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Rom. X. 15.Rom. X. 15.
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How shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of Peace,
How shall they preach except they be sent? as it is written, How beautiful Are the feet of them that preach the Gospel of Peace,
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and bring glad tidings of good things! and bring glad tidings of good things!
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WE shall not now consider these words as Part of an Argument, but as an Entire one.
WE shall not now Consider these words as Part of an Argument, but as an Entire one.
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And since an Argument moveth more Gracefully (perhaps) from the Consequent to the Antecedent,
And since an Argument moves more Gracefully (perhaps) from the Consequent to the Antecedent,
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but more Strongly from the Antecedent to the Consequent; it will be reasonab'l we should invert the Apostl's order:
but more Strongly from the Antecedent to the Consequent; it will be reasonab'l we should invert the Apostl's order:
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for so we find a Sorites of three pieces:
for so we find a Sorites of three Pieces:
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The Gospel is glad tidings, therefore the Messengers feet are beautiful, therefore no man may preach except he be sent. The Gospel is glad tidings, Therefore the Messengers feet Are beautiful, Therefore no man may preach except he be sent.
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A Gospel! A Gospel of Peace! Glad tidings! Good things! A Gospel! A Gospel of Peace! Glad tidings! Good things!
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How doth the Apost'l travel to bring forth an expression suitab'l? Such glad tidings of great joy, an host of Angels found worth a jorny from Heaven to bring;
How does the Apostle travel to bring forth an expression suitab'l? Such glad tidings of great joy, an host of Angels found worth a jorny from Heaven to bring;
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and perhaps for that reason its first Preachers were stiled Angels of their Churches. And their reception was suitab'l both to this title, and those tidings:
and perhaps for that reason its First Preachers were styled Angels of their Churches. And their reception was suitab'l both to this title, and those tidings:
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You received me, saith our Apost'l to the Galatians, as an Angel of God, even as Christ Jesus. You received me, Says our Apostle to the Galatians, as an Angel of God, even as christ jesus.
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— If it had been possibl, you would have pluckt out your own eys, and have given them unto me. — If it had been possibl, you would have plucked out your own eyes, and have given them unto me.
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And here he saith not much less.
And Here he Says not much less.
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How beautiful are what? the Lips, the Eyes, the Countenances? yea, the very Feet! the very feet of Messengers! the feet of Messengers in those countries, where they must needs be Dirty, bicause naked.How beautiful Are what? the Lips, the Eyes, the Countenances? yea, the very Feet! the very feet of Messengers! the feet of Messengers in those countries, where they must needs be Dirty, Because naked.
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The charms of this beauty, like Aaron 's ointment, run down from the Face to the very Feet.
The charms of this beauty, like Aaron is ointment, run down from the Face to the very Feet.
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And for this reason no man may take this high honour to himself, but he that is caled of God, as was Aaron.
And for this reason no man may take this high honour to himself, but he that is called of God, as was Aaron.
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For as this encoraged our Apost'l in his work, so did it temt popularly ambitios spirits to dubl his task:
For as this encouraged our Apostle in his work, so did it temt popularly ambitios spirits to dubl his task:
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he must not only Execute his commission, but Assert it: His next words speak him no less troubled with Rivals, than with Persecutors;
he must not only Execute his commission, but Assert it: His next words speak him no less troubled with Rivals, than with Persecutors;
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and This makes it necessary to urge as in my Text, they must not preach except they be sent.
and This makes it necessary to urge as in my Text, they must not preach except they be sent.
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Thus may the order of my Text be inverted, thus may it make a weighty argument, not perhaps so proper to the Apost'ls own design,
Thus may the order of my Text be inverted, thus may it make a weighty argument, not perhaps so proper to the Apostles own Design,
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as to that which hath brought us together.
as to that which hath brought us together.
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If the beauty of the Preachers descend from their Heads to their very Feet, needs must it descend from the head of the family to its neerest members:
If the beauty of the Preachers descend from their Heads to their very Feet, needs must it descend from the head of the family to its nearest members:
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and you may justly expect, that from this expression I should take occasion to plead the right of those unhappy widows and orphans, who have nothing left them by their deceased husbands and fathers but their merits to administer. But oh the disappointment!
and you may justly expect, that from this expression I should take occasion to plead the right of those unhappy Widows and orphans, who have nothing left them by their deceased Husbands and Father's but their merits to administer. But o the disappointment!
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Our Apost'l, after his so great boast of the Galatians love, quickly complains, Where is the blessedness you spoak of ? And well may we demand, Where is this great beauty that so descends to the very feet? Hath age withered it to a deformity equal to its youthful loveliness? Our very eyes are as loathsom as the primitive Preachers very feet were beatiful;
Our Apostle, After his so great boast of the Galatians love, quickly complains, Where is the blessedness you spoke of? And well may we demand, Where is this great beauty that so descends to the very feet? Hath age withered it to a deformity equal to its youthful loveliness? Our very eyes Are as loathsome as the primitive Preachers very feet were beautiful;
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and the deformity descends to our posterity as their only sure inheritance:
and the deformity descends to our posterity as their only sure inheritance:
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yea som are so impios as to make God a party with themselvs in the entayl, pretending that Clergy-mens children are equally hated of God and Man, seldom or never attaining, either worth in themselvs, or prosperity in the world.
yea Some Are so Impious as to make God a party with themselves in the entail, pretending that Clergymen's children Are equally hated of God and Man, seldom or never attaining, either worth in themselves, or Prosperity in the world.
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God be blessed, we are henceforth secured from that malicios slander;
God be blessed, we Are henceforth secured from that malicios slander;
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This conspicuos, and perhaps matchless assembly, having for ever rooted that fals toung out of its dwelling.
This conspicuos, and perhaps matchless assembly, having for ever rooted that falls tongue out of its Dwelling.
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Yet, thogh the Toung be rooted out, the Heart is still the same; so void of Love, so full of ' spite, against this once so honored caling.
Yet, though the Tongue be rooted out, the Heart is still the same; so void of Love, so full of ' spite, against this once so honoured calling.
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that we must think it a great bargain if we can compound for ordinary charity,
that we must think it a great bargain if we can compound for ordinary charity,
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and depose my Text to this poor plea, The Preachers of the Gospel bring no evil tidings;
and depose my Text to this poor plea, The Preachers of the Gospel bring no evil tidings;
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therefor they deserv not to be hated. Therefore they deserve not to be hated.
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And since it is better to Cure an evil than to Complain of it, I conceve I cannot do better service to my Text, the Gospel,
And since it is better to Cure an evil than to Complain of it, I conceve I cannot do better service to my Text, the Gospel,
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and its Preachers, than by removing the cause of the hatred we sink under;
and its Preachers, than by removing the cause of the hatred we sink under;
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which indeed is no other than that Epidemical mistake, the root of all misery, the taking things by wrong handl.
which indeed is no other than that Epidemical mistake, the root of all misery, the taking things by wrong handl.
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The Gospel hath two handls, Threats, and Promises: its threats are Few, and its promises Many:
The Gospel hath two handls, Treats, and Promises: its Treats Are Few, and its promises Many:
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its Threats shew us our danger, only that we may rejoyce in our escape; its Promises immediately raise our joys.
its Treats show us our danger, only that we may rejoice in our escape; its Promises immediately raise our Joys.
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Threats therefor, both in quantity and design, sit upon the face of the Gospel, as beauty-spots do upon that of a fair Lady;
Treats Therefore, both in quantity and Design, fit upon the face of the Gospel, as beauty-spots do upon that of a fair Lady;
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here one, and there another, to this only end, that by their vanquished blackness they may set off the lustre of the beauty which is to adorn the very feet;
Here one, and there Another, to this only end, that by their vanquished blackness they may Set off the lustre of the beauty which is to adorn the very feet;
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but by the unhappy officiosness of melancholy messengers, those spots have been enlarged to a visor, which so cover the face of Religion, that we cannot see its Joys for its Fears;
but by the unhappy officiosness of melancholy messengers, those spots have been enlarged to a visor, which so cover the face of Religion, that we cannot see its Joys for its Fears;
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and the very grace of God which bringeth salvation, appeareth like the inhumane Nero, saying, Let them Hate me, so they Fear me.
and the very grace of God which brings salvation, appears like the inhumane Nero, saying, Let them Hate me, so they fear me.
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This ugly visor shall I endeavor to pull off, as my Text directs me, by two Propositions.
This ugly visor shall I endeavour to pull off, as my Text directs me, by two Propositions.
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1. The Gospel doth not design to bring us to God by Fear, but by Love:
1. The Gospel does not Design to bring us to God by fear, but by Love:
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For it is a Gospel of Peace, glad tidings of good things.
For it is a Gospel of Peace, glad tidings of good things.
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2. The mistake of this is the cause that the Gospel and its Preachers are so hated by the world :
2. The mistake of this is the cause that the Gospel and its Preachers Are so hated by the world:
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For if Glad tidings make the messenger beautiful, Evil tidings must make him loathsom. I. THE Gospel doth not draw men to God by Fear, but by Love.
For if Glad tidings make the Messenger beautiful, Evil tidings must make him loathsome. I THE Gospel does not draw men to God by fear, but by Love.
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This, as it is clearly exprest in my Text, so is it almost in every page of the New Testament:
This, as it is clearly expressed in my Text, so is it almost in every page of the New Testament:
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I shall instance but in one or two places more, which expresly offer one handle, and reject the other.
I shall instance but in one or two places more, which expressly offer one handle, and reject the other.
