ingrafted into Christ It was his former attempt to beget a belief that the Ambassadors of Christ could not be invested with too much outward pomp and now instead of that double portion of honour God hath allowed them he conferrs upon them a double portion of contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the beginning Plutarch in his treatise about superstition sayes there are two extreams into which men are lead through their want of a true knowledge of the nature of the gods Superstition and Atheism formerly the design of the Tempter was to enervate the power of Religion by superstition but now he as strongly attempts the leading of men into the other extream namely Atheism As his design is contrary so the meanes he uses Before he advanced the externals of religion and now he casts disparagment upon them Before he set up the institutions of men now he pulls down the ordinances of God He perceiving he could not bring us in love with humane appointments that he might advance superstition indeavours to annihilate those divine appointments which are designed for the furnishing the mind with lively apprehensions of God that he may bring in and establish Atheism Thus you shall always sinde him in some extream walking at the outsides amongst the tombes where he may revive and give life to some dead errour Therefore it is good in the heat of contention to beware we be not suddenly transported beyond the just bounds and measures of truth There is nothing more pernicious to the peace and wel-fare of the Church When men overshoot themselves when their opinions like Jonathans arrows fly beyond it is a signification of imminent danger 3. After the Contest we are to rest in the determination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judge We owne no supream visible judge but the Scripture There are other subordinate judges the Magistrate in his place the Minister in his the private Christian in his The Magistrate may judge in order to restraining acts of violence committed by the outward man against the faith delivered to the Saints The minister in order to the instructing the ignorant directing the erroneous confirming the doubtfull The private Christian in order to his own duty that his faith may depend upon divine Testimony that he may believe Christ more for his own then the Testimony of others Yet the Scripture is the only supream visible judge to whom appertains the infallible deciding of all controversie in the matters of religion Although as it directs our practise 't is properly termed a rule yet as it exhibits the voice of God passing sentence upon mistakes in the concernments of Faith we commit no incongruity to call it a Judge This is the reason why passing of judgment is attributed to it Joh. 12.48 Why 't is stiled a living Word a Judge of thoughts Heb. 4.12 a Judge is nothing but a living or animated Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word tenders a decision of all doubts it doth not let pass the first controversie concerning its own Authority Although the stamp of divine Authority be not equally evident in all the parts yet it is plain enough to distinguish every piece from counterfeit coin If the Scripture be the only Judge I need not express the benefit which will accrew to us by being willing in our contendings to be decided by it all the difficulty is how to discern what this Judge hath determined Every party pretends to be acquainted with it though the dreams be many yet the interpretation is but one all the Question is how we shall find it out Answ In order to this end a double evidence is required in the Object and in the Subject That the Object may be evident we are first to be informed of the importance of the words and Phrases The mind of God in Scripture is said to be a Light or Candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 119.105 The words and phrases are the lanthorn in which it is conteined Many times the darkness of the Lanthorn hinders the shining of the light and therefore we are indebted to those who have dived into the languages the Spirit of God was pleased to use and informed themselves and us with the customes and manners of speaking which prevailed at that time when the Scripture was penned without this method many portions of sacred Writ which are now disclosed would have continued under their former concealement For a miraculous appearance could not have been expected for the opening of them seeing a full provision of means in preserving antient Records in erecting Schools of Learning hath been made by divine Providence for that purpose This Expectation would have been as unreasonable as for the Israelites to have lookt for the continuance of Manna from heaven after by a divine hand they had been led out of a barren wilderness into a land of plenty The words and manners of speaking being understood we are to weigh the Circumstances of every Text The Spirit which is sent Ambassador from heaven to treat with us in every portion of Scripture hath his Interpreter