exult in the apprehension of it v. 9. Then the people rejoiced and David the King also rejoiced with great joy because they had offered willingly and with a perfect heart unto the Lord. They looked upon this work as a thing that was very well pleasing to God and an honour to their Nation and consequently a just occasion of joy and triumph to all the People When Nehemiah Chap. 13.14 had with great industry and success promoted the rebuilding of the Temple he doth upon the reflection of it break out into this expression Remember me O my God concerning this and wipe not out the good deeds that I have done for the house of my God and for the Officers thereof It seems he believed his care and activity in this work to be a thing very acceptable to God which makes him desire that it might be recorded and kept in remembrance to his advantage I might further confirm this Observation by several Reasons I shall mention only two 1. From the suitableness of such kind of duties unto the moral and more substantial parts of Religion The Apostle tells us that the Kingdom of God is not meat and drink but righteusness and peace and joy in the Holy Ghost and they who in these things serve Christ shall be accepted with God and approved of men Rom. 14.17 18. The word Righteousness is frequently used in the Scripture-phrase for the virtue of beneficence and bounty By peace is meant that gentle and charitable disposition whereby a man is inclined to promote the quiet of Societies and good will amongst men And by the joy in the Holy Ghost we are to understand an ability to rejoice in an afflicted estate These are the things recommended to us as being the more weighty and essential parts of Religion 'T is no difficult matter for a man to be zealous about meats and drinks he may do it to gratifie his contentious humour and to endear himself to a Party Nor is it hard for a man to pretend a zeal for Religion by some good wishes or kind words which are cheap things and will cost him nothing but to give testimony of it by bountiful actions that others may see our good works this is that which will make them glorifie God in our behalf and acknowledg that he is in us of a truth It was an humour in the Apostolical times as well as since that men set up for reputation in Religion by their zeal about some Opinions in lesser matters Against which the Apostle cautions Titus This I will that thou affirm constantly that they which believe in God be careful to maintain good works For which he gives this reason For these things are good and profitable unto men Contentions and disputes may please and gratifie mens present humours and passions but they are these works of Piety and Bounty that must promote the more lasting and publick welfare and the general good of mankind 2. Persons thus qualified are supposed to be of an higher rank and degree above other men It is in Religion as in other Professions there are some of a Vulgar sort of an ordinary and common standard and there are others of a taller stature of a higher form and attainments from whom it may be expected that they should adorn and add a luster to their Profession And they are the Virtues of this kind namely a bountiful and charitable disposition towards any publick good work that must raise men to this higher pitch of esteem above others When Araunah offered David freely his threshing-floor and oxen and threshing instruments for Sacrifice 't is said that he did it as a King 2 Sam. 24.23 in a royal and princely manner and David on the other side refused it as a King thinking it unworthy of him to offer unto God of that which cost him nothing v. 24. I shall add nothing further at present by way of confirmation of this Point that which I chiefly aim at is the Application of it I have purposely made choice of this Subject as having a peculiar suitableness to the present state of things in this place God hath been pleased by his late severe dispensations first to destroy the inhabitants of this City by the noisome pestilence and since to lay waste our habitations by a dreadful fire wherein his own Houses those that were dedicated to his Worship did not escape But the devouring fire in the phrase of the Psalmist did come into his Sanctuaries casting down the dwelling places of his name to the ground burning up the Synagogues of God And amidst the other dismal ruins of this place 't is one of the saddest spectacles to behold so many Sacred Structures the Monuments of our Forefathers devotion and bounty laid in the dust I suppose it needless to prove the necessity of Religion to Government or the necessity of Places for publick Worship to the keeping up of Religion Those things are in themselves so plain and obvious that no reasonable man can have any just cause to doubt of them That which I aim at is to excite others by this example of the Centurion to such a love of their Nation and City as may engage them to some effectual care for the building up of our Synagogues And in order to this I would speak something 1. Particularly to such as are Magistrates 2. Generally to all sorts of people 1. To you that are Magistrates of this City 'T is one of the styles belonging to your Offices to be repairers of breaches Publick things ought to be taken care of by publick persons You have already made some provision to preserve mens Proprieties in their grounds to enlarge the passages and avenues whereby the City may be rendered more safe beautiful and convenient for Trading which are good works