               factarum
               Epitome
               ,
               Excusa
            
             A.
             D.
             1663.
             
          
           
             Micah
             7.
             2
             ,
             3
             ,
             4.
             
          
           
             1
             Thess.
             5.
             2
             ,
             4.
             2
             
             Pet.
             3.
             10.
             
             ●
             Rev.
             3.
             3.
             
             &
             16.
             15.
             
          
           
             *
             Luke
             17.
             24
             ,
             25
             ,
             26
             ,
             27
             ,
             &c.
             
          
           
             Matth.
             24.
             36
             ,
             42
             ,
             44
             ,
             &c.
             
          
           
             Verse
             48
             ,
             49
             ,
             50
             ,
             51.
             
          
           
             *
             Gal.
             1.
             5.
             
          
           
             1
             Cor.
             16.
             13
             ,
             14.
             
          
           
             1
             Thess.
             5.
             17.
             
          
           
             Acts
             8.
             22
             ,
             23.
             
          
           
             *
             Eph.
             6.
             18.
             
          
           
             *
             Eph.
             6.
             18.
             
          
           
             Matth.
             24.
             45.
             
          
           
             Matth.
             25.
             21
             ,
             23.
             
          
        
         
           Notes for div A54843-e162440
           
             Historiam
             de
             falso
             Messiâ
             Eldavid
             ,
             A.
             D.
             1135.
             ex
             libro
             Schevet
             Iehuda
             sumptam
             ,
             apud
             Buxtorphum
             videre
             est
             in
             suo
             
               Linguae
               Sanctae
               Thesauro
               ,
               p.
               683.
               
            
          
           
             T.
             Liv.
             Dec.
             1.
             l.
             8.
             
          
           
             Rev.
             12.
             9.
             
          
           
             Luke
             16.
             8.
             
          
           
             *
             John
             8.
             44.
             
          
           
             †
             John
             14.
             30.
             
             John
             16.
             11.
             
          
           
             ‖
             2
             Cor.
             4.
             4.
             
          
           
             Eph.
             2.
             2.
             
          
           
             Eph.
             6.
             12.
             
          
           
             1
             Tim.
             6.
             10.
             
          
           
             James
             5.
             1.
             
          
           
             Luke
             6.
             24
             ,
             25.
             
          
           
             Matth.
             19.
             24.
             
          
           
             James
             1.
             3.
             
          
           
             Matth
             19.
             24.
             
          
           
             Mark
             10.
             24.
             
          
           
             *
             Mark
             10.
             21.
             
          
           
             †
             Luke
             18.
             22.
             
          
           
             Ibid.
             Qui
             omnia
             se
             fecisse
             dicebat
             ,
             in
             primo
             certamine
             divitias
             vincere
             non
             potest
             .
             
               Hieron
               .
               ad
               Julianum
               .
               l.
               2.
               
               Epist.
               21.
               
            
          
           
             Luke
             18.
             23.
             
          
           
             Verse
             24.
             
          
           
             Luke
             16.
             19.
             
          
           
             Difficile
             ,
             immò
             impossibile
             est
             ,
             ut
             et
             praesentibus
             quis
             et
             futuris
             fruatur
             Bonis
             :
             ut
             et
             hic
             ventrem
             ,
             et
             ibi
             mentem
             impleat
             ;
             ut
             de
             deliciis
             transeat
             ad
             delicias
             ;
             ut
             in
             utroque
             seculo
             primus
             sit
             ;
             ut
             et
             in
             Coelo
             ,
             et
             in
             Terrâ
             appareat
             gloriosus
             .
             
               Hieron
               ad
               Julianum
               ,
               l.
               2.
               
               Epist.
               21.
               p.
               266.
               col
               .
               2.
               
            
          
           
             †
             Verse
             25.
             
          
           
             Luke
             6.
             24.
             
          
           
             Wisd.
             2.
             6
             ,
             9.
             
          
           
             Luke
             12.
             15.
             