not far from him usually some word or expression stands ready in the Context to explicate his mind If the Circumstances be dark we are to light them at other Scriptures which are clear and evident Passages in Scripture are like the stars not all of the same magnitude Those of the lesser are at no great distance from those of the greater which without any diminution can lend them evidence If nothing shall be accounted evident because some or other have made divers glosses upon every Text upon the same account we may doubt whether the snow be white because Anaxagoras was of a contrary mind that he had not many followers is no Argument of less probability for his opinion then many have for their Conjectures For I doubt not if it had been as much the interest of Satan to perswade men that snow is black as to misinterpret all those places which speak for the discriminating Grace Divinity Satisfaction Ministry of Christ but Anaxagoras might have had as many Disciples as Arminius or Socinus In order to the procuring evidence in the subject it is the divine pleasure to assure the communication of such a measure of his Spirit in the use of means to his own people as will inlighten their minds and lead them into all truth which is of precise necessity to eternal life He which bestows upon every Creature a Principle to distinguish betwixt food poison hath not left his people without a spiritual taste by which they relish radical Truth and disgust those glosses which tend to the corrupting of it though they may be under the Conduct of their own spirit when conversant about the superstructions of faith yet they have the promise of an unerring guide in those things which relate to the foundation which are of indispensable necessity to salvation Therefore if we desire this Spirit may be a Guide to go before us through the dark passages of Scripture 't is good to apply our selves to the use of such means which may help to possess us of it When the Disciples had received the promise of the Spirit they are reproved for standing idle and gazing about them Acts 1.8 When the Apostle had received the Spirit it self he doth not lay aside his former study and industry he was solicitous about his books 2 Tim. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—cam librorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack Interpreter translates a Chest of Books which he charges Timothy to bring with him In the midst of all endeavours we must be importunate in prayer which is powerfull in drawing down the aids of this Spirit who knows how to loose the seals which are set upon any part of the Bible Iamblicus saves it was the custome of all prudent persons in matters of Philosophy De vita Pythago p. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin with the invocation of God it is of much more use in so divine a concernment as the unfolding the Counsell of Heaven The Antients use to repeat their dreams every morning before the Sun were those dreams and Fancies which men take up in reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Seph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated before the Sun of Righteousness and he earnestly implored to detect by his Spirit the vanity of them it would be the next way to be led into a right understanding of the Will of God The mind in all these accesses must lay aside it s own prepossessions Socinus saith he went to God upon his knees for the interpretation of the 58. ver of the 8. of John No wonder he came away without any return from Heaven who had no intent to find out Gods mind but to confirm his own He first believed the Trinity to be no way consonant to reason and then attempted the bending of Scriptures into a complyance with that belief He that would receive a clear answer from God must bring a mind clear from prejudice willing to submit to that light which confutes as well as confirms his former conceptions And now I have run through the several parts of the Text the Act the Object the manner how this holy contention is to be managed in a word in all the your contendings for the faith delivered to the Saints we are to use such a tenderness towards others as becomes men such a meekness as becomes Christians such a fervency and ardour as becomes a peculiar people zealous of good works FINIS ERRATA PAg. 5. l. 16. del his p. 7. l. 26. r. Christ. p. 11. l. 20. r. attempts p. 14. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 2. r. with p. 18. l. 6. r. Ordinances p. 22. l. 12. r. them p. 24. l. 19. r. Apostle p. 27. l. 11. r. some branches p. 28. l. 1. r. commiseration p. 29. l. 29. r. that p. 34 l. 1. r. himself p. 34. l 3. r. that teneâ—t in being before Arius In the Margent Pag 7. r Coâ—trov p 9 And this is be p 10 Putamus without a stop p 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24 Platonis p 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of later date yet the thing was as early as this Epistle They pretended to a more refined and sublimated knowledge then others were arrived at Irenaeus lib. 1. cap. 1. which the Apostle tels them Puffeth up 1 Cor. 8.1 They stiled themselves spiritual and all others carnal and therefore in the 19th verse of this Epistle it is charged upon them notwithstanding this pretence that they themselves and not those whom they would brand with that mark were carnal not having the Spirit Their false claims to the divine Spirit gave occasion for those words That ye be not shaken in mind neither by spirit c. 2 Thes 2.2 Irenaeus tells us Lib. 1. advers H. they drew their Rise from Simon Magus who was contemporary with the Apostles Oecumenius upon the place that the persons against whom the Christians were animated here to defend the Faith were the followers of Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These men crept into the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. by pretending to unusual severities they did by degrees insinuate themselves They made many meek condescentions to those whom they desired might become their Proselytes we find them there in a very lowly posture creeping upon their knees The minds of the vulgar sort were so low that they could not get into them without stooping Yet in the mean time their tongues were imploy'd in inveighing against the sacred Appointments of God in speaking evil of Dignities despising Dominion verse 4. He that considers the present danger the Doctrine of Faith is exposed unto by persons not much of a different stamp will conclude for the seasonableness of this Advice Earnestly contend for the Faith once delivered unto the Saints In these words three parts expose themselves to our view 1. An Act contend 2. The Object of this Act the Faith once delivered to the Saints 3. The manner how thir Contention is to be managed earnestly after the manner of the Agonists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall treat of these in their order 1. Here is the Act contend It speaks the using your most serious endeavours to maintain the Doctrine of Christ the opposing of every thing which may conduce to its prejudice the expence of your parts your Authority your Estates your Lives if God requires to maintain faith in its primitive purity it calls to every one to come into the help of the Lord against the mighty those mighty and strong delusions which prevail with many to the eclipsing of the glorious Gospel during this present state the Faith of Christ hath so many enemies to contest with so many prejudiced minds rebellious hearts seared Consciences that if there be any bowels or love in us we can do no less then side with him in this holy Conflict 2. Here is the Object we are to contend for Faith once delivered to the Saints It is Faith not the Faith whereby we believe though that merits our most vigorous contending but the Faith which is believed by us The Doctrine of the Gospel 1 Tim. 4.1 This Faith either pertains to the Foundation of Religion or else to the Superstruction this Distinction the Apostle makes 1 Cor. 3.10 11. If we would know what Faith belongs to the Foundation the best way is to examine its Connexion with that which is of undoubted necessity to salvation The Scripture mentions two heads Saving Faith and Holiness Heb. 11.6.12.14 without the first none can please God without the second none shall see him whatsoever hath an essential Connexion with these two is to be owned as a fundamental Truth and whatsoever is repugnant rejected as a fundamental Errour By the light of this Rule a great part of Socinu's his Divinity will appear to be a fundamental mistake for how can a man believe and devolve himself upon God in the way of his providence who is possessed with an apprehension of his not knowing future Contingents How can a man believe and relie upon Christ who conceives him to be but a mear man when the Scripture pronounces him cursed that relies upon man Jer. 17.5 As these Apprehensions are repugnant to saving Faith so they will appear to be as contrary unto Holiness The first prevents the Resignation of our Wills to the divine pleasure the principal part of a holy life The second destroyes the first branch of the Mysterie of Godliness God manifested in the flesh As for what belongs to the Superstruction the Apostle hath ranked it under these heads Gold Silver Pretious stones Gold that is next to the Foundation and therefore of the greatest value then Silver then pretious Stones Every stone in the Building is pretious though every Truth be not of equal importance in reference to salvation yet every one hath his just price and value It is a Faith once delivered once for all Indeed it was gradually discovered to the world first in the Promise to Adam then the Sun of Righteousness began to appear above the Horizon Then to Abraham He was injoyned to offer up his Son to signifie that the promised seed should break the Serpents head by being made an offering for sin in the very Act he was prohibited to denote the time was not yet come for the manifestation of that seed A Ram a principal Sacrifice amongst