§.
1.
Of
the
Excellencie
of
the
Lords
Prayer
.
THose
two
things
which
are
of
greatest
weight
to
commend
vnto
our
diligent
consideration
,
the
reading
or
hearing
of
any
thing
,
do
after
an
especiall
manner
commend
the
Lords
Prayers
:
The
Author
and
the
Worke
it selfe
.
Two
things
in
an
Author
make
his
worke
to
be
esteemed
-
1.
Eminencie
of
place
.
-
2.
Excellencie
of
parts
.
The
worke
of
a
King
is
honoured
,
because
it
is
the
worke
of
a
King
,
euen
for
his
place
sake
.
The
worke
of
a
great
Scholer
is
admired
for
his
learning
sake
,
though
in
his
estate
he
be
neuer
so
meane
.
Two
things
also
in
the
Matter
or
worke
it selfe
do
commend
it
-
1.
The
perfection
of
it
.
-
2.
The
profit
that
may
be
got
by
it
.
If
an
Art
be
accuratly
handled
,
and
so
perfectly
set
out
,
as
nothing
can
be
found
defectiue
,
and
yet
no
superfluous
redundancie
therein
,
euery
good
Student
will
be
sure
to
haue
it
,
and
will
diligently
studie
it
.
Or
if
a
worke
that
may
bring
much
profit
to
such
as
carefully
vse
it
,
be
published
,
hee
will
be
thought
carelesse
of
his
owne
good
that
vseth
it
not
.
When
all
these
meet
together
,
an
excellent
Author
and
a
worthie
Worke
:
an
Author
to
respected
for
eminencie
of
person
,
and
excellencie
of
parts
:
a
worke
to
be
regarded
for
the
absolute
perfection
of
it
in
it selfe
,
and
for
the
necessitie
and
vtilitie
of
it
to
vs
,
they
are
as
a
fourefold
twisted
cord
,
to
draw
our
minds
thereto
,
and
to
binde
them
thereon
.
Such
an
Author
is
the
indighter
of
this
Prayer
,
The
Lords
Prayer
,
implyeth
as
much
.
The
Lord
is
the
Author
.
Prayer
the
Worke.
By
the
Lord
is
ment
that
one
Lord
Iesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
The
eminencie
of
whose
person
is
such
,
as
he
hath
a
name
giuen
him
aboue
euerie
name
.
In
regard
of
the
excellencie
of
his
gifts
,
God
gaue
him
not
the
Spirit
by
measure
:
for
it
pleased
the
Father
that
in
him
all
fulnesse
should
dwell
.
the
onely
begotten
Sonne
that
is
in
the
bosome
of
the
Father
,
For
the
Worke
none
so
heauenly
,
none
so
profitable
as
Prayer
,
And
among
Prayers
none
to
be
compared
vnto
this
,
whether
we
consider
the
Matter
contained
in
it
,
or
the
Manner
of
setting
it
downe
.
The
Matter
is
euery
way
sound
,
The
Manner
of
setting
downe
the
things
contained
in
this
Prayer
is
answerable
to
the
Matter
.
The
order
therein
is
as
admirable
as
any
other
point
.
In
a
word
,
Is
not
this
then
a
fit
subiect
for
the
greatest
that
be
,
Are
not
they
vngratefull
to
the
Author
of
it
,
and
iniurious
to
themselues
,
who
lightly
esteeme
it
?
What
may
we
thinke
of
Papists
that
suffer
not
the
vulgar
people
to
learne
it
in
their
owne
mother
tongue
?
What
also
may
we
thinke
of
Anabaptists
and
such
like
Schismatickes
as
forbid
people
to
vse
it
at
all
?
Obiect
.
Answ.
It
will
not
thence
follow
,
that
it
is
not
to
be
vsed
at
all
.
Many
of
those
Petitions
which
Christians
in
their
owne
forme
of
Prayer
do
make
,
imply
more
matter
,
then
in
the
time
of
vttering
them
they
are
able
to
conceiue
.
Who
can
comprehend
the
infinitenesse
of
Gods
glorie
?
May
we
not
therefore
pray
as
Christ
did
,
Father
glorifie
thy
name
?
Who
can
vnderstand
his
faults
?
Who
can
in
the
time
that
Amen
may
be
vttered
,
thinke
of
euery
particular
point
,
that
in
a
long
Prayer
hath
bene
mentioned
by
way
of
Petition
or
Thanksgiuing
?
May
not
therefore
Amen
be
said
at
the
end
of
our
owne
or
anothers
Prayer
,
if
it
haue
bene
long
?
Assuredly
,
a
generall
apprehension
of
more
particulars
then
can
be
distinctly
conceiued
at
once
,
is
acceptable
to
God
:
or
else
many
approued
Prayers
recorded
in
Scripture
were
not
acceptable
.
No
man
can
in
particular
expresse
all
things
that
are
needfull
and
meete
to
be
mentioned
in
Prayer
:
it
is
therefore
very
requisite
that
after
we
haue
particularly
and
expresly
mentioned
in
our
Prayer
,
such
things
as
we
conceiue
to
be
most
needfull
and
behoouefull
,
we
should
vse
some
such
generall
words
and
phrases
,
as
may
include
all
other
needfull
and
behoouefull
things
.
In
which
respect
the
common
custome
of
concluding
our
owne
Prayers
,
with
this
perfect
forme
of
Prayer
prescribed
by
the
Lord
,
is
very
commendable
.
2.
After
this
manner
pray
yee
)
implyeth
rather
a
plat-forme
to
frame
other
Prayers
by
it
,
Answ.
That
phrase
may
imply
as
well
the
very
forme
prescribed
as
a
like
forme
.
But
Luke
vseth
a
phrase
which
putteth
this
doubt
out
of
doubt
.
When
ye
pray
,
say
.
What
should
they
say
?
Euen
the
words
following
:
Our
Father
which
art
in
heauen
,
&c.
Quest.
Answ.
To
shew
that
we
take
a
particular
and
distinct
notice
of
the
things
which
we
pray
for
.
On
which
ground
both
Christ
himselfe
,
and
the
Apostles
also
,
to
whom
this
forme
in
speciall
was
prescribed
,
vsed
other
formes
which
are
expressed
in
the
Scripture
.
By
comparing
these
two
forenamed
places
of
the
two
Euangelists
together
,
Behold
,
That
wee
may
be
the
better
directed
,
and
the
more
encouraged
to
call
vpon
God
,
and
that
by
this
excellent
forme
here
prescribed
,
we
will
distinctly
consider
the
seuerall
branches
thereof
.
§.
2.
Of
the
seuerall
branches
of
the
Lords
Prayer
.
THE
Lords
Prayer
being
(
as
wee
haue
heard
)
a
most
perfect
patterne
of
Prayer
,
The
Circumstances
are
two
.
One
precedent
,
which
is
the
Preparation
thereto
,
in
the
Preface
.
The
other
subsequent
,
which
is
the
Ratification
thereof
,
in
the
last
Particle
Amen
.
The
Substance
of
the
Prayer
consisteth
of
two
parts
.
1.
Petition
.
2.
Thanksgiuing
.
S.
August
.
sometimes
and
some
other
ancient
Writers
,
and
most
of
the
Papists
,
and
some
of
our
later
Dimnes
deuide
the
Lords
Prayer
into
seuen
Petitions
:
making
two
Petitions
of
the
two
clauses
in
the
last
Petition
.
But
the
vsuall
diuision
of
it
into
twice
three
,
is
the
most
naturel
,
&
it
is
obserued
by
Tertullian
,
Cyprian
,
Ambrose
,
Cyril
,
Chryso●tame
,
Bernard
,
and
other
ancient
Fathers
,
who
though
they
doe
not
expresse
any
distinct
number
of
Petitions
,
yet
they
so
handle
them
,
as
the
number
of
six●
may
easily
be
thence
gathered
.
For
they
make
but
one
Petition
of
these
words
,
Leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
The
moderne
Orthodox
Expositors
of
Scripture
,
doe
most
of
them
expressely
set
downe
the
distinct
number
of
sixe
Petitions
.
*
As
for
that
argument
which
is
taken
from
the
correspondencie
of
the
number
of
Petitions
to
the
seuen
graces
of
the
Spirit
,
it
is
but
an
idle
conceit
.
For
there
are
many
more
graces
of
the
Spirit
then
seuen
.
Of
the
diuiision
of
the
last
Petition
out
of
which
they
raise
the
seuenth
▪
See
§.
269.
The
Petitions
are
sixe
in
number
:
Gods
glory
:
2.
Mans
good
.
The
three
first
Petitions
aime
at
Gods
glory
:
as
this
Particle
THY
,
hauing
relation
to
God
,
sheweth
.
The
three
last
Petitions
aime
at
Mans
good
:
as
these
Particles
,
OVR
,
VS
,
hauing
relation
to
man
,
imply
.
Of
those
Petitions
which
aime
at
God●
glory
:
The
first
desireth
the
thing
it selfe
:
the
second
,
the
meanes
of
effecting
it
:
the
third
,
the
manifestation
of
it
.
Of
those
that
aime
at
Mans
good
,
two
last
his
spirituall
good
,
In
the
forme
of
Praise
three
things
are
acknowledged
:
1.
Gods
Soueraigntie
,
Thine
is
the
Kingdome
.
2.
Gods
Omnipotencie
,
and
Power
.
3.
Gods
Excellencie
,
and
Glory
.
All
these
are
amplified
by
the
perpetuitie
of
them
,
for
euer
:
which
noteth
our
Gods
Eternitie
.
These
are
the
seuerall
parts
and
branches
of
the
Lords
Prayer
,
which
with
the
Lords
helpe
shal
be
more
particularly
opened
,
and
that
by
way
of
question
and
answer
for
the
better
perspicuitie
.
[
*
](A01975-e15390-b)
*
Omni●o
congruit
vt
tot
sint
Petitiones
Dominicae
orationis
quot
sunt
dona
Spiritus
S.
Bella●
.
de
bon.
oper.
l.
1.
c.
5.
§.
Of
preparation
to
Prayer
.
Q.
WHat
is
first
to
be
considered
in
the
Lords
Prayer
?
A.
The
preface
prefixed
before
it
,
in
these
words
,
Our
Father
which
are
in
heauen
.
Q.
What
generall
instruction
thence
ariseth
?
A.
Preparation
is
needfull
vnto
Prayer
.
For
this
Preface
is
purposely
prefixed
to
fit
and
prepare
our
hearts
to
Prayer
.
To
this
very
purpose
tendeth
this
direction
of
the
wise
man
,
Bee
not
rash
with
thy
mouth
,
and
let
not
thine
heart
bee
hasty
to
vtter
any
thing
before
God
.
God
is
in
heauen
,
a
most
high
and
glorious
God
.
Men
doe
not
rashly
enter
into
the
presence
of
a
King
on
earth
.
They
will
,
change
their
raiment
:
yea
they
will
thinke
before
hand
both
of
the
matter
which
they
intend
to
moue
,
and
also
of
the
manner
of
propounding
their
suite
.
Should
wee
not
much
more
come
preparedly
into
the
presence
of
the
King
of
Kings
?
To
the
Eminencie
of
his
Person
before
whom
we
come
,
§.
4.
Of
the
meanes
to
prepare
vs
to
Prayer
.
Quest.
HOw
doth
this
Preface
teach
vs
to
prepare
our selues
to
Prayer
?
Answ.
By
describing
and
setting
forth
God
.
Quest.
What
is
thence
taught
vs
?
Answ.
A
due
consideration
of
his
person
to
whom
we
pray
is
an
especiall
meanes
to
prepare
vs
vnto
Prayer
.
They
who
duely
weigh
the
Maiestie
of
a
king
aboue
other
men
,
will
with
better
respect
approach
his
presence
.
I
finde
it
vsuall
with
the
Saints
,
whose
prayers
are
recorded
in
the
Scripture
,
to
be
ample
in
setting
forth
the
glorious
properties
of
God
in
the
beginning
of
their
prayers
,
for
which
purpose
note
the
prayers
of
[
a
](A01975-e15750-b)
a
1
King
.
8.
23.
Salomon
,
[
b
](A01975-e15770-b)
b
2.
Chron.
20.
6
Iehosaphat
,
[
c
](A01975-e15790-b)
c
2.
King
.
19.
6.
Hezekias
,
[
d
](A01975-e15810-b)
d
Ier.
32.
17.
Ieremiah
,
[
e
](A01975-e15830-b)
e
Dan.
9.
4.
Daniel
,
[
f
](A01975-e15850-b)
f
Nehe.
1.
5.
Nehemiah
[
g
](A01975-e15870-b)
g
Math.
11.
25.
Christ
,
and
the
[
h
](A01975-e15890-b)
h
Acts
4.
24.
Apostles
.
Meditation
hereof
is
an
especiall
meanes
to
thrust
out
of
the
heart
all
bye
and
base
thoughts
,
and
to
make
the
soule
soare
a
loft
,
and
flie
vp
euen
into
heauen
;
yea
when
a
mans
Spirit
is
dull
,
it
will
exceedingly
quicken
it
,
to
call
to
minde
Gods
excellent
attributs
and
great
workes
,
and
to
ponder
them
seriously
.
The
neglect
hereof
is
one
cause
of
that
little
deuotion
which
is
in
many
mens
hearts
,
§.
5.
Of
Praying
to
God
alone
.
Quest.
TO
whom
may
that
description
noted
in
the
Preface
of
the
Lords
Prayer
be
applyed
?
Answ.
To
God
,
and
to
God
alone
.
None
else
can
be
called
Our
Father
in
heauen
.
Quest.
What
learne
we
thence
?
Answ.
God
onely
is
to
be
prayed
vnto
.
●he
whole
armour
of
God
,
concerning
Prayer
.
Treat
.
3.
§.
5.
This
Prayer
is
in
that
point
defectiue
,
if
any
Saint
,
Angel
,
or
other
creature
be
to
be
called
vpon
.
Good
warrant
wee
haue
both
from
light
of
Gods
word
,
and
also
from
light
of
nature
to
call
vpon
God
:
but
no
good
warrant
any
way
,
to
call
vpon
any
other
.
§.
6.
Of
Gods
godnesse
and
greatnesse
iointly
considered
together
.
Q.
HOw
is
God
described
in
the
foresaid
Preface
?
A.
By
his
goodnesse
,
and
by
his
greatnesse
.
Q.
What
is
thence
inferred
?
A.
Gods
goodnesse
and
greatnesse
are
both
to
be
thought
on
when
we
pray
to
God
.
Reade
the
Prefaces
of
the
Prayers
before
quoted
§.
4.
and
of
other
like
Prayers
in
Scripture
,
and
ye
shall
find
those
two
properties
of
old
vsually
ioyned
together
.
The
heathen
by
the
light
of
nature
obserued
these
two
to
be
the
most
principall
attributs
of
God
,
and
thereupon
stiled
him
Optimus
Maximus
.
The
one
of
these
sheweth
how
ready
God
is
to
heare
:
the
other
how
able
he
is
to
helpe
:
so
as
these
are
two
strong
pillars
to
support
our
faith
.
A
due
consideration
of
them
both
together
,
doubting
mind
,
the
proud
heart
:
he
that
beleeueth
not
maketh
God
a
lyar
:
the
proud
thinketh
there
is
no
God
.
Learne
therefore
by
the
forenamed
meditation
on
Gods
Goodnesse
and
Greatnesse
to
preserue
this
soueraigne
temperature
of
faith
and
feare
.
Our
Father
,
before
he
putteth
vs
in
mind
of
Gods
glorious
place
in
heauen
,
which
order
he
obserued
when
he
himselfe
prayed
,
saying
,
Father
,
Lord
of
heauen
and
earth
:
In
this
order
the
Apostle
stiles
him
,
The
God
of
our
Lord
Iesus
Christ
,
and
Father
of
glorie
.
I
denie
not
but
that
there
may
be
good
vse
of
setting
Gods
greatnesse
before
vs
,
and
that
it
may
in
Prayer
be
first
expressed
,
as
it
is
in
the
Prayers
of
Daniel
,
Gods
goodnesse
:
O
Lord
God
,
great
and
fearefull
,
he
immediatly
addeth
,
which
keepest
couenant
and
mercie
,
&c.
The
brightnesse
of
Gods
greatnesse
would
vtterly
dazell
the
eye
of
man
,
if
first
,
immediatly
,
and
onely
it
should
be
fixed
thereon
.
This
direction
is
of
singular
vse
to
vs
,
base
,
sinfull
,
wretched
creatures
,
who
cannot
but
be
astonished
at
the
thought
of
Gods
greatnesse
,
power
,
iustice
,
iealousie
,
and
other
like
attributes
.
Hitherto
of
such
generall
instructions
as
the
Preface
of
the
Lords
Prayer
teacheth
.
The
particular
branches
shall
in
order
be
handled
.
The
first
whereof
,
concerneth
Gods
goodnesse
in
this
clause
(
OVR
FATHER
)
wherein
we
are
to
consider
First
,
the
relatiue
title
giuen
to
God
(
FATHER
)
Secondly
,
the
correlatiue
particle
(
OVR
)
whereby
a
particular
application
of
that
generall
relation
is
made
.
In
handling
the
title
,
we
will
declare
:
First
the
thing
it selfe
here
attributed
to
God
,
which
is
PATERNITIE
or
FATHERHOOD
.
Secondly
,
the
manner
of
expressing
it
in
the
vocatiue
case
,
and
second
person
:
as
if
more
fully
it
had
bene
thus
said
,
O
THOV
OVR
FATHER
.
§.
7.
Of
this
title
Father
applyed
to
God
.
Q.
A.
Yea
,
most
properly
it
appertaineth
to
him
.
For
it
is
the
true
and
proper
title
of
him
that
giueth
a
being
to
that
whereof
he
is
called
a
Father
.
They
therefore
among
men
that
vnder
God
are
instruments
of
the
being
of
others
,
who
bring
children
forth
into
this
world
,
are
most
vsually
called
Fathers
.
But
it
is
God
onely
that
doth
truly
and
properly
giue
a
being
to
things
:
There
is
but
one
your
Father
,
which
is
in
heauen
:
and
the
Apostle
to
like
purpose
,
There
is
but
one
God
,
the
Father
:
and
among
other
vnities
hee
reckons
this
,
One
God
and
Father
.
Now
God
is
stiled
Father
both
in
relation
to
his
Sonne
the
second
person
in
Trinitie
,
onely
begotten
Sonne
the
second
person
is
:
and
that
by
reason
of
his
eternall
generation
,
hypostaticall
vnion
of
his
two
natures
in
one
person
.
borne
of
the
Spirit
,
Else
we
know
not
what
to
pray
as
we
ought
.
This
one
God
distinguished
into
three
persons
,
His
Image
is
set
on
his
creature
two
wayes
.