and such as become worthy Magistrates But these things concern you as you are men and Citizens there are other things to be provided for as you are Christians And I would crave leave to be your remembrancer that some effectual care may be taken for the rebuilding of the Places for publick Worship It would be very convenient that as several Parishes are built up so the repair of Churches should be in some forwardness to which the Inhabitants might resort for the duties of Religion The doing of this will perhaps prove a matter of too great charge to be defrayed by the contribution of the Inhabitants considering their particular losses But if any considerable help could be procured for it from the Publick which there is no reason to doubt of the remainder might be made up by particular Charities And both together might prove sufficient for this great work Nor is there any reason to question but if this business were seriously consulted and vigorously pursued such ways might be offered as might prove effectual both for the building of such a number of Churches as shall be thought sufficient and likewise for the providing of a sufficient maintenance for them
the controverted Points such things are no indication of a mans good or bad state and therefore you ought not to judge of mens conditions by them but in those more weighty and substantial duties of righteousness and peace and joy in the holy Ghost whosoever lays out his strength and zeal in things of this nature shall be sure though he do mistake in other matters to be both accepted of God and approved of men That 's the connexion of the words The Text contains a description of those chief things wherein Religion consists 1. The thing described 2. The description it self By that phrase the Kingdom of God is meant Christianity or the state of Religion under the Government of the Messiah which was by the Iews commonly styled the Age of the Messiah or the Kingdom of God according to that famous Prophecy of Daniel c. 2. v. 44. That the God of Heaven should set up a Kingdom which should never be destroyed but should stand for ever Conformably whereunto the Apostle to the Hebrews c. 12. v. 28. calls the state and dispensation of the Gospel a Kingdom which cannot be moved This is described both by the Matter Principle and Effects of it 1. The Object matter wherein it consists and that both Negatively and Positively 1. Negatively 'T is not meat and drink that is it consists not in or is not to be judged of by those more circumstantial parts of Religion referring to external observances which as to the acts of them may be performed by all kind of persons whether good or bad and do not necessarily suppose or require any habitual goodness to the doing of them Not but that 't was a sin to neglect these under the law and 't was a duty to be rightly persuaded concerning our liberty from them under the Gospel but yet not of such moment or consequence that a man might hereby judge of his own or anothers state 2. Positively but in righteousness and peace and joy in the holy Ghost That is in such internal habits and dispositions of the soul whereby the mind is renewed and changed and made conformable to the image of God particularly 1. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is twofold 1. Imputed styled the righteousness of Faith Of which the Apostle had treated at large in the eleven first Chapters of this Epistle 2. Inherent that is such a sanctification of the nature whereby a man is carried on to a universal conformity unto the moral Law both in respect of the first and second Table Which latter seems to be more immediately intended in this place because it may more properly be considered under the notion of a duty and is likewise the most obvious and natural sign whereby a man may judge of his estate And is elsewhere called grace in opposition to meats Heb. 13.9 It is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 2. Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word also is capable of a twofold sense 1. It may signifie a quiet state of mind arising from an assurance of our reconciliation with God In which sense it is to be understood Rom. 5.1 Being justified by Faith we have peace with God This is sometimes stiyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is rather a privilege than a duty Or else 2. It may signify the grace of Peaceableness the desire and study of promoting peace amongst one another a readiness and willingness of mind to agree with such in affection from whom we differ in judgment And this is properly our duty being sometimes styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tho it be but a branch of that general righteousness signified in the former Word yet the Apostle thought fit to specify this in particular because of its suitableness to the business in hand And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty Let us therefore follow after the things which make for peace 3. Ioy in the holy Ghost This phrase likewise is capable of a twofold sense 1. It may signify a blessing or privilege consisting in the enlargement of the Soul by the shining in of the light of Gods Countenance when he is pleased to shed abroad a sense of his love in our hearts and by that means to fill us with joy unspeakable and glorious Or 2. A Grace or duty which Christians are bound to labour after and to attain And that is quiet submission to every dispensation of providence an ability of rejoycing in an afflicted