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In this same Epistle ch. 8 v. 15. our Apost'l declareth as clearly as possib'l, You have not receved the spirit of bondage again fear,
In this same Epistle changed. 8 v. 15. our Apostle Declareth as clearly as possib'l, You have not received the Spirit of bondage again Fear,
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but the spirit of Adoption, whereby we cry Abba, Father : And no less clearly, 2 Tim. 1.7. God hath not given us the spirit of Fear, but of Power, of Love, and of a Sound mind. but the Spirit of Adoption, whereby we cry Abba, Father: And no less clearly, 2 Tim. 1.7. God hath not given us the Spirit of fear, but of Power, of Love, and of a Found mind.
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In the former place he opposeth the spirit of the Gospel to That of the Law;
In the former place he Opposeth the Spirit of the Gospel to That of the Law;
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and in the later, he vieth with the Philosophers, who pretend to exalt the mind to the highest freedom and perfection.
and in the later, he vieth with the Philosophers, who pretend to exalt the mind to the highest freedom and perfection.
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If this can be yet more clear, St John hath made it so:
If this can be yet more clear, Saint John hath made it so:
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for with pomp unmatched by any other pen, he ushereth his first Epistl with This proclamation, These things we write unto you, that your joy may be full :
for with pomp unmatched by any other pen, he ushereth his First Epistle with This proclamation, These things we write unto you, that your joy may be full:
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and throghout the whole body of the following Epistl exalteth Love, as the only way to this fulness of Joy;
and throughout the Whole body of the following Epistle Exalteth Love, as the only Way to this fullness of Joy;
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ch. 4. v. 18. There is no fear in Love, but Love when it is perfected casteth out fear, bicaus Fear hath Torment. changed. 4. v. 18. There is no Fear in Love, but Love when it is perfected Cast out Fear, Because fear hath Torment.
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It is impossib'l to find Plainer, and therefor needless to seek for More declarations of this truth:
It is impossib'l to find Plainer, and Therefore needless to seek for More declarations of this truth:
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Nothing can remain, but that we reconcile them with such other words of Scripture as seem to contradict them. Two such especially there are:
Nothing can remain, but that we reconcile them with such other words of Scripture as seem to contradict them. Two such especially there Are:
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One spoken by our Lord, and another by our same Apostl: to which may be reduced all others of the same air.
One spoken by our Lord, and Another by our same Apostle: to which may be reduced all Others of the same air.
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These two therefore if we can reconcile, we shall both State and Clear the truth. 1. Our Apostl himself seemeth to contradict this:
These two Therefore if we can reconcile, we shall both State and Clear the truth. 1. Our Apostle himself seems to contradict this:
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Phil. 2, 12. Work out your salvation with fear and trembling. Doth not this offer salvation by that handl which but now he rejected?
Philip 2, 12. Work out your salvation with Fear and trembling. Does not this offer salvation by that handl which but now he rejected?
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That we may now or at any other time reconcile appearances of contradiction, we must carefully consider which of the two Propositions may best be broght to compliance.
That we may now or At any other time reconcile appearances of contradiction, we must carefully Consider which of the two Propositions may best be brought to compliance.
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It is plain, that what we have heard declared aagainst Fear, cannot be bent to any other sence:
It is plain, that what we have herd declared against fear, cannot be bent to any other sense:
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we must therefor try whether the fear and trembling, which he recommendeth to the Philippians, may agree both with his declaration in two other Epistl's, that we have not receved the spirit of fear ;
we must Therefore try whither the Fear and trembling, which he recommendeth to the Philippians, may agree both with his declaration in two other Epistl's, that we have not received the Spirit of Fear;
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or with his exhortation in the same Epistl, ch. v. Rejoyce in the Lord evermore, and again I say rejoice.
or with his exhortation in the same Epistle, changed. v. Rejoice in the Lord evermore, and again I say rejoice.
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To find out this, it is necessary we look about us, and see how he useth the same phrase upon other occasions, possibly it may be an Idiom.
To find out this, it is necessary we look about us, and see how he uses the same phrase upon other occasions, possibly it may be an Idiom.
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Twice more we find him at the same phrase, and in both places his meaning will very well comply with Love and Joy.
Twice more we find him At the same phrase, and in both places his meaning will very well comply with Love and Joy.
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Eph, 6.5, Servants obey your Masters with Fear and Trembling. Ephesians, 6.5, Servants obey your Masters with fear and Trembling.
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What? doth not a Servant please both God and his Master better, if he Obey him with Love and Chearfulness? And what shall we say to the 9 th. verse, And you Masters do the same things to Them. Must Masters also treat their Servants with Fear and Trembling ? Yes,
What? does not a Servant please both God and his Master better, if he Obey him with Love and Cheerfulness? And what shall we say to the 9 th. verse, And you Masters do the same things to Them. Must Masters also Treat their Servants with fear and Trembling? Yes,
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but such as may circulate between the best Masters, and the best Servants; even such as himself explaineth by good will, v. 7. This possibly will be plainer by 2 Cor. 7.15.
but such as may circulate between the best Masters, and the best Servants; even such as himself Explaineth by good will, v. 7. This possibly will be plainer by 2 Cor. 7.15.
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His inward affection is more abundant towards you, while he remembreth the obedience of you all, His inward affection is more abundant towards you, while he Remember the Obedience of you all,
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how with Fear and Trembling you receved him. Titus came in kindness to visit them, and they welcomed him with such endearing caresses,how with fear and Trembling you received him. Titus Come in kindness to visit them, and they welcomed him with such endearing Caresses,
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as made his (already great) inward affection more abundant than before:
as made his (already great) inward affection more abundant than before:
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Here certainly the Fear and Trembling which so welcomed and heightned Love, must be so far from excluding it and Joy, that they import an extraordinary mesure of them.
Here Certainly the fear and Trembling which so welcomed and heightened Love, must be so Far from excluding it and Joy, that they import an extraordinary measure of them.
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Yea, we need look no farther for a good light, whereby to see the meaning of this phrase in That his exhortation to the Philippians, than the encoragement wherewith he quickneth them in the words immediately following:
Yea, we need look no farther for a good Light, whereby to see the meaning of this phrase in That his exhortation to the Philippians, than the encouragement wherewith he Quickeneth them in the words immediately following:
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For it is God which worketh in you both to Will and to Do of his NONLATINALPHABET, good will. It is the very same word wherewith the Angels broght their glad tidings of great joy, and it were strange if out of the same breath should come Gladness and Fear, Joy and Trembling.For it is God which works in you both to Will and to Do of his, good will. It is the very same word wherewith the Angels brought their glad tidings of great joy, and it were strange if out of the same breath should come Gladness and fear, Joy and Trembling.
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That we may not seem bent wholely to pull down the obvios sence without bringing a better in place, this we offer as the Apostl's meaning:
That we may not seem bent wholly to pull down the obvios sense without bringing a better in place, this we offer as the Apostl's meaning:
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It was only the NONLATINALPHABET, the loving kindness of God, which wrought in you the desire of salvation: It was only the, the loving kindness of God, which wrought in you the desire of salvation:
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and the same loving kindness will crown That desire with success, if it be attended with endeavor:
and the same loving kindness will crown That desire with success, if it be attended with endeavour:
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do you therefor your part with such affection, as shall make you even Tremble again. And that we may give account of the Idiom as well as of the Argument;do you Therefore your part with such affection, as shall make you even Tremble again. And that we may give account of the Idiom as well as of the Argument;
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we must observe, that Any passion whatever, if vehement, will cause Trembling:
we must observe, that Any passion whatever, if vehement, will cause Trembling:
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But bicaus this is most visib'l in Fear, therefor Fear is added to express the certainuy of Trembling,
But Because this is most visib'l in fear, Therefore fear is added to express the certainuy of Trembling,
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as Trembling is used to express the vehemence of the Passion.
as Trembling is used to express the vehemence of the Passion.
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2. HAVING Thus interpreted one saying of our Apost'ls by another, we com now to do our Savior the same service, who also seemeth to contradict our position, Lu. 12.4 I say unto you my friends, be not afraid of them that kill the body,
2. HAVING Thus interpreted one saying of our Apostles by Another, we come now to do our Saviour the same service, who also seems to contradict our position, Lu. 12.4 I say unto you my Friends, be not afraid of them that kill the body,
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and after that have no more that they can do: but I will forwarn you whom you shall fear:
and After that have no more that they can do: but I will forwarn you whom you shall Fear:
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Fear Him, which after he hath killed you, hath power to cast into hell; yea, I say unto you, Fear Him. fear Him, which After he hath killed you, hath power to cast into hell; yea, I say unto you, fear Him.
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It is plain, that Fear in this place can signifie no other than the Properest, and no less than the Greatest;
It is plain, that fear in this place can signify no other than the Properest, and no less than the Greatest;
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and is enforced by our Lord in the most pressing manner; inculcated by sundry repetitions, and urged with a most dreadful reason.
and is Enforced by our Lord in the most pressing manner; inculcated by sundry repetitions, and urged with a most dreadful reason.
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This cannot be denied, but must be interpreted by our Lord's own parab'l, Lu. 14.16.
This cannot be denied, but must be interpreted by our Lord's own parab'l, Lu. 14.16.
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A certain man made a great supper, and bad many, and he sent his servants at supper time to say to them that were bidden, Com, A certain man made a great supper, and bade many, and he sent his Servants At supper time to say to them that were bidden, Come,
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for all things are now ready; and they all with one consent began to make excuse;
for all things Are now ready; and they all with one consent began to make excuse;
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and the Lord said unto his servants, go out into the high ways and hedges, and compell them to com in, that my house may be furnished with guests. and the Lord said unto his Servants, go out into the high ways and hedges, and compel them to come in, that my house may be furnished with guests.