1.
By
that
excellencie
wherein
he
created
them
.
2.
By
renewing
an
excellencie
in
some
of
them
after
their
fall
.
By
reason
of
that
primarie
excellencie
,
after
the
Image
of
God
.
The
Image
of
God
,
which
is
a
kind
of
diuine
excellencie
,
is
renewed
onely
in
some
of
the
sonnes
of
men
:
and
that
in
a
ciuill
and
spiritu●ll
respect
.
In
a
ciuill
respect
,
as
they
haue
dignitie
and
dominion
giuen
to
them
ouer
others
:
as
all
Magistrates
&
Gouernours
,
in
whom
there
is
a
resemblance
of
Gods
Soueraigntie
:
in
which
respect
they
beare
Gods
Image
,
Sonnes
of
the
most
High
.
In
a
spirituall
respect
,
Though
out
of
the
fatherhood
of
God
here
meant
,
that
relation
which
the
first
person
in
Trinitie
hath
to
the
second
,
may
not
be
excluded
(
for
they
who
apprehend
not
God
to
be
a
Father
of
Iesus
Christ
,
cannot
in
faith
,
and
with
comfort
call
vpon
him
)
yet
it
hath
especiall
relation
to
his
creatures
,
who
say
,
Our
Father
,
and
among
them
to
sonnes
of
men
since
their
fall
,
who
say
,
Forgiue
vs
our
trespasses
:
and
among
the
sonnes
of
men
to
such
as
are
adopted
of
God
,
and
borne
anew
after
his
Image
,
who
onely
in
truth
say
to
God
,
Hallowed
be
thy
name
,
&c.
Thus
we
who
with
our
owne
voyce
confesse
God
to
be
our
Father
,
do
professe
our selues
to
be
taken
from
seruile
condition
into
the
adoption
of
sonnes
.
Many
other
more
magnificent
titles
might
haue
bene
attributed
to
God
,
[
*
](A01975-e17440-b)
*
Math.
11.
25.
Iohn
12.
27.
Iohn
17.
1.
Math
26
▪
39.
Luke
23.
34
,
46.
Prayer
vsed
it
.
§.
8.
Of
the
instructions
which
the
title
,
Father
,
applied
to
God
import
.
Q.
WHat
instructions
may
be
gathered
from
this
title
Father
,
applyed
to
God
in
Prayer
?
A.
1.
God
is
to
be
called
vpon
in
the
mediation
of
Christ
.
In
Christ
onely
is
God
a
Father
:
2.
They
onely
haue
this
priuiledge
to
approach
by
Prayer
into
Gods
presence
,
who
can
in
truth
call
him
Father
:
which
none
can
do
but
they
that
beleeue
in
Christ
.
For
as
many
as
receiued
him
,
to
them
he
gaue
power
to
become
the
Sonnes
of
God
,
euen
to
them
that
beleeue
in
his
Name
.
call
vpon
God
.
3.
Prayer
must
be
made
in
confidence
of
Gods
fatherly
loue
.
[
d
](A01975-e17700-b)
d
Gal.
4.
6.
Because
ye
are
sonnes
(
saith
the
Apostle
)
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
crying
Abba
Father
.
Now
the
ground
of
this
confidence
resteth
onely
in
Gods
Fatherhood
.
For
here
are
no
other
motiues
,
either
from
our selues
or
from
others
.
But
[
e
](A01975-e17730-b)
e
Math.
7.
11.
Paternitie
promiseth
all
blessings
.
4.
There
is
ground
of
returning
to
God
after
we
haue
gone
from
him
.
For
a
father
is
readie
againe
and
againe
to
receiue
.
[
f
](A01975-e17770-b)
f
Luk.
15.
18.
&c.
I
will
rise
and
go
to
my
FATHER
,
saith
the
Prodigall
:
and
when
that
Father
saw
his
sonne
yet
a
great
way
off
,
he
had
compassion
.
After
that
Dauid
had
iustly
banished
his
sonne
Absolom
,
he
longed
to
goe
forth
vnto
him
.
As
Fatherhood
promiseth
all
blessings
,
so
all
forbearance
.
It
maketh
one
readie
to
giue
,
and
forgiue
.
A
fathers
loue
is
of
all
others
most
constant
and
immutable
.
5.
There
is
sufficient
encouragement
against
euery
thing
,
that
may
any
way
dishearten
vs
from
approaching
into
Gods
presence
:
whether
it
be
excellencie
in
God
,
or
infirmitie
in
our selues
.
A
father
will
lay
aside
in
his
childes
presence
,
6.
They
who
call
on
God
must
beare
a
child-like
affection
to
him
.
For
they
who
with
their
lips
call
God
Father
,
and
in
their
hearts
respect
him
not
as
a
Father
,
do
apparently
mocke
him
.
On
this
ground
saith
God
to
his
people
:
If
I
be
a
Father
where
is
mine
honour
?
Peter
,
If
ye
call
him
him
Father
,
passe
the
time
of
your
soiourning
here
in
feare
.
Thus
much
of
the
title
Father
.
The
manner
of
expressing
it
followeth
,
in
the
vocatiue
case
and
second
person
.
§.
9.
Of
the
prerogatiue
of
Gods
children
to
speake
vnto
him
face
to
face
.
Q.
WHat
doth
the
manner
of
expressing
this
title
Father
,
in
the
vocatiue
case
and
second
person
import
?
-
A.
1.
A
dignitie
of
Gods
children
.
-
2.
A
dutie
of
Gods
children
.
Q.
What
is
that
dignitie
?
A.
Such
a
familiaritie
with
God
,
as
face
to
face
to
speake
to
him
.
For
this
title
,
Father
,
is
so
set
downe
as
directed
to
God
himselfe
in
his
owne
presence
.
Dauid
doth
excellently
set
forth
this
priuiledge
,
Lord
I
powre
my
whole
desire
before
thee
.
All
haue
not
this
libertie
:
as
an
euidence
where
of
they
haue
not
abilitie
thus
to
come
into
Gods
presence
,
They
vpon
whom
God
powreth
the
Spirit
of
grace
,
Spirit
of
supplication
:
but
vpon
no
other
.
It
is
therefore
a
gift
appropriated
to
the
Saints
,
to
call
vpon
God
in
faith
:
by
which
[
*
](A01975-e18260-b)
*
Acts
9.
14.
stile
they
are
described
.
Others
may
vse
this
word
,
ô
Father
:
but
their
supposed
prayers
are
but
meere
iip-labour
.
At
the
best
their
inward
desires
are
but
wishes
.
Now
there
is
a
great
difference
betwixt
wishing
and
praying
.
Let
me
die
the
death
of
the
righteous
.
Like
to
whom
were
they
that
said
,
Who
will
shew
vs
any
good
?
But
Dauid
goeth
directly
to
God
,
and
thus
expresly
prayeth
to
him
,
LORD
life
thou
vp
the
light
of
thy
countenance
vpon
vs
.
We
know
that
any
man
may
in
any
place
wish
and
say
,
I
would
the
King
would
grant
me
this
or
that
sute
:
but
at
all
times
to
haue
a
free
accesse
to
the
Kings
presence
,
and
to
say
vnto
him
,
O
my
Leige
I
beseech
thee
grant
me
this
sute
,
is
a
great
priuiledge
,
appertaining
onely
to
Kings
fauourites
:
and
so
much
the
greater
when
there
is
assurance
of
preuailing
by
this
free
accesse
:
as
there
is
assurance
by
that
free
accesse
which
Saints
haue
to
Gods
presence
.
This
is
little
considered
of
them
,
who
make
all
their
prayers
rather
by
exhortation
vnto
Prayer
,
then
by
expresse
Petition
,
in
the
third
person
,
thus
,
Let
vs
pray
that
God
would
do
this
or
that
:
which
argueth
too
light
an
esteeme
of
the
forenamed
priuiledge
:
and
is
a
declaration
of
what
ought
to
be
done
,
rather
then
an
actuall
performance
thereof
.
§.
10.
Of
their
dutie
who
haue
free
accesse
to
God
.
Q.
WHat
is
the
Dutie
that
is
expected
of
such
as
haue
the
forenamed
free
accesse
to
God
?
A.
That
in
Prayer
especially
their
heart
be
strucke
with
a
due
respect
of
Gods
presence
.
[
*
](A01975-e18610-b)
*
§.
17.
When
we
come
to
speake
of
the
glorie
and
greatnesse
of
God
,
we
shall
haue
further
occasion
to
presse
this
point
.
Thus
much
of
the
relatiue
title
Father
.
The
correlatiue
is
noted
in
this
particle
OVR
.
In
handling
whereof
first
we
are
to
consider
in
generall
the
parties
which
are
comprised
vnder
it
:
and
then
more
particularly
,
the
person
,
and
number
wherein
it
is
expressed
.
§.
11.
Of
the
parties
comprised
vnder
this
particle
OVR
.
Q.
WHom
doth
this
correlatiue
particle
(
OVR
)
set
out
?
A.
Mortall
men
that
liue
on
earth
.
Q.
What
is
hereby
giuen
to
be
vnderstood
?
A.
The
loue
of
God
,
and
honour
of
those
mortall
men
.
Q.
How
is
Gods
loue
set
forth
?
A.
By
vouchsafing
to
be
a
Father
to
such
base
wretches
.
Behold
what
manner
of
loue
the
Father
hath
bestowed
vpon
vs
,
that
we
should
be
called
the
sonnes
of
God!
Who
durst
call
God
Father
,
if
Christ
had
not
warranted
vs
so
to
do
.
Q.
What
is
the
honour
that
is
hereby
done
vnto
the
sonnes
of
men
?
A.
The
greatest
that
can
be
.
For
what
greater
honour
then
to
be
the
Kings
sonne
?
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heires
of
saluation
?
Herewith
may
all
they
who
haue
this
honour
vouchsafed
vnto
them
,
For
this
cause
the
world
knoweth
vs
not
,
because
it
knoweth
not
our
Father
.
This
of
the
parties
whose
Father
God
is
.
The
manner
of
applying
Gods
fatherhood
by
the
first
person
OVR
followeth
.
§.
12.
Of
applying
Gods
Fatherhood
to
our selues
.
Q.
WHat
do
we
acknowledge
by
this
correlatiue
particle
OVR
,
as
it
is
the
first
person
?
A.
That
God
is
not
onely
the
Father
of
Christ
,
and
of
other
men
but
our
Father
also
:
O
my
Father
:
and
,
as
Thomas
said
to
Christ
,
my
Lord
and
my
God
.
If
it
be
obiected
,
that
that
which
is
vttered
in
the
plurall
number
is
not
particularly
applyed
to
ones
selfe
:
I
answer
,
that
though
it
be
not
applyed
to
ones
selfe
onely
,
and
alone
,
yet
it
may
be
to
him
ioyntly
with
others
.
Though
I
beleeue
God
to
be
a
common
Father
of
many
(
which
the
plurall
number
implyeth
)
yet
that
hindreth
not
,
but
that
I
may
reckon
my selfe
in
that
number
:
and
so
make
the
application
to
my selfe
.
Thus
much
is
fitly
axpressed
in
this
speech
of
Christ
,
I
ascend
to
my
Father
,
and
to
your
Father
.
Here
he
acknowledgeth
God
to
be
a
common
Father
of
others
(
in
these
words
your
Father
)
and
yet
maketh
a
particular
application
thereof
in
these
words
,
my
Father
.
Q.
What
instruction
ariseth
from
this
application
of
Gods
Fatherhood
to
our selues
?
A.
A
particular
perswasion
of
Gods
fatherly
affection
to
our selues
is
then
especially
requisite
when
we
pray
vnto
him
.
our
Father
,
without
such
a
perswasion
.
The
benefits
of
that
particular
perswasion
are
great
and
manifold
.
1.
It
distinguisheth
the
sound
faith
of
true
Saints
from
the
counterfeit
faith
of
formall
Prosessors
and
trembling
faith
of
Diuels
.
they
beleeue
and
tremble
.
2.
It
maketh
vs
more
boldly
to
come
to
the
throne
of
Grace
.
I
will
goe
to
my
MY
Father
.
3.
It
maketh
vs
to
rest
vpon
God
more
confidently
for
prouision
for
all
things
needfull
,
4.
It
doth
much
vphold
vs
in
all
distresses
.
5.
It
strengtheneth
our
faith
in
all
the
properties
and
works
of
God
.
my
Father
that
hath
made
all
things
,
and
doth
continue
to
vphold
and
order
them
:
that
it
is
my
Father
that
is
the
fountaine
of
all
blessing
,
and
giueth
what
he
will
,
to
whom
he
will
:
that
my
Father
is
euery
where
present
,
knowing
all
the
necessities
and
extremities
of
euery
one
:
that
the
mightie
,
mercifull
,
wise
,
prouident
God
is
my
Father
:
to
be
truly
perswaded
hereof
must
needs
minister
much
comfort
at
all
times
,
in
all
places
,
whatsoeuer
our
present
condition
be
.
But
otherwise
,
to
know
that
by
God
the
whole
world
is
ordered
,
that
his
eyes
are
in
euery
place
,
that
he
is
omnipotent
,
iust
,
wise
,
true
,
&c.
and
not
to
apprehend
him
to
be
our
Father
,
cannot
but
much
strike
our
hearts
with
much
terror
,
and
make
vs
to
flie
from
him
,
as
Adam
did
,
6.
It
affordeth
much
comfort
against
our
manifold
infirmities
.
Doest
thou
not
meane
this
?
wouldest
thou
not
haue
that
?
7.
All
that
can
be
said
of
Gods
fatherhood
will
bring
no
comfort
to
a
man
,
As
the
manner
of
expressing
the
correlatiae
particle
OVR
in
the
first
person
,
whereby
he
that
maketh
the
Prayer
is
included
was
obseruable
:
so
is
it
also
in
the
plurall
number
,
whereby
it
is
extended
to
others
?
§.
13.
Of
Gods
impartiall
respect
to
all
his
children
:
and
sufficiencie
of
blessing
for
all
.
Q.
WHy
is
the
application
of
God
fatherhood
set
downe
in
the
plurall
number
,
OVR
?
A.
To
shew
that
God
is
a
common
father
of
all
the
Saints
:
one
God
,
so
that
one
God
is
father
of
all
.
To
which
purpose
is
that
emphaticall
interrogation
of
the
Prophet
,
Haue
we
not
all
one
Father
?
Wherefore
not
onely
the
whole
Church
in
generall
,
or
publicke
assemblies
,
but
euery
particular
Saint
is
taught
to
say
,
Our
Father
.
Q.
What
doth
this
teach
vs
?
A.
1.
Gods
respect
to
vs
.
2.
Our
dutie
one
to
another
.
3.
The
priuiledge
of
Saints
.
Q.
How
is
Gods
respect
manifested
?
A.
1.
By
his
impartiall
fauour
to
all
alike
.
2.
By
the
abundance
of
blessing
which
he
hath
,
euen
sufficient
for
all
.
1.
Concerning
Gods
impartiall
respect
,
Our
Father
.
God
then
is
the
Father
of
all
:
and
as
a
father
he
carrieth
himselfe
towards
all
.
He
is
good
,
and
mercifull
,
and
of
great
kindnesse
,
to
all
that
call
vpon
him
.
He
vpholdeth
all
that
fall
.
no
respect
of
persons
.
[
*
](A01975-e19970-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
title
therefore
which
noteth
out
an
onely
sonne
on
whom
all
loue
is
cast
,
[
b
](A01975-e20000-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
very
title
is
attributed
to
all
the
Saints
,
to
shew
,
that
though
they
be
many
,
one
Bodie
,
and
one
Spouse
of
Christ
the
Sonne
of
God
.
2.
abundance
of
blessing
which
this
our
common
Father
hath
,
it
appeareth
to
be
sufficient
for
all
,
in
that
Christ
directeth
all
to
go
to
him
,
and
that
for
others
as
well
as
for
themselues
:
and
not
feare
to
put
him
in
mind
that
he
is
the
Father
of
others
as
well
as
of
our selues
,
and
that
he
hath
others
to
blesse
as
well
as
vs
.
So
as
God
is
not
like
Isaack
,
I
am
thy
sonne
,
thy
first
borne
,
blesse
me
,
my
father
)
rather
then
make
mention
of
his
common
fatherhood
.
§.
14.
Of
their
mutuall
duties
which
say
OVR
FATHER
.
Q.
WHat
are
the
duties
on
our
part
to
be
performed
by
reason
of
Gods
common
Fatherhood
?
A.
Great
ones
must
make
themselues
equall
to
them
of
the
lower
sort
.
Though
in
outward
priuiledges
they
be
greater
then
other
Saints
,
all
brethren
.
Yea
Christ
himselfe
(
though
he
were
head
and
Lord
of
all
)
was
not
ashamed
to
call
them
brethren
.
Our
Father
.
2.
Meane
ones
must
be
content
in
their
estate
:
There
is
neither
bond
nor
free
,
but
all
are
one
in
Christ
Iesus
.
A
ground
of
great
contentment
.
3.
Saints
must
take
occasion
of
praying
together
.
Our
Father
.
This
is
the
rather
to
be
noted
,
because
Christ
hath
promised
his
presence
after
au
especiall
manner
,
Where
two
or
three
agree
together
.
4.
Saints
must
pray
one
for
another
.
Our
Father
:
so
we
professe
him
to
be
the
fountaine
of
all
blessing
,
able
to
helpe
all
:
euen
others
as
well
as
our selues
:
which
is
a
great
honour
done
to
God
.
And
we
do
also
hereby
professe
that
we
are
willing
and
desirous
that
others
should
partake
of
the
same
blessings
that
we
craue
for
our selues
:
of
which
mind
was
that
Prophet
that
said
,
Would
God
that
all
the
Lords
people
were
Prophets
:
I
would
to
God
that
all
that
heare
me
were
such
as
I
am
.
Note
euery
of
the
Petitions
which
we
are
taught
to
make
for
our selues
,
and
ye
shall
obserue
euery
blessing
craued
for
our selues
,
to
be
craued
also
for
others
,
as
these
two
words
,
vs
,
OVR
,
expressed
in
euery
of
them
doth
plainly
shew
.
There
is
a
double
bond
to
binde
vs
hereunto
:
one
of
loue
,
the
other
of
iustice
.
Christ
noteth
it
to
be
the
dutie
of
loue
to
pray
for
others
:
Loue
.
Faith
is
as
an
hand
closed
,
grasping
all
for
it selfe
.
Loue
is
as
an
hand
opened
readie
to
communicate
what
it
hath
to
others
.
Whereas
therefore
in
our
Beliefe
,
in
the
singular
number
each
one
saith
,
I
belieue
,
in
Prayer
each
one
saith
in
the
plurall
,
Our
Father
,
giue
vs
,
forgiue
vs
,
deliuer
vs
.