the appointments of the Law was substituted to express Gods acceptance of that service in the mean time The waters of life like Ezekiels waters did arise by degrees Eze. 47. v. 3 4 5. in Adams time they were to the Ancles in Abrahams to the knees in Moses and the Prophets to the loines in the times of the Messias they became a great River in time past God spake at sundry times and in divers manners but now he has spoken by his Son most fully once for all in the New Testament This is his last Will and Testament which Christ as his only Son and Heir hath opened and disclosed he hath spoken by his Son whom he hath appointed Heir Heb. 1.2 This Testament being the last will admit of no alteration and therefore at the End of the book which concludes it there is a curse pronounced against him who shall make any such Attempt I testifie to every man that heareth the words of this Book if any man shall add to these things God shall add to him the Plagues which are written in this Book and if any man shall take away from the words of the book of this Prophecy God shall take away his part out of the book of life Rev. 22.18 By the Book of this Prophecy is not only meant the Revelation but the whole Scripture which is sometimes called the Prophets Act. 24.44 45. sometimes the Scriptures of the Prophets Rom. 16.18 and here the Book of Prophecy because the greatest part of those who were imploy'd to pen it Omnes Canonici Thri veteris Testamenti scripti sunt a Propheris Vid. Whitakcri contrav 1. Q est cap. 5. had a prophetick
spirit The Revelation being now united and incorporated into the Canon and the last part in order what is thus spoken in the conclusion of it must have Relation to the whole Cursed be he that maketh any Addition Moses who concludes the Law charges the people not to add or diminish from it Deut. 12.32 but suggests that God would raise a Prophet like unto him whom he enjoynes them to hear Malachy the last of the Prophets foretels of Christ and a Messenger before him from whom further instructions were to be received but John who consigns the Canon of Scripture pronounceth an Anathema without the least intimation of any further discovery he insinuates that the next appearance to be expected from Christ is at his last coming to Judgement verse 20. he that testifieth these things saith surely I come and then the Church which was acquainted with the mind of Christs Answers Even so Come Lord Jesus Upon this account it is exprest in the eleventh verse He that is unjust let him be unjust still and he that is filthy let him he filthy still to signifie that if men refuse to be reclaimed by this last Revelation be it at their own peril no other Gospel shall be made known to reduce them It is a Faith once delivered to the Saims a Faith not invented by the Saints but delivered to them not the Result of Phansie and Imagination but the Product of the Eternal Counsel and Wisedom of Heaven it was sealed and delivered sealed with the blood of Christ and publickly delivered to the Saints Every Saint is Gods Depositarius he commits this Treasure into his custody he will one day call for an account of this Trust and requires that we do not return that corrupt to him which was given pure unto us Having thus made some general discovery of the Act and the Object I will in the next place give some account why this Act ought to be terminated upon this Object why it is so much our concernment to contend for this Faith The first Argument may be drawn from the Excellency of this Doctrine the second from the Attempts of Satan to corrupt it The third from the Resolution of former Saints to defend it 1. Argument from the Excellency of this Doctrine this will appear if we consider the Author of it the Doctrine it self the Effects it produced 1. The Author Isa 9.6 his name declares his most excellent nature wonderfull Counsellor the mighty God the Everlasting Father the Prince of Peace During his Manifestation here in the flesh 1 Tim. 3.19 I a. 9.6 a divine Power or Spirit resided upon him which did justifie and acquit him from that disparagement which his humane nature might have exposed him unto He was beheld and admired by Angels preached unto the Gentiles believed on in the world which was of no ductile Temper by reason of those Prepossessions it was under by the Pagan Religion after the spending a most holy life the expressing the highest Acts of Grace to his friends of love to his enemies of zeal for his Fathers interest he was visibly received up into Glory This excellent person was the Author of this Doctrine we are to contend for 2. The Doctrine it self it is comprised in two words by the Prophet The Lord our Righteousness Ier. 33.16 This is he which shall preach unto her the Lord our righteousness the Hebrew runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he meaning Christ the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall preach or declare unto her meaning Jerusalem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies praedicare