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This parab'l will fully reconcile our Lord's threats with the spirit of Love:
This parab'l will Fully reconcile our Lord's Treats with the Spirit of Love:
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for it declareth, that the Lord's proper design was not to Troubl his neighbors, but to Fest them.
for it Declareth, that the Lord's proper Design was not to Trouble his neighbours, but to Fist them.
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His first work was to provide a great supper, and then many guests to enjoy it;
His First work was to provide a great supper, and then many guests to enjoy it;
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to which end he secondeth his large provisions with kind invitations:
to which end he secondeth his large provisions with kind invitations:
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But when few or none can this way be prevailed with, to leav the farms and cattel which they have boght,
But when few or none can this Way be prevailed with, to leave the farms and cattle which they have bought,
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or the Lusts which they have espoused;
or the Lustiest which they have espoused;
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either all the provisions must be lost, or som other means used, more suitab'l to the necessity than to the nature of a fest.
either all the provisions must be lost, or Some other means used, more suitab'l to the necessity than to the nature of a fist.
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We must therefore distinguish the Principal End from the Subordinate Means, who's whole buisiness is to serv That End:
We must Therefore distinguish the Principal End from the Subordinate Means, who's Whole business is to serve That End:
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And since the End is chosen for its own sake, and the Means only for the Ends sake;
And since the End is chosen for its own sake, and the Means only for the Ends sake;
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we must advance the spirit of Love as much as is Possib'l; but That of Fear, only so much as is Necessary;
we must advance the Spirit of Love as much as is Possib'l; but That of fear, only so much as is Necessary;
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Comply with it so far as to follow it from the Hedg to the Hous, and then dismiss it to exercise its kind rudeness upon others who need it.
Comply with it so Far as to follow it from the Hedge to the House, and then dismiss it to exercise its kind rudeness upon Others who need it.
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And thus I hope I have fully accounted for my first position; The Gospel doth not design to draw us by Fear, but Love ;
And thus I hope I have Fully accounted for my First position; The Gospel does not Design to draw us by fear, but Love;
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and it is for Love's sake, if Fear be at all employed. Com we now to our Secund.
and it is for Love's sake, if fear be At all employed. Come we now to our Secund.
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II. THE mistake of this is the cause that the Gospel and its preachers are so hated by the world.
II THE mistake of this is the cause that the Gospel and its Preachers Are so hated by the world.
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What can we expect, but contrary causes must produce contrary effects? If therefor our preaching be different from that of the Apostl's, our reception must be so to:
What can we expect, but contrary Causes must produce contrary effects? If Therefore our preaching be different from that of the Apostl's, our reception must be so to:
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if glad tidings make the messengers feet beautiful, evil tidings must needs make them loathsom. Ahab 's inference is Natural, thogh scarce Reasonab'l:
if glad tidings make the messengers feet beautiful, evil tidings must needs make them loathsome. Ahab is Inference is Natural, though scarce Reasonab'l:
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I hate him, bicaus he prophesieth not good of me, but evil :I hate him, Because he Prophesieth not good of me, but evil:
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And whatsoever Jehoshaphat can say to the contrary, such a Prophet shall be sentenced to the bread and water of affliction.
And whatsoever Jehoshaphat can say to the contrary, such a Prophet shall be sentenced to the bred and water of affliction.
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And hereof the proof is but too evident, in all our enemies, which may be reduced to two regiments.
And hereof the proof is but too evident, in all our enemies, which may be reduced to two regiments.
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1. Those that hate All religion in general. 2. Those that hate Ours of the Church of England in particular.
1. Those that hate All Religion in general. 2. Those that hate Ours of the Church of England in particular.
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1. Of those who hate All Religion in general, som are Atheists, and som are Semi-atheists. I.
1. Of those who hate All Religion in general, Some Are Atheists, and Some Are Semi-atheists. I.
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THE ATHEISTS are made such by the spirit of Fear.
THE ATHEISTS Are made such by the Spirit of fear.
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Upon This only ground did Epicurus build his impudent pretence to that gracios title, which the Scripture teacheth us to pay our Lord THE SAVIOR OF THE WORLD.
Upon This only ground did Epicurus built his impudent pretence to that gracios title, which the Scripture Teaches us to pay our Lord THE SAVIOR OF THE WORLD.
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For he bosted, that he delivered his disciples from the torment of Fear:
For he boasted, that he Delivered his Disciples from the torment of fear:
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But we now heard St. John declare, that this is do'n by the spirit of Love:
But we now herd Saint John declare, that this is do'n by the Spirit of Love:
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Love casteth out Fear, and for this reason too, bicaus Fear hath torment. Love Cast out fear, and for this reason too, Because fear hath torment.
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The question therefor between Atheism and Religion, is not whether Fear shall be cast out or no? but whether of the two doth it most effectually? Christ, or Epicurus? Should we insist upon the Weakness or Dangerosness of Atheism, we might easily prove it both insufficient to give any settled peace to the never-that-way secure conscience,
The question Therefore between Atheism and Religion, is not whither fear shall be cast out or no? but whither of the two does it most effectually? christ, or Epicurus? Should we insist upon the Weakness or Dangerosness of Atheism, we might Easily prove it both insufficient to give any settled peace to the never-that-way secure conscience,
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and terribly dangeros if at last it prove fals.
and terribly dangeros if At last it prove falls.
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But my present work rather promts me to insist upon this, that it maketh not the least pretence to the Beauty admired in my Text,
But my present work rather promts me to insist upon this, that it makes not the least pretence to the Beauty admired in my Text,
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but wholely renegs all glad tidings of good things :
but wholly renegs all glad tidings of good things:
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It's utmost aim is to cast out Fear, without a thoght of making our joy full.
It's utmost aim is to cast out fear, without a Thought of making our joy full.
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And this indeed is the proper ground whereon to fight out the quarrel.
And this indeed is the proper ground whereon to fight out the quarrel.
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Whilst we dispute whether there be a God and Providence, or no, we maintain but a hedge fight, wherein the enemy may make a bad shift to skulk behind his bushes and ditches:
While we dispute whither there be a God and Providence, or no, we maintain but a hedge fight, wherein the enemy may make a bad shift to skulk behind his Bushes and ditches:
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But if we dispute concerning our own Happiness, even our Present happiness, whether it be greater in a Religios life or in a Sensual,
But if we dispute Concerning our own Happiness, even our Present happiness, whither it be greater in a Religious life or in a Sensual,
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then we charge him home in his own ground, and leav him no shelter. Colotes it seems was the first Epicurean, that ever appeared in this field:
then we charge him home in his own ground, and leave him no shelter. Colotes it seems was the First Epicurean, that ever appeared in this field:
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For he wrote a Treatise professing to prove, that upon the principls of the Religios, it is impossib'l to live pleasantly.
For he wrote a Treatise professing to prove, that upon the principles of the Religious, it is impossib'l to live pleasantly.
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Against this Plutarch opposeth another Treatise, proving that upon the principls of Epicurus a man cannot so much as live;
Against this Plutarch Opposeth Another Treatise, proving that upon the principles of Epicurus a man cannot so much as live;
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and thus bosteth of his work:
and thus boasteth of his work:
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This is to trampl upon their bellies, and put them to fight for their very flesh; This is to trampl upon their bellies, and put them to fight for their very Flesh;
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to take plesure from men that do nothing but cry, we are no good soldiers,
to take pleasure from men that do nothing but cry, we Are no good Soldiers,
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nor scholars, nor magistrates, but we love to make good chear, to banquet, and fill our flesh with all delights,
nor Scholars, nor Magistrates, but we love to make good cheer, to banquet, and fill our Flesh with all delights,
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until the plesure mount to the very soul; to rob such men of plesure is to rob them of life. until the pleasure mount to the very soul; to rob such men of pleasure is to rob them of life.
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Thus doth he crow, and upon this ground comparing the plesures of the Spirit in Religios Fests, with those of the Flesh in Sensual;
Thus does he crow, and upon this ground comparing the pleasures of the Spirit in Religious Fests, with those of the Flesh in Sensual;
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apparently trampl the Epicurean to dirt: yet with force how short of the Gospel!
apparently trampl the Epicurean to dirt: yet with force how short of the Gospel!
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who's Joys are fed with Hopes more glorios, and Evidences more incontestab'l, than could enter into Plutarch 's imagination.
who's Joys Are fed with Hope's more Glorious, and Evidences more incontestab'l, than could enter into Plutarch is imagination.
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Here then let us take our post: Let us not so much contend for the Truth of the Gospel, as its Joys:
Here then let us take our post: Let us not so much contend for the Truth of the Gospel, as its Joys:
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Yea let us argue from its Joys, for its Truth; since infinite goodness will not fail to make That truest which is Best.
Yea let us argue from its Joys, for its Truth; since infinite Goodness will not fail to make That Truest which is Best.
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Let us compare the Fruits of the Spirit with That of the Vine; the Beauty of Holiness with That of a Whore;
Let us compare the Fruits of the Spirit with That of the Vine; the Beauty of Holiness with That of a Whore;
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the Plesures of an Angel with those of a Beast; and he cannot scape the evidence, that his choice is as foolish as impios.
the Pleasures of an Angel with those of a Beast; and he cannot escape the evidence, that his choice is as foolish as Impious.