estate as being acted by principles above these sensible things This is elsewhere styled rejoycing in hope Rom. 5.2 12.12 And in another place 1 Thes. 1.6 the Apostle doth particularly explain what he means by this joy in the holy Ghost namely the bearing of affliction with joy ye received the word in much affliction with joy in the holy Ghost 'T is styled by this name for its opposition to the joy of the World which is grounded only upon external prosperity whereas that which must support a man under an afflicted estate is something of an higher nature 2. Religion is here described by its principle or end whosoever in these things serveth Christ. There must be a serving of Christ in these things that is 't is not the mere performance of such moral duties as are of natural obligation unless they be done in obedience to him as our Lord and Lawgiver and in reliance upon him for his pardon and acceptance as our Priest and Saviour that can make us acceptable to Christ or entitle us to the name of Christians 3. From the fruits and effects of it It renders a man acceptable to God and approved of men 1. Accepted of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-pleasing to God 'T is the same with that Word Acts 10.35 In every Nation he that feareth God and worketh righteousness is accepted with him 2. Approved of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an expression frequently applied to gold to signify its purity and excellency and to money in general to express its currantness So the Septuagint Gen. 23.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currant money And from thence 't is translated to signifie the integrity of persons such as pass for currant and approved amongst all sorts of men The Words thus explained may very properly afford these three Observations 1. That there are some things in Religion wherein a man may be very forward and zealous and yet fall short of the Kingdom of God 'T is not meat and drink 2. There are other things in Religion wherein if a man be faithful and sincere he shall be accepted by God tho he should mistake and fall short of his duty in other things But righteousness and peace c. 3. The Reason why Christians of several persuasions are less approved
to one another is because they lay out more of their zeal and strength in those lesser things meat and drink than in those of greater consequence I. There are some things in Religion wherein a Man may be very forward and zealous and yet fall short of the Kingdom of God Not as if these things were to be despised or neglected they are matters of Religion and therefore must be of consequence And 't is a mans duty to labour after a right persuasion concerning the just bounds of his liberty And 't is no less than a sin and superstition for a man to be needlesly scrupulous in such things But yet these things are not so essential to a state of grace but that as on the one hand a mistake in them shall not prove so pernicious as to make a man who is otherwise sincere incapable of the Kingdom of God So neither is a right persuasion or a zeal in them so essentially good as to entitle a man to it To the same purpose is that Text 1 Cor. 8.8 Meat commendeth not a Man to God for neither if we eat are we the better neither if we eat not are we the worse Heb. 13.9 'T is good that the heart be established with grace not with meats which have not profited them that have been busied therein Gal. 6.5 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love And elsewhere 't is said bodily exercise profiteth little with several other the like Scriptures which I cannot stand to enumerate I shall briefly suggest these two Reasons of the Point 1. Because these things do not make us the better as was said in that forecited place 1 Cor. 8.8 And therefore cannot entitle us to the Kingdom of God They profit not Heb. 13.9 That is they are not effectual to the things of greatest consequence They do not improve a man as to his state of holiness his real intrinsical worth There is not any natural moral good in them but they are so denominated because we do hereby exercise our moral righteousness and obedience which is good in it self These things are mere externals whereas the kingdom of God is chiefly internal and spiritual 2. Because these kind of Services do not necessarily require or suppose that which is the very life and power of Religion but are things of another kind and sphere and might be observed upon other by-ends A Iew might have nothing at all of inward grace in his heart and yet be very scrupulous in the observance of meats and days And usually men think to compensate their want of the substance of Religion by their zeal in circumstantials And besides any external act of Religion suppose dying for it may be performed upon such natural principles as are wholly heterogeneous to it So that these things do neither make us holy nor suppose us to be so and therefore can be no good evidence The Use and application of this should be to enquire what things there are now in controversy amongst us in these times answerable to these differences about meat and drink and to proportion our demeanour towards one another in reference to such things according to the Rules here prescribed It is not very easy nor perhaps would it be prudent to enumerate any particular list of such things as are now under debate amongst us in these times But you may know them by these three general Notes 1. They are such things as are not against natural