          
           
             Verse
             15.
             
          
           
             Verse
             25.
             
          
           
             Verse
             23.
             
          
           
             Psal.
             39.
             6.
             
          
           
             *
             Luke
             12.
             20.
             
          
           
             Micah
             7.
             6.
             
          
           
             Luke
             12.
             18.
             
          
           
             Luke
             12.
             34.
             
          
           
             *
             Ezek.
             16.
             49.
             
          
           
             2
             Sam.
             11.
             1.
             
          
           
             Verse
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             &c.
             
          
           
             Isa.
             5.
             8.
             
          
           
             Psal.
             49.
             12.
             
          
           
             Philip.
             3.
             
          
           
             Verse
             14.
             
          
           
             Verse
             18.
             19.
             
          
           
             Heb.
             11.
             24
             ,
             25.
             
          
           
             Verse
             26.
             
          
           
             James
             ▪
             3.
             15.
             
          
           
             Habak
             .
             2.
             6.
             
          
           
             1
             Cor.
             7.
             30
             ,
             31.
             
          
           
             Luke
             18.
             28.
             
          
           
             1
             Cor.
             4.
             7.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Maxim.
             Tyr.
             Dissert
             .
             20.
             p.
             197.
             
          
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             Id.
             ibid.
             p.
             201.
             
          
           
             *
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arrian
             .
             Epict.
             l.
             3.
             c.
             22.
             
          
           
             Qualis
             fuerit
             Diogenes
             ,
             Quantusque
             ,
             quantò
             homine
             major
             ,
             quàm
             Dei
             similis
             ,
             constat
             apud
             
               Ariani
               Epictetum
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               à
               capite
               ad
               calcem
               istius
               Dissertationis
               .
            
             Etiam
             apud
             
               Senec
               .
               de
               Tranquil
               .
               animi
               c.
               7.
               
            
          
           
             Psal.
             39.
             11.
             
          
           
             Eccles.
             1.
             14.
             
          
           
             Rex
             Philosophi
             Amicitiam
             emere
             voluit
             ;
             Philosophus
             Regi
             fuam
             vendere
             noluit
             .
             
               Val.
               Max.
               l.
               4.
               c.
               3.
               
            
          
           
             *
             Rubori
             non
             fuit
             ,
             eburneo
             scipione
             deposito
             ,
             agrestem
             stivam
             aratri
             repetere
             .
             
               Id.
               ib.
               c.
               4.
               
               Cic.
               Offic.
               l.
               3.
               
            
          
           
             *
             Objicienti
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               respondet
               Socrates
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Socrat.
             Epist
             .
             2.
             ex
             Edit
             .
             Leon.
             Allat
             .
             p.
             15
             ,
             16
             ,
             17
             ,
             &c.
             Confer
             Arrian
             .
             Epict.
             l.
             3.
             c.
             ult
             .
             p.
             433.
             
          
           
             *
             Matth.
             8.
             20.
             
          
           
             Luke
             8.
             3.
             
          
           
             Gen.
             39.
             8
             ,
             9.
             
          
           
             The
             second
             Proposition
             .
          
           
             It
             s
             Truth
             proved
             .
          
           
             *
             John
             12.
             31.
             
             &
             Ch.
             16.
             
             V.
             11.
             
             Eph.
             6.
             12.
             2
             
             Cor.
             4.
             4.
             
          
           
             Luke
             4.
             6.
             
          
           
             Wisd.
             1.
             11.
             
          
           
             Job
             1.
             1.
             
          
           
             Verse
             8.
             
          
           
             Verse
             11.
             
          
           
             Verse
             12.
             
          
           
             Vers.
             14
             ,
             15.
             
          
           
             Verse
             16.
             
          
           
             Verse
             17.
             
          
           
             Verse
             19.
             
          
           
             Chap.
             2.
             v.
             3.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Verse
             7.
             
          
           
             *
             Job
             2.
             3.
             
          
           
             Eph.
             2.
             2.
             