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True (saith Plutarch ) we must be careful to shun superstitios fear, as the most pernicios error in the world:
True (Says Plutarch) we must be careful to shun superstitios Fear, as the most pernicios error in the world:
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and herein he proceedeth so far as to say, that it is less impios to deny God to have Any being,
and herein he Proceedeth so Far as to say, that it is less Impious to deny God to have Any being,
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than to character him such as superstition apprehendeth him. Let the comparison pass for odios, our Apost'l putteth us above any need of it:
than to character him such as Superstition apprehendeth him. Let the comparison pass for odios, our Apostle putteth us above any need of it:
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When he saith, Love casteth out Fear, he condemneth it sufficiently, thogh he say not whether it be more or less guilty than its daughter Atheism. Objection.
When he Says, Love Cast out fear, he Condemneth it sufficiently, though he say not whither it be more or less guilty than its daughter Atheism. Objection.
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What then? must we not fear God as our Savior admonisheth ? Answ. Yes, as our Savior admonisheth, but no otherwise:What then? must we not Fear God as our Saviour Admonisheth? Answer Yes, as our Saviour Admonisheth, but not otherwise:
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For we must distinguish Fear that hath Torment, from fear that hath only Caution. Love casteth not out That fear that keepeth waking, but that which tormenteth;
For we must distinguish fear that hath Torment, from Fear that hath only Caution. Love Cast not out That Fear that Keepeth waking, but that which torments;
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it Therefor casteth it out, BICAUSE it hath torment; That is the Reason, and That is the Mesure;
it Therefore Cast it out, BECAUSE it hath torment; That is the Reason, and That is the Measure;
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Just the same Fear, and in the same Mesure, as That Reason requireth, but no more.
Just the same fear, and in the same Measure, as That Reason requires, but no more.
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The Best and Greatest Subject so feareth the Law of his Prince, as to beware he run not upon its Punishments;
The Best and Greatest Subject so fears the Law of his Prince, as to beware he run not upon its Punishments;
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yet is he not thereby hindred from living chearfully upon those honors and riches, which by the same Law he enjoyeth:
yet is he not thereby hindered from living cheerfully upon those honours and riches, which by the same Law he Enjoyeth:
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A good man may be very careful to avoid the Threats, yet chearful in festing upon the Promises of the Gospel.
A good man may be very careful to avoid the Treats, yet cheerful in feasting upon the Promises of the Gospel.
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Yea, our Apost'l himself so far cherisheth this kind of Fear, as to say, I keep my body in subjection,
Yea, our Apostle himself so Far Cherishes this kind of fear, as to say, I keep my body in subjection,
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lest possibly when I have preached to others, I my self should be a cast away. lest possibly when I have preached to Others, I my self should be a cast away.
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II. THE SEMIATHEISTS, who mount not the scorners chair, so as to oppose All Religion;
II THE SEMI-ATHEISTS, who mount not the Scorner's chair, so as to oppose All Religion;
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yet keep distance from a Religios life, and they are kept at that distance by Fear:
yet keep distance from a Religious life, and they Are kept At that distance by fear:
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And under this character com not only the Worst, but the Most:
And under this character come not only the Worst, but the Most:
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Not only those for whom the Apost'l declareth the Law to have been made, the lawless and disobedient, the ungodly and profane, &c. but the unscandalously wicked;
Not only those for whom the Apostle Declareth the Law to have been made, the lawless and disobedient, the ungodly and profane, etc. but the unscandalously wicked;
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yea such moral men, of whom we may say as our Lord did of the young man, they are not far from the Kingdom of God :
yea such moral men, of whom we may say as our Lord did of the young man, they Are not Far from the Kingdom of God:
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Such as would pass thro the world with as litl guilt as possib'l, but with as litl troubl too;
Such as would pass through the world with as litl guilt as possib'l, but with as litl Trouble too;
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and therefor put repentance as an evil day far from them, not in love to their Lusts, but their Ease.
and Therefore put Repentance as an evil day Far from them, not in love to their Lustiest, but their Ease.
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They hear an evil report of Repentance, which must be their entrance upon a Religios life:
They hear an evil report of Repentance, which must be their Entrance upon a Religious life:
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Those who press it and its conditions, speak in a stile opposit to St. John, these things we write to you, that your grief may be full.
Those who press it and its conditions, speak in a style opposite to Saint John, these things we write to you, that your grief may be full.
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Those who adventure upon it, complain that such a grief is no more in their Power,
Those who adventure upon it, complain that such a grief is no more in their Power,
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than it is for their Pleasure:
than it is for their Pleasure:
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And those who have long served under it, are as far from freedom as at first;
And those who have long served under it, Are as Far from freedom as At First;
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but live as much tormented with fear that their repentance is insufficient, as at first they were with repentance it self.
but live as much tormented with Fear that their Repentance is insufficient, as At First they were with Repentance it self.
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For those who are broght to Repentance by Fear, are still to cherish That fear, as their best security from relaps:
For those who Are brought to Repentance by fear, Are still to cherish That Fear, as their best security from relapse:
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They must ever and anon, but specially when they are to receve the holy communion, be anxiosly examining themselvs,
They must ever and anon, but specially when they Are to receive the holy communion, be anxiosly examining themselves,
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whether their repentance be sound, and themselvs in the state of grace, or no? and they are directed by Teachers as melancholy as themselvs,
whither their Repentance be found, and themselves in the state of grace, or no? and they Are directed by Teachers as melancholy as themselves,
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and marks, which rather multiply than remove their fears. They are told of a twofold hypocrisy, open, and secret;
and marks, which rather multiply than remove their fears. They Are told of a twofold hypocrisy, open, and secret;
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and the bounds between the Least that saving grace requireth, and the Most that a hypocrite may perform, are so undiscernab'l, that they cannot be sure whether they be in the one state or the other:
and the bounds between the Least that Saving grace requires, and the Most that a hypocrite may perform, Are so undiscernab'l, that they cannot be sure whither they be in the one state or the other:
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But still, the more they Examin, the less they Satisfie themselvs;
But still, the more they Examine, the less they Satisfy themselves;
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they bate and flutter without End, or any other fruit but this, that they entang'l themselvs more;
they bore and flutter without End, or any other fruit but this, that they entang'l themselves more;
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and perhaps at last sink into deep melancholy, incurab'l either by Spiritual or Corporal Physician:
and perhaps At last sink into deep melancholy, incurab'l either by Spiritual or Corporal physician:
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and by so sad a spectacl the by-standers take warning to shun the place of Torment,
and by so sad a spectacl the bystanders take warning to shun the place of Torment,
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and hate their Ministers as Tormentors:
and hate their Ministers as Tormentors:
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So the Christian World is almost all divided, between such as are frighted from a Religios life,
So the Christian World is almost all divided, between such as Are frighted from a Religious life,
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and such as live fearfully under it.
and such as live fearfully under it.
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It is worth more time than I can allow, fully to convince either party of their error:
It is worth more time than I can allow, Fully to convince either party of their error:
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but it is of so great import, that I must (however briefly) avow that it proceedeth in Both from taking repentance by the wrong handl. I.
but it is of so great import, that I must (however briefly) avow that it Proceedeth in Both from taking Repentance by the wrong handl. I.
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THOSE who are frighted from Religion by the hardship of Repentance. It would not be so terribl if we receved it by the spirit of Love:
THOSE who Are frighted from Religion by the hardship of Repentance. It would not be so terribl if we received it by the Spirit of Love:
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bicause it would be neither so Difficult to be obteined, nor so Troublesom in the performance.
Because it would be neither so Difficult to be obtained, nor so Troublesome in the performance.
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1. Not so difficult to be obteined:
1. Not so difficult to be obtained:
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Observ the Love of God as proclamed in the Gospel, and answer that Love of God,
Observe the Love of God as proclaimed in the Gospel, and answer that Love of God,
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so as to be able to say with the Apost'l, We love God, bicause he loved us first ;
so as to be able to say with the Apostle, We love God, Because he loved us First;
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and forbear grieving for your sins, if you can.
and forbear grieving for your Sins, if you can.
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I say again Love God, and forbear to griev for having offended him, if you can.
I say again Love God, and forbear to griev for having offended him, if you can.
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But be sure you cannot, for it is utterly impossib'l to forbear grieving, when we have offended whom we love.
But be sure you cannot, for it is utterly impossib'l to forbear grieving, when we have offended whom we love.
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2. Yet fear not you that love your Ease; this grief will not disturb it: For as I said of Fear, so say I of Grief;
2. Yet Fear not you that love your Ease; this grief will not disturb it: For as I said of fear, so say I of Grief;
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there is a grief that hath Torment, and there is a grief that hath only Tenderness ;
there is a grief that hath Torment, and there is a grief that hath only Tenderness;
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a grief that hath Bitterness, and a grief that hath only Sharpness:
a grief that hath Bitterness, and a grief that hath only Sharpness:
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and That, such a sharpness, as shall not mar your fest, but improve it with its poignance.
and That, such a sharpness, as shall not mar your fist, but improve it with its poignance.
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This is that grata aciditas which recommendeth bankets;
This is that Grata aciditas which recommendeth banquets;
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it is so sweetned by the sence of God's pardoning goodness, that it is none of the meanest part of the joys of the Spirit.
it is so sweetened by the sense of God's pardoning Goodness, that it is none of the Meanest part of the Joys of the Spirit.
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I pray you take notice, and remember it, I deny not but grief is necessary; I confess it is impossib'l a penitent soul can be without it.
I pray you take notice, and Remember it, I deny not but grief is necessary; I confess it is impossib'l a penitent soul can be without it.
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But this grief as it is Necessary, so it is Natural;
But this grief as it is Necessary, so it is Natural;
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as a gracios foul cannot be without it, so can he not Wish to be so:
as a gracios foul cannot be without it, so can he not Wish to be so:
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it costs him no pain, either to obtein or exercise it. But the grief that proceedeth from the spirit of Fear is every way contrary. I.
it costs him no pain, either to obtain or exercise it. But the grief that Proceedeth from the Spirit of fear is every Way contrary. I.
