fake of which the whole
ftands, as a building for its
inhabitant, this grand article
of fanStification fhould be
coldly treated, or intirely
neglefted ? It is coldly treat-
ed, when minifters after they
have fpent an hour in clear-
ing and proving a contro-
verted point, juil for two
minutes lightly add, it is
needlefs to' dwell upon the
fruits of this faith, for if the
people be partakers of this
grace, it will teach them ta
deny utigodlinefs, and to li-ve
foberly. Did Jefus Chrifl and
his apoilles do fo ? Did the
prinii-
( 273 )
2. But, befide all this, I cannot help remark-
ing, S. Paul does not content himfelf with pro-
pofing, in general, that the end of the Chriftian
relio-ion is to fanftify men j but he makes a par-
ticular application of it to his Theflalonians, to
whom, he addreffes his epiftle, God (fays he) hath
not called us to uncleannefs but to holinefs. As
he ardently loved that people, he did not content
himfelf with general inttrudions concerning maxims
of
primitive Chriflians do fo ?
Did they treat holinefs in
fuch a trite, jejune manner ?
Certainly not. It is fome-
times intirely negledled, by
placing it in what it does
not confift. Holinefs is nei-
ther zeal for forms nor againft
them ; but it is a conformity
to the blefled God. How
much preffed in primitive
days let any one judge.
Thus Clemens Romanus.
H/AEi5 ow ArONI2IlME©A
tvpz^mai £V TOJ api9i/.u rwv
vTroiJ-svovlav o(,vtov, OTTug (aetu-
^oopoiiuv. Uco; Se £r«i tsto
ayccTrnroi ; eav ErYipr/fXBVV v v
^tavoia Yiixm 9rirf«j 'jrpog tov
Seov - - - Escv ETrneXnO'cojj.EV
va avmovTa rv] oi^ccfA,a ^ouMctei
auTis. See. Clem. Rom.Ep. i.
ad Corinth,
To the fame purpofe Poly-
carp. O 0£o; »pjaj £« vEKfU'v
syspsi, sav nOIUMEN
ATTOT TO ©EAHMA,
}cai -TTopEVUixE^oi, £v Tuig EvroT^uti;
Oi/Toy, >iai ayaTTw/zEV a aya-
aoiKiag. ~ - yap EXfiv ayct-
Poly carpi Epijl. ad Philip.
And thus Ignatius.
QlJ^Eig TTiriV STTOCyfEXhO^EVai
o(p£i>.Ei afActpravEiv. - - - ot
E7rayf£>.Xojjj£voi %/3'r« e^vcci ovk
£| wv hsyovcri ixovov-, coo^oi. eI m
nPATTOTSEI yvwpi^oi/Tai-
iv. yap Tou KapTTS to dEvopov
yv^mKEtai AMEINON E2TI
SinnAN KAI EINAI, H
AAAEIN KAI MH EINAI*
OVK £v y^oya vi ^aaihEia m Qsou
aX\ 'ev ^vva^si. Ka^oia
TTirEUETai) royMTi 5"h oixoXoyEi-
rai' TW /J.EV £i; Sixajotryvnv'
TuSg Big aurr^piav. KAAON
TO AIAA2KEIN EAN
O AEFIiN nOIH. o?7«p
av TToiYio'-n Hai S"i5a|n, ourog
p^syaj EV TM QaaiT^Eia' o nvpiog
riJbCov Kai Seoj Imoug Xpirog a
viog Toy Beou tow ^avTog HPfl-
TON EnOIHSE, KAI
TOTE EAIAAHEN. Jif^ai.
Epiji. ad Ephejiof,
There would be no end of
quotations of this kind, all
proving that (however people
now-
( 279 )
of Chriftianity, he would have them make a holy
application of thefe to thcmfelves, and put them
in pra6lice ; for without this the truths of religion
may be ufelefs, or, to fpeak more properly, they
are rather hurtful than profitable -, the Lord fays,
he that knows his mafter's voill and does it not, jhall
he beaten with manyjlripes. (5)
The
now-a-days confider the doc-
trines of grace) this grand
article oi/anSIification through
the blood of the cro's, and
the aids of the holy ghoft,
was the true, genuine fpirit
of primitive Chriftianity.