          
           
             Habak
             .
             2.
             6
             ,
             7
             ,
             &c.
             
          
           
             Verse
             7.
             
          
           
             Verse
             9.
             
          
           
             Verse
             11.
             
          
           
             Verse
             12.
             
          
           
             Psal.
             73.
             from
             v.
             3.
             to
             v.
             14.
             
          
           
             Verse
             12.
             
          
           
             13.
             
          
           
             Jer.
             12.
             1
             ,
             2
             ,
             3.
             
          
           
             Mal.
             3.
             15.
             
          
           
             Habak
             .
             1.
             4
             ,
             15
             ,
             16.
             
          
           
             Rom.
             9.
             22.
             
          
           
             Acts
             14.
             18.
             
          
           
             Luke
             16.
             
          
           
             Jude
             .
          
           
             Job
             2.
             2.
             
          
           
             Habak
             .
             1.
             13.
             
          
           
             Exod.
             12.
             35.
             
          
           
             Chap.
             13.
             5.
             
          
           
             An
             Objection
             .
          
           
             Psal.
             73.
             10.
             
          
           
             Job
             22.
             13.
             
          
           
             Wisd.
             2
             :
             12.
             
             &
             18.
             
          
           
             Dan.
             4.
             17.
             
          
           
             Answer'd
             .
          
           
             Rev.
             20.
             2
             ,
             3.
             
          
           
             Psal.
             18.
             10.
             
             &
             104.
             3.
             
          
           
             Job
             38.
             10.
             
          
           
             Mark
             4.
             39.
             
          
           
             John
             19.
             11.
             
          
           
             Rom.
             13.
             1.
             
          
           
             Dan.
             3.
             27.
             
          
           
             Rev.
             20.
             6.
             
          
           
             Luke
             4.
             16.
             
          
           
             *
             Matth.
             4.
             5
             ,
             8.
             
          
           
             Some
             Reasons
             offer'd
             .
          
           
             Eccles.
             9.
             2
             ,
             3
             ,
             11.
             
          
           
             Wisd.
             2.
             23.
             
          
           
             Isa.
             5.
             2
             ,
             4.
             
          
           
             *
             Rom.
             9.
             22.
             
          
           
             †
             Jer.
             12.
             3.
             
          
           
             Rev.
             22.
             11.
             
          
           
             Ezek.
             24.
             13.
             
          
           
             Isa.
             6.
             10.
             
          
           
             Chap.
             1.
             vers
             .
             5.
             
          
           
             Jer.
             2.
             30.
             
          
           
             Heb.
             12.
             6
             ,
             7
             ,
             8.
             
          
           
             Verse
             9
             ,
             &
             10.
             
          
           
             Job
             42.
             10.
             
          
           
             Vers.
             11.
             12.
             13.
             15.
             
          
           
             Vers.
             16.
             
          
           
             Acts
             3.
             21.
             
          
           
             Hos.
             9.
             7.
             
          
           
             Isa.
             34.
             8.
             
          
           
             Heb.
             11.
             26.
             
          
           
             Psal.
             
          
           
             Heb.
             12.
             12
             ,
             13.
             
          
           
             Jer.
             51.
             56.
             
          
           
             Mal.
             3.
             17
             ,
             18.
             
          
           
             Mal.
             3.
             16.
             
          
           
             Habak
             .
             1.
             13.
             
          
           
             Jer.
             12.
             4.
             
          
           
             Psal.
             126.
             7.
             
          
           
             Gal.
             6.
             9.
             
          
           
             James
             5.
             11.
             
          
           
             Heb.
             12.
             3.
             
          
           
             The
             Application
             .
          
           
             Socrat.
             Epist.
             1.
             p.
             6.
             
          
           
             Id.
             Epist.
             6.
             p.
             19.
             
          
           
             Socrat.
             Epist.
             27.
             p.
             58.
             
          
           
             Heb.
             12.
             
          
           
             Mal.
             3.
             14
             ,
             15.
             