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It is hard to be obteined.
It is hard to be obtained.
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To fear God's punishment, and for That reason to griev for sin, and thence to love God for pardoning upon such repentance;
To Fear God's punishment, and for That reason to griev for since, and thence to love God for pardoning upon such Repentance;
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This is to go quite against the hair, both in grace and nature:
This is to go quite against the hair, both in grace and nature:
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In Grace, bicause the Apost'l declareth, that Love casts out Fear, and how can Fear bring in that Love by which it self is cast out? In Nature,
In Grace, Because the Apostle Declareth, that Love Cast out fear, and how can fear bring in that Love by which it self is cast out? In Nature,
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bicause That cannot but shun Fear and Grief; and that, not only as it is corrupted, but in its whole integrity:
Because That cannot but shun fear and Grief; and that, not only as it is corrupted, but in its Whole integrity:
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When we address our selvs to Love, we shall not miss of the grief of Tenderness,
When we address our selves to Love, we shall not miss of the grief of Tenderness,
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bicause it is Love's certain attendant;
Because it is Love's certain attendant;
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but if we address our selvs to Grief, we court the Handmaid, which we cannot obtein b•n by the Mistress;
but if we address our selves to Grief, we court the Handmaid, which we cannot obtain b•n by the Mistress;
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and if we ad-dress to That grief which proceeds from Fear, we court a Scoundrel, that is as coy as worthless;
and if we ad-dress to That grief which proceeds from fear, we court a Scoundrel, that is as coy as worthless;
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no less an enemy to Loving grief, than to our own inclinations.
no less an enemy to Loving grief, than to our own inclinations.
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Obj. Is not Repentance the first step to Conversion? and is not Repentance, Grief ?
Object Is not Repentance the First step to Conversion? and is not Repentance, Grief?
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Answ. That duty which the Gospel prescribeth as necessary to salvation, is not only a Step to conversion, but Conversion it self;Answer That duty which the Gospel prescribeth as necessary to salvation, is not only a Step to conversion, but Conversion it self;
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it is not only Grief for what is past, but Change for the future. We are miserably abused by a base Translation:
it is not only Grief for what is past, but Change for the future. We Are miserably abused by a base translation:
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I appeal to you that understand the Greek and Latin Toungs, whether NONLATINALPHABET or NONLATINALPHABET be any kin to the Latin words, Repentance, Penance, Attrition, or Contrition, by which the Latin Priests ( with no less injury to the Gospel, than to the words;
I appeal to you that understand the Greek and Latin Tongues, whither or be any kin to the Latin words, Repentance, Penance, Attrition, or Contrition, by which the Latin Priests (with no less injury to the Gospel, than to the words;
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to their own great advantage, but inestimab'l loss of souls,) have translated them; that so they might translate the Duty it self, from Turning to Grieving -
to their own great advantage, but inestimab'l loss of Souls,) have translated them; that so they might translate the Duty it self, from Turning to Grieving -
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And I appeal to your Bibles, whether in the whole New Testament you meet any word that declareth Grief necessary to salvation? I know St. James prescribeth it to the insolent wanton rich,
And I appeal to your Bibles, whither in the Whole New Testament you meet any word that Declareth Grief necessary to salvation? I know Saint James prescribeth it to the insolent wanton rich,
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as a specifik for That particular vice;
as a specifik for That particular vice;
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but where do you find it enjoyned as universally necessary for All kinds of sinners?
but where do you find it enjoined as universally necessary for All Kinds of Sinners?
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No, the Spirit of God knew, that the Grief which issueth from Love, needs not be commanded,
No, the Spirit of God knew, that the Grief which issueth from Love, needs not be commanded,
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bicause it floweth naturally from that fountain:
Because it flows naturally from that fountain:
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and the other grief, which proceeds from Fear, is not worth commanding, bicause it is not worth accepting, as having nothing but Torment.
and the other grief, which proceeds from fear, is not worth commanding, Because it is not worth accepting, as having nothing but Torment.
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It is a great maim to the happiness of mankind, but a much greater to the glory of God's goodness in Christ;
It is a great maim to the happiness of mankind, but a much greater to the glory of God's Goodness in christ;
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that for That very reason it is enjoined, for which it is to be cast out.
that for That very reason it is enjoined, for which it is to be cast out.
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For we are told, that Christ hath not redeemed us from Temporal punishment, tho he have from Eternal:
For we Are told, that christ hath not redeemed us from Temporal punishment, though he have from Eternal:
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but we must our selvs pay the temporal price, either in this life by voluntary grief and penances, proportional to our guilt,
but we must our selves pay the temporal price, either in this life by voluntary grief and penances, proportional to our guilt,
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or in the other life by the fire of Purgatory, &c. Were this true, it would make one half of the Gospel:
or in the other life by the fire of Purgatory, etc. Were this true, it would make one half of the Gospel:
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And as the story it self is a great disparagement to the sufficiency, either of our Lord's Sufferings, or his Love;
And as the story it self is a great disparagement to the sufficiency, either of our Lord's Sufferings, or his Love;
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if Those could not purchase, or This would not grant us a full redemtion, as well from the one punishment as the other;
if Those could not purchase, or This would not grant us a full redemption, as well from the one punishment as the other;
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so is it a greater to his Faithfulness, if he would concele from us the knowlege of what he had left necessary for us to do for our selvs.
so is it a greater to his Faithfulness, if he would conceal from us the knowledge of what he had left necessary for us to do for our selves.
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How many Souls must there now and in all ages ly frying in Purgatory, that had never com'n thither,
How many Souls must there now and in all ages lie frying in Purgatory, that had never come thither,
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if our Lord had been as kind as himself charactered the damned rich man, who did all his possib'l, that his brethren might have warning of that place of Torment!
if our Lord had been as kind as himself charactered the damned rich man, who did all his possib'l, that his brothers might have warning of that place of Torment!
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And how can such poor souls scape the tentation, to blaspheme that Neglect, that exposed them to such danger without warning; yea!
And how can such poor Souls escape the tentation, to Blaspheme that Neglect, that exposed them to such danger without warning; yea!
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That Treachery, that deluded them with promises of Full and Free pardon, without the Least intimation of any grief or penance, necessary to be suffered either in the one life, or the other!
That Treachery, that deluded them with promises of Full and Free pardon, without the Least intimation of any grief or penance, necessary to be suffered either in the one life, or the other!
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Were this true, the sum of Christ's benefits must upon due computation rise no higher than this, that he Redeemed us from Hell, and Betrayed us to Purgatory.
Were this true, the sum of Christ's benefits must upon due computation rise no higher than this, that he Redeemed us from Hell, and Betrayed us to Purgatory.
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Blessed be God, who hath shewen us a better escape than by Grief and Penance:
Blessed be God, who hath shown us a better escape than by Grief and Penance:
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The Love that casteth out Fear, for this reason bicause it hath torment, will for the same reason cast out such Grief too:
The Love that Cast out fear, for this reason Because it hath torment, will for the same reason cast out such Grief too:
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In Christ Jesus nothing else is Needful, bicause nothing else Availeth, but Faith working by Love :In christ jesus nothing Else is Needful, Because nothing Else Availeth, but Faith working by Love:
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Let That so inflame our hearts, as to melt them with a genuine sorrow, purging them from all their dross;
Let That so inflame our hearts, as to melt them with a genuine sorrow, purging them from all their dross;
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and we need not fear any other Purgatory, nor seek any other Grief.
and we need not Fear any other Purgatory, nor seek any other Grief.
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II. THOSE who make, not Repentance only, but the whole cours of a Religios life a state of Torment, are no less abused by the same spirit of Fear;
II THOSE who make, not Repentance only, but the Whole course of a Religious life a state of Torment, Are no less abused by the same Spirit of fear;
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which perpetually tormenteth them with doubts, and putteth them upon enquiries, whether they be in the state of salvation or no? This they cal Self-examination,
which perpetually torments them with doubts, and putteth them upon Enquiries, whither they be in the state of salvation or no? This they call Self-examination,
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and their Teachers prescribe it as a Spiritual duty frequently to be used, but especially before the holy Communion.
and their Teachers prescribe it as a Spiritual duty frequently to be used, but especially before the holy Communion.
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But if Fear will hear reason, it may consider, That however Self-examination be by all wise men of all Religions highly magnified,
But if fear will hear reason, it may Consider, That however Self-examination be by all wise men of all Religions highly magnified,
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yet is it not to be exercised by All men in the same manner. 1. To those that are Enemies or Strangers to Godliness, as it is most necessary, so it is most easie:
yet is it not to be exercised by All men in the same manner. 1. To those that Are Enemies or Strangers to Godliness, as it is most necessary, so it is most easy:
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They need not much examining whether they be in a good state or no? the first glance discovereth the contrary;
They need not much examining whither they be in a good state or no? the First glance Discovereth the contrary;
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the Question proper to Them is this, Whether it be better to continu in That state,
the Question proper to Them is this, Whither it be better to continue in That state,
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or com out of it? To which question more Seriosness than Time is required.
or come out of it? To which question more Seriosness than Time is required.
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2, Those who have forsaken their sins, especially those who have for any considerabl time do'n so, may with as great Fruit as Pleasure examin,
2, Those who have forsaken their Sins, especially those who have for any considerable time do'n so, may with as great Fruit as Pleasure examine,
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1. What progress they make? By comparing their present stature in Christ, with that of the last moneth or year, they may increase it.
1. What progress they make? By comparing their present stature in christ, with that of the last Monn or year, they may increase it.