(5) Without â– praiiice the
truths of religion may be ufelefs
or hurtful. There is not
one fingle doctrine in all
the chriftian fyftem, which
doth not reduce itfelf to
praftice ; and this is the
glory of the fyftem. The
doftrine of God requires the
practice of nuorjhipping him.
The unity of God requires
the praftice of fole worfhip
of him. The fpirituality of
God requires mental fpintual
worfhip. His jujiice is an
object Q? fear ; his goodnefs a
ground of hope; and fo on.
The fame may be affirmed
of the doftrine of provi-
o E N c E . The fuperintetidence
of God requires the affduity
of his fervsnts. The obfcu-
rity of providence requires
the patience of good men.
The equity of the governor
requires the confidence of the
governed : and fo on.
The knowledge of thefe,
and other truths of religion,
we often fay with Mr. Claude,
may be ufelefs and pernicious,
when unaccompanied with
pradlice : but, ftriftly fpeak-
ing, libertines, who pretend
to this knowledge, pretend
to more than they, poffefs ;
for they have viewed the
truths of religion only on
one fide; they have not {^txi.
them in their connexion,
order, and dependence ; their
knowledge, therefore, is par-
tial and incompetent, and to
them may be applied the
words of the profihet, // is a
people of no iinderftanciittg, there-
fore he that made thein nuill not
hwve mercy on them, and ht
that formed them njuill Jheiu
thim no fa'uour. Ifai. xxvii.
II.
It is curious to fee the va-
rious fhapes into which di-
vines have caft the doiftrine
of fpeculation. Pafchal has
proved, that Leffius, Filiu-
tius, Efcobar, and other Je-
fuits, in their fyftems of mo-
ral divinity, allow murder,
and many other crimes to be
lavj/ul in fpeculation, and
only
( 2Bo )
The apoftle then would ftir up the Thefialo-
jilans to holinefs, and in order to do fo more effec-
tually he joins himfelf with them, and acknow-
ledges that himfelf, as well as the people at Thef-
falonica, was under the fame obligation. God
(faith he) hath not called us to uncleannefs but to
holinefs. There is not one perfon in the church
exempt, i-t is a common duty, a rule without ex-
ception, and againft which no privilege can be al-
ledged, it is not faying, I am an apoftle, or I am
not •, I am a miniller, or I am not -, I am in an
eminent llation in the church or in the world, or I
have
only not fafe in praftice, on
account of political confe-
quences. In plain Englifh,
If a man flap your face, you
ought to punifh the affront
by killing him, if you can
avoid hanging for doing fo.
Pro'viniial Letters, I. xiii. See
the fabjeft at large in Hoj'pi-
nian. Hljl. Jejuitica.
The calvinift divines con-
fider a contemplation of fin-
ning as a kind of mental im-
morality, and name it fpecu-
iati've ^vickeclne/s. Of this
kind, they fay, are impure
<lreams; and all contempla-
tive enjoying pleafures, and
aflinp- over fins in the mind.
See Dr. Good - win, •vol. ill,
b. vi. f. 4.
Monks and myfticks con-
fider contemplation as the
higheft degree of moral ex-
cellence, and with them a
iilent fpeculator is a divine
rnan, while practical chrif-
tians, who are the pillars of
ibciety, are reputed hereticks
or the nvorU, as their cant
phrafe is.
Among proteftants, fpecu-
lation runs into various fan-
taftical forms. In fome com-
munities, the belief of fpe-
culative points, not reducible
to practice, is a. tell of or-
thodoxy. In others it is the
e-vidence of intereft in Chrift.
In others, again, an effort of
fancy is eflential to the piety
of a religious atflion. What
was that cafuift thinking of,
who wrote the pradice of piety ^
when he faid, " that all com-
municants, at the article of
their receiving, fhould ima-
gine the pofture of Chrift
upon the crofs r" To fpe-
culate is to meditate — to con-
template — to take a view of
any thing with the mind.
This is an operation of in-
telligence, and God himfelf
exercifes it. There is nei-
ther virtue nor vice in mere
contemplation. A mental
approbation of an improper
action
( ^Si )
have no diftinftion in either ; nobody will mind
me, or take me for an example ; all thefe are vain
fubterfuges : the law of holinefs is the law of all,
it obliges tlie great and the fmall, the young and
the
aflion may be involuntary,
then it is an infirmity to be
pitied; and it may be vo-
luntary, and laid in the
jnind as ground of future
aftion in the life, and then,
undoubtedly, it is to be
abhorred ; it refembles an
iniquitous law of a corrupt
legiflator.