as well as vocare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Accusative but Dative case The Lord our Righteousness meaning the Gospel which Christ should preach and hold forth to the Church These two words are the sum of the Gospell the principal part of the Christian confession is that Jesus is the Lord Phil. 2.11 and his doctrine is still a word of righteousness Heb. 5.13 In every vein of the Gospel there is something of the blood and imputed righteousness of Christ The excellency of these matters is so great that the Apostle attributes an Eminency to the knowledge of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.8.9 there is an excllency in the knowledge of arts and sciences but in the knowledge of the Doctrine of Christ there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supereminent and superlative worth 3. The effects it produced without any external help or advantage The religion of the Jews did abound with temporall encouragements Mahomets doctrine was calculated for depraved nature but the doctrine of Christ has no such external advantage to Commend it It does not allure to obedience by promising the possession of a Land flowing with milk and hony an argument fit for the Church in her state of Infancy or the enjoyment of inordinate lust in paradise The arguments it useth are of another strain mortifie your lusts do good to your enemies return blessing for cursing undervalue the delights of the world deny your selves take up the Cross I do not remember any rule in Rhetorick to which this example may be reduced One would think such oratory should not prevaile with many to become proselytes O suasionem dissuâ—si nâ—s omnis vndique plâ—nâ—m An 〈◊〉 Deâ—ostâ—â—â—cm Câ—cerâ—â—â—â—queâ—acrâ—tionâ—quicqâ— mpersuâ—dâ—recuiquâ—â— potuisse Marsiliuâ— Ficinus de Christ Relig. cap. 8. p. 9. yet where this doctrine was preacht we finde 3000 Converted the Magicians burning their curious bookes Felix trembling the oracles of the Devill silenced No greater evidence of the excellencie of it then these miraculous effects which were produced against winde and tide without the interposall of any extrinsick power If any shall inferre if a divine power did so far interpose in asserting this doctrine there is the less need of our contending for it especially it being of a spirituall nature and not so easily falling under humane cognizance All that I shall returne is this if Judes exhortatition earnestly contend was of use in those times when this doctrine was vindicated and asserted by a miraculous power then certainly of much more now when no assurance is given of such extraordinary appearances for heaven 2. From the attempts of Satan to corrupt it Some footsteps of this we may find in the new Testament Hymenaeus and Philetus are made use of to strike at the whole doctrine by asserting the resurrection to be already past if no resurrection or eternall salvation the faith delivered to the Saints will presently vanish the mind will be as Fred for the entertainment of errour as truth therefore the armour designed for the defence of the head is called the Helmet of salvation implying that the hope and desire of the resurrection to life and salvation is a security against errour Others were employed to compass the same design by decrying the necessity of all outward worship and ordinances They gave it out that it was
Remonstrants They bringing the reasons of man Arguments calculated for humane Capacity are easily received but their Adversaries bringing the reasons of God his standing upon his Prerogative Who art thou which replyest Upon the unsearchableness of his ways O the depth of the riches c. They are not so easily understood Therefore in case we desire to receive and contend for the Faith delivered to the Saints we must be well informed of the Infinity of that understanding which contrived it 3. Of his Prescience the Characteristical attribute whereby he is distinguisht from the heathen gods Isa 44.7 Many are affrighted from owning branches of the faith delivered to the Saints by those strange consequences which others have attempted to pin upon them We are told that from the Doctrine of personal Election and Preterition without any previous motive it will follow that God is not cordial in his importunate intreaties that he violates humane freedome is accessary to mens enormities These decrees being represented with such odious consectaries like comets with a prodigious retinue are believed by the overcredulous to presage a sad fate to Religion That we be not checked by such vain appearances when we enter the lists for this part of Gospel let us be rightly informed of divine prescience which is owned and acknowledged by both sides Upon a strict survey it will be found that the same charge which is drawn up against the forementioned appointments doth as fully lie against the fore-knowledge of God and therefore there is no reason it should cool our zeal for those decrees but rather be pronounced the issue of a disordered mind when