          
           
             Jer.
             5.
             28.
             
          
           
             Jer.
             44.
             17
             ,
             18
             ,
             19.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plotin
             .
             Enn.
             1.
             l.
             4.
             p.
             38.
             
          
           
             2
             Cor.
             4.
             17.
             
          
           
             The
             third
             Proposition
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Philo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             p.
             99.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             ubi
             supra
             .
          
           
             Prov.
             19.
             17.
             
          
           
             Matth.
             4.
             9.
             
          
           
             Rev.
             9.
             2
             ,
             7
             ,
             8
             ,
             18.
             
          
           
             The
             Application
             .
          
           
             Matth.
             26.
             15.
             
          
           
             Matth.
             28.
             12.
             
          
           
             Verse
             18.
             
          
           
             1
             Kings
             21.
             18.
             
          
           
             Acts
             8.
             18
             ,
             19
             ,
             20.
             
          
           
             Psal.
             116.
             12.
             
          
           
             Acts
             8.
             20.
             
          
           
             Deut.
             32.
             6.
             
          
           
             Vers.
             15.
             
             &
             18.
             
          
           
             Prov.
             30.
             8.
             
          
           
             Deut.
             8.
             10.
             to
             v.
             18.
             
          
           
             Vide
             Plotin
             .
             Enn.
             5.
             l.
             9.
             
          
           
             Ecclus.
             3.
             26.
             
          
           
             Alta
             Fortuna
             alto
             travaglio
             apporta
             .
          
           
             A
             maggior
             felicita
             ,
             minor
             fede
             .
          
           
             1
             Tim.
             6.
             17.
             
          
           
             Luke
             16.
             9.
             
          
           
             Acts
             10.
             4.
             
          
           
             Matth.
             25.
             40.
             
          
           
             Dan.
             4.
             27.
             
          
           
             Luke
             16.
             9.
             
          
        
         
           Notes for div A54843-e209230
           
             Verse
             3.
             
          
           
             Verse
             5.
             
          
           
             Jer.
             36.
             10
             ,
             15.
             
          
           
             *
             Jer.
             38.
             6
             ,
             7
             ,
             26.
             
          
           
             †
             Jer.
             36.
             23.
             
          
           
             Verse
             30.
             
          
           
             Jer.
             39.
             
          
           
             Phil.
             4.
             11
             ,
             12.
             
          
           
             *
             Isa.
             45.
             9.
             
          
           
             Dan.
             2.
             21.
             
             &
             Chap.
             4.
             v.
             17.
             
          
           
             Psal.
             75.
             6
             ,
             7.
             
          
           
             Arrian
             .
             Epict.
             l.
             3
             c.
             22.
             p.
             342.
             
             Sen.
             de
             Brevit
             .
             vitae
             c.
             4.
             
             &
             5.
             
          
           
             Sueton.
             l.
             2.
             c.
             19.
             
          
           
             *
             
               Ubi
               supra
            
             p.
             563.
             
             
               Hoc
               votum
               erat
               ejus
               ,
               qui
               voti
               compotes
               facere
               poterat
               .
            
          
           
             Sueton.
             in
             vit
             .
             Octav.
             c.
             52
             ,
             53.
             p.
             87
             ,
             88.
             
          
           
             Horodot
             .
             in
             Thalia
             .
             c.
             39
             ,
             40
             ,
             &c.
             p.
             177.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ib.
             p.
             178.
             
          
           
             †
             Cap.
             125.
             p.
             210.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrys.
             in
             c.
             4.
             ad
             Ephes.
             Hom.
             11.
             p.
             960.
             
          
           
             Aug.
             Ep.
             204.
             
          
           
             S.
             Ambros.
             Ep.
             82.
             
          
           
             Sozom.
             Hist.
             Eccl
             .
             l.
             6.
             c.
             30.
             
          
           
             Socrat.
             Hist.
             Eccl
             .
             l.
             4.
             c.
             18.
             