5.
Saints
must
pray
in
brotherly
loue
,
and
with
hearts
and
minds
vnited
.
This
phrase
,
Our
Father
,
putteth
them
in
mind
of
a
brotherly
affection
one
towards
another
.
To
this
purpose
may
be
applied
that
consequence
,
which
on
such
a
ground
the
Prophet
inferreth
,
Haue
we
not
all
one
Father
?
Why
do
we
deale
treacherously
euery
man
against
his
brother
?
§.
15.
Of
the
Saints
participation
of
one
anothers
Prayers
.
Q.
WHat
is
that
priuiledge
of
the
Saints
that
is
gathered
out
of
this
phrase
,
Our
Father
?
A.
They
mutually
partake
of
the
benef●is
of
one
anothers
Prayers
.
For
it
may
well
be
taken
for
grant
,
that
this
forme
being
prescribed
by
Christ
,
Q.
May
not
God
be
called
vpon
in
the
singular
number
thus
,
My
Father
.
A.
My
Father
.
Q.
May
this
forme
(
Our
Father
)
be
vsed
by
one
alone
?
A.
O
our
God
,
saith
he
,
heare
the
Prayer
of
thy
seruant
.
ô
my
God
,
encline
thine
eare
.
In
regard
of
that
particular
affiance
which
he
had
in
God
,
he
saith
,
my
God
:
and
in
regard
of
his
respect
,
euen
when
he
was
alone
,
to
other
children
of
God
,
he
saith
,
Our
God
.
For
our
loue
to
the
brethren
,
and
our
perswasion
of
their
vnion
in
Christ
,
must
be
manifested
to
God
when
we
are
alone
as
well
as
in
companie
.
Thus
much
of
Gods
Goodnesse
.
It
remaineth
to
speake
of
his
greatnesse
.
§.
16.
Of
Gods
being
in
heauen
.
Q.
HOw
is
Gods
greatnesse
set
forth
?
A.
By
his
mansion
place
which
is
in
heauen
.
A
mansion
place
is
an
vsuall
meanes
of
greatnesse
or
meanesse
.
When
we
see
a
little
thatcht
ruinous
cottage
,
we
imagine
that
he
is
a
poore
meane
person
that
dwelleth
there
.
Thus
Eliphas
setteth
out
the
basenesse
of
men
,
dwell
in
houses
of
clay
,
whose
foundation
is
in
the
dust
.
But
if
we
see
a
faire
and
stately
Pallace
,
we
thinke
that
he
is
a
great
personage
that
inhabiteth
there
.
Great
Nebuchadnezzar
did
thus
set
out
his
owne
greatnesse
,
Is
not
this
great
Babylon
that
I
haue
built
for
the
house
of
the
kingdome
,
and
for
the
honour
of
my
maiestie
?
Yea
if
beggars
see
but
a
faire
porch
before
the
doore
of
an
house
,
they
conceit
that
one
which
can
spare
them
something
there
abideth
.
To
our
capacitie
therefore
the
Lord
(
who
dwelleth
in
the
light
that
no
creature
can
approach
vnto
)
is
pleased
thus
to
set
forth
his
greatnesse
▪
Many
do
so
peruert
this
description
of
Gods
greatnesse
,
as
thereby
they
much
impeach
the
excellencie
of
his
Maiestie
.
For
1.
fill
heauen
,
and
earth
:
to
haue
the
heauen
for
his
throne
,
none
can
withdraw
themselues
from
his
presence
:
the
heauen
,
and
heauen
of
heauens
cannot
containe
him
.
2.
Is
not
God
in
the
height
of
heauen
?
How
doth
God
know
?
Can
he
iudge
through
the
darke
cloud
?
Thicke
clouds
are
a
couering
to
him
,
that
he
seeth
not
:
and
he
walketh
in
the
circuit
of
heauen
.
But
this
conceipt
is
directly
contrary
to
that
omniscience
and
perfect
sight
of
God
,
which
the
holy
Ghost
thus
setteth
out
:
Out
of
heauen
doth
the
Lord
behold
the
earth
.
The
eyes
of
the
Lord
are
in
euery
place
,
beholding
the
euill
and
the
good
.
There
is
not
any
creature
that
is
not
manifest
in
his
sight
,
2.
Others
thence
inferre
,
that
thought
it
be
granted
that
God
seeth
the
earth
,
&
all
things
done
thereon
,
yet
he
ordereth
them
not
:
But
to
let
passe
all
such
false
,
erroneous
,
absurd
,
and
blasphemous
collections
,
Q.
Why
is
God
thus
set
forth
?
A.
1.
To
make
our
soules
ascend
as
high
as
possibly
can
be
when
we
pray
vnto
him
.
Aboue
heauen
our
thoughts
cannot
ascend
.
Therefore
he
is
said
to
be
in
heauen
,
which
is
the
highest
place
of
all
.
I
lift
vp
mine
eyes
to
thee
who
dwellest
in
heauen
,
saith
the
Psalmist
.
2.
To
distinguish
God
from
earthly
parents
:
Who
is
like
to
the
Lord
our
God
who
dwelleth
on
high
?
3.
To
shew
that
he
is
free
from
all
earthly
infirmities
:
with
whom
is
no
variablenesse
,
nor
shadow
of
turning
.
4.
To
set
him
forth
in
the
most
glorious
manner
that
can
be
.
Angels
behold
the
face
of
God
:
thousand
thousands
minister
vnto
him
,
and
ten
thousand
thousands
stand
before
him
.
In
heauen
is
Christ
set
at
the
right
hand
of
the
Throne
of
Maiestie
.
In
heauen
it
was
where
Saint
Paul
heard
vnspeakable
words
,
which
it
is
not
lawfull
(
or
possible
)
for
man
to
vtter
.
the
things
which
eye
hath
not
seene
,
nor
eare
heard
,
nor
haue
entred
into
the
heart
of
man
.
5.
Because
his
glorie
is
most
manifested
as
in
heauen
,
The
heauens
declare
the
glorie
of
God
.
From
heauen
did
God
cause
iudgement
to
be
heard
.
From
heauen
the
wrath
of
God
is
re●ealed
.
From
heauen
did
the
Lord
behold
the
earth
,
to
heare
the
groaning
of
the
prisoners
,
&c.
From
aboue
is
euery
good
giuing
,
and
euery
perfect
gift
.
§.
17.
Of
the
direction
which
Gods
being
in
heauen
giueth
vs
for
the
manner
of
praying
.
Q.
DOth
this
description
of
Gods
greatnesse
giue
vs
any
direction
for
Prayer
?
A.
Yes
.
Both
for
the
Manner
and
Matter
of
Prayer
.
Q.
A.
1.
That
in
Prayer
we
conceiue
no
Image
of
God
.
For
whereunto
can
he
,
who
is
in
heauen
,
be
resembled
?
It
cannot
but
much
impaire
the
surpassing
excellencie
of
Gods
glorious
Maiestie
,
to
be
likened
to
any
creature
:
and
that
much
more
then
if
a
great
Monarch
should
be
said
to
be
like
a
toade
,
or
viper
.
Oft
and
earnestly
hath
God
fore-warned
his
people
to
take
heed
thereof
:
2.
That
we
conceiue
no
earthly
or
carnall
thing
of
God
who
is
in
heauen
.
To
thinke
that
God
dealeth
hardly
with
vs
,
misiudgeth
our
intents
,
Is
it
fit
to
say
to
a
King
,
thou
art
wicked
?
or
to
Princes
,
ye
are
vngodly
?
How
much
lesse
to
him
that
is
in
heauen
,
that
accepteth
not
the
person
of
Princes
?
3.
That
we
measure
not
God
,
his
word
,
nor
workes
by
the
laste
of
our
reason
.
He
is
in
heauen
:
we
on
earth
.
This
therefore
is
to
measure
things
heauenly
with
an
earthly
measure
,
which
is
too
scantie
.
As
the
heauens
are
higher
then
the
earth
,
so
are
my
waies
higher
then
your
waies
saith
the
Lord
.
This
is
to
be
noted
especially
against
such
as
in
their
distresses
,
when
they
can
see
no
ordinarie
meanes
of
helpe
,
thinke
God
himselfe
cannot
helpe
:
as
the
Israelites
that
said
,
Can
God
prepare
a
table
in
the
wildernesse
?
and
like
the
Prince
that
said
,
Though
the
Lord
would
make
windowes
in
heauen
,
could
this
come
to
passe
?
This
also
is
to
be
noted
against
such
as
vtterly
dispaire
of
mercie
,
Cain
,
Iudas
,
and
others
.
4.
On
this
ground
haue
the
Saints
in
former
times
said
,
Though
Abraham
be
ignorant
of
vs
,
sucking
child
?
yea
though
they
may
forget
,
yet
will
not
I
forget
,
saith
the
Lord
.
When
my
Father
and
mother
for
sake
me
,
then
will
the
Lord
take
me
vp
.
According
to
this
transcendent
application
of
fatherly
loue
to
God
,
we
ought
to
haue
our
faith
strengthened
therein
.
How
much
comfort
may
such
Parents
as
are
tender
ouer
their
children
,
or
such
children
as
haue
tender
Parents
,
or
any
other
that
know
the
tendernesse
of
earthly
Parents
,
receiue
by
this
application
,
if
they
beleeue
,
as
they
ought
,
That
Our
Father
which
is
in
heauen
,
is
as
much
more
tender
then
fathers
on
earth
,
as
Heauen
is
higher
then
earth
?
Yea
such
as
haue
impotent
and
vnnaturall
Parents
on
earth
,
may
vphold
themselues
through
faith
in
their
Father
who
is
in
heauen
,
being
as
a
Father
,
readie
,
and
,
as
in
heauen
,
able
to
supply
all
their
necessities
.
5.
That
with
all
reuerence
we
prostrate
our selues
before
God
our
Father
in
heauen
.
O
that
there
were
in
their
hearts
a
feare
of
me
!
Then
must
this
feare
be
manifested
by
beseeming
gesture
and
words
,
[
*
](A01975-e22600-b)
*
§.
1.
Eccl.
5.
2.
before
)
and
yet
no
frothy
curiositie
.
The
wise
man
,
vpon
the
ground
here
noted
,
giueth
a
like
direction
.
His
direction
is
this
,
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hastie
to
vtter
any
thing
before
God
.
His
ground
is
this
,
God
is
in
heauen
.
As
for
our
gesture
,
on
a
due
consideration
of
the
greatnesse
of
God
,
we
are
exhorted
to
fall
downe
,
and
kneele
before
him
.
The
Publican
with
all
humilitie
caried
himselfe
in
Prayer
before
God
:
and
kneele
before
him
.
The
Publican
with
all
humilitie
caried
himselfe
in
Prayer
before
God
:
and
he
who
pardoneth
the
humble
heard
his
Prayer
.
To
conclude
this
point
,
all
the
reuerence
both
inward
and
outward
,
that
possibly
may
be
,
is
to
be
manifested
to
our
Father
in
heauen
,
lest
his
father-hood
make
vs
ouer-bold
.
Thus
shall
we
in
truth
say
vnto
God
,
Mercie
is
with
thee
,
that
thou
maist
be
feared
.
6.
That
we
make
no
place
a
pretext
to
keepe
vs
from
Prayer
.
[
b
](A01975-e22750-b)
b
1.
King
.
8.
23.
the
Temple
,
in
[
c
](A01975-e22760-b)
c
Acts
10.
30.
their
owne
houses
,
on
the
[
d
](A01975-e22770-b)
d
Acts
10
9.
house
top
,
in
[
e
](A01975-e22780-b)
e
Gen.
24.
63.
the
open
field
,
in
[
f
](A01975-e22790-b)
f
Luke
6.
12.
a
mountaine
,
in
[
g
](A01975-e22800-b)
g
Ion.
1.
6.
a
ship
,
in
[
h
](A01975-e22810-b)
h
—
3
▪
2.
the
mid'st
of
the
sea
,
in
[
i
](A01975-e22820-b)
i
—
2
,
1.
a
fishes
bellie
,
in
[
k
](A01975-e22830-b)
k
Gen
24.
12.
a
iourney
,
in
[
l
](A01975-e22840-b)
l
2.
Chron.
14.
11
a
battell
▪
and
in
sundrie
other
places
.
This
being
so
,
what
need
is
there
of
going
on
pilgrimage
to
this
or
that
shrine
?
Is
our
Father
which
is
in
heauen
,
tied
to
one
countrie
,
or
to
one
place
in
a
countrie
more
then
to
another
?
An
heathenish
conceipt
!
For
the
heathen
imagined
their
Apollo
,
from
whom
they
receiued
their
Oracles
to
be
at
Delphi
,
Cuma
,
Dodona
,
and
such
other
particular
places
.
7.
[
m
](A01975-e22900-b)
m
1.
Tim.
2.
8.
2.
Tim.
2.
19.
Psal.
26.
6.
That
we
list
vp
pure
hearts
in
Prayer
.
For
heauen
,
where
God
is
on
his
Throne
of
Grace
,
and
whither
our
soules
in
Prayer
ascend
,
is
a
pure
,
and
holy
place
:
[
n
](A01975-e22920-b)
n
Reu.
21.
27.
into
it
no
vncleane
thing
can
enter
.
Besides
,
from
heauen
can
God
espie
with
what
minds
and
hearts
we
come
before
him
.
[
o
](A01975-e22940-b)
o
Psal.
11.
14.
His
throne
being
in
heauen
,
his
eyes
behold
,
his
eye-lids
trie
the
children
of
men
.
Now
he
can
endure
to
iniquitie
,
no
hypocrisie
.
[
p
](A01975-e22970-b)
p
Psal.
66.
18.
Ioh.
9.
31.
If
we
regard
wickednesse
,
God
will
not
heare
our
Prayers
.
[
q
](A01975-e22990-b)
q
Pro.
28.
9.
Isa.
〈◊〉
15.
They
are
abomination
to
him
.
8.
That
our
Prayers
be
made
with
an
holy
subiection
to
Gods
will
:
saying
as
Christ
,
Not
my
will
be
done
,
but
thine
.
God
being
in
heauen
hath
an
absolute
soueraigntie
:
his
will
must
,
and
shall
stand
,
9.
That
in
faith
we
lift
vp
eyes
,
hands
,
and
hearts
into
heauen
.
Our
Father
on
whom
we
call
is
in
heauen
.
10.
That
our
Prayer
be
so
sent
forth
as
they
may
pierce
the
heauens
where
God
is
.
This
is
to
be
done
with
extension
not
of
voice
,
Why
CRYEST
thou
vnto
me
?
The
Apostle
stileth
such
desires
as
Gods
Spirit
raiseth
in
our
spirits
,
Groanes
which
cannot
be
vttered
.
11.
That
we
pray
with
confidence
in
Gods
almightie
power
:
beleeuing
that
God
is
able
to
grant
whatsoeuer
we
shall
aske
according
to
his
will
.
in
heauen
,
giueth
vs
as
good
ground
of
confidence
in
his
power
.
Thus
shall
we
(
as
Abraham
did
)
Giue
glorie
to
God
,
being
fully
perswaded
that
what
he
hath
promised
he
is
able
also
to
performe
.
12.
That
we
pray
with
courage
,
not
fearing
what
any
on
earth
can
do
to
hinder
the
fruite
and
successe
of
our
Prayers
.
For
our
Father
to
whom
we
pray
,
and
from
whom
we
expect
the
accomplishment
of
our
desire
,
is
in
heauen
,
higher
then
all
.
Daniel
without
question
did
well
know
and
consider
this
ground
of
confidence
,
when
notwithstanding
the
decree
made
against
all
that
should
aske
any
petition
of
any
God
or
man
,
he
prayed
three
times
a
day
his
window
being
open
.
§.
18.
Of
the
direction
which
Gods
being
in
heauen
giueth
vs
for
the
matter
of
Prayer
.
Q.
WHat
direction
doth
this
placing
of
God
in
heauen
giue
vs
for
the
matter
of
Prayer
?
A.
It
teacheth
vs
what
things
especially
to
aske
.
Q.
What
are
they
?
A.
Things
of
weight
and
worth
,
meete
for
such
a
Maiestie
to
giue
.
When
subiects
preferre
a
Petition
to
their
Soueraigne
sitting
on
his
throne
,
or
chaire
of
estate
,
they
do
not
vse
to
make
sute
for
pins
or
points
.
This
were
dishonourable
to
his
maiestie
.
Shall
we
then
make
sute
to
this
highest
Maiestie
being
in
heauen
,
for
toyes
,
and
trifles
?
Shall
a
dice-player
pray
that
he
may
win
his
fellowes
money
?
Shall
an
angrie
man
pray
to
God
that
he
may
be
reuenged
on
him
with
whom
he
is
angrie
?
Shall
any
one
desire
God
to
satisfie
his
lusts
?
In
this
respect
saith
S.
Iames
,
Ye
aske
and
receiue
not
,
because
you
aske
amisse
that
you
may
consume
it
on
your
lusts
.
For
this
generall
direction
about
the
matter
of
Prayer
,
we
haue
a
perfect
patterne
in
this
platforme
prescribed
by
our
Lord
,
wherein
is
nothing
,
but
what
is
of
great
moment
mentioned
.
Obiect
.
We
are
there
taught
to
pray
for
daily
bread
,
which
seemeth
not
to
be
so
great
and
weightie
a
matter
.
Answ.
in
heauen
,
the
earth
and
the
fulnesse
thereof
belongeth
.
2.
We
do
not
there
onely
craue
the
thing
it selfe
,
but
a
blessing
with
it
.
Now
the
blessing
of
the
least
creature
is
a
weighty
matter
:
more
then
all
the
world
can
giue
.
Without
the
blessing
the
creature
it selfe
is
nothing
.
man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
the
Lord
doth
man
liue
.
3.
Though
temporall
blessings
in
their
kinde
be
comparatiuely
small
,
2.
Aske
things
heauenly
.
Desiderari
conueni●
〈◊〉
&
caquae
haben●ur
in
caelis
.
Chrys.
●om.
20.
in
Mat.
6.
From
this
placing
of
God
in
heauen
we
are
taught
to
craue
things
heauenly
:
which
are
1.
Such
as
tend
to
the
glorie
of
God
that
is
in
heauen
.
2.
Such
as
helpe
vs
to
heauen
.
These
are
the
things
which
Christ
especially
entendeth
,
where
making
a
comparison
betwixt
our
father
on
earth
,
and
this
our
Father
in
heauen
,
How
much
more
shall
your
Father
which
is
in
heauen
,
giue
good
things
to
them
that
aske
him
?
S.