Speculation with approba-
tion forms an important
branch of minifterial fcience,
particularly in /<u;5 cafes, i.
Mental approbation of a vir-
tuous aftion, or a virtuous
courfe of action, although
the fpeculator have not power
to reduce his plan to praftice,
is virtue. It argues a good
ftate of mind fandtified by
divine grace. To this be-
long holy refolutions, the
grounds of holy actions. See
Pfal. ci. / ivill ival^. in my
houfe •vjith ape^-feil heart, &c.
I Kings viii. iS. // 'v:as ht
thine heart to build an houfe — •
Thou Jhalt 7iot build ati houfe
'—but thou didfi njuelly that it
Rvas in thine heart. See 2
Cor. viii. 12. — Rom. vii. 18.
&c. The difcuffion of this
article is necefiary to the
confolation of many pious
fouls, whofe plans are noble,
though their powers are fee-
ble. Such perfons often dif-
VoL.lJk
trefs themfelves on account
of their weaknefs, and cri-
minate themfelves alfo for
the evil of their thoughts :
but they ought to diftinguifh
thofe finful thoughts, which
they approve, from others,
which they abhor, and fuck
weakneffes as are voluntary,
from others, which are not
fo ; for the religion or irre-
ligion of fpeculation lies in
that approbation of virtue or
vice, that accompanies it.
2. Mental approbation of
vice, although the fpeculator
have not power to realize his
plan, is vice, and argues a
depraved ftate of heart. The
emperor Caligula was a mon-
fter of iniquity, and hiuO-
rians jullly impute to him
the guilt of intentional
crimes, which he never per-
petrated. He left at his
death a large box filled with
various poiions, and two lifts
of names of perfons doomed
to die, the one entitled Gla-
dius, the other Pugio. By
diving into the human heart,
and by developing and ex-
poling iniquitous plans of
a£lion, adlually impractica-
ble, chriftian preachers detedl
hypocrites, and difcover the
exceeding turuitode of fallen
men. i John iii. 15. fJ'ho-
N n foever
( 282 )
the old, paftiors and flocks, magiftrates and people,"
both fexes, every age, every condition j all are
under this law without any diftin6tion, for God
hath not called us to unckannefs, but to hoUnefs. (6)
, 3. More-
jOenjer hateth his brother
is a murderer. Pfal. xiv. i.
The fool hath faid in his hearty
There is no God. John xv. 24.
They ha've hated me, and my
father. Rom. viii, 7. The
carnal mind is enmity againjl
God. One of our divines
fays, *' Sin is called by fome
Deicide, a flaughtering of
God ; becaufe every fin, be-
ing enmity againft God, doth
virtually include in its na-
ture the deftru£tion of God."
Charnock^s taxjo Difcourjes—
en enmity againjl God. Sueton.
'vit. Calig. c. 49.
(6) The iaiv of holinefs is
the lanx! of all. Thus beau-
tifully amplified by Saurin,
*♦ La loi de la faiatete que
je preche aujourd'hui eft
pour Vous nos maitres et nos
fouverains. Arbitres de vos
propres loix, vous ne voyez
aucun mortel fur la terre,
auquel vous deviez rendre
compte de voire conduite:
mais, il y a un Dieu au
ciel, doBt vous etes vous-
memc les fujets et les crea-
tures, et qui veut que vous
foyez faints. La loi de la
faintete eft pour vous, fa-
crificateurs et Levites de la
nouvelle alliance. Bien loin
que le facre caraftere, dont
vous etes revetus, vous dif-
penfe d'etre faints, il vous
y engage d'une maniere
plus etroite et plus pref-
fante. Cette Loi eft pour
vous tous mcs chers audi-
teurs, de quelque ordre, de
quelque prcfefiion, dc quel-
que rang, que vous puiflies
etre* Si vous etes la gene-
ration eliUi la facrifcature
royale, h peuple acquis, vous
devez etre audi la ttation
fainte ; asin d'annoncer les
louanges de celui qui vous a
appelles des tenebres a fa
raerveilleufe lumiere. Quel-
que prerogative que Moyfe
ait eu par deflus nous, nous
avons le meme ordre a vous
prefcrire, et la voix du ciel
nous dit aujourd'hui comme
a lui : parle a toute Vaffemblee
des enfans d'lfrael, et di leur,
foyez faints, car jefuis faint."