          
           
             Greg.
             Presb.
             in
             vitâ
             Nazianzeni
             .
          
           
             James
             5.
             1.
             
          
           
             Luke
             16.
             20
             ,
             21
             ,
             25.
             
          
           
             Seneca
             Epist.
             85.
             sub
             finem
             .
          
           
             *
             Angustanda
             certè
             sunt
             Patrimonia
             ,
             ut
             minus
             ad
             injurias
             Fortunae
             simus
             expositi
             .
             Sen.
             
          
           
             Diod.
             Sic.
             l.
             5.
             
          
           
             Max.
             Tyr.
             Dissert
             .
             20.
             p.
             192.
             
               ad
               finem
            
             .
          
           
             Arrian
             .
             Epict.
             l.
             3.
             c.
             22.
             p.
             346.
             &c.
             
             Sen.
             de
             Tranquil
             .
             animi
             c.
             8.
             
             
               Res
               cogendae
               sunt
               in
               arctum
               ;
               ut
               tela
               Invidiae
               in
               vanum
               cadunt
               .
            
          
           
             Hor.
             Carm.
             2.
             10.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epipha
             .
             Haer.
             60.
             507.
             
          
           
             Hor.
             ●
             .
             1.
             
             Serm.
             Sat.
             1.
             
          
           
             Quid
             mihi
             voluptatem
             nominas
             ?
             Hominis
             Bonum
             quaero
             ,
             non
             Ventris
             ,
             qui
             pecudibus
             ac
             belluis
             laxior
             est
             .
             Seneca
             .
          
           
             1
             Tim.
             4.
             8.
             
          
           
             Isa.
             45.
             9
             ,
             10.
             
          
           
             Gal.
             6.
             6.
             7.
             
          
           
             Tu
             cave
             ,
             ne
             majus
             facias
             id
             quod
             satis
             esse
             putat
             Pater
             ,
             &
             Natura
             coërcet
             .
             
               Servius
               Oppidius
               apud
               Horat
               .
               l.
               2.
               
               Sat.
               3.
               
            
          
           
             *
             Prov.
             19.
             7.
             
          
           
             †
             Matth.
             19.
             29.
             
          
           
             ‖
             Matth.
             25.
             37
             ,
             38.
             
          
           
             1
             Tim.
             6.
             17
             ,
             18
             ,
             19.
             
          
           
             *
             Matth.
             8.
             20.
             
          
           
             Q.
             Curt.
             l.
             4.
             
             Justin.
             l.
             11.
             
          
           
             Ecce
             crudelissimi
             hi
             hostes
             ac
             Carnifices
             ,
             Tortores
             illi
             qui
             me
             miserè
             flagellaverunt
             .
             Accipite
             ,
             ac
             inter
             vos
             dividite
             ,
             ut
             mihi
             tranquillè
             dormire
             liceat
             .
             
               Cusp
               .
               in
               vitâ
               Sigism
               .
               p.
               4●●
               .
            
          
           
             Val.
             Max.
             l.
             4.
             c.
             ●
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Polyb
             .
             l.
             10.
             p.
             110
             ,
             111.
             
          
           
             Sen.
             in
             Epist.
             86.
             
          
           
             Franciscus
             Baconus
             in
             Hist.
             Vitae
             &
             Mortis
             ,
             p.
             267.
             
          
           
             Val.
             Max.
             l.
             7.
             c.
             3.
             n.
             3.
             extern
             .
          
           
             Id.
             ib.
             n.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cic.
             Paradox
             .
          
           
             Strad
             .
             de
             Bell.
             Belgic
             .
             l.
             1.
             p.
             22.
             
             
               Nec
               deerant
               Exempla
               —
               quae
               in
               eâ
               deliberatione
               haerenti
               occurrebant
               .
            
             Thuan.
             l.
             10
             p.
             506
             ,
             507.
             