Luke
expressing
the
same
point
,
in
stead
of
good
things
puts
the
holy
Ghost
:
whereby
is
shewed
what
are
the
good
things
which
Christ
meaneth
,
namely
,
such
as
proceed
from
the
sanctifying
Spirit
of
God
.
These
heauenly
things
are
most
meete
for
him
who
is
in
heauen
to
giue
.
To
this
purpose
tendeth
this
exhortation
of
the
Apostle
,
Seeke
those
things
which
are
aboue
.
Well
had
Salomon
learned
this
lesson
:
for
when
God
said
to
him
,
Aske
what
I
shall
giue
thee
,
Giue
thy
seruant
an
vnderstanding
heart
:
which
is
one
of
those
good
gifts
that
come
from
aboue
.
Obiect
.
If
the
things
which
we
are
here
taught
to
pray
for
be
heauenly
,
how
is
it
that
temporall
blessings
come
in
the
rank
and
number
of
them
?
Answ.
First
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
and
all
these
things
shall
be
added
vnto
you
.
As
when
a
man
purchaseth
mannours
and
lands
,
the
wood
in
hedge-r●wes
for
fire-boote
,
plow-boote
,
and
other
like
purposes
is
giuen
in
the
grosse
.
Or
more
plainly
,
when
a
man
buyeth
spice
,
fruite
,
comfits
,
or
any
such
commodities
,
paper
and
pack-thred
is
giuen
into
the
bargaine
.
So
if
thou
get
heauenly
blessings
,
temporall
things
,
so
farre
as
they
are
needfull
for
thee
,
shall
be
cast
in
.
3.
heauen
it
selsfe
:
that
we
may
be
where
our
Father
is
:
and
where
we
may
most
fully
enioy
his
glorious
presence
.
Thus
did
the
Apostle
desire
to
depart
,
with
Christ
.
And
the
holy
Patriarkes
are
said
to
desire
an
heauenly
countrie
:
Two
things
there
be
which
will
testifie
the
truth
of
our
desire
hereof
.
1.
A
studying
to
enter
into
that
rest
,
together
with
a
chearefull
walking
in
the
way
that
leadeth
thereto
.
2.
Thus
farre
of
the
Preface
.
The
Petitions
follow
.
§.
19.
Of
the
manner
of
handling
euerie
Petition
.
IN
handling
euery
of
the
Petitions
sixe
points
shall
be
distinctly
obserued
.
1.
The
Meaning
of
the
words
.
2.
The
Order
and
dependance
of
one
point
vpon
another
.
3.
The
particular
good
things
which
we
are
to
cr●ate
.
4.
The
particulars
for
which
we
are
to
giue
thankes
.
5.
The
duties
which
we
ought
to
endeauour
after
.
6.
The
failings
for
which
we
are
to
be
humbled
.
The
three
former
of
these
are
most
proper
and
naturall
.
For
1.
By
opening
the
meaning
of
the
words
,
the
true
and
full
intent
of
Christ
will
be
better
found
out
.
2.
By
noting
out
the
dependance
,
one
point
will
giue
much
light
to
another
.
For
the
order
is
very
acurate
.
3.
By
reckoning
vp
the
particulars
which
are
to
be
craued
,
we
may
easily
discerne
what
abundance
of
matter
is
couched
vnder
a
few
words
.
The
other
three
points
follow
by
iust
consequence
.
For
1.
Whatsoeuer
we
pray
for
,
when
we
haue
obtained
it
,
we
must
be
thankfull
for
.
2.
We
must
do
what
we
can
to
get
what
we
pray
for
,
or
else
we
mocke
God
.
3.
The
want
of
such
things
as
we
ought
to
pray
for
,
ministreth
iust
matter
of
humiliation
.
These
three
latter
points
therefore
are
to
be
considered
in
euery
Petition
as
well
as
the
former
.
§.
20.
Of
the
name
of
God
,
and
the
things
comprised
vnder
it
.
Q.
WHich
is
the
first
Petition
?
A.
Hallowed
be
thy
Name
.
Q.
What
is
the
Name
of
God
?
A.
That
whereby
God
is
made
knowne
.
For
that
is
the
end
and
vse
of
a
name
,
to
make
knowne
and
distinguish
that
whose
name
it
is
.
Whatsoeuer
Adam
called
euery
liuing
creature
,
that
was
the
name
thereof
:
namely
a
name
proper
and
peculiar
vnto
it
,
whereby
the
nature
of
it
was
expressed
,
and
so
the
creature
made
knowne
.
Thus
whatsoeuer
it
is
whereby
God
is
made
knowne
vnto
vs
,
may
be
comprised
vnder
this
title
Name
attributed
to
God
.
Q.
How
many
things
are
there
whereby
God
is
made
knowne
?
A.
1.
His
Nature
,
worshipped
in
spirit
and
truth
.
2.
3.
That
the
titles
applyed
to
God
are
properly
his
Name
,
is
euident
by
that
answer
which
God
himselfe
gaue
to
Moses
,
enquiring
what
he
should
say
if
the
children
of
Israel
should
aske
what
the
Name
of
that
God
that
sent
him
,
was
.
Gods
answer
was
this
,
hath
sent
me
to
you
.
By
the
forenamed
titles
is
God
distinguished
from
all
creatures
.
4.
puritie
,
wisedome
,
truth
,
iustice
,
mercie
,
and
others
such
like
,
yet
in
that
they
are
originally
,
infinitely
,
vnchangeably
in
God
,
they
declare
that
God
to
be
Iehouah
,
the
supreme
Lord
of
all
.
Such
as
these
were
reckoned
vp
,
when
the
Lord
proclaimed
his
Name
to
Moses
.
5.
They
are
they
which
testifie
of
me
.
6.
Workes
.
For
the
inuisible
things
of
God
from
the
creation
of
the
world
,
are
clearely
seene
,
being
vnderstood
by
the
things
that
are
made
,
euen
his
eternall
power
and
Godhead
.
Gods
workes
do
euidently
declare
him
to
be
God
,
yea
to
be
the
onely
true
God
,
infinitely
wise
,
iust
,
mercifull
,
powerfull
,
&c.
In
a
word
,
Gods
name
is
his
glorie
.
§.
21.
Of
Gods
making
knowne
himselfe
.
Q.
WHat
learne
we
from
this
mention
of
Gods
Name
?
A.
God
may
be
knowne
.
Though
he
be
inuisible
,
vnconceiueable
,
incomprehensible
in
himselfe
,
and
in
his
diuine
essence
,
yet
it
hath
pleased
him
to
set
forth
himselfe
according
to
our
capacitie
,
as
is
euident
by
all
those
places
where
mention
is
made
of
his
name
.
Q.
A.
1.
2.
hallow
his
name
.
Thus
much
of
this
word
Name
.
About
the
other
word
(
Hallowed
be
)
we
will
first
consider
the
meaning
of
it
,
and
then
the
manner
of
setting
it
downe
:
and
that
1.
Impersonally
.
2.
In
forme
of
Petition
.
§.
22.
Of
Hallowing
.
Q.
WHat
doth
this
word
HALLOW
signifie
?
A.
Properly
to
make
holy
:
being
all
one
as
to
sanctifie
.
But
it
is
diuersly
vsed
in
the
Scriptures
.
It
is
attributed
sometimes
to
things
that
are
to
be
made
holy
,
and
sometimes
to
things
that
are
alreadie
holy
in
themselues
.
Things
to
be
made
holy
are
hallowed
two
waies
.
1.
By
setting
them
apart
,
or
imploying
them
to
an
holy
vse
.
This
may
be
done
by
one
creature
to
another
.
For
thus
God
commandeth
Moses
to
sanctifie
or
hallow
all
the
first-borne
.
Thou
shalt
set
apart
vnto
the
Lord
all
that
openeth
the
matrix
.
Thus
do
ministers
hallow
the
bread
and
wine
at
the
holy
Communion
.
2.
By
putting
holinesse
actually
and
properly
into
that
which
is
hallowed
.
This
the
Creator
onely
can
do
to
his
creatures
.
The
Apostle
therefore
thus
prayeth
,
The
very
God
of
peace
sanctifie
you
wholly
.
And
this
God
doth
by
his
Spirit
,
which
is
thereupon
called
the
holy
Ghost
,
and
Spirit
of
sanctification
.
That
which
is
holy
in
it selfe
is
said
to
be
hallowed
by
esteeming
,
They
shall
sanctifie
my
name
,
and
sanctifie
the
holy
one
of
Iaakob
.
To
sanctifie
an
holy
one
can
import
no
more
then
(
as
was
said
)
to
esteeme
,
acknowledge
,
and
declare
him
to
be
holy
.
This
is
all
the
hallowing
,
or
sanctifying
that
can
be
done
to
the
Creator
.
This
therefore
must
needs
be
here
ment
.
Q.
Why
is
choice
made
of
[
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〈◊〉
〈◊〉
〈◊〉
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sanctificetur
.
a
word
that
setteth
out
Gods
holinesse
,
rather
then
any
other
of
his
attributes
?
A.
Because
holinesse
is
in
it selfe
an
especiall
excellencie
,
and
also
the
perfection
of
all
other
excellencies
.
If
holinesse
could
be
seucred
from
any
of
Gods
attributes
(
which
is
impossible
that
it
should
be
:
for
as
soone
may
God
ceasse
to
be
God
,
as
to
be
holy
)
it
might
then
be
said
thereof
,
as
it
was
said
of
Israel
when
the
Arke
was
taken
away
,
where
is
the
glorie
.
§.
23.
Of
the
creatures
hallowing
the
Creator
.
Q.
WHat
learne
we
from
the
desire
of
hallowing
Gods
name
?
A.
The
Creator
may
be
hallowed
by
his
creatures
:
otherwise
Christ
would
not
haue
taught
vs
to
make
this
Petition
;
neither
would
there
haue
bene
so
many
exhortations
recorded
in
Scripture
to
this
purpose
,
as
there
are
▪
This
is
not
done
by
the
creatures
conferring
of
any
thing
vpon
his
Creator
,
but
onely
by
the
Creators
gratious
acceptation
of
our
acknowledgment
of
him
to
be
as
he
is
.
if
thou
beest
righteous
what
giuest
thou
to
him
?
or
what
receiueth
he
at
thine
hands
?
God
is
so
absolute
and
perfect
in
himselfe
,
as
do
the
creature
what
it
will
,
it
can
no
way
increase
the
honour
of
God
,
no
nor
darken
and
obscure
it
.
His
name
is
holy
in
it selfe
,
whatsoeuer
we
say
for
it
,
Behold
here
the
admirable
goodnesse
of
God
to
man
,
who
accepteth
of
that
which
is
in
himselfe
,
as
giuen
to
him
by
man
.
Perfectly
and
infinitely
holy
he
is
,
and
yet
vouchsafeth
to
bee
hallowed
.
Ought
not
this
gratious
acceptation
of
God
to
moue
vs
to
desire
,
and
to
do
the
things
wherein
,
and
whereby
God
is
hallowed
?
§.
24.
Of
the
excellencie
of
Holinesse
.
Q.
WHat
is
taught
vs
by
the
expresse
mention
of
hallowing
in
this
Petion
?
A.
Gods
chiefest
glorie
consisteth
in
his
holinesse
.
Reade
the
Scriptures
obseruantly
,
and
ye
shall
find
this
attribute
most
vsually
applied
to
him
.
They
who
best
know
how
most
to
glorifie
God
,
do
resound
this
one
to
another
,
Holy
,
Holy
,
Holy
,
is
the
Lord
.
the
Holy
one
.
Take
heed
therefore
that
no
thought
which
may
any
way
impeach
Gods
Holinesse
passe
from
you
:
but
let
your
heart
giue
assent
,
Holy
,
Holy
,
Holy
Lord
God
Almightie
.
So
acknowledge
him
to
be
in
all
his
counsels
,
As
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conuersation
,
because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
?
§.
25.
Of
the
extent
of
mans
desire
to
haue
Gods
name
hallowed
.
Q.
WHat
learne
we
from
the
manner
of
setting
downe
this
dutie
in
the
third
person
indefinitely
,
thus
,
hallowed
be
.
A.
Our
desire
of
hauing
Gods
name
hallowed
,
must
be
beyond
that
which
we
are
able
to
do
by
our selues
.
The
extent
of
our
desire
in
this
respect
must
reach
to
all
creatures
,
in
all
places
,
at
all
times
.
For
this
purpose
reade
Psal.
113.
2
,
3
,
4.
and
the
whole
148.
Psalme
.
This
sheweth
that
in
this
our
desire
we
simply
aime
at
Gods
glorie
:
and
that
we
respect
the
honour
of
God
more
then
the
reward
that
may
redound
to
vs
thereby
.
If
our
desire
were
restrained
to
our selues
,
that
we
onely
might
hallow
the
name
of
God
,
not
caring
whether
it
were
hallowed
by
others
or
no
,
it
might
iustly
be
thought
that
the
chiefe
,
blotted
out
of
Gods
booke
,
rather
then
Gods
name
should
be
dishonoured
.
§.
26.
Of
mans
disabilitie
to
hallow
Gods
Name
.
Q.
WHy
is
this
set
downe
by
Petition
thus
,
hallowed
be
,
rather
then
by
promise
,
thus
,
hallowed
shall
be
.
A.
Because
it
is
not
in
our
power
to
do
it
of
our selues
.
For
we
are
not
sufficient
of
our selues
to
thinke
any
thing
as
of
our selues
:
our
sufficiencie
is
of
God
.
God
therefore
worketh
in
man
that
abilitie
,
mind
and
will
which
he
hath
to
hallow
Gods
name
:
so
as
in
truth
it
is
God
that
in
and
by
vs
halloweth
his
owne
name
.
§.
27.
Of
the
force
of
this
word
THY
in
the
first
Petition
.
Q.
TO
whom
is
this
particle
,
THY
,
to
hereferred
?
A.
To
him
that
is
described
in
the
Preface
.
Q.
What
doth
it
note
out
?
-
A.
1.
A
reason
of
the
Petition
.
-
2.
A
restraint
of
the
Petition
.
-
3.
An
emphasis
of
the
Petition
.
Q.
How
a
reason
?
A.
As
it
hath
relation
to
the
two
properties
of
him
that
is
described
.
Our
Father
,
and
he
is
in
heauen
:
a
good
and
a
great
God
;
a
gratious
and
a
glorious
Lord
.
Is
there
not
then
good
and
great
reason
that
his
name
be
hallowed
?
Q.
How
a
restraint
?
A.
By
implying
that
Gods
name
onely
is
to
be
hallowed
.
I
am
the
Lord
:
that
is
my
name
,
and
my
glorie
will
I
not
giue
to
another
.
And
as
God
will
not
,
so
neither
must
we
giue
that
which
is
due
to
him
,
to
our selues
or
others
:
on
which
ground
the
Psalmist
thus
prayeth
,
Not
vnto
vs
,
ô
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
glorie
.
Tyrus
,
Nebuchadnetzar
,
Herod
,
and
many
others
haue
bene
seuerely
reuenged
for
vsurping
that
glorie
to
themselues
which
was
due
to
God
.
Q.
How
doth
this
particle
THY
,
A.
By
implying
that
the
name
of
God
is
to
be
aduanced
aboue
all
names
.
As
if
we
thus
said
,
Thy
name
,
be
hallowed
as
becometh
so
great
a
name
,
glorie
is
aboue
the
heauens
.
Thus
this
particle
THY
,
directing
our
heart
to
our
Father
in
heauen
,
maketh
it
to
soare
aloft
,
and
extendeth
the
desire
thereof
.
§.
28.
Of
mans
honouring
God
,
because
God
honoureth
him
.
Q.
WHat
is
to
be
obserued
about
the
order
of
the
first
Petition
?
A.
1.
The
fit
inference
of
it
vpon
the
Preface
.
2.
The
due
precedence
which
it
hath
before
all
other
Petitions
.
Q.
What
learne
we
from
the
inference
of
it
vpon
the
Preface
?
A.
1.
The
honour
which
God
vouchsafeth
to
man
should
moue
man
to
seeke
the
honour
of
God
.
2.
Sonnes
of
God
ought
especially
to
seeke
the
honour
of
God
.
The
first
of
these
is
a
generall
Doctrine
,
Both
Iustice
and
Gratitude
require
as
much
.
Iustice
,
because
it
is
a
due
debt
.
Gratitude
,
because
it
is
a
rcall
acknowledgment
of
kindnesse
receiued
.
We
ought
therefore
to
take
notice
of
those
speciall
fauours
and
honours
which
God
doth
to
vs
:
that
our
hearts
may
be
the
more
stirred
vp
thereby
to
seeke
his
honour
.
§.
29.
Of
Saints
honouring
God
,
because
they
are
sonnes
.
THe
other
Doctrine
ariseth
from
the
particular
kinde
of
honour
noted
in
the
Preface
,
which
is
,
to
be
sonnes
of
him
that
is
in
heauen
.
Because
he
is
our
Father
,
and
we
his
sonnes
,
therefore
we
especially
ought
to
seeke
his
honour
.
If
I
be
a
Father
(
saith
he
)
where
is
mine
honour
?
God
doth
most
expect
it
at
his
sonnes
hands
,
as
of
right
he
may
.
For
they
are
honoured
with
the
greatest
honour
that
can
be
.
Can
there
be
a
greater
honour
conferred
on
sonnes
of
men
,
then
to
be
sonnes
of
God
?
Consider
this
all
ye
that
call
God
Father
:
especially
,
ye
into
whose
hearts
God
hath
sent
forth
the
Spirit
of
his
Sonne
crying
,
Abba
Father
.
§.
30.
Of
preferring
Gods
honour
before
all
other
things
.
Q.
WHat
learne
we
from
the
precedence
of
this
Petition
?
A.
1.
Gods
honour
ought
to
be
preferred
before
all
things
.
2.
Gods
honour
is
the
maine
end
whereat
all
our
desires
ought
to
aime
.
The
order
of
the
Decalogue
and
the
placing
of
the
first
commandement
before
all
the
rest
,
doth
confirme
the
former
of
these
instructions
:
First
seeke
the
kingdome
of
God
.
All
priorities
are
comprised
vnder
that
particle
,
First
.
What
shall
I
say
?
Father
saue
me
from
this
houre
.
Bnt
for
this
cause
came
I
vnto
this
houre
.
Father
glorifie
thy
name
.
And
then
he
resteth
,
as
in
that
which
aboue
all
he
desired
.
This
mind
by
the
same
Spirit
was
wrought
in
Saint
Paul
,
who
counted
not
his
life
deare
:
readie
to
dye
for
the
name
of
the
Lord
.
Q.
Is
Gods
honour
to
be
preferred
before
our
eternall
saluation
?
A.
1.
These
two
cannot
stand
in
opposition
.
2.