light otherwise they would have a moral vitiousness in them and be opposite to that righteousness mentioned in the other clause 2. They are such things as good men true believers may and do differ about 3. They are such things as wicked men and hypocrites may be very zealous for or against on both sides Whatever the thing be either concerning Practice or Opinion which comes under all these notes not any one of them it may be safely brought under the same Rules that are here given concerning the differences about meats and drinks Namely these three 1. First not to think our selves better men than others for our advantages in things of this nature The Apostle saith they do not commend us to God and therefore should not commend us to our selves He saith they do not make us better and therefore we should not think our selves better for them And besides they are common to hypocrites and wicked men and upon that account cannot be any special arguments of our goodness 2. We are not to think the worse of others for their differences of this nature so as to despise them or censure them It cannot be but that we must needs think the worse of their actions or opinions because whoever judges himself to be in the right must needs conclude those of an opposite persuasion or practice to be in the wrong But we are not upon this account to censure such persons as to their estates and conditions as if they were not sincerely Religious nor in favour with God For though they should be erroneous and mistaken in their judgments in such things yet if their conversation be more just and righteous than ours if more humble and peaceable they are thereupon to be accounted better than we are both more acceptable of God and more approved of men 3. We are not to prosecute any Truth or Duty of this nature to the prejudice of such things as are of greater moment There are several Truths which are not of so great consequence as peace and unity and charity And therefore in such things there ought to be a mutual forbearance towards one another and men should endeavour by all means of amity and kindness to joyn together for the promoting of those more substantial Truths and Duties wherein they agree according to that Rule of the Apostle Philip. 3.15 16. And if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing There are two things by which men are usually provoked to heat and eagerness in their differences of this kind 1. A false apprehension of the weight and necessity of their opinions by reason of those consequences which they fasten to them and will have to stand or fall with them And 2. An apprehension of their great clearness and perspicuity upon which account they conceive no man ought to oppose them Now this case in the Text wants not pretences of either kind 'T were not difficult to infer very dangerous consequences from the joyning together of Mosaical observances with Christian Religion and then whatever any mans persuasion may be as to the certainty and perspicuity of his particular opinion I am sure he cannot have greater better grounds of confidence than there were for this case in the Text about meats and drinks Where besides the evidence from the nature of the thing there was
a man in his dealing with others to have the gift of wisdom an ability of discerning spirits of clearing and opening deep mysterious things a mighty power of persuading and convincing But to all these if a man were able in a case of doubt and difficulty to confirm what he preaches by a miracle one would think that were a most infallible way of subduing any opposition and carrying all before him And yet all these advantages would signify nothing without these moral foundations and a keeping close to these might in some measure be effectual without miracles 'T is a saying of a Reverend Divine that if the Gospel were now to be planted again all the miracles in the world would not be sufficient to make it take whilst our morals are no better than they are A miracle may strike a little wonderment at first but good morality soaks and sinks to the heart And therefore it were a most rational thing in a man to mistrust the truth of any Miracle which did tend to the prejudice of things morally good And the Scripture in several places doth encourage to it Deut. 13.1 Upon which account it may be asserted that the sutableness of the doctrine of the Gospel unto purest highest Morality did as much conduce to the spreading of it as the Miracles whereby it was confirmed And therefore when many of the Pharisees did pretend those wonderful acts of our Saviour to be done by Magical arts and the help of the Devil they were presently confuted by the holiness of his doctrine These are not the words of him that hath a Devil Joh. 10.21 And what can be said higher in the commendation of any thing than that it is a test whereby to try even Miracles themselves and doth in some sense give authority to them And therefore there is very good reason why we should be excited to a great zeal in the promoting righteousness and peace and joy in the holy Ghost 'T is true subtle notions and questions are more the fashion of the times than these moral duties but they are withal the disease of the times and Professors now if ever may be said to be sick of Questions as the phrase is 1 Tim. 6.4 Whereas these other things were Religion before any of these fashions came into request and will be so when they are laid aside and vanished As being founded upon that universal perpetual