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2. They may daily examin their daily actions, that they may beg pardon for what they shall find ill do'n,
2. They may daily examine their daily actions, that they may beg pardon for what they shall find ill do'n,
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and pay thanks for what they shall find well;
and pay thanks for what they shall find well;
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and take Warning from the One, and Corage from the Other, to do better the next day.
and take Warning from the One, and Courage from the Other, to do better the next day.
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3. But to question their whole interest in Christ, whether they be Children or Enemies to God? to be anxiosly solicitos upon such a question as This, I am not so sure that it is a Religios,
3. But to question their Whole Interest in christ, whither they be Children or Enemies to God? to be anxiosly solicitous upon such a question as This, I am not so sure that it is a Religious,
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yea or a Safe exercise at all; as I am that there are pernicios mistakes in the Rules prescribed for the performance;
yea or a Safe exercise At all; as I am that there Are pernicios mistakes in the Rules prescribed for the performance;
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particularly in this, that there is too much partiality shewen for Fear against Hope;
particularly in this, that there is too much partiality shown for fear against Hope;
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whereas plain Reason would perswade us, to judge as favorably for our selvs as our evidences can permit,
whereas plain Reason would persuade us, to judge as favorably for our selves as our evidences can permit,
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since severity can do very litl (if any) good, but may do much hurt.
since severity can do very litl (if any) good, but may do much hurt.
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1. It can do but litl good, for it can only repete the lesson wherein we are already perfect:
1. It can do but litl good, for it can only repete the Lesson wherein we Are already perfect:
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Our Fear of the worst is the very Reason which puts us upon examining our selvs;
Our fear of the worst is the very Reason which puts us upon examining our selves;
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when we severely censure our selvs, this is no more but that we fear the worst:
when we severely censure our selves, this is no more but that we Fear the worst:
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so we end where we began: the whole exercise is running a circle of Fear, without the least progress in Grace.
so we end where we began: the Whole exercise is running a circle of fear, without the least progress in Grace.
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2. It is not only a Fruitless labor, but a Dangeros tentation, If we fear that God hateth Us, nature will promt us to hate God in our own defence;
2. It is not only a Fruitless labour, but a Dangeros tentation, If we Fear that God hates Us, nature will prompt us to hate God in our own defence;
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and so far to turn Atheists, as to wish there were no God.
and so Far to turn Atheists, as to wish there were no God.
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Such fear as this, Love certainly must cast out, and it cannot be our duty to help It to cast out Love;
Such Fear as this, Love Certainly must cast out, and it cannot be our duty to help It to cast out Love;
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but on the contrary to cherish the Antecedent of the Apost'ls argument for the Consequent's sake:
but on the contrary to cherish the Antecedent of the Apostles argument for the Consequent's sake:
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We love him, bicause he loved us first ; and thence take spurr to serv him by the mesures of thankfulness, i.e. without mesure.We love him, Because he loved us First; and thence take Spur to serve him by the measures of thankfulness, i.e. without measure.
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II. WE HAVE seen what an enemy Fear is to Religion in general: Consider we now how much it is so to our own in particular;
II WE HAVE seen what an enemy fear is to Religion in general: Consider we now how much it is so to our own in particular;
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and we shall soon discover that our enemies on Both hands, the Papists, and Nonconformists, are made such by the spirit of Fear. I.
and we shall soon discover that our enemies on Both hands, the Papists, and nonconformists, Are made such by the Spirit of fear. I.
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THE PAPISTS (it is plain) have corrupted the Gospel from a doctrine according to Godliness, to a doctrine according to Interest;
THE PAPISTS (it is plain) have corrupted the Gospel from a Doctrine according to Godliness, to a Doctrine according to Interest;
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especially in its two great limbs, Faith, and Repentance. Articls of Faith they have multiplied,
especially in its two great limbs, Faith, and Repentance. Articles of Faith they have multiplied,
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and in every one multiplied difficulties, on purpose to make an infallib'l guide necessary to determin them:
and in every one multiplied difficulties, on purpose to make an infallib'l guide necessary to determine them:
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and Conditions of Repentance they have multiplied and imbittered, on purpose to fright men, not out of their Sins,
and Conditions of Repentance they have multiplied and imbittered, on purpose to fright men, not out of their Sins,
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but out of their Reason and their Mony:
but out of their Reason and their Money:
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They drive men To Repentance by fear of Damnation, and From Repentance by fear of its Torments,
They drive men To Repentance by Fear of Damnation, and From Repentance by Fear of its Torments,
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and allow them no quiet but by the Priest's Absolution.
and allow them no quiet but by the Priest's Absolution.
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If now there be This only difference between Us and Them, that We Drive men to Repentance by the same Fear,
If now there be This only difference between Us and Them, that We Drive men to Repentance by the same fear,
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and Torment them in it with the same Grief, but do not reliev them by the same Remedies;
and Torment them in it with the same Grief, but do not reliev them by the same Remedies;
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we have much less reason to wonder, that som half-considering peop'l run from us to them,
we have much less reason to wonder, that Some half-considering peop'l run from us to them,
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than that so many scape the temtation;
than that so many escape the temptation;
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especially seeing how greedily Fear and Pain catch at any (however improbab'l) offer of help.
especially seeing how greedily fear and Pain catch At any (however improbab'l) offer of help.
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II. That the NONCONFORMISTS on the other side are possessed by the same evil spirit, needeth no other evidence but this, That they are frighted from our Communion, by such things as themselvs acknowledge Indifferent.
II That the NONCONFORMISTS on the other side Are possessed by the same evil Spirit, needs no other evidence but this, That they Are frighted from our Communion, by such things as themselves acknowledge Indifferent.
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Fears and Jealousies fill both pages, both in their Religion and Polity. Their whole constitution is sowred by the melancholy humor;Fears and Jealousies fill both pages, both in their Religion and Polity. Their Whole constitution is soured by the melancholy humour;
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uneasy both to Themselvs and others, especially their Governors.
uneasy both to Themselves and Others, especially their Governors.
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It is not possib'l in fewer and plainer words, both to Describe and Condemn this unhappy spirit,
It is not possib'l in fewer and plainer words, both to Describe and Condemn this unhappy Spirit,
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than we have found do'n by our Apost'l:
than we have found do'n by our Apostle:
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You have not receved the spirit of Fear, but of Power, of Love, and of a Sound mind. Love is opposed to Fear; Power, to Weakness;You have not received the Spirit of fear, but of Power, of Love, and of a Found mind. Love is opposed to fear; Power, to Weakness;
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a Sound mind, to a Pained one.
a Found mind, to a Pained one.
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I wish he had never spoken worse, who said, that to be much and long troubled with any scruple, is a certain indication of a weak and cowardly spirit;
I wish he had never spoken Worse, who said, that to be much and long troubled with any scruple, is a certain indication of a weak and cowardly Spirit;
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bicause if the weight be considerably greater in either scale, the suspens will soon be ended;
Because if the weight be considerably greater in either scale, the suspens will soon be ended;
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if not, the cause of doubt must be very light; and to be much troubled about light maters, must needs signifie great weakness.
if not, the cause of doubt must be very Light; and to be much troubled about Light maters, must needs signify great weakness.
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Objection, What then? must we think any sin litl? or can we be too fearful of the least ?
Objection, What then? must we think any since litl? or can we be too fearful of the least?
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Answ. Distinguish between Sin Known, and Sin Suspected. We must more fear the least Known sin, than the most cruel death:Answer Distinguish between since Known, and since Suspected. We must more Fear the least Known since, than the most cruel death:
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But to fear that which we only Suspect to be sin, as much as that which God hath declared to be so;
But to Fear that which we only Suspect to be since, as much as that which God hath declared to be so;
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This is it self a sin against God, bicause it maketh our own Suspicion equal to his Laws;
This is it self a since against God, Because it makes our own Suspicion equal to his Laws;
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and against our Selvs, our Country, and our Governors; bicause we troubl them without competent reason.
and against our Selves, our Country, and our Governors; Because we Trouble them without competent reason.
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Our Lord's parab'l will illustrate this: The Gospel is a great Lord's Fest ;
Our Lord's parab'l will illustrate this: The Gospel is a great Lord's Fist;
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and at such a Tab'l you may easily discern the Welbred from the Clown, by the frankness of his cariage.
and At such a Tab'l you may Easily discern the Well-bred from the Clown, by the frankness of his carriage.
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He payeth all due deference to his great Inviter; careful not to do or say any thing that may offer him the least disgust,
He payeth all due deference to his great Inviter; careful not to do or say any thing that may offer him the least disgust,
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nor to neglect any thing that may in any degree please him, specially to cary himself with such a decent mixture of Humility,
nor to neglect any thing that may in any degree please him, specially to carry himself with such a decent mixture of Humility,
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and Chearfulness, as may speak his joy and thankfulness for the favor do'n him. In the Other, you find not the least air of chearfulness;
and Cheerfulness, as may speak his joy and thankfulness for the favour do'n him. In the Other, you find not the least air of cheerfulness;
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but a Fear to mis-behave himself in every motion of hand or ey, every bit that he bringeth To his mouth,
but a fear to misbehave himself in every motion of hand or ey, every bit that he brings To his Mouth,
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and every word that he uttereth Out of it; and thus by too much fear of misbehaving himself falleth into it.
and every word that he utters Out of it; and thus by too much Fear of misbehaving himself falls into it.