If
they
could
stand
in
opposition
,
If
not
,
blot
me
I
pray
thee
,
out
of
thy
booke
which
thou
hast
written
.
Gods
glorie
is
of
all
things
the
most
excellent
,
Them
that
honour
me
will
I
honour
.
Is
there
not
then
good
reason
to
desire
aboue
all
other
things
that
Gods
name
be
hallowed
?
§.
31.
Of
aiming
at
Gods
honour
in
all
things
.
THat
Gods
honour
is
also
the
maine
end
whereat
all
our
desires
ought
to
aime
,
is
euident
by
that
pertinent
exhortation
of
the
Apostle
,
Whatsoeuer
you
do
,
do
all
to
the
glorie
of
God
.
the
Lord
should
be
magnified
in
him
,
whether
it
were
by
life
,
or
by
death
.
God
himselfe
maketh
his
glorie
the
end
of
all
his
counsels
and
actions
.
our
good
,
yet
in
the
manner
of
seeking
our
good
,
namely
of
God
,
they
make
to
Gods
glorie
.
For
in
the
fourth
Petition
Gods
prouidence
in
the
things
of
this
life
is
acknowledged
:
in
the
fift
his
mercie
in
pardoning
sinne
:
in
the
sixt
his
power
,
in
keeping
safe
from
all
assaults
.
This
may
serue
as
a
touch-stone
to
trie
the
soundnesse
of
a
Religion
.
the
authoritie
of
the
Church
aboue
the
Scriptures
,
The
power
of
Popes
and
Priests
,
Adoration
and
Inuocation
of
Angels
and
Saints
,
Their
intercession
,
The
inherent
vertue
of
Sacramtes
,
Mans
free-will
to
good
,
Workes
of
satisfaction
and
supererogation
,
Merit
of
workes
,
Indulgences
,
Pilgrimages
,
and
many
other
like
these
.
This
also
may
serue
as
a
touch-stone
to
try
particular
actions
.
The
more
they
aime
at
this
end
the
better
they
be
.
Though
a
worke
seeme
otherwise
neuer
so
good
,
yet
if
Gods
glorie
be
not
the
end
of
it
,
it
onely
seemeth
to
be
good
,
as
that
which
seemeth
to
be
what
it
is
not
.
To
giue
almes
,
to
pray
,
to
fast
,
are
workes
in
the
generall
matter
and
substance
of
them
good
,
yet
in
these
Christ
censured
the
Pharises
,
§.
31.
Of
the
particulars
to
be
prayed
for
vnder
the
first
Petition
.
Q.
VNto
how
many
heads
may
those
particulars
which
in
the
first
Petition
we
are
taught
to
pray
for
,
be
referred
?
A.
Vnto
three
especially
.
For
we
are
taught
there
to
desire
:
1.
Such
graces
in
our selues
as
may
enable
vs
to
hallow
the
name
of
God
.
2.
Such
graces
in
others
as
may
enable
them
thereto
.
3.
Such
an
ouer-ruling
prouidence
in
God
,
as
may
direct
euery
thing
thereto
.
Q.
What
are
the
graces
which
we
desire
for
our selues
to
the
foresaid
end
?
A.
Such
as
are
requisite
for
euery
power
of
our
soule
,
and
part
of
our
body
to
make
them
fit
instruments
of
hallowing
Gods
name
:
as
1.
For
our
vnderstanding
,
knowledge
of
God
:
that
(
as
the
Apostle
prayeth
)
God
would
giue
to
vs
the
Spirit
of
wisedome
and
reuelation
in
the
knowledge
of
him
.
The
light
of
the
bodie
is
the
eye
:
that
is
,
the
vnderstanding
in
man
,
the
little
world
,
is
as
that
great
light
the
Sunne
in
the
great
world
.
If
therefore
thine
eye
be
single
thy
whole
bodie
shall
be
full
of
light
.
If
the
vnderstanding
be
well
illuminated
and
do
clearely
discerne
the
truth
,
the
whole
man
throughout
will
be
well
ordered
.
But
if
thine
eye
be
euill
,
thy
wholebody
shall
be
full
of
darknesse
.
If
the
vnderstanding
be
blind
,
the
whole
man
must
needs
be
out
of
order
.
The
knowledge
here
desired
,
2.
For
our
Will
,
3.
For
our
Mind
and
Will
ioyntly
together
,
he
that
receiueth
his
testimonie
,
hath
set
to
his
seale
that
God
is
true
.
Vnder
this
head
is
comprised
affiance
in
Gods
mercie
,
his
mercy
is
great
aboue
the
heauen
:
Confidence
in
Gods
power
,
Trust
in
Gods
prouidence
,
a
point
much
pressed
by
Christ
:
Perswasion
of
Gods
diuine
wisedome
,
wherby
all
things
are
turned
to
the
glorie
of
Gods
name
:
4.
For
our
Heart
we
desire
that
it
may
be
wholly
set
vpon
God
:
with
all
our
heart
,
with
all
our
soule
,
with
all
our
mind
:
ioy
in
the
holy
Ghost
:
to
delight
in
his
word
:
to
care
how
to
please
him
:
eaten
vp
with
a
zeale
of
his
glorie
.
And
on
the
other
side
we
desire
that
our
disliking
affections
be
set
on
that
which
disliketh
him
,
5.
For
our
Speech
,
with
all
reuerence
:
yea
and
to
take
all
occasions
of
speaking
of
the
glorie
of
his
name
:
righteousnesse
and
iudgement
it
may
be
done
)
to
sweare
by
his
name
:
6.
For
our
life
and
outward
actions
,
men
may
see
our
good
workes
and
glorifie
our
Father
which
is
in
heauen
.
is
my
Father
glorified
,
that
ye
beare
much
fruite
:
and
S.
Paul
noteth
workes
of
mercie
to
tend
to
the
glorie
of
the
Lord
.
Q.
What
graces
do
we
desire
for
others
to
the
hallowing
of
Gods
Name
?
A.
All
those
which
we
are
to
desire
for
our selues
:
that
Gods
name
may
be
hallowed
by
others
as
well
as
our selues
:
which
we
are
to
desire
,
not
onely
for
our
children
,
families
,
kindred
,
neighbours
,
country-men
,
or
such
as
we
are
by
outward
bands
bound
vnto
,
but
indefinitly
for
all
of
all
sorts
:
whereof
we
haue
a
worthy
patterne
in
the
67.
Psalme
.
Thus
shall
we
shew
that
in
this
our
desire
we
aime
more
at
Gods
glorie
,
(
which
is
the
maine
scope
of
this
Petition
)
then
at
the
good
of
such
as
are
any
way
deare
vnto
vs
.
Q.
What
things
do
we
desire
that
God
by
his
ouer-ruling
prouidence
would
turne
to
the
hallowing
of
his
Name
?
A.
Euery
thing
whatsoeuer
:
as
1.
The
vertues
of
his
Saints
,
2.
The
peace
and
prosperitie
of
his
Saints
,
3.
The
failings
and
folly
of
his
Saints
,
4.
The
troubles
and
crosses
of
his
Saints
,
5.
The
wicked
plots
and
practises
of
his
enemies
,
6.
All
that
all
creatures
do
;
§.
32.
Of
the
particulars
for
which
thankes
is
to
be
giuen
vnder
the
first
Petition
.
Q.
TO
what
heads
may
those
particulars
,
for
which
by
reason
of
the
first
Petition
we
ought
to
giue
thankes
be
,
referred
?
A.
To
the
same
that
the
particulars
which
we
ought
to
pray
for
,
were
referred
:
which
are
1.
All
things
whereby
we
our selues
are
enabled
to
hallow
Gods
Name
:
whether
in
our
soule
,
as
the
[
a
](A01975-e29070-b)
a
Ephes.
1.
3.
gifts
and
graces
thereof
:
or
in
our
bodie
,
as
[
b
](A01975-e29080-b)
b
Isa.
38.
19
,
20.
health
,
strength
,
agilitie
,
and
dexteritie
to
any
thing
that
maketh
to
that
end
:
[
c
](A01975-e29110-b)
c
Rom.
1.
8.
Church
,
Common-wealth
,
or
familie
:
or
in
our
outward
estate
.
2.
All
things
whereby
others
are
enabled
to
hallow
Gods
Name
:
and
that
in
their
soule
,
bodie
,
calling
,
or
estate
.
3.
All
euents
that
any
way
make
by
the
ouer-ruling
prouidence
of
God
to
the
hallowing
of
his
name
:
as
1.
All
manner
of
blessings
bestowed
on
his
Churches
and
children
.
2.
Iudgements
executed
on
his
or
their
enemies
.
3.
Prouidence
manifested
in
and
vpon
any
creatures
.
§.
33.
Of
the
duties
required
by
reason
of
the
first
Petition
.
Q.
TO
what
heads
may
the
duties
,
which
by
reason
of
the
first
Petition
we
are
bound
vnto
,
be
referred
?
A.
Vnto
two
especially
.
One
whereof
respecteth
our selues
.
The
other
respecteth
others
.
Q.
What
are
we
bound
vnto
in
regard
of
our selues
?
A.
To
make
the
best
vse
that
we
can
of
all
the
meanes
which
God
affordeth
to
enable
vs
to
ballow
his
Name
,
by
giuing
vs
knowledge
of
God
,
bringing
our
wills
in
subiection
to
him
,
drawing
our
hearts
vnto
him
,
and
breeding
and
increasing
any
of
the
forenamed
graces
in
vs
.
For
this
end
we
ought
1.
So
to
behold
the
creatures
,
2.
To
take
more
distinct
notice
of
God
in
and
by
his
word
.
hallow
Gods
name
)
we
ought
diligently
to
attend
to
it
.
3.
To
take
all
occasions
of
stirring
vp
our
glory
(
as
Dauid
stileth
our
tongue
)
to
speake
of
,
4.
To
order
the
whole
course
of
our
life
,
Q.
What
are
we
bound
vnto
in
regard
of
others
?
A.
To
do
our
vttermost
endeauour
to
draw
on
others
to
hallow
Gods
name
:
1.
2.
To
draw
them
to
set
their
whole
heart
on
God
,
3.
To
encourage
them
to
all
good
workes
whereby
God
is
glorified
.
§.
34.
Of
the
things
to
be
bewailed
in
regard
of
the
first
Petition
.
Q.
WHat
are
we
to
bewaile
in
regard
of
the
first
Petition
?
A.
1.
Whatsoeuer
is
any
way
defectiue
and
wanting
to
the
honour
of
God
,
so
as
,
if
it
were
more
compleate
,
God
might
be
more
honoured
thereby
:
As
the
elder
Iewes
which
had
seene
the
first
Temple
built
by
Salomon
,
wept
with
a
loud
voice
,
because
that
latter
Temple
was
not
so
faire
as
the
former
.
Thus
if
the
brightnesse
of
the
Gospell
shine
not
forth
so
brightly
,
as
it
hath
done
formerly
,
or
if
any
other
way
the
glorie
of
God
be
obscured
,
it
ministreth
iust
matter
of
much
humiliation
.
2.
Whatsoeuer
bringeth
dishonour
to
Gods
glorious
name
,
as
All
manner
of
sinnes
committed
against
any
of
the
foure
commandements
of
the
first
Table
▪
vnder
which
head
may
bee
comprised
:
[
a
](A01975-e29760-b)
a
Psal.
10.
4.
&
14.
1.
1.
Atheisme
:
which
is
an
vtter
denying
of
God
.
2.
Ignorance
of
the
true
God
;
[
b
](A01975-e29800-b)
b
Gal.
4.
8.
This
makes
men
transferre
the
honour
of
God
vpon
others
.
[
c
](A01975-e29810-b)
c
2.
Thes.
1.
8.
Against
such
therefore
will
Christ
come
in
flaming
fire
.
3.
Errors
of
God
.
As
when
the
vnitie
of
his
nature
,
●rinitie
of
persons
,
perfection
of
power
,
mercie
,
iustice
,
wisedome
,
truth
,
or
any
other
attributes
are
denied
:
or
when
God
is
in
any
meane
respect
[
d
](A01975-e29840-b)
d
Psal.
50.
21.
1.
Sam.
15.
29.
made
like
to
man
,
or
to
any
other
creature
.
4.
[
e
](A01975-e29860-b)
e
1.
Sam.
2.
30.
Light
esteeme
of
God
:
as
when
he
is
not
trusted
in
,
feared
,
loued
,
obeyed
with
all
the
mind
and
might
.
5.
[
f
](A01975-e29890-b)
f
Mal.
1.
10.
Neglect
of
due
worship
:
or
yeelding
false
or
carelesse
seruice
to
him
.
6.
[
g
](A01975-e29920-b)
g
Deut.
28.
58.
ler.
23.
10.
Vndue
vsing
of
his
Name
,
as
abusing
the
same
by
rash
swearing
,
for-swearing
,
blasphemie
,
&c.
7.
[
h
](A01975-e29950-b)
h
Psal.
119.
136.
Prophanesse
,
and
all
manner
of
impietie
.
8.
[
i
](A01975-e29980-b)
i
1.
Sam.
8.
7.
Contempt
of
his
image
in
such
as
he
hath
set
ouer
vs
.
These
and
such
like
tend
directly
to
his
dishonour
.
To
this
head
may
be
referred
all
such
sinnes
as
make
men
attribute
to
others
,
or
arrogate
to
themselues
that
which
is
due
to
God
.
Base
flatterie
and
foolish
admiration
make
some
to
deifie
others
:
as
the
[
k
](A01975-e30010-b)
k
Acts
12.
22.
Tyreans
did
Herod
.
Selfe-conceipt
,
pride
and
arrogancie
make
others
to
deifie
themselues
:
●
3.
[
m
](A01975-e30060-b)
m
Dan.
9.
5.
&c.
Ier.
9.
1
,
2.
3.
2.
Sam.
12.
14
,
16
The
sinnes
of
others
,
especially
of
such
as
prosesse
themselues
members
of
the
Church
,
which
cause
the
name
of
God
to
be
blasphemed
.
4.
The
euill
euents
which
follow
from
any
of
the
troubles
that
befall
the
Church
:
as
[
n
](A01975-e30080-b)
n
2.
Tim.
4.
16.
feare
of
man
more
then
of
God
,
denying
the
truth
of
God
,
and
Apostasie
.
5.
All
the
aduantages
that
enemies
of
God
and
of
his
Saints
do
any
way
get
.
§.
35.
Of
Gods
kingdome
:
what
it
is
,
and
what
be
the
kinds
of
it
.
Q.
WHich
is
the
second
Petition
?
A.
Thy
kingdome
come
.
Q.
What
is
the
kingdome
of
God
?
A.
That
estate
where
as
a
King
he
ruleth
.
For
that
is
a
kingdome
where
a
King
raigneth
and
ruleth
.
Where
God
therefore
raigneth
,
there
is
his
kingdome
.
Q.
How
doth
God
raigne
as
a
King
?
A.
1.
By
his
absolute
power
he
raigneth
ouer
the
whole
world
.
2.
By
his
speciall
grace
he
raigneth
ouer
his
Church
.
According
to
this
different
manner
of
Gods
raigning
is
his
kingdome
distinguished
.
For
1.
He
hath
an
vniuersall
kingdome
,
kingdome
of
power
:
because
by
his
absolute
and
supreme
power
he
ouer-ruleth
all
creatures
whatsoeuer
,
or
wheresoeuer
they
be
In
regard
of
this
vniuersall
soueraignty
of
God
,
the
Scripture
saith
,
His
kingdome
ruleth
ouer
all
.
For
who
hath
resisted
his
will
?
And
thereupon
he
saith
vnto
God
,
How
terrible
art
thou
in
thy
workes
?
Through
the
greatnesse
of
thy
power
shall
thine
enemies
submit
themsel●es
to
thee
.
2.
He
hath
a
peculiar
kingdome
,
kingdome
of
Grace
,
holy
Catholicke
Church
.
This
is
properly
the
kingdome
of
Christ
,
in
,
and
by
whom
the
Father
raigneth
.
For
it
is
said
,
that
a
kingdome
was
giuen
to
the
Sonne
of
man
:
I
haue
set
my
King
vpon
my
holy
hill
of
Sion
:
people
shall
be
willing
in
the
day
of
his
power
.
Herein
lyeth
a
maine
difference
betwixt
Gods
manner
of
gouernment
in
his
vniuersall
,
and
in
his
peculiar
kingdome
,
that
the
worlds
subiection
is
forced
,
§.
36.
Of
Gods
raigning
ouer
rebels
.
TOuching
that
vniuersall
kingdome
of
God
ouer
all
creatures
in
all
places
,
seeing
there
are
many
which
rebell
against
God
and
say
,
Let
vs
breake
his
bonds
asinder
,
and
cast
his
cords
from
vs
:
We
will
not
haue
him
to
reigne
ouer
vs
:
and
therupon
walke
according
to
the
Prince
of
the
●re
,
the
spirit
which
worketh
in
the
children
of
disobedience
:
and
seeing
the
diuell
is
the
god
of
this
world
,
a
doubt
may
be
made
,
how
God
can
be
said
to
be
their
King
,
and
Gods
kingdome
thus
vniuersally
extended
ouer
the
whole
world
.
Answ.
1.
Rebelion
of
subiects
taketh
not
away
the
right
of
a
Soueraigne
.
2.
None
can
do
any
thing
at
all
without
his
permission
.
Instance
the
arch-rebell
of
all
,
3.
God
can
,
4.
Satan
to
whom
the
fore-named
rebels
are
subiect
,
is
but
Gods
executioner
:
Q.
Is
this
vniuersall
kingdome
of
God
here
ment
?
A.
No
further
then
that
God
would
order
it
to
the
good
of
his
peculiar
kingdome
,
which
is
here
principally
intended
.
§.
37.
Of
the
kingdome
of
Grace
and
Glorie
.
Q.
HOw
may
the
peculiar
kingdome
of
God
be
considered
?
A.
1.
In
the
beginning
,
and
progresse
of
it
.
2.
In
the
consummation
,
and
perfection
of
it
.
In
the
former
respect
it
consisteth
of
a
mixture
of
euill
persons
with
good
ones
:
In
the
latter
respect
it
consisteth
onely
of
such
as
are
euery
way
perfectly
good
:
1.
In
opposition
to
those
who
neuer
were
,
grace
raigneth
.
2.
For
distinction
from
those
who
are
translated
out
of
it
into
heauen
.
iust
and
perfect
.
In
the
latter
respect
it
is
called
a
kingdome
of
Glory
,
1.
The
Place
where
it
is
,
is
the
most
glorious
place
of
all
the
world
:
euen
the
highest
heauens
.
2.
The
Persons
,
both
King
and
Subiects
thereof
are
decked
with
vnspeakable
glorie
.