Saurin fer. fur la faintete,
torn. iv.
" Honorare, et non imi-
tari, nihil eft aliud quam
mcndaciter adulari. Chriftus
pro nobis pafTus eft, relin-
quens nobis exemplum ut fe-
quamur vefligia ejus. Quis
eft, quern pudeat dicere, iai-
par fum deo? plane impar.
impar fum Chrifto? etiam
mortali Chrifto impar. Petrus
hoc erat quod tu. Paulus
hoc crat quod tu. apoftoli et
Prophets; hoc erant, quod tu.
Si p'gct imirari dominum,
imitarc
( 2S3 )
3- Moreover, thefc words muft be underflood
in good earnefi, and without deceit. Some per-
haps may lay, " true, God does not caH m io un-
cUannefs^ that is, in calling us, he does not com-
mand us tofm : but it does not follow, that he has
abfolutely forbidden it; for there are many things,
which God does not command : but which alio he
does not forbid ; he leaves us at liberty, he per-
mits many oblique practices, and will not con-
demn us if we do them. I underfland, then, fays
one, that God indeed has not commanded us to
be unholy, but he allows us to be fo, and will
not be offended when we fin." This is a criminal
fubterfuge. The true fenfe of the apollle's words,
God has not called us to uncleannefs^ is not barely
that God has not commanded us to fin ; for who
imagines he has '^. or who can entertain an opinion
fo contrary to the ideas, which all men have of
God ? but the apoftle means, God hath forbidden
it, and his adding hut unto holinefs makes his mean-
ing plain and indifputable. (7)
Sin
Imitare confervum. Coro-
natur rufticitas, non excu-
iatur vanitas.'' Ang. ferm.
325. torn. V. p. 893.
(7) God allo-ius nvhat is not
forbidden. Mr, Claude juftly
reprchates this dangerous
axiom ; fo I call it, for it lies
at the bottom of feme mighty
fabricks. We have before
obferved, that pofitive law
is ejjfentially neceJJ'ary to pofi-
tive obedience, vol. i. 216.
vol. ii. 130. Hireling prieils
laugh at this article, and
forge lies to keep themfclvcs
in countenance. *' A cer-
tain puritan, fays a great
learned dodor, fcrupled pay-
ing his rent, becaufe his land-
lord could not produce a
iext oi fcripture in proof of
his right to demand it; and
this is the cant of all the non-
conformifls, they will do no-
thing but what they have
fcripture for." Why, you
rogfue of Babvlon ! you sjreat
mafs of corruption, pucrjfy-
ing in prunella! have you
not fworn, that •' Athana-
fius's creed may be proved
by moll certain warrants of
holy fcripture;" and do you
N n 2 wonder,
( 284 )
Sin and holinefs are incompatible with God*s
calling, becaufe they are incompatible with com-
munion with him, and it is in their nature to de-
prive us of the manifeftations of his love. His
eyes' are too pure to behold iniquity, and it is for this
reafon that he fays, Be ye holy, for I am holy. We
are called to be conformed to the image of his fon,
and his fon is righteous, holy, harmlefs, undefiled^
feparate from Jinners. We are called to be temples
of the holy ghoft, where corruption and fin can have
no authority.
I acknov/ledge, fins committed after the faith-
ful are called do neither cut them off from the
mercy of God, nor from a right to falvation, nor
entirely from a hope of obtaining it : they do
not feparate them from communion with Jefus
Chrift their redeemer, nor make them ceafe to be
temples of the holy ghoft : if this were the cafe,
the condition of believers would be very miferable.