          
           
             His
             &
             aliis
             exemplis
             confirmatus
             Caesar
             ,
             se
             Imperio
             ac
             omnibus
             Regnis
             abdicavit
             ,
             tranquille
             &
             pacatè
             quod
             vitae
             supererat
             transacturiis
             .
             
               Idem
               .
               ibid.
            
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Herodian
             .
             l.
             3.
             p.
             34.
             
          
           
             Id.
             ibid.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             
             Herodian's
             Expression
             of
             it
             .
             L.
             6.
             p.
             140
             ,
             141
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Zosimus
             l.
             1.
             p.
             12.
             
          
           
             Ib.
             p.
             13.
             
          
           
             Vopiscus
             in
             vitâ
             Taciti
             .
             p.
             409.
             ad
             p.
             412.
             
          
           
             Q.
             Curt.
             l.
             10.
             c.
             6.
             
          
           
             Xenoph.
             in
             Exped
             .
             Cyri.
             l.
             6.
             p.
             291
             ,
             292
             ▪
             
          
           
             Liv.
             l.
             10.
             c.
             12.
             p.
             368.
             
          
           
             Idem
             l.
             26.
             c.
             22.
             p.
             603.
             
          
           
             F
             lor.
             l.
             1.
             c.
             18.
             
          
           
             Val.
             Max.
             l.
             4.
             c.
             1
             n.
             3
             ,
             4
             ,
             &c.
             
          
           
             Id.
             l.
             4.
             c.
             3.
             n.
             4.
             &c.
             
          
           
             L.
             4.
             c.
             3.
             
          
           
             L.
             4.
             c.
             4.
             
          
           
             L.
             7.
             c.
             2.
             n.
             5.
             
          
           
             L.
             5.
             c.
             6.
             n.
             4.
             
          
           
             Habak
             .
             2.
             5.
             
          
           
             *
             Lud.
             Vives
             in
             August
             .
             de
             Civ
             .
             Dei
             ,
             l.
             2.
             c.
             7.
             
          
           
             Mortalium
             harum
             rerum
             satur
             ,
             quam
             rem
             à
             puero
             penè
             semper
             optaveram
             ,
             ut
             ultimos
             aliquot
             vitae
             meae
             annos
             obtinerem
             liberos
             ,
             quibus
             hujus
             vitae
             negotiis
             paulatim
             me
             subducens
             ,
             futurae
             possem
             immortalitatem
             meditari
             ,
             eam
             rem
             tandem
             indulgentissimi
             Principis
             incomparabili
             beneficio
             ,
             (
             resignatis
             Honoribus
             )
             impetravi
             .
             
               Tho.
               Morus
               de
               se
               in
               suo
               ipsius
               Epitaphio
               à
               se
               conscripto
               .
            
          
           
             *
             Molestiarum
             pertaesus
             quas
             Cancellarij
             munus
             afferre
             solet
             ,
             simulque
             rerum
             humanarum
             satur
             ,
             quicquid
             vitae
             supererat
             totum
             Deo
             consecravit
             .
             
               Buddenus
               in
               Wainfleti
               vitâ
               ,
               p.
               61.
               
            
          
           
             Paulò
             ante
             Mortem
             literis
             quas
             vidi
             seriò
             admonuit
             ,
             quàm
             dignum
             quàm
             necessarium
             ,
             ut
             Ille
             Secretarii
             ,
             Ipse
             
               Legati
               Technis
            
             jam
             tandem
             valediceret
             ;
             uterque
             coelestem
             Patriam
             cogitâret
             ,
             et
             poenitendo
             divinam
             implorarent
             Misericordiam
             .
             
               Cambdenus
               in
               Eliz.
               Annal.
               Tom.
               2.
               seu
               parte
               quartâ
               ,
               p.
               26.
               
            
          
           
             Godwin
             .
             de
             Praesulibus
             Anglicanis
             ,
             p.
             198.
             
          
           
             Jer.
             35.
             6
             ,
             7.
             
          
           
             Heb.
             13.
             
          
           
             *
             Isa.
             40.
             17.