The
King
doth
there
manifest
his
glorie
more
then
any
where
else
:
as
brightly
as
can
possibly
by
the
creature
be
discerned
.
The
Subiects
there
partake
of
as
much
glorie
as
they
are
capable
of
:
and
that
in
soule
and
body
:
so
as
they
are
all
glorious
within
and
without
.
§.
38.
Of
the
difference
betwixt
the
kingdome
of
●●Grace
.
Glorie
.
THis
kingdome
of
Grace
,
and
of
Glorie
,
is
but
one
and
the
same
kingdome
:
distinguished
into
two
parts
,
which
differ
in
sixe
circumstances
.
1.
In
Time
.
The
kingdome
of
Grace
is
now
present
while
here
we
liue
.
The
kingdome
of
Glorie
is
to
come
.
2.
In
Place
.
This
of
Grace
is
on
earth
:
that
of
Glorie
in
heauen
.
3.
In
Condition
.
This
is
continually
warfairing
against
many
enemies
:
in
which
respect
it
is
stiled
the
Church
militant
;
That
triumpheth
ouer
all
the
enemies
:
in
which
respect
it
is
called
the
Church
triumphant
.
4.
In
Order
of
entring
into
them
.
This
is
to
be
entred
into
,
and
passed
through
before
we
can
enter
into
that
.
The
Priest
was
to
enter
through
the
Sanctuarie
into
the
Sanctum
Sanctorum
.
5.
In
the
manner
of
Gouernment
.
This
is
gouerned
and
ordered
by
many
subordinate
meanes
,
as
Magistrates
,
Ministers
,
and
sundrie
ordinances
.
That
immediatly
by
God
himselfe
.
6.
In
Continuance
.
This
hath
a
date
,
and
is
to
come
to
an
end
.
That
is
euerlasting
without
end
.
§.
39.
Of
the
Churches
Gouernment
.
Q.
WHat
learne
we
from
this
title
,
kingdome
,
here
applied
to
the
Church
?
A.
Gods
Church
is
a
well
gouerned
estate
.
the
Wolfe
dwell
with
the
Lambe
,
&c.
They
therefore
that
seeke
to
take
away
order
,
not
the
author
of
confusion
but
peace
.
So
do
they
also
who
professe
themselues
to
be
members
of
the
Church
,
This
condition
of
the
Church
,
to
be
a
kingdome
(
if
the
King
,
scepter
,
lawes
,
and
priuiledges
thereof
were
well
knowne
)
would
be
a
strong
motiue
to
draw
such
,
It
is
good
to
be
here
.
There
is
nothing
worthy
to
be
desired
in
a
kingdome
,
but
is
after
a
most
excellent
manner
in
this
kingdome
:
as
,
sufficient
supply
of
all
things
needfull
:
safe
protection
against
all
things
hurtfull
.
Thus
much
of
this
title
kingdome
.
The
next
word
to
be
considered
is
,
come
.
§.
40.
Of
the
encrease
of
the
Church
.
Q.
WHat
doth
this
word
,
come
,
import
?
A.
1.
A
want
of
perfection
.
2.
A
progresse
thereto
.
The
word
,
Q.
To
which
of
Gods
kingdomes
is
this
Metaphor
to
be
applied
?
A.
To
his
peculiar
kingdome
,
the
Church
,
in
both
the
parts
thereof
,
militant
,
and
triumphant
.
In
the
militant
Church
it
is
to
be
extended
to
all
that
in
Gods
decree
are
deputed
thereto
,
whether
called
or
not
called
.
To
such
as
are
not
called
,
that
they
may
be
called
,
and
so
come
into
the
kingdome
of
grace
.
To
such
as
are
called
that
they
may
be
more
and
more
fitted
to
come
into
the
kingdome
of
glorie
:
so
as
it
may
be
full
and
perfect
in
all
the
parts
thereof
.
§.
41.
Of
the
Churches
imperfection
.
Q.
WHat
doctrine
doth
this
desire
of
the
comming
of
Gods
kingdome
imply
?
A.
Gods
Church
is
not
yet
perfect
.
This
is
true
of
both
the
parts
of
the
Church
,
militant
,
and
triumphant
.
The
militant
Church
,
whether
it
be
considered
in
the
seuerall
assemblies
and
congregations
thereof
(
which
consist
of
such
as
are
but
hypocrites
,
as
well
as
such
as
are
vpright
)
or
in
the
best
of
those
particular
persons
(
which
make
vp
those
congregations
,
and
hath
in
them
flesh
as
well
as
spirit
)
cannot
bee
denied
to
be
imperfect
:
whereupon
,
as
in
regard
of
the
mixture
of
good
and
euill
persons
[
b
](A01975-e31900-b)
b
Cant
2.
2.
Dicuutur
spinae
propter
malignitatem
morum
:
d
cuntur
fili●
propter
communionem
sacramentorum
.
Christ
saith
of
his
Church
,
As
a
Lilly
among
thornes
,
so
is
my
loue
among
the
daughters
(
Thornes
they
are
called
for
their
wicked
disposition
,
but
daughters
for
their
communion
in
holy
things
)
so
in
regard
of
the
mixture
of
spirit
and
slesh
in
such
as
are
vpright
;
she
saith
of
her selfe
,
[
c
](A01975-e31920-b)
c
Cant.
1.
4.
Posest
spous●
cum
pulchritudine
naeuo
non
carere
nigredinis
.
Bern.
in
Cant.
Serm.
25.
I
am
blacke
,
but
comely
.
Blacke
by
reason
of
her
infirmities
,
and
imperfections
,
as
well
as
of
her
afflictions
and
persecutions
.
For
with
some
comelinesse
there
may
be
blacknesse
.
The
triumphant
Church
also
,
though
in
regard
of
that
part
thereof
which
is
in
heauen
,
it
be
[
d
](A01975-e31960-b)
d
Ephes.
5.
27.
glorious
,
not
hauing
spot
,
or
wrinkle
,
or
any
such
thing
,
yet
because
the
combate
of
all
that
blessed
communion
is
not
yet
full
,
and
the
bodies
of
them
whose
soules
are
in
glory
,
yet
be
in
the
power
of
death
,
may
be
truely
said
to
be
imperfect
.
For
the
[
e
](A01975-e31980-b)
e
Acts
3.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ab
H●sychio
,
exponitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
times
of
restitution
,
or
perfection
of
all
things
is
to
come
.
God
will
haue
his
creatures
waite
for
it
.
[
f
](A01975-e32020-b)
f
Hab.
2.
3.
The
vision
is
yet
for
an
appointed
time
:
though
it
tarrie
,
wait
for
it
,
because
it
will
surely
come
.
Shall
now
particular
Churches
,
which
by
the
true
notes
of
a
Church
may
be
proued
to
be
true
Churches
,
bee
denied
to
bee
Churches
,
and
forsaken
because
of
some
imperfections
therein
?
They
who
will
abide
in
no
Church
but
in
that
which
is
perfect
,
may
wander
from
Church
to
Church
,
and
finde
none
on
earth
to
abide
in
.
Were
it
not
for
the
Churches
imperfection
there
would
not
be
so
great
need
of
this
Petition
.
This
is
thus
noted
not
to
iustifie
any
corruption
,
or
imperfection
.
For
this
Petition
which
implyeth
impersection
,
enioyneth
vs
to
pray
against
it
.
And
that
which
is
prayed
against
must
not
be
patronized
:
but
rather
the
best
meanes
that
can
be
must
bee
vsed
to
redresse
the
same
.
As
not
particular
Churches
,
so
nor
particular
persons
must
be
mis-iudged
by
reason
of
the
imperfection
of
grace
,
or
the
corruption
of
flesh
remaining
in
them
.
All
here
on
earth
is
in
part
,
all
is
imperfect
.
Spirits
of
iust
men
made
perfect
are
to
bee
found
in
heauen
,
not
on
earth
.
already
perfect
,
but
to
follow
hard
after
perfection
,
and
to
presse
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Iesus
Christ
.
§.
42.
Of
mans
inabilitie
to
come
vnto
God
.
Q.
WHat
learne
wee
from
the
application
of
this
word
COME
to
the
Kingdome
of
God
?
A.
Man
of
himselfe
cannot
come
to
Gods
Kingdome
.
It
must
come
to
him
,
before
he
can
come
to
it
.
I
was
found
(
saith
the
King
of
this
Kingdome
)
of
them
that
sought
me
not
.
which
made
the
Church
thus
to
pray
and
promise
,
Man
by
nature
is
dead
in
sume
.
Hereby
both
the
free
preuenting
grace
of
God
is
commended
vnto
vs
,
and
also
all
selfe-conceit
in
man
is
remoued
,
and
much
matter
of
humiliation
ministred
vnto
him
.
§
43.
Of
the
force
of
this
word
THY
in
the
second
Petition
.
Q.
TO
whom
hath
this
particle
▪
THY
relation
?
A.
Euen
to
him
to
whom
the
same
Particle
had
relation
in
the
former
Potition
.
And
it
doth
here
import
the
same
things
that
it
did
there
.
1.
A
reason
.
2.
A
restraint
.
3.
An
extent
of
this
Petition
.
A
Reason
,
as
it
is
referred
both
to
the
Preface
,
and
also
to
the
first
Petition
.
The
kingdome
here
meant
is
the
kingdome
of
him
who
is
our
Father
,
who
is
in
heauen
,
and
whose
name
is
to
be
hallowed
.
Great
reason
therefore
that
we
should
pray
for
this
Kingdome
to
come
.
A
Restraint
,
as
it
implyeth
that
this
Kingdome
onely
should
be
desired
to
come
.
So
as
,
not
any
kingdome
which
is
contrarie
to
this
,
and
hindreth
the
comming
of
this
,
but
euery
kingdome
which
is
any
helpe
to
the
comming
of
this
,
in
that
onely
respect
as
it
is
such
an
helpe
,
ought
to
be
desired
to
come
.
An
Extent
,
in
that
it
implyeth
a
comming
fit
for
such
a
kingdome
as
Gods
is
:
yea
,
and
answerable
to
the
excellencie
of
him
who
is
the
King
thereof
.
§.
44.
Of
Gods
power
to
make
his
Kingdome
come
.
Q.
WHat
learne
wee
from
directing
this
Petition
vnto
God
?
A.
It
is
in
the
power
of
God
to
perfect
his
Church
.
He
can
gather
all
the
parts
thereof
together
:
and
bring
them
all
to
that
measure
of
perfection
which
is
meetest
for
them
.
Otherwise
it
were
in
vaine
to
make
this
Petition
to
him
.
It
is
God
that
giueth
the
encrease
.
It
is
he
that
is
able
to
make
grace
to
abound
.
Let
vs
therefore
euer
call
vpon
him
to
be
fauourable
vnto
Sion
,
and
to
build
vp
the
walles
of
Ierusalem
:
Thus
much
of
the
meaning
of
the
words
,
and
instructions
arising
out
of
them
.
The
order
and
fit
inference
of
this
Petition
vpon
the
former
followeth
.
§.
45.
Of
the
best
meanes
,
and
fittest
persons
to
hallow
Gods
Name
.
Q.
WHy
is
this
second
Petition
inferred
on
the
first
?
A.
1.
To
point
out
the
best
meanes
of
hallowing
Gods
Name
.
2.
To
shew
what
persons
are
fittest
thereto
.
Q.
What
is
the
best
meanes
?
A.
The
Church
:
praise
waiteth
for
God
.
For
God
is
knowne
in
Iudah
:
his
name
is
great
in
Israel
.
No
where
is
God
so
well
knowne
as
in
his
Church
.
Q.
Who
are
the
fittest
persons
to
hallow
Gods
Name
?
A.
Such
as
are
members
of
the
Church
.
Them
therfore
doth
Dauid
cal
vpon
to
praise
the
Lord
.
No
man
can
say
that
Iesus
is
the
Lord
,
but
by
the
Holy
Ghost
.
Vpon
the
two
forenamed
grounds
,
we
ought
the
more
earnestly
to
pray
for
the
Church
,
that
so
the
Name
of
God
may
be
the
more
hallowed
.
§.
46.
Of
the
spirituall
blessings
to
be
craued
for
the
whole
militant
Church
.
Q.
WHat
are
the
particular
good
things
which
by
vertue
of
the
second
Petition
we
ought
to
pray
for
?
A.
All
such
things
as
concerne
the
good
of
the
Church
militant
,
or
triumphant
.
In
our
Prayer
for
the
Church
militant
we
ought
to
haue
respect
to
the
things
which
concerne
the
whole
body
,
or
the
seuerall
parts
thereof
,
whether
they
bee
more
remote
,
or
nearer
to
vs
,
and
so
we
more
especiall
members
thereof
.
Q.
What
are
wee
to
pray
for
in
regard
of
the
whole
bodie
of
the
Church
militant
?
A.
1.
That
God
would
blesse
it
with
all
needfull
blessings
both
spirituall
and
temporall
.
2.
That
he
would
protect
it
from
all
manner
of
euill
.
Vnder
the
blessings
craued
for
the
Church
the
meanes
which
God
hath
sanctified
for
the
better
effecting
of
them
are
comprised
.
Q.
What
are
the
spirituall
blessings
which
wee
ought
to
desire
for
the
Church
on
earth
?
A.
1.
In
generall
that
as
God
hath
chosen
it
to
bee
as
his
Vineyard
and
Orchard
,
so
he
would
take
an
especiall
care
of
it
,
hauing
his
eye
continually
vpon
it
,
to
plant
it
,
to
water
it
,
to
fence
it
,
to
doe
for
it
whatsoeuer
he
himselfe
seeth
requisite
for
it
.
Because
we
know
that
God
better
knoweth
,
then
we
doe
,
what
is
good
for
his
Chnrch
,
therefore
ought
our
desire
of
the
good
thereof
to
be
referred
to
him
,
&
extended
to
that
knowledge
which
he
hath
of
it
.
To
which
purpose
Dauid
thus
prayeth
,
Doe
good
in
thy
good
pleasure
vnto
Sion
.
2.
In
particular
we
ought
to
desire
both
the
dayly
encrease
of
Gods
Church
on
earth
;
and
also
the
establishment
of
it
.
For
the
encrease
of
it
two
especiall
things
are
to
bee
desired
,
and
that
indefinitely
without
any
limitation
to
any
particular
place
.
1.
That
where
no
Church
is
,
Gods
sauing
health
may
be
knowne
among
all
Nations
.
Especially
among
such
as
haue
a
particular
promise
made
to
them
,
the
Iewes
.
2.
That
where
any
foundation
of
a
Church
is
laid
,
Build
thou
the
walls
of
Ierusalem
.
This
was
the
maine
thing
which
the
Apostles
aimed
at
in
that
powerfull
prayer
which
with
one
accord
they
made
vnto
God
.
For
the
establishment
of
the
Church
,
two
things
also
are
to
be
desired
.
1.
That
such
Churches
as
are
built
vp
may
bee
kept
from
ruine
:
2.
That
if
any
breaches
haue
beene
made
,
they
may
bee
repaired
,
and
such
people
as
haue
reuolted
bee
restored
.
Q.
Which
are
the
meanes
that
wee
ought
to
pray
for
,
as
sanctified
of
God
for
obtaining
the
forenamed
blessings
.
A.
They
are
of
two
sorts
.
1.
Outward
;
2.
Inward
;
the
sanctifying
operation
of
Gods
holy
Spirit
.
Of
outward
meanes
there
are
three
especiall
kinds
.
1.
The
chiefest
and
most
absolutely
necessarie
is
the
Ministerie
of
Gods
Word
.
2.
The
next
to
that
is
the
administration
of
the
Sacraments
.
3.
The
last
,
which
is
also
of
very
good
vse
,
is
Ecclesiasticall
gouernment
.
By
the
Ministerie
of
the
Word
both
such
as
are
out
of
the
Church
are
gathered
into
it
:
By
administration
of
the
Sacraments
that
grace
which
is
wrought
by
the
Word
,
By
the
Ecclesiasticall
gouernment
well
ordered
many
scandals
and
stumbling
blockes
are
remoued
,
Q.
What
are
we
to
pray
for
in
regard
of
the
ordinances
of
God
?
A.
That
they
may
bee
freely
and
purely
exercised
.
Pray
(
saith
the
Apostle
)
that
the
word
of
the
Lord
may
RVNNE
;
(
that
is
haue
a
free
and
a
speedie
passage
)
and
be
glorified
,
the
Lord
would
send
forth
labourers
into
his
haruest
:
and
giue
them
vtterance
,
that
they
may
open
their
mouth
boldly
to
make
known
the
mysterie
of
the
Gospel
:
so
as
Abilitie
,
Libertie
,
and
Integritie
,
are
to
be
prayed
for
in
the
behalfe
of
Ministers
.
Of
all
other
functions
none
more
needful
,
none
more
vsefull
for
the
Church
:
none
can
lesse
be
spared
then
Ministers
.
Wherefore
more
instant
Prayer
is
to
be
made
for
them
.
feede
his
people
according
to
the
integritie
of
their
heart
,
and
guide
them
by
the
skilfulnesse
of
their
hands
,
euery
man
doth
that
which
is
good
in
his
owne
eyes
:
whence
must
needs
follow
much
confusion
.
And
where
there
are
euill
Magistrates
,
people
are
oft
drawne
to
follow
their
euill
courses
:
witnesse
this
stile
giuen
to
the
first
King
of
Israel
,
Ieroboam
which
made
Israel
to
sinne
.
when
the
wicked
beareth
rule
,
the
people
mourne
.
Q.
What
ought
wee
to
pray
for
in
regard
of
the
sanctifying
operation
of
Gods
Spirit
?
A.
That
it
may
alwaies
accompany
all
the
outward
meanes
ordained
of
God
for
the
good
of
his
Church
.
neither
is
he
that
planteth
any
thing
:
nor
hee
that
watereth
:
but
God
that
giueth
the
encrease
:
which
hee
giueth
by
the
worke
of
his
Spirit
.
The
Spirit
giueth
life
.
The
Apostle
therefore
prayeth
for
them
that
had
heard
the
Word
of
Truth
,
of
wisedome
and
reuelation
.
§.
47.
Of
praying
for
the
outward
temporall
estate
of
the
Church
.
Q.
WHat
are
we
to
pray
for
in
regard
of
the
temporall
estate
of
the
Church
?
A.
All
needfull
peace
and
prosperitie
.
§.
48.
Of
the
extent
of
our
Prayer
for
the
good
of
the
Church
after
our
time
.
Q.
HOw
farre
ought
our
desire
for
the
good
of
the
Church
to
extend
?
A.
To
present
,
and
to
succeeding
times
,
that
the
Church
of
God
may
prosper
,
flourish
and
increase
both
in
our
dayes
,
and
also
in
the
dayes
of
our
posteritie
from
time
to
time
,
till
the
day
of
perfect
consummation
,
which
is
the
day
of
the
glorious
appearing
of
Iesus
Christ
.