Yet, it is certain, fin in general extremely beclouds
all thefe advantages, and very much diminiflies
both their former value, and our future defires
after fuch enjoyments j and the greater and more
fre-
wonder, after this, that we necelTary, therefore, to find
call for chapter and verfe for a moral command for every
every thing* ? A man, who branch of moral redlitude.
can prove that creed by fcrip- But the cafe is widely diife-
ture, may prove any thing rent in regard to pofitive In-
by it. But ferioufly, a dif- ftitutes. The chriilian mode
tiiiftion Ihould be made be- of divine worfhip is a courfe
rween moral and pofithus in- of a.ftion founded on pofitive
Jiitutes. Moral obedience is commands, and wholly re-
founded in the nature of gulated by them ; and on
things, and particular duties this ground wc reje£l every
are enforced by general com- thing in divine worfhip not
mands. Thou Jhalt not Jleal commanded. For example,
forbids all fraud, and enjoins we aflc why chriflians cele-
all forts of equity. It is not brate Ealler, and keep Lent,
( 285 )
frequent our backflidings are, the more will our
communion with God and Jefus Chrift be inter-
rupted and difturbed. Moreover, it is certain, the
love and tendernefs, v/hich God has for the believer,
when in a fiate of juftification, exprefTeth itfelf ir\
a paternal difpleafure, when he falls into fm, and
hence come thofe chaftifemencs and ftrokes of his
rod, with which he vifits them; and hence alfo
thofe difquieting horrors of confcience, with which
the faithful are fometimes agitated.
In brief, it is certain, the paternal love, and
royal mercy of God for a believer fallen into
fome enormous crime, and thoie remains of com-
munion, which the backflider yet has with Jefus
Chrift, only fubfift upon afTurance of the repen-
tance and return of this rebellious child •, lb that
it will always remain true, nothing is more op-
pofite to the divine vocation than fin, as there
is nothing more oppofice to che life, and natural
fundions of the body than the ravages of a burn-
ing malignant fever, whichof itfelf tends to death,
and
and fafts and feftivals ? The
incorporating of thefe rites
into the religion of Jeius
originated fomewhere. They
are no parts of the ?noral
law — they are no where po-
fiti'vely inftituted by Jrfus
Chrill — they are, therefore,
human troJitions to us, and
they were human injiitutes to
our anceilors, who appointed
them.
The damage done to reli-
gion by the fign of the crofs
in baptifm does not {o much
lie in two ftrokes of a priell's
finger, as in previoully ad*
mitting the deftruflive /rz/j-
cipi: )n which it is grounded.
Beiorc I can add any cere-
moii, to a pofitive inflitute,
I mull neceflarily affirm my
right 6f religious- legiflation.
Now this principle once ad-
mitted, popery follows. It
is your will, that your infant
fhould be chrillcned and
croiled. It is 7ny will, that
every tenth year you fhall
plough and fow the whole
parilh, and I will reap it. It
is the will of the bijhop, that
I fliould pay him a part of
the plunder. It is the will
of
( 286 )
and which in the iffue -will certainly procure it,
imlefs remedies be applied, or nature itfelf makes
fome extraordinary efforts. (8)
4. This confideration leads us to a fourth, which
condemn^ the foolifti illufion of the greateft part
of mankind, who imagine, they can join together
iincleannefs and holinefs. On the one hand, they
fay, they can indulge their paffions and fenfual
pleafures, if on the other they do fome good
ivorks. lliey even pretend, that with the one
they compenfate for the other, and that their alms,
their prayers, their fallings, 'and fuch exercifes are
of fo much value before God, that on account of
them he will take no notice of their fms.
The
cf a king, that the bifliop
fhould pay him a dividend ;
and it is the will of a pope,
that princes fhould grant him
a fhnre. It is the will and
pleafure of ns al{ to call this
THE RELIGION OF JeSUS
Christ. S. Paul had a
quice contrary ide-a of reli-
gTOn, when he reproved av///-
<worJhrp. Col, ii. 1 8 — 23.
(8) Nothing is more oppojite
to the di'xine calling than Jin.