it is as much against that Doctrine which all receive as that Truth which some deny This consideration will inspire us with resolution and give the enemy reason to suspend his acts of hostility When those which beseige a place see their friends set upon the walls consideration perswades them to cease from the expressions of warre 4. Of the order and importance of all his particular Truths to be able to distinguish betwixt the Mint and Cummin and the weighty matters of the Law betwixt the foundation and the remote parts of the superstruction 'T is the policy of the Tempter to invite men to spend their zeal upon Truth most remote from the foundation He usually sets them as he did our Saviour upon the Pinnacle of the Temple a part at the greatest distance from its basis He doth all he may to draw our life and zeal from the heart of the Gospel into the external parts If we look upon those heats which are betwixt persons of different perswasions they are usually about such things as have small affinity with the grand points of Religion they contest and quarrel about the bark and leaves of the tree of knowledge and in the mean time the root that bears it lies under ground without any notice taken of it The wise man saith The eye of the fool is in the ends of the earth v. 17.24 he is more acquainted abroad with foreign parts then at home with those Truths which more neerly concern his salvation The Tempter imitates the policy of Joshua used towards the men of Ai He entices the persons he deals with as far as he can from the strong holds and then rises suddenly from the ambush and set's all on fire Therefore it is the wisedome of a Christian to be acquainted with the order and importance of every particular Truth to know were his strength lies that he may stick close to that which is the spirit and life of Religion that he may lend the greatest portion of zeal to that Truth which is of the greatest value This Affection is to be intended or remitted according to the quality of its Object Sometimes God himself did appear in the cool of the day sometimes in a burning Bush 5. Of the Seasons when he would have us openly contend for them We must not presently divulge every persuasion imprest upon the mind The Apostle saith Rom. 14.22 Hast thou Faith have it to thy self We are to consider the persons we deal with All which profess Faith are not of the same Elevation Those which are built upon Christ are like several rooms built upon the same foundation some are high some low some dark some lightsome some weak some strong Every Disciple is not of the same pitch Vsher of the unity of faith â— 14 many like Zacheus are but of small stature we are to consider every one according to his measure the strong must not be fed only with milk nor the weak invited to doubtfull disputations but rather consiâ—med in that saving Truth they have already received Our Saviour forbears to speak of some things which the people were not able to bear The Jews say Maimonides More-nebâ—u it is unlawfull to speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more abstruce part of Theology before any but their wise men In Procatech Cyril of Jerusalem refused to expound some Articles of Faith to one not perfectly initiated by reason of their sublimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utile est ut taceatur aliquod verbum propter incapaceâ— de pers lib. a cap. 16. Austin saith it is advantageous to be silent in some Truths for their sakes who are not arrived at a capacity of receiving them We are likewise to weigh the Errours which are to be opposed the persons which vent them the ends they aim at Sometimes the unseasonable opposing of an Errour doth but increase it the water which would slide away without any noise if it be dammed up rises and becomes considerable That fire which would go out if let alone being stirred and agitated becomes a great flame Vidi ego jactatas mota face crescere flammas Et rursus nullo concutiente mori Here is a place for Christian prudence to exercise it self in to know the Times and Seasons when God would have us to make our Onsets 2. A pure mind the Mystery of faith must be received into a pure conscience the new wine of the Kingdom must not be put into an old bottle a mind not refined and renewed by the spirit If there be holiness in the heart it will put an excellent temper upon all our contendings it will annihilate all that worldly interest by which most are animated and make them no farther contend but so far as an advantage may accrew to the glory of God A person that hath light in his understanding and hath not his Will and Affection ballasted with holiness is waving and very uncertain he will never last the Conflict his zeal will die with his secular interest he will no farther contest for the glory of God but so far as he may promote his own That he may become some great one the head of a Party he will work himself up to a great measure of zeal This is the fewell which makes the fire burn this being removed his feaver