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Thus differ the truly Religios and Superstitios; the One serveth God with a Careful, yet Chearful spirit;
Thus differ the truly Religious and Superstitios; the One serves God with a Careful, yet Cheerful Spirit;
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will rather incurr the worst death, than the least sin; yet despiseth litl scrupls as unworthy to discompose his frank spirit:
will rather incur the worst death, than the least since; yet despises litl scrupls as unworthy to discompose his frank Spirit:
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the Other disordereth the whole frame of his conversation, by timorosnes in such maters as he Knoweth to be Indifferent, yet Suspecteth to be evil: a mere Spiritual Clown!
the Other disordereth the Whole frame of his Conversation, by timorosnes in such maters as he Knoweth to be Indifferent, yet Suspects to be evil: a mere Spiritual Clown!
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Which of the two is best manners in the Kingdom of God, our Apost'l taght both the Corinthians, and Romans. Both those Churches were troubled with a scruple concerning meats offered to Idols ;
Which of the two is best manners in the Kingdom of God, our Apostle taght both the Corinthians, and Romans. Both those Churches were troubled with a scruple Concerning Meats offered to Idols;
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a scruple the more considerab'l, bicause himself had taght them, that it is impossib'l to partake the Lord's tab'l, and the tab'l of Devils :
a scruple the more considerab'l, Because himself had taght them, that it is impossib'l to partake the Lord's tab'l, and the tab'l of Devils:
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How doth the Apost'l treat this great question? Why, he spurns it, as no other way considerab'l,
How does the Apostle Treat this great question? Why, he spurns it, as no other Way considerab'l,
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but in the mischief it might do to the peace of the Churches: The Kingdom of Heaven (saith he) is not meat and drink, but Righteosness,
but in the mischief it might do to the peace of the Churches: The Kingdom of Heaven (Says he) is not meat and drink, but Righteousness,
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and Peace, and Joy in the holy Ghost:
and Peace, and Joy in the holy Ghost:
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for he that in these things serveth Christ, is accepted of God, and approved of men:
for he that in these things serves christ, is accepted of God, and approved of men:
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Let us therefor pursue the things that make for Peace, &c. Apply this decision of that Great controversy, to those pety ones that troub'l our peace, it will Determin them them the best way, by Destroying them.Let us Therefore pursue the things that make for Peace, etc. Apply this decision of that Great controversy, to those Petty ones that troub'l our peace, it will Determine them them the best Way, by Destroying them.
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The Kingdom of Heaven is no more Vesture and Gesture, than it is Meat and Drink ;
The Kingdom of Heaven is no more Vesture and Gesture, than it is Meat and Drink;
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Righteosness, and Peace, and Joy in the holy Ghost, are still the best manners in sight of God and Man:
Righteousness, and Peace, and Joy in the holy Ghost, Are still the best manners in sighed of God and Man:
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and to pursue the things that make for peace, is still the best cours in such litl questions as endanger it.
and to pursue the things that make for peace, is still the best course in such litl questions as endanger it.
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We have therefore nothing to enquire but this, Who best conform to this Rule? They who in such small maters submit to their Governors,
We have Therefore nothing to inquire but this, Who best conform to this Rule? They who in such small maters submit to their Governors,
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or they who disturb the peace of the Church? However obvios the answer be, it is more obvios what the spirit is, that maketh men in such things troublesom to themselvs, and their country:
or they who disturb the peace of the Church? However obvios the answer be, it is more obvios what the Spirit is, that makes men in such things troublesome to themselves, and their country:
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Nothing certainly but fearfulness can make a man so to fly his own shadow, as to run into the ditch. Nothing Certainly but fearfulness can make a man so to fly his own shadow, as to run into the ditch.
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We see the Apost'l thinketh no way better to preserv the peace, than by settling our Fundamental Position:
We see the Apostle Thinketh no Way better to preserve the peace, than by settling our Fundamental Position:
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Peace and Joy in the holy Ghost are the best manners in the Kingdom of Heaven, most pleasing to God and man,
Peace and Joy in the holy Ghost Are the best manners in the Kingdom of Heaven, most pleasing to God and man,
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and the best preservative both of Publik and Private quiet: which is in other words, The Gospel designeth not our Fear, but our Love.
and the best preservative both of Public and Private quiet: which is in other words, The Gospel designeth not our fear, but our Love.
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I HOPE I have now effectually performed the task I undertook, which was not to exhaust all the contents of my Text,
I HOPE I have now effectually performed the task I undertook, which was not to exhaust all the contents of my Text,
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but to dig up that root of bitterness, which so undeservedly troubleth the world, and especially the Ministers of the Gospel;
but to dig up that root of bitterness, which so undeservedly Troubles the world, and especially the Ministers of the Gospel;
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and most especially those of our Own Church, who are of all others most unhappy, because whether they they prevail or no, they are sure to create themselvs enemies.
and most especially those of our Own Church, who Are of all Others most unhappy, Because whither they they prevail or no, they Are sure to create themselves enemies.
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If they prevail not, then are they treated by the impenitent, as our Lord was by the Devils:
If they prevail not, then Are they treated by the impenitent, as our Lord was by the Devils:
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What have we to do with thee? art thou com'n to torment us ? If they do prevail, they do no better than journy-work;What have we to do with thee? art thou come to torment us? If they do prevail, they do no better than Journeywork;
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either for the Papists, to whom the Sanguin run for Anodynes of Absolution; or for the Nonconformists, to whom the Melancholy run for food for their unsatisfiab'l scruples:
either for the Papists, to whom the Sanguine run for Anodynes of Absolution; or for the nonconformists, to whom the Melancholy run for food for their unsatisfiab'l scruples:
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So we are hated on All hands; by our enemies in Religion, bicause we will not torment our selvs with Their fears;
So we Are hated on All hands; by our enemies in Religion, Because we will not torment our selves with Their fears;
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and by our enemies in Irreligion, bicause they suspect we will betray them to that place of torment, which others hate us for renouncing.
and by our enemies in Irreligion, Because they suspect we will betray them to that place of torment, which Others hate us for renouncing.
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But in all that I have spoken to this too necessary purpose, how short am I falen of the requires of my Text? I have not be'n able to display any of the glad tidings of good things :
But in all that I have spoken to this too necessary purpose, how short am I fallen of the requires of my Text? I have not be'n able to display any of the glad tidings of good things:
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cannot say, as St. John doth, These things have I spoken, that your joy may be full ;
cannot say, as Saint John does, These things have I spoken, that your joy may be full;
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or as St. Peter, We rejoice with joy unspeakable and glorios.
or as Saint Peter, We rejoice with joy unspeakable and Glorious.
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Yet have we made no slight advance toward all this, if we have cast out Fear:
Yet have we made no slight advance towards all this, if we have cast out fear:
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For this visor once pluckt off, holiness will so display its beauty, that we shall soon find Plato 's aphorism verified in its charms.
For this visor once plucked off, holiness will so display its beauty, that we shall soon find Plato is aphorism verified in its charms.
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And now I have mentioned Plato, I shall vouch not only his Opinion, but his Experience:
And now I have mentioned Plato, I shall vouch not only his Opinion, but his Experience:
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He spoke so much, and so well of the excellences and powers of Love, that the best Fathers of our Religion have not disdained to write after his copy, stiling him the Christian Philosopher.
He spoke so much, and so well of the excellences and Powers of Love, that the best Father's of our Religion have not disdained to write After his copy, styling him the Christian Philosopher.
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Dion, the greatest Noble-man in Syracuse, went to Athens to hear him, and afteward prevailed with him to take a voyage to Sicily, to convert his unhappy Prince, miserably corrupted by ill education. Dion, the greatest Nobleman in Syracuse, went to Athens to hear him, and afterward prevailed with him to take a voyage to Sicily, to convert his unhappy Prince, miserably corrupted by ill education.
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He came, and his First labor was to encorage his hearers, that they should not be afraid of vertu:
He Come, and his First labour was to encourage his hearers, that they should not be afraid of virtue:
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This he perpetually inculcated, and having removed that prejudice, he charmed the whole Court, and especially the young Prince, into such a love of virtu and himself, that never was Lover more fond or jelos:
This he perpetually inculcated, and having removed that prejudice, he charmed the Whole Court, and especially the young Prince, into such a love of virtue and himself, that never was Lover more found or jelos:
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He would not endure that Plato should go out of his Palace, hardly out of his sight;
He would not endure that Plato should go out of his Palace, hardly out of his sighed;
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was impatient that any beside himself should have any interest in Plato 's love, made Plato Lord of all his power and wealth;
was impatient that any beside himself should have any Interest in Plato is love, made Plato Lord of all his power and wealth;
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and had he not be'n countermined upon reasons of State, was in a fair way to have resigned up to the love of Plato and vertu, that unjust Kingdom, from which he was afterward banished.
and had he not be'n countermined upon Reasons of State, was in a fair Way to have resigned up to the love of Plato and virtue, that unjust Kingdom, from which he was afterwards banished.
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For this Diogenes upbraided Plato, saying, he had flattered a Tyran;
For this Diogenes upbraided Plato, saying, he had flattered a Tyrant;
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and I doubt not, but som of the same Cynical humor will object against me, that I would have the Clergy flatter the Peop'l.
and I doubt not, but Some of the same Cynical humour will Object against me, that I would have the Clergy flatter the Peop'l.
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Plato owned the charge, and so do I. It is our work to flatter our peop'l, just as Plato did Dionysius ;Plato owned the charge, and so do I. It is our work to flatter our peop'l, just as Plato did Dionysius;
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not In their lusts, but Out of them; not for our Own benefit, but Theirs:
not In their Lustiest, but Out of them; not for our Own benefit, but Theirs:
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We must out-flatter Epicurus, yea we must out-flater Plato, we must flater like our Apost'l, the greatest flatterer in the world: Read his Epistl's with application;
We must out-flatter Epicurus, yea we must out-flater Plato, we must flatter like our Apostle, the greatest flatterer in the world: Read his Epistl's with application;
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see if you can match them for tenderness in any of the Romances: He saith in one of them, that he had espoused his disciples to Christ ;
see if you can match them for tenderness in any of the Romances: He Says in one of them, that he had espoused his Disciples to christ;
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and in that and all the rest he courted them with all the arts and insinuations of a wooer.
and in that and all the rest he courted them with all the arts and insinuations of a wooer.