There is no extravagance,
into which fome theologiils
have not run. It has been
atiirmed, fin does a believer
no harm. It lies on thofe,
who fay fo, to prove their
ailerlion. Sin hurts the body
— the property — the charac-
tei — the comibrt — the foul
of a good man, as good men
daily find by woful experi-
ence. One, v.'ho is fuppofed
to carry his notions of grace
farther than moft modern
divines, has well obferved— -
" that afTurance of hope is
founded on e:<perience of the
Jove of God — that no man,
by enjoying the holy fpirit
as a comforter, can find any
ground for being lefs afraid
cf finning, or of its confe-
quences, than he was before
— that, when S. Paul was in
diflrefs, he heard nothing
from Jefus Chrift to relieve
him but thefe words, my
grace is fuflicient for thee,
&c.-T-that, when S. John was
terrified in the ifle of Patmos,
Jefus Chrill encouraged him,
by reminding him of the fame
truth, which encourages the
worft of mankind, when they
iirfl underftand it, Fear mt,
I am thefirji and the laji. Sec.**
This writer, therefore, ought
not to be taxed with intro-
ducing libcrtinifm. Sande-
man ^
( 28; )
The apoftle ftrikes here at this vain and perni-
cious opinion, when, on the one hand, he fays^
without re(lri6lion or limitation, God hath not called
us to uncleanmfs^ and on the othtrr oppofes fancli-
fication againll uncleannels, as two things which
deftroy each other, and which can never be affo-
ciated'together. The one is the flate from which
effeftual calling takes us, the other is that to
which it conduds us ; the one is the kingdom of
darknefs whence the divine voice calls us, the other
is the kingdom of marvellous light into wlfich it
introduces us. (9)
Nor
mart's Let. en T her on and
AfpaJiOi let. vi. 'vol. ii.
Our author's fyflem lies
between two dangerous ex-
tremes. They, who affirm,
fin does not hurt a believer,
encourage vice : and they,
who afRrm, fins committed
after regeneration exclude
believers from the benefit of
redemption, drive the iinner
to defpair. Mr. Claude's
fyftem oppofes a powerful
barrier againll fin by threat-
ning a backflider with the
lofs of God's comforting pre-
fence, the higheft of all pof-
fible enjoyments ; and he at
the fame time, by reprefent-
ing God as a merciful father,
guards againil defpcration,
and provides for the fmner's
return to his Jirfi love. See
Hoi", ii. 7.
(9) God hath called you out
of durknels into his tnar-vellcus
light. I Pet ii. 9. The pag;m
religion was total darknefs.
the Jewilh partial light, or
comparative darknefs : from
both the divine calling
brought men into the perfetf
light of the gofpel, a light
truly marvellous ! A Roman
commentator fuppofcsS. Peter
to take his ideas in this place
from Ifai. Ix. 2. Darknefs
JJmll co-ver the earth : but the
Lord Jhfill rije upon thee.
xliii. 21. This people have I
formed for myfelf, they fhall
Jhc - vj forth my praife. Pfal.
xxii. 22. — cii. 1 8. *' Hoc B.
Petrus defumpfit a prophctis.
Hoc olim per denfas Egyp-
tiorum tenebras adumbracum
fuit: quandoquidem Uraelita;
clariffimo lumine gauderent,
infidelibus in plufquam cim-
meriis tenebris degentibus."
An aiTortment of nev; teila-
ment texts with old teitament
padages tends very much to
elucidate both. Fciiardentius
in he.
( 288 )
Nor are we to hope for any compenfation on
our pare towards God. A thoufand good works
cannot expiate the guilt of the leaft fin, and one fin-
g]e fin would be more likely to deftroy a thoufand
good works, than a thoufand good works would be
to fufpend the punifhment of one fingle fin. You
will afk, then. How are the fins, which we commit
after calling, to be pardoned.^ I anfwer. If we
could fully difcharge our duty, we fhould commit
none at all, becaufe every fin is contrary to our
vocation, and all produce bad efi'efts in us : but
as it is impoflible for us in this life to attain this
perfeft fanclification, t© which God calls us, there
is only one way of having the fins pardoned, into
which we fall, and this way is not by pretending
to compound with God, by placing our fins on
this fide, and our duties on that -, but only by an
application by a lively faith to the blood of Jefus
Chrift, and to the mercy of God the father, and
at the fame time leaving off the courfe of our fins,
and by mortifying them in ourfelves by a fincere
repentance. Sin, which has two lives, one in God,
and the other in us, one in the remembrance and
wrath of God, and the other in the love, which
we have for it, cannot die in God, (if I may be
allowed fo to exprefs myfelf.) that is, cannot
be pardoned by his juftice, till firft it dies in us-,
till we renounce that unjuft approbation, which
we have had for it, and feel a hatred againft it. ( i )
5. More-
(1) We can make no com- fuhJiituUon. Now what can
peu/aiion to God. To com- we fublHtute of equal value
penfate, ftridlly fpeaking, is in the place of moral redi-
to make amends for depriv- tude ? External privileges of
ing a perfon of one right by birth, education, fortune,
performing fome other. The &c. a zealous profeflion of
doftrine of compenfation, religion ; a ftrift obfervance