Law written in every mans heart which can never be either augmented or diminisht or abrogated Nec per senatum aut populum solvi hac lege possumus No power can dispense with this Law Nor doth it need any interpreter to explain it Non erat alia Romae alia Athenis alia nunc alia posthac sed omnes gentes omni tempore una lex sempiterna immutabilis continebit saith the Roman Orator 'T is the same in all places and in all times as proceeding from the Supreme Lawgiver towards whom he that will not yield obedience must deny his own essence and dependence as he goes on very sublimely and elegantly upon that subject I know many other things are necessary as to our religious state besides these moral Duties But yet these are the primary foundations And nothing else will be effectual without these The End of the second Sermon The Third Sermon ROM XIV 17.18 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved of Men. III. THE true reason why Christians of several persuasions stand less approved towards one another is for want of a right proportioning their zeal about matters of Religion and because they lay out more of their strength in these lesser things than on those of greater consequence There is no reason to expect that the minds of men should ever be united to a mutual liking and approving of one another till they can come to be more truly zealous and more heartily concerned for those substantial matters of righteousness and peace and joy in the holy Ghost than for those circumstantials of meats and drinks If we consult the state of the Primitive times as 't is represented in the Acts of the Apostles and the Epistles we shall find that this was the occasion both of raising and keeping up the differences amongst the Christians then namely the insisting more upon forms and parties meats and days some being for Paul others for Apollos others for Cephas than upon the substance of duties And the same likewise might be made evident from abundant testimony out of Ecclesiastical Writers concerning the following Ages And what hath been the state of things in our own times is sufficiently obvious to any easy observation There are two heads of Reasons or Argument that I shall mention for proof of the Point 1. From the nature and usual consequents of that zeal whereby men are engaged to these lesser things 2. From the nature and necessary fruits of mens being devoted to the more substantial things of Religion I. Zeal about these lesser matters is not only consistent with strifes and divisions but is many times the very occasion and fewel whereby they are begotten and continued amongst men What the Apostle saith concerning those questions which he calls foolish and unlearned is in some proportion true concerning such other disputes as are managed with greater vehemence than they ought that from hence cometh envy strife railings evil surmisings 1 Tim. 6.4 Let a man but look indifferently round about him amongst all the kinds of Parties in our times even those whom in his own judgment he esteems the best and then say whether both our common peace and the power of Religion hath not suffered exceedingly upon this account When men have once given up themselves to controversies of this nature tho they should perhaps be on the right side yet these consequences do ordinarily follow upon it 1. Such men are narrowed in their judgments liable to strong prejudices upon very weak grounds 2. Soured in their spirits becoming more censorious and rugged in their dispositions 3. Vitiated in their morals declining in the duties of moral honesty neglecting the tyes of Relations friendship gratitude and such other things as should secure and sweeten humane society 4. Cooled in their zeal and fervor towards the more substantial parts of religion whilst they are wholly taken up with the prosecution of lesser matters That man hath conversed but a little in the world or at least made but slender observation who hath not in these times met with abundance of examples to this purpose II. The second Reason is from the nature of these more weighty and substantial matters of Religion whose property it is to unite the minds of men and heal their differences There is a twofold notion under which the strifes and contentions amongst men may be considered either as their Sin or
life I. Wisdom this makes a mans face to shine and the strength of it to be doubled Eccles. 8.1 Puts a lustre upon a person renders him venerable and amiable conciliates an honour and an awe from those with whom he converseth By wisdom I mean recta ratio agibilium as Aquinas defines it Not only skill in books and things and notions but the art of business directing a man to what is fit and convenient in several cases and circumstances the knowledg of humane nature of the various inclinations tempers interests of men and times 'T is not sufficient for him that would be a Pilot to understand the general Theory of Navigation without the knowledge of particular Coasts and Shelves and Currents and Tydes and Winds 'T is by this virtue of prudence that a man must be enabled to cut off occasion from them that would seek occasion 2 Cor. 11.12 And considering that great variety and inconstancy which there is in the judgments and affections of men the clashings and intanglements of cross interests the several changes and vicissitudes that befall humane affairs I say all these things considered it is not mere integrity without great prudence that can preserve a man in a constant and