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And he plainly telleth us, that His and Our Commission require it:
And he plainly Telleth us, that His and Our Commission require it:
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We are (saith he) Embassadors for Christ: as if God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. We Are (Says he) ambassadors for christ: as if God did beseech you by us, we pray you in Christ's stead, be you reconciled to God.
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Which is a great improvement of my Text, and giveth us title to a nobler welcom:
Which is a great improvement of my Text, and gives us title to a Nobler welcome:
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We are not only Messengers, to bring Tidings of peace; but Embassadors, to Negotiate for its acceptance:
We Are not only Messengers, to bring Tidings of peace; but ambassadors, to Negotiate for its acceptance:
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to Negotiate as in the Person of Christ, yet in the Posture of supplicants.
to Negotiate as in the Person of christ, yet in the Posture of supplicants.
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Christ again deposeth himself from his Majesty, and creepeth to his rebellios subjects like a petitioner, begging in most humb'l manner (what? that they would not again destroy him? no,
christ again deposeth himself from his Majesty, and creeps to his rebellios subject's like a petitioner, begging in most humb'l manner (what? that they would not again destroy him? no,
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but) that they would permit him to save them: and in this posture are we commissioned to represent him.
but) that they would permit him to save them: and in this posture Are we commissioned to represent him.
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True, Embassadors, if they find it necessary, may sharpen their importunities for peace, by displaying the terrib'lness and unavoidabl'ness of That destruction, which is to be the portion of the irreconcileab'l;
True, ambassadors, if they find it necessary, may sharpen their importunities for peace, by displaying the terrib'lness and unavoidabl'ness of That destruction, which is to be the portion of the irreconcileab'l;
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provided they do it with such tenderness, as may speak their Master's goodness equal to his power;
provided they do it with such tenderness, as may speak their Masters Goodness equal to his power;
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more loth to destroy them, than themselvs are to perish.
more loath to destroy them, than themselves Are to perish.
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A preacher of the Gospel (sure) must not com short in kindness to a prophet vnder the Law:
A preacher of the Gospel (sure) must not come short in kindness to a Prophet under the Law:
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yet in this posture doth Ezekiel represent God: As I live faith the Lord, I desire not the death of him that dieth,
yet in this posture does Ezekielem represent God: As I live faith the Lord, I desire not the death of him that Dieth,
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but rather that he will turn and live: turn ye, turn ye, why will ye dy, ye hous of Israel? but rather that he will turn and live: turn you, turn you, why will you die, you house of Israel?
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Do ye say, that he offereth salvation only to a few Elect? Behold, he saith,
Do you say, that he Offereth salvation only to a few Elect? Behold, he Says,
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yea he sweareth, that he desireth not the death even of Him that dieth. The difference is very observab'l, which our Savior puts between the two sentences.
yea he Sweareth, that he Desires not the death even of Him that Dieth. The difference is very observab'l, which our Saviour puts between the two sentences.
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The blessed are invited to the Kingdom prepared for them from the beginning of the world:
The blessed Are invited to the Kingdom prepared for them from the beginning of the world:
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but the cursed are dispatched to the fire that was prepared (not for Them, but) for the Divel and his Angels.
but the cursed Are dispatched to the fire that was prepared (not for Them, but) for the devil and his Angels.
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There is therefore great difference between Election and Reprobation:
There is Therefore great difference between Election and Reprobation:
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The one is a Positive act, the other a mere reterition, which doth not deprive men of Sufficient, yea Abundant means of salvation:
The one is a Positive act, the other a mere reterition, which does not deprive men of Sufficient, yea Abundant means of salvation:
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The Reprobates are so far from prepared for hellfire, that the fire is not prepared for Them,
The Reprobates Are so Far from prepared for hellfire, that the fire is not prepared for Them,
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but only for the Divel and his Angels. Many indeed will at last find it their portion, but by their own carving:
but only for the devil and his Angels. Many indeed will At last find it their portion, but by their own carving:
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God useth all the means that a Wise and Good father can, to hinder them from it:
God uses all the means that a Wise and Good father can, to hinder them from it:
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His Wisdom will not work miracl's except in cases extraordinary;
His Wisdom will not work miracl's except in cases extraordinary;
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and in such cases (possibly) he may by irresistib'l grace qualify som few chosen vessels for som extraordinary service;
and in such cases (possibly) he may by irresistib'l grace qualify Some few chosen vessels for Some extraordinary service;
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but in ordinary, he offereth no such violence to Nature, thogh he use all means suitab'l to it,
but in ordinary, he Offereth no such violence to Nature, though he use all means suitab'l to it,
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for the benefit of the creature whom he endeavoreth to make happy.
for the benefit of the creature whom he endeavoreth to make happy.
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His Laws are far from grievos, he requireth no Satisfaction for the past, but Amendment for the futur;
His Laws Are Far from grievos, he requires no Satisfaction for the past, but Amendment for the future;
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and That Amendment too, he requireth for This only reason, that we may be as happy both now and hereafter as we are capab'l - We are fond of our hedg-fruit bicause we know no better,
and That Amendment too, he requires for This only reason, that we may be as happy both now and hereafter as we Are capab'l - We Are found of our hedg-fruit Because we know no better,
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but he provideth for us bankets infinitly more delicios; and he Inviteth, he Intreateth;
but he Provideth for us banquets infinitely more delicios; and he Inviteth, he Intreateth;
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if this will not prevail, he Driveth us, to this purpose only that we may be happy in his fellowship.
if this will not prevail, he Drives us, to this purpose only that we may be happy in his fellowship.
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Plato broght the most dissolute to the love of vertu, thogh he had no other motive but its mere beauty, unendowed with any other reward than its self.Plato brought the most dissolute to the love of virtue, though he had no other motive but its mere beauty, unendowed with any other reward than its self.
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But we have commission to promise you a dowry great as its beauty, and to embellish that beauty with most glorios additions.
But we have commission to promise you a dowry great as its beauty, and to embellish that beauty with most Glorious additions.
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The glory of God's love shineth infinitely brighter in the face of Jesus Christ, than in That of the Sun, which was the best glass Plato had to see him in:
The glory of God's love shines infinitely Brighter in the face of jesus christ, than in That of the Sun, which was the best glass Plato had to see him in:
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The earnest of our inheritance (never heard of by Plato ) is infinitely more valuabl for the inheritance it secureth;The earnest of our inheritance (never herd of by Plato) is infinitely more valuabl for the inheritance it secureth;
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the joys of Hope being incomparably more ravishing, than those which tast nothing but the present.
the Joys of Hope being incomparably more ravishing, than those which taste nothing but the present.
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And is it not both very Sad and very Admirab'l, that Plato under such disadvantages, should so inamor a dissolute company with naked vertu, and himself its preacher;
And is it not both very Sad and very Admirab'l, that Plato under such disadvantages, should so inamor a dissolute company with naked virtue, and himself its preacher;
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yet We with such great advantages, prevail no otherwise than to drive our hearers into hatred both of our message and our selvs? Can any thing be more worth our Consideration?
yet We with such great advantages, prevail not otherwise than to drive our hearers into hatred both of our message and our selves? Can any thing be more worth our Consideration?
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When we have duly eonsidered, we shall find that Plato better deserved the title of a preacher of the Gospel,
When we have duly eonsidered, we shall find that Plato better deserved the title of a preacher of the Gospel,
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than most have do'n for many ages: For his preaching was in St. Paul 's stile;
than most have do'n for many ages: For his preaching was in Saint Paul is style;
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he preached not the spirit of Fear, but of Love: But the modern way hath be'n quite contrary;
he preached not the Spirit of fear, but of Love: But the modern Way hath be'n quite contrary;
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we have heard litl of Love, but much of Fear, and our success hath be'n as different as our message.
we have herd litl of Love, but much of fear, and our success hath be'n as different as our message.
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Now should I apply all this to the service both of the Gospel and its Ministers:
Now should I apply all this to the service both of the Gospel and its Ministers:
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but as I have not Time, so (if what I have said be well considered) there will be no Need:
but as I have not Time, so (if what I have said be well considered) there will be no Need:
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Not in behalf of the Gospel, bicause if it be once freed from this vizor, its beauty will need no other persuasive to draw us to its embraces:
Not in behalf of the Gospel, Because if it be once freed from this vizor, its beauty will need no other persuasive to draw us to its embraces:
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Not in behalf of its Ministers, bicause your very Presence upon this occasion, deserveth applaus, but supersedeth exhortation:
Not in behalf of its Ministers, Because your very Presence upon this occasion, deserveth applause, but supersedeth exhortation:
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I shall therefor say no more, but pray, that as you have begun a good work, you may go on prosperously in it;
I shall Therefore say no more, but pray, that as you have begun a good work, you may go on prosperously in it;
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that your kindness to those who have at least a dubl titl to it, may return a thousand fold in blessings upon you and yours, both in This world and the better;
that your kindness to those who have At least a dubl Title to it, may return a thousand fold in blessings upon you and yours, both in This world and the better;
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that the peace of God which passeth all understanding, may keep your hearts and minds &c.
that the peace of God which passes all understanding, may keep your hearts and minds etc.
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