For
this
end
wee
are
to
pray
for
Seminaries
of
Ministers
,
children
of
the
Prophets
,
Concerning
Seminaries
,
1.
A
continuance
of
them
.
2.
Gods
blessing
on
them
:
that
they
may
flourish
in
good
learning
,
and
that
their
learning
may
be
seasoned
with
Grace
:
for
otherwise
it
may
proue
more
dangerous
then
commodious
to
the
Church
of
God
.
This
extent
of
our
desire
for
the
good
of
Gods
Church
after
our
time
,
sheweth
,
that
therein
wee
aime
more
at
Gods
glory
,
and
his
Churches
good
,
then
at
any
priuate
benefit
to
our selues
.
§.
49.
Of
praying
against
euills
which
annoy
the
Church
.
Q.
WHat
are
the
euills
from
which
we
ought
to
pray
that
the
Church
may
be
protected
?
A.
The
dominion
of
sinne
,
of
Satan
,
and
of
all
euill
men
which
are
Satans
ministers
and
instruments
.
These
haue
kingdomes
:
sinne
raigneth
,
and
that
vnto
death
,
where
it
findeth
entertainment
:
and
it
maketh
men
seruants
vnto
it selfe
.
god
and
Prince
of
this
world
.
and
as
a
Prince
he
ruleth
and
worketh
in
the
children
of
disobedience
,
causeth
offence
in
the
Church
may
be
remoued
:
These
are
the
suits
which
we
ought
to
put
vp
for
the
Church
indefinitely
:
and
for
such
parts
thereof
as
we
neuer
knew
,
saw
,
or
heard
of
.
§.
50.
Of
the
things
to
be
craued
for
particular
Churches
which
we
know
.
Q.
HOw
ought
we
to
pray
for
particular
Churches
whose
estate
we
know
?
A.
We
ought
to
frame
our
prayers
according
to
that
wee
heare
,
see
,
or
otherwise
know
of
any
.
As
1.
If
any
especiall
blessing
be
bestowed
on
any
,
2.
If
any
mischieuous
plots
be
practised
against
any
,
3.
If
ministers
or
other
members
of
any
Churches
be
surprised
,
4.
If
persecution
be
raised
against
any
Church
,
5.
If
any
noysome
weeds
of
Idolatrie
,
Euery
plant
which
my
heauenly
Father
hath
not
planted
shall
bee
rooted
vp
.
This
is
that
true
vse
which
we
are
to
make
of
the
knowledge
that
we
haue
of
the
estate
of
any
of
Gods
Churches
.
§.
51.
Of
praying
for
the
Churches
whereof
in
particular
we
are
members
.
Q.
HOw
ought
we
to
be
affected
towards
those
particular
Churches
whereof
we
are
more
immediate
members
?
A.
1.
Our
prayers
ought
to
be
more
particularly
applyed
to
them
.
2
They
ought
to
be
more
earnestly
extended
for
their
good
.
To
giue
some
instances
of
the
particular
application
of
our
prayers
in
this
kind
.
1.
We
ought
by
name
to
pray
for
the
Churches
in
the
land
wherein
we
liue
:
2.
We
ought
by
name
to
pray
for
the
Magistrates
that
are
set
ouer
vs
:
3.
We
ought
more
especially
to
pray
for
the
Citie
,
pray
vnto
the
Lord
of
the
Citie
where
they
abode
.
and
for
me
.
4.
Yet
more
frequently
and
earnestly
ought
we
to
pray
for
the
family
where
we
are
,
to
it
:
Philemon
,
Aquila
,
and
Priscilla
were
)
which
they
are
,
5.
Finally
,
temple
for
the
holy
Ghost
:
sanctified
throughout
,
and
his
whole
spirit
,
and
soule
,
and
bodie
,
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
This
is
that
true
and
proper
vse
which
wee
are
to
make
of
those
bonds
whereby
we
are
outwardly
linked
one
to
another
,
that
as
we
are
more
nearely
knit
one
to
another
,
so
more
specially
and
instantly
to
pray
that
they
to
whom
we
are
in
outward
bonds
linked
,
may
with
vs
be
fast
knit
to
the
bodie
of
Christ
,
and
as
true
members
thereof
may
beautifie
and
honour
it
:
all
the
bodie
by
ioynts
and
bands
hauing
nourishment
ministred
,
and
knit
together
may
encrease
with
the
encrease
of
God
.
Thus
we
see
how
our
desire
ought
to
be
ordered
for
the
militant
Church
.
It
ought
in
generall
to
be
extended
to
the
whole
bodie
wheresoeuer
:
more
particularly
applied
to
the
seuerall
parts
of
it
,
as
we
haue
any
notice
thereof
:
and
more
earnestly
extended
for
such
parts
as
wee
our selues
are
more
nearely
knit
vnto
.
§.
52.
Of
the
things
to
bee
desired
for
the
Church
triumphant
.
Q.
WHat
are
we
to
pray
for
in
regard
of
the
triumphant
Church
,
the
kingdome
of
glorie
?
A.
The
full
perfection
,
and
consummation
thereof
.
Whereunto
tend
these
particulars
following
.
1.
That
we
which
liue
in
this
kingdome
of
Grace
,
presented
as
a
chaste
and
pure
Virgine
to
our
Husband
Christ
.
2.
That
we
may
be
loosed
,
and
be
with
Christ
in
that
glorious
place
.
How
we
may
pray
for
death
.
Votum
affectus
magis
quam
effectus
.
Obiect
.
How
can
this
desire
of
being
dissolued
stand
with
the
vnchangeable
decree
of
God
concerning
the
appointed
time
of
mans
death
?
Answ.
This
kind
of
prayer
rather
sheweth
what
we
could
desire
,
if
the
will
of
God
were
so
,
then
what
we
would
whether
it
were
Gods
will
or
no.
Neither
is
it
made
to
alter
Gods
determined
purpose
,
but
to
manifest
our
longing
desire
after
that
which
God
in
his
eternall
counsell
hath
purposed
for
vs
.
Thus
did
many
of
the
faithfull
Israelites
,
desire
to
see
him
.
An
absolute
desire
of
present
death
(
as
was
the
desire
of
Eliah
,
and
Ionah
)
is
not
warrantable
,
but
a
longing
after
death
to
be
in
the
kingdome
of
Glorie
(
as
was
the
desire
of
Paul
)
is
very
commendable
.
3.
That
the
number
of
those
whom
God
hath
ordained
to
number
ordained
vnto
eternall
life
,
4.
That
the
signes
which
in
Gods
word
are
fore-told
to
goe
before
the
comming
of
Christ
may
accordingly
fall
out
:
looke
for
the
glorious
appearing
of
Christ
.
5.
That
all
the
obstinate
enemies
of
the
Church
which
any
way
hinder
the
full
and
perfect
consummation
thereof
may
be
destroyed
:
and
those
not
only
wicked
men
,
and
cruell
tyrants
,
and
persecutors
,
but
also
death
,
and
him
that
hath
the
power
of
death
,
6.
That
the
bodies
of
all
the
Saints
which
from
the
beginning
haue
slept
,
Obiect
.
This
is
to
pray
for
the
dead
.
Answ.
Not
for
this
or
that
particular
friend
departed
whose
estate
we
certainly
know
not
:
remission
of
sinnes
:
nor
yet
to
alter
their
finall
estate
,
the
doome
whereof
passed
vpon
them
at
the
moment
of
their
dissolution
:
but
onely
as
their
resurrection
is
a
degree
to
the
perfecting
of
the
kingdome
of
Glorie
,
we
being
taught
to
pray
for
the
full
perfection
of
that
kingdome
,
pray
indefinitely
for
the
resurrection
of
the
Saints
which
is
a
degree
thereto
.
7.
That
Christ
would
come
in
his
glorie
to
iudgement
:
separation
betwixt
the
elect
and
reprobate
.
For
so
much
is
foretold
and
promised
.
8.
That
all
the
members
of
Christs
mysticall
bodie
being
glorified
with
him
,
He
may
deliuer
vp
the
kingdome
to
God
the
Father
,
that
God
may
be
all
in
all
.
For
so
much
is
also
foretold
.
§.
53.
Of
the
things
for
which
thankes
is
to
be
giuen
by
reason
of
the
second
Petition
.
Q.
FOr
what
are
we
to
giue
thankes
by
vertue
of
the
second
Petition
?
A.
Euery
thing
that
maketh
to
the
good
of
Gods
Church
,
whether
directly
,
by
blessings
bestowed
on
it
,
or
consequently
,
by
restraining
or
ouer-throwing
the
enemies
of
it
,
ministreth
iust
matter
of
thanks-giuing
.
We
are
therefore
to
be
thankfull
in
the
behalfe
of
the
Church
,
in
these
cases
following
,
and
others
like
to
them
.
1.
glorified
God
,
when
they
heard
that
the
Gospell
was
embraced
of
the
Gentiles
.
2.
When
such
Churches
as
are
planted
do
thriue
and
prosper
.
For
this
did
S.
3.
When
good
Magistrates
are
raised
vp
.
In
which
case
the
Queene
of
Sheba
blessed
God
for
setting
Salomon
on
the
throne
of
Israel
.
good
Ministers
of
his
word
:
and
that
not
onely
when
they
are
first
raised
vp
,
but
also
when
being
restrained
by
sicknesse
or
any
other
meanes
,
4.
free
passage
,
and
soundeth
forth
from
one
place
to
another
.
5.
in
power
,
and
fruitfull
among
the
Saints
.
6.
7.
When
such
as
are
persecuted
stand
stedfast
in
the
faith
:
and
are
not
terrified
with
any
oppositions
against
the
truth
,
8.
9.
10.
When
Seminaries
of
the
Church
,
as
Schooles
of
learning
,
Colleges
,
and
Vniuersities
do
prosper
.
11.
in
families
:
especially
in
our
owne
.
12.
Christians
grow
in
Grace
:
especially
if
withall
they
edifie
one
another
.
13.
14.
When
we
see
the
time
of
our
[
m
](A01975-e36540-b)
m
2.
Tim.
4.
6.
owne
departure
to
be
at
hand
.
15.
When
we
obserue
any
of
those
[
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](A01975-e36570-b)
n
Luke
21.
28.
signes
to
fall
out
which
Christ
hath
foretold
of
the
end
of
the
world
,
§.
54.
Of
the
duties
required
vnder
the
second
Petition
.
Q.
WHat
duties
are
we
to
endeauour
after
by
vertue
of
the
second
Petition
?
A.
Euery
one
ought
according
to
the
estate
and
condition
wherein
he
is
,
to
do
what
lyeth
in
his
power
to
helpe
on
the
comming
of
the
kingdome
of
God
,
and
that
both
in
himselfe
,
and
in
others
also
.
For
which
end
these
particulars
following
are
carefully
to
be
obserued
.
1.
They
who
are
out
of
the
Church
must
come
into
it
.
If
they
be
in
the
kingdome
of
darknesse
,
they
must
not
abide
therein
.
This
is
especially
to
be
obserued
of
them
to
whom
the
light
of
the
Gospell
appeareth
,
and
discouereth
their
darknesse
.
To
such
it
is
said
,
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
giue
thee
light
.
2.
They
who
are
in
the
Church
must
walke
worthy
of
their
calling
.
Ye
were
once
darknesse
but
are
now
light
,
walke
as
children
of
light
.
3.
They
who
being
of
the
Church
are
among
such
as
are
out
of
it
,
must
labour
to
win
them
.
Saint
Paul
went
so
farre
he
rein
,
as
he
became
as
without
law
,
that
he
might
gaine
them
that
were
without
law
.
To
shew
that
this
is
a
common
dutie
belonging
to
euery
member
of
the
Church
,
if
any
obey
not
the
word
they
may
without
the
word
be
wonne
by
the
conuersation
of
their
wiues
.
4.
prouoke
one
another
vnto
good
workes
,
and
to
stand
stedfast
in
the
faith
.
5.
6.
nurture
and
admonition
of
the
Lord
:
7.
Churches
of
God
.
And
in
this
respect
take
vpon
them
the
faithfull
endeuour
of
Abraham
,
8.
take
heed
to
all
the
flockes
whereof
the
Holy
Ghost
hath
made
them
ouer-seers
to
seed
the
Church
of
God
:
doe
all
things
vnto
edifying
.
9.
They
who
are
Magistrates
must
maintaine
true
religion
in
their
dominions
,
and
cause
all
that
are
vnder
their
iurisdiction
to
stand
to
the
couenant
of
God
.
§.
55.
Of
the
things
to
be
bewailed
vnder
the
second
Petition
.
Q.
WHat
are
the
things
that
we
ought
to
bewaile
by
vertue
of
the
second
Petition
?
A.
All
such
things
as
any
way
make
to
the
disaduantage
or
disparagement
of
the
Kingdome
of
Christ
.
As
1.
That
great
sway
which
Satan
hath
in
the
world
,
whereof
he
is
the
god
:
worketh
in
the
children
of
disobedience
:
and
that
all
the
world
worshippeth
him
.
2.
The
small
circuit
of
Christs
Kingdome
.
The
Prophet
thus
bringeth
in
the
Church
her selfe
bewailing
her
small
number
,
Woe
is
mee
:
for
I
am
as
when
they
haue
gathered
the
summer
fruits
:
as
the
grape
gleanings
of
the
vintage
.
3.
The
mixture
of
Satans
subiects
with
Christs
in
that
small
circuit
.
For
where
the
Lord
of
the
field
soweth
good
seed
,
the
enuious
man
soweth
Tares
:
which
maketh
the
seruants
of
the
Lord
to
complaine
.
4.
The
many
clouds
which
obscure
the
light
of
the
Gospell
.
I
meane
the
clouds
of
errour
,
superstition
,
humane
traditions
and
such
like
,
whereby
the
cleare
light
of
the
Gospell
is
hindred
from
shining
forth
in
his
full
brightnesse
.
Christ
himselfe
complaineth
,
that
the
Word
of
God
is
made
of
none
effect
through
the
many
traditions
of
the
Iewes
.
5.
The
spoiles
of
the
Church
made
by
open
enemies
:
whereof
Dauid
much
complaineth
:
so
doe
also
other
Prophets
.
6.
The
Church
complaineth
that
all
her
friends
dealt
treacherously
with
her
:
and
Christ
complaineth
that
his
owne
familiar
friend
in
whom
hee
trusted
,
which
did
eate
of
his
bread
,
lift
vp
his
heele
against
him
.
7.
Vnsaithfulnesse
in
Magistrates
:
suffering
such
as
beare
no
good
will
to
the
Church
to
creepe
into
it
,
lodge
in
it
,
and
worke
mischiefe
against
it
.
Princes
in
the
Church
are
roaring
Lyons
,
and
her
Iudges
are
euening
Wolues
.
8.
Vnfaithfulnesse
in
Ministers
:
when
they
are
insufficient
,
idle
,
corrupt
in
doctrine
or
life
:
whereby
the
edification
of
the
Church
is
much
hindered
.
9.
Desolation
of
Seminaries
:
as
of
Schooles
,
Colledges
,
Vniuersities
,
and
such
like
.
10.
Disorder
of
Families
.
When
pietie
findeth
in
priuate
Families
little
or
no
entertainment
,
if
it
bee
not
cleane
thrust
out
of
doores
:
and
such
licentiousnesse
vsed
,
as
houses
are
rather
made
sties
for
Satan
,
then
Churches
of
God
,
great
cause
of
mourning
is
giuen
.
11.
Professors
vnworthy
walking
.
It
is
meanes
to
keepe
such
as
are
not
of
the
Church
from
entring
into
it
,
when
they
see
such
as
professe
themselues
to
bee
of
the
Church
,
to
walke
as
children
of
darknesse
,
and
to
turne
the
grace
of
God
into
wantonnesse
.
12.
Reproaches
cast
vpon
the
Saints
.
Sarah
when
she
beheld
Ismael
scoffing
at
Isaak
,
13.
Persecution
raised
against
the
Church
.
This
did
Eliah
much
bewaile
:
yea
it
made
him
weary
of
his
life
.
A
free
passage
of
the
Word
,
and
a
free
vse
of
other
holy
ordinances
of
God
is
much
hindered
thereby
:
and
many
are
thereby
brought
to
deny
the
faith
:
and
therefore
it
is
to
be
bewailed
.
14.
Timorous
backesliding
of
Professors
.
This
did
S.
Paul
complaine
of
in
his
time
.
Much
doth
this
tend
to
the
discouragement
,
and
disaduantage
of
the
Church
:
and
much
to
be
lamented
.
15.
Scismes
,
sects
,
and
dissentions
in
the
Church
.
These
doe
much
hinder
the
growth
of
the
Church
:
yea
they
oft
cause
greater
desolation
then
open
oppositions
of
professed
enemies
.
16.
§.
56.
Of
the
will
of
God
here
meant
,
and
doing
it
.
Q.
WHich
is
the
third
Petition
?
A.
Thy
will
bee
done
in
earth
as
it
is
in
heauen
.
Q.
What
is
here
to
be
considered
.
A.
1.
The
Thing
desired
.
2.
The
Manner
of
performing
it
.
The
substance
then
of
the
Petition
is
in
these
words
,
Thy
will
be
done
in
earth
.
In
the
words
following
is
a
direction
for
the
better
performing
of
that
which
is
desired
.
Of
these
two
points
therefore
we
are
to
speake
in
order
.
And
first
of
the
Petition
,
that
setteth
out
the
rule
which
in
all
things
we
ought
to
set
before
vs
:
namely
,
the
will
of
God
.
Q.
How
doth
God
will
a
thing
?
A.
1.
[
a
](A01975-e38140-b)
a
Ephes.
1.
11.
By
ordaining
and
deternining
it
.
2.
[
b
](A01975-e38160-b)
b
Rom.
12.
2.
By
liking
and
approuing
it
.
By
this
differing
manner
of
willing
things
,
Secret
Counsell
,
and
Reuealed
Word
.
The
former
of
these
is
that
Soueraigne
,
absolute
will
of
God
,
by
which
all
things
are
,
and
without
which
nothing
can
be
.
For
[
c
](A01975-e38210-b)
c
Ephes.
1.
11.
He
worketh
all
things
after
the
counsell
of
his
owne
will
:
[
d
](A01975-e38230-b)
d
Psal.
115.
3.
And
hath
done
whatsoeuer
he
pleased
.
[
e
](A01975-e38250-b)
e
Rom.
11.
34.
For
who
was
his
Counseller
?
The
latter
is
stiled
Gods
good
and
acceptable
will
:
Q.
Which
of
these
is
here
especially
meant
?
A.