clear reputation 2. Generosity of mind magnanimity As littleness will render a man despicable so by the rule of contraries this true greatness and largeness of soul must make him venerable By this I mean an inclination of mind to things that are truly great and noble making virtue and true honour the common measure of every thing aiming at that which is great and excellent in every kind of virtue having but a small esteem for any of these external matters because they can add nothing to our inward real worth Every man is endowed with a natural principle inclining him to a state of happiness and hath in some measure both an ability to judge of and a freedom or liberty to apply himself unto those moral actions or duties which are the proper means for the promoting of this end Nor is he upon any other account to be justly praised or blamed but according to the right or wrong use of this natural liberty And therefore according as such a man doth find either in himself or others a constant and firm resolution to make a right use of this so doth he proportion his esteem towards them Preferring this inward greatness this rectitude of mind whereby a man is resolved in every condition to do that which shall appear to be his duty before any kind of external greatness whatsoever And if men did rightly understand their true interests there is nothing more sutable or more advantageous to humane nature than this Magnanimos nos natura produxit ut quibusdam animalibus ferum dedit quibusdam subdolum quibusdam pavidum ita nobis gloriosum excelsum spiritum quaerentem ubi honestissimè non ubi tutissimè vivat We are naturally born with greater and more generous souls than other creatures and therefore for a man to debase himself below the Nobility of his creation may justly expose him to contempt 'T is this that must make a man humble and gentle set him above the common impotences of pride and passion the false disguises of greatness Of which kind of temper it may be truly said non est magnitudo tumor est 'T is this that must keep us from being puffed up with prosperity or dejected with adversity free us from being envious suspitious fearful being secure upon the confidence of our own innocence not being subject to those vehement desires and impatience whereby others are transported Because those things which provoke them seem but little to us and therefore must have but little power over us 'T is this that must make a man prefer an empire over himself before power over others and the opportunity of being helpful to others before the advantage of gaining by them bearing good will to all mankind compassionate affable officious taking all opportunities of doing good to every one Nor is there any other qualification whatsoever that will make a man appear more grateful and lovely even to enemies themselves than this generous frame of mind 3. The third particular I mentioned to this purpose was Holiness of life Which is frequently mentioned in Scripture as a proper means to keep our esteem in the hearts of others and preserve us from being despised They that would be blameless must be harmless carrying themselves as the Sons of God without rebuke Philip. 2.15 And a little before the Text v. 7. The Apostle exhorts Titus to shew himself a pattern of good works that he who is of the contrary part may be ashamed having no evil thing to say of you So again 1 Pet. 3.16 'T is said that a good conversation will make people ashamed to speak evil of us And it was by faith and holiness that the Elders obtained a good report Heb. 11.2 In the 1 Tim. 4.12 There is the same precept with this in the Text. Let no man despise thy youth To which 't is immediately subjoyned as the most proper direction to this purpose but be thou an example of the believers in word in conversation in charity in spirit in purity When a man is careful to say what is good and to do what is honest to speak well and to act better endeavouring to be what he would seem to be avoiding all suspitions and appearances of evil when he is zealous according to his capacity for the promoting of publick good acting sincerely prudently and justly endeavouring to make the times the better for him wherein he lives this will be the most effectual means to make his name honourable and his memory pretious More particularly The demeaning of our selves with all due respect and lowliness to our Superiours is one of those well-doings whereby we are to put to silence the ignorance of foolish men 1 Pet. 2.13 15 18. The proportioning of our zeal according to the real worth and importance of things that 's another Apostolical direction to this purpose Rom. 14.15 16. Having said Let not your good be evil spoken of he presently adds For the kingdom of God is not meats and drinks but righteousness and peace and joy in the holy Ghost whosoever in these things serveth Christ shall be accepted of God and approved of men Being mild and gentle not boisterous and peremptory having the ornament of a meek and quiet spirit endeavouring as much as in us lies to live in peace with all men as being that which gives opportunity to the more calm benign ingenuous operations of religion in the world Wherever these qualifications are they must and will contract at least a secret reverence even from those that may outwardly pretend to hate and despise us I have now done with the three general Heads proposed it remains that I add something briefly by way of application in answer to this case What 's to be done