His
reuealed
Word
:
as
is
euident
by
these
reasons
.
1.
The
reuealed
things
of
God
belong
to
vs
and
our
children
for
euer
,
Deut.
29.
29.
2.
Gods
reuealed
Word
is
that
rule
which
wee
must
lay
before
vs
,
3.
This
will
of
God
may
be
resisted
,
and
is
much
resisted
,
by
the
sonnes
of
men
.
For
saith
Christ
,
How
oft
would
I
,
&c.
And
ye
would
not
?
Math.
23.
37.
Gods
good
and
acceptable
and
perfect
will
is
not
euery
where
as
his
power
is
.
There
is
therefore
great
need
that
wee
should
pray
to
haue
this
done
.
1.
2.
The
counsell
of
God
shall
stand
:
it
cannot
but
be
done
:
so
as
we
need
not
pray
that
it
may
be
done
.
3.
A
desire
may
bee
made
contrarie
to
Gods
secret
will
without
sinne
.
Instance
the
desire
of
Dauid
to
build
a
temple
for
the
Lord
:
which
desire
both
Nathan
the
Prophet
of
the
Lord
,
Yet
if
the
foresaid
counsell
of
God
bee
made
knowne
either
extraordinarily
by
speciall
reuelation
,
[
a
](A01975-e38560-b)
a
Iob
1.
21.
Iob
,
[
b
](A01975-e38580-b)
b
1.
Sam.
3.
18.
Eli
,
[
c
](A01975-e38600-b)
c
2.
Sam
,
12
,
22
,
23.
Dauid
,
[
d
](A01975-e38620-b)
d
2.
King
.
20.
19
Hezekiah
,
[
e
](A01975-e38640-b)
e
Act.
21.
13.
Paul
and
other
Saints
.
And
thus
doth
this
phrase
(
be
done
)
import
both
obedience
to
Gods
Word
,
and
also
subiection
to
his
worke
:
or
a
willing
yeelding
to
whatsoeuer
God
saith
or
doth
.
It
is
a
phrase
both
of
action
and
passion
.
Of
action
in
relation
to
Gods
Word
.
The
will
of
the
Lord
be
done
.
In
regard
of
Gods
secret
wil
,
§.
57.
Of
the
extent
of
our
desire
to
haue
Gods
will
done
.
WHy
is
this
desire
set
downe
impersonally
,
thus
,
be
done
?
A.
Let
vs
doe
)
our
desire
might
seeme
to
be
appropriated
to
our selues
.
If
in
the
third
person
(
thus
;
Let
men
doe
)
it
might
seeme
to
be
posted
ouer
to
others
from
our selues
:
be
done
,
may
indifferently
be
referred
to
our selues
and
all
others
whatsoeuer
they
be
.
§.
58.
Of
the
rule
of
our
obedience
,
Gods
will
.
Q.
WHat
learne
wee
from
the
expresse
mention
of
Gods
will
in
this
Petition
?
A.
Gods
will
is
the
rule
of
our
obedience
:
so
as
,
if
such
a
question
as
the
People
,
what
is
to
be
done
,
in
a
word
out
of
this
Petition
,
Gods
will
.
This
is
it
which
oft
▪
we
are
enioyned
to
vnderstand
,
perfect
in
euery
good
worke
;
To
doe
his
will
.
They
who
make
Decrees
of
Councels
,
For
our
parts
let
vs
thorowly
acquaint
our selues
with
Gods
Word
,
exercise
our selues
day
and
night
.
Let
vs
make
it
our
Counseller
,
to
be
resolued
thereby
in
all
doubts
:
our
guide
to
be
directed
thereby
in
all
our
wayes
:
our
Light
,
to
be
enlightened
thereby
thorow
the
darknesse
of
this
world
:
our
Touchstone
to
proue
and
try
all
things
thereby
.
And
let
vs
haue
it
in
as
high
account
as
euer
Dauid
had
it
.
§.
59.
Of
practising
Gods
will
.
Q.
WHat
doth
this
phrase
(
be
done
)
teach
vs
?
A.
Nothing
is
sufficient
without
practise
.
I
say
nothing
,
because
neither
knowledge
of
Gods
will
,
nor
a
good
disposition
thereto
,
nor
profession
thereof
,
without
doing
it
,
is
any
thing
.
All
these
are
in
their
kinde
needfull
:
for
practise
without
knowledge
can
not
but
be
very
preposterous
:
without
a
good
disposition
,
meerely
hypocriticall
;
and
without
a
free
profession
,
too
too
timerous
;
so
as
knowledge
of
Gods
will
is
as
light
to
giue
direction
vnto
practise
:
a
good
disposition
thereto
is
as
salt
,
to
season
it
:
a
free
profession
is
as
wine
to
make
it
quicke
and
cheerefull
.
But
yet
all
those
without
practise
are
as
nothing
.
He
that
knoweth
his
Masters
will
and
doth
not
according
to
it
shall
be
beaten
with
many
stripes
.
condemneth
himselfe
in
that
which
hee
alloweth
:
and
he
that
maketh
a
faire
profession
of
it
,
but
yet
doth
it
not
,
is
like
to
that
Figgetree
which
Christ
cursed
:
Depart
from
mee
thou
worker
of
iniquitie
.
I
may
therefore
well
say
to
them
that
know
,
like
,
and
professe
Gods
will
,
Blessed
are
ye
if
ye
doe
it
.
1.
There
is
no
truth
of
Grace
,
where
there
is
no
practise
of
Grace
.
2.
3.
The
benefit
of
all
consisteth
in
practise
:
For
by
it
,
is
[
m
](A01975-e39500-b)
m
Ioh.
15.
8.
God
most
glorified
:
our
[
n
](A01975-e39510-b)
n
1.
Thes.
1.
7.
fellow-Saints
stirred
vp
to
an
holy
emulation
:
[
o
](A01975-e39520-b)
o
1.
Pet.
3.
1.
they
which
are
without
or
wonne
,
or
[
p
](A01975-e39530-b)
p
—
16.
made
ashamed
:
and
we
our selues
[
q
](A01975-e39540-b)
q
2.
Pet.
1.
10.
assured
of
our
Election
before
the
world
,
and
saluation
after
the
world
:
gaining
also
thereby
[
r
](A01975-e39550-b)
r
1.
Tim.
5.
10.
a
good
name
while
we
liue
,
and
[
s
](A01975-e39560-b)
s
Prou.
10.
7.
a
blessed
memoriall
after
we
are
dead
.
If
these
motiues
be
not
sufficient
to
moue
such
as
know
the
will
of
God
to
adde
practise
thereunto
,
and
to
doe
it
,
I
know
not
what
can
be
sufficient
.
§.
60.
Of
mans
disabilitie
to
doe
Gods
will
.
Q.
his
will
be
done
.
A.
[
a
](A01975-e39660-b)
a
2.
Cor.
3.
5.
Man
is
vnable
of
himselfe
to
doe
Gods
will
.
[
b
](A01975-e39680-b)
b
Ioh.
15.
5.
Without
mee
(
saith
the
Lord
)
yee
can
doe
nothing
.
[
c
](A01975-e39710-b)
c
Phil.
2.
13.
It
is
God
that
worketh
in
vs
both
to
will
and
to
doe
.
As
for
man
,
take
him
as
hee
is
of
himselfe
,
and
it
will
appeare
that
[
d
](A01975-e39730-b)
d
Gen.
6.
5.
euery
imagination
of
the
thought
of
his
heart
is
onely
euill
continually
.
And
by
the
weakenesse
of
this
corruptible
body
wee
are
held
backe
from
bringing
our
wils
to
yeeld
vnto
,
and
agree
with
Gods
will
.
Is
it
then
possible
that
of
himselfe
hee
should
doe
that
which
is
so
pure
and
perfect
as
the
will
of
God
is
?
On
this
ground
we
see
that
there
is
iust
cause
1.
To
deny
our selues
,
and
[
e
](A01975-e39780-b)
e
Prou.
3.
5.
not
to
leane
vnto
our
owne
wisedome
,
will
,
conceit
,
or
any
naturall
abilitie
.
2.
To
call
vpon
God
to
[
f
](A01975-e39810-b)
f
Cant.
1
3.
draw
vs
,
that
so
we
may
runne
after
him
:
and
wholly
to
depend
on
him
for
his
preuenting
,
assisting
,
and
perfecting
Grace
.
3.
To
vse
such
[
g
](A01975-e39850-b)
g
Col.
3.
16.
meanes
as
God
hath
sanctified
to
enable
vs
to
doe
his
will
.
4.
To
[
h
](A01975-e39880-b)
h
Rom.
11.
36.
giue
the
praise
of
all
that
abilitie
wee
haue
to
doe
Gods
will
vnto
God
,
who
worketh
in
vs
both
the
will
and
the
deed
.
5.
To
[
k
](A01975-e39910-b)
k
1.
Cor.
15.
10.
vse
and
imploy
the
said
abilitie
to
the
glory
of
God
.
§.
61.
Of
the
force
of
this
word
THY
in
the
third
Petition
.
Q.
TO
whom
hath
this
Particle
THY
in
the
third
Petition
relation
?
A.
To
the
same
person
to
whom
it
had
relation
in
the
two
former
Petitions
:
and
it
importeth
the
same
things
in
this
Petition
that
it
did
in
the
other
two
,
namely
,
a
Reason
,
Restraint
,
and
Emphasis
.
A
Reason
,
because
it
sheweth
that
the
Will
here
mentioned
is
the
will
of
Our
Father
who
is
in
heauen
,
whose
name
is
aboue
all
to
be
hallowed
,
and
whose
kingdome
is
before
all
to
be
preferred
.
A
Restraint
,
because
it
implyeth
that
his
will
onely
is
to
be
done
.
An
Emphasis
,
because
it
intimateth
an
aduancing
of
Gods
will
aboue
all
others
.
§.
62.
Of
preferring
Gods
will
before
all
others
.
Q.
WHat
then
doth
this
Particle
THY
teach
vs
?
A.
Gods
will
is
to
bee
preferred
before
all
others
.
This
[
a
](A01975-e40210-b)
a
Gen.
39.
9.
Ioseph
,
[
b
](A01975-e40230-b)
b
Dan.
6.
10.
Daniel
,
and
[
c
](A01975-e40250-b)
c
—
3.
18.
his
three
Companions
,
the
[
d
](A01975-e40270-b)
d
Acts
5
29.
Apostles
and
many
others
well
obserued
,
when
they
refused
to
yeeld
to
mans
will
against
Gods
:
and
[
e
](A01975-e40290-b)
e
2.
Sam.
15.
26.
Dauid
,
[
f
](A01975-e40310-b)
f
Act.
21.
13.
Paul
,
and
[
g
](A01975-e40330-b)
g
Mat.
26.
39.
Christ
,
when
they
submitted
their
owne
wils
,
Sonne
yeelded
to
doe
the
will
of
his
Father
,
how
much
more
ought
the
seruant
to
yeeld
to
doe
the
will
of
his
Master
.
Both
the
supreme
Soueraignty
of
God
,
and
also
the
absolute
perfection
of
his
will
require
as
much
.
This
is
especially
to
be
noted
of
such
as
can
bee
content
to
doe
Gods
will
so
farre
as
it
is
agreeable
to
their
own
humour
,
or
crosseth
not
the
will
of
those
men
whom
they
are
loth
to
offend
.
But
if
in
these
cases
they
refuse
to
doe
Gods
will
,
they
haue
it
not
in
that
high
account
that
here
they
are
taught
to
haue
it
,
and
they
come
very
short
of
the
extent
of
this
Petition
,
whereby
wee
are
taught
alwayes
to
haue
one
eye
on
Gods
will
,
and
not
on
our
owne
.
For
in
our
will
there
are
many
contrarieties
,
but
in
the
Lords
will
there
is
alwaies
life
and
goodnesse
.
§.
63.
Of
praying
onely
for
men
in
earth
.
Q.
WHo
are
comprised
vnder
this
phrase
in
earth
?
A.
Sonnes
of
men
inhabiting
in
earth
.
Q.
What
instruction
may
be
raised
from
this
phrase
in
earth
?
A.
Men
while
they
liue
in
this
world
need
our
prayers
.
All
the
directions
giuen
in
Scripture
to
pray
for
any
,
all
the
promises
made
to
prayer
,
all
the
warrant
that
is
giuen
for
performing
this
dutie
,
is
restrained
to
prayer
made
for
them
that
liue
in
earth
.
And
they
are
to
be
prayed
for
:
1.
Because
they
are
subiect
to
manifold
infirmities
.
2.
Because
they
may
reape
benefit
by
our
prayers
:
which
they
that
are
taken
from
earth
can
not
doe
.
For
they
that
are
translated
from
earth
to
heauen
are
made
perfect
:
so
as
they
need
not
our
prayers
.
And
they
that
are
cast
downe
from
earth
to
hell
,
are
implonged
into
such
irrecouerable
miserie
,
as
they
can
reape
no
benefit
by
our
prayers
.
Let
vs
not
therefore
offer
vp
so
pretious
incense
as
prayer
is
,
in
vaine
,
for
such
as
can
reape
no
benefit
thereby
.
But
in
faith
let
vs
pray
for
them
that
are
in
earth
.
§.
64.
Of
the
meaning
of
this
phrase
in
heauen
.
Q.
WHo
are
comprised
vnder
this
phrase
in
heauen
?
A.
The
glorious
Angels
and
glorified
Saints
with
Christ
their
head
.
Some
thinke
the
middle
heauen
to
be
here
meant
,
where
the
Sunne
,
Moone
,
and
other
Stars
are
placed
:
and
that
partly
because
the
creatures
in
that
heauen
do
constantly
keepe
that
course
wherein
by
the
will
of
their
Creator
they
were
at
first
placed
;
and
partly
because
they
are
visible
,
so
as
that
constant
course
of
theirs
according
to
the
will
of
God
,
may
be
seene
by
men
on
earth
.
But
howsoeuer
that
constancie
of
theirs
may
be
a
witnesse
against
our
manifold
aberrations
,
and
sweruings
from
that
course
wherein
our
Creator
hath
set
vs
:
yet
in
that
they
haue
no
vnderstanding
to
take
notice
of
the
will
of
God
,
nor
do
what
they
do
by
any
free
,
Q.
How
can
they
whom
we
see
not
to
be
a
patterne
for
vs
?
A.
By
the
word
we
may
know
what
is
done
by
them
.
For
God
hath
thereby
manifested
how
they
do
his
will
.
§.
65.
Of
the
manner
of
following
a
perfect
patterne
.
Q.
HOw
can
we
do
Gods
will
as
they
do
it
,
seeing
they
in
all
points
do
it
most
perfectly
:
and
it
is
impossible
for
vs
to
attaine
to
such
a
perfection
?
A.
1.
In
such
a
manner
as
they
do
,
may
we
also
do
Gods
will
,
though
not
in
so
compleate
a
measure
.
A
candle
giueth
light
in
an
house
,
euen
as
the
Sunne
doth
in
the
world
:
in
such
a
manner
,
not
in
so
great
measure
.
There
may
be
in
qualitie
and
likenesse
a
comparison
betwixt
things
that
are
in
quantitie
and
measure
very
vnequall
.
In
this
respect
they
who
haue
hope
in
Christ
are
said
to
purifie
themselues
euen
as
he
is
pure
.
2.
All
the
Saints
euen
on
earth
haue
the
beginning
of
that
heauenly
perfection
wrought
in
them
:
The
first
fruites
of
the
Spirit
.
confident
of
this
very
thing
,
that
he
who
hath
begun
a
good
worke
in
vs
,
will
performe
it
vntill
the
day
of
Iesus
Christ
:
that
we
may
be
blamelesse
in
that
day
.
3.
Our
desire
and
endeauour
may
and
must
be
beyond
our
abilitie
:
§.
66.
Of
the
matter
of
Patience
which
the
inhabitants
of
heauen
haue
.
Q.
HOw
can
there
be
a
sufficient
patterne
where
there
is
no
triall
of
Patience
,
as
in
heauen
there
is
none
?
For
the
Angels
and
Saints
in
heauen
are
not
subiect
to
any
crosses
that
should
trie
their
patience
.
A.
This
patterne
is
especially
for
actiue
obedience
.
2.
Those
heauenly
Spirits
do
many
things
which
they
would
not
but
for
the
will
of
God
.
When
it
is
the
will
of
God
,
the
Angels
do
willingly
descend
from
heauen
to
earth
,
bring
glad
tidings
to
the
Church
,
execute
vengeance
on
sinners
.
Yea
the
soules
of
the
Saints
which
haue
bene
taken
out
of
their
bodies
&
carried
into
Abrahams
bosome
,
that
place
of
ioy
and
blisse
,
haue
bene
contented
at
the
will
of
God
to
leaue
their
glorie
,
[
m
](A01975-e41080-b)
m
Mat.
27.
53.
and
to
returne
againe
into
their
bodies
,
euen
as
[
n
](A01975-e41090-b)
n
Ioh.
6.
38.
Ioh.
11.
44.
Christ
came
downe
from
heauen
,
not
to
do
his
owne
will
,
but
the
will
of
him
that
sent
him
:
and
as
his
soule
[
o
](A01975-e41110-b)
o
Luke
23.
43.
after
it
had
bene
in
Paradise
[
p
](A01975-e41120-b)
p
—
24
5
,
6.
returned
into
his
body
in
earth
.
Now
heauen
,
Paradise
,
and
Abrahams
bosome
is
a
place
of
such
glorie
,
and
so
conspicuously
doth
the
brightnesse
of
Gods
glorie
there
shine
forth
,
as
the
coelestiall
spirits
would
neuer
be
willing
to
depart
out
of
it
,
but
to
do
the
will
of
their
Lord
.
3.
There
is
a
compassion
in
them
for
the
afflictions
of
the
Church
in
earth
.
For
the
Saints
in
earth
and
in
heauen
are
fellow
members
of
one
and
the
same
bodie
:
in
which
respect
there
cannot
but
be
some
sympathie
and
fellow-feeling
of
their
fellow-members
afflictions
:
euen
as
[
q
](A01975-e41150-b)
q
Mat
25.
42.
&c.
there
is
in
the
head
of
that
bodie
Iesus
Christ
.
The
maine
reason
why
the
[
r
](A01975-e41160-b)
r
Reu.
6.
10.
soules
of
the
Martyrs
,
departed
,
desire
vengeance
on
the
enemies
of
the
Church
,
is
for
those
Saints
sake
who
were
liuing
,
and
so
subiect
to
their
tyrannie
and
crueltie
.
It
is
said
that
there
is
ioy
in
the
presence
of
the
Angels
of
God
,
ouer
one
sinner
that
repenteth
.
Why
not
then
compassion
also
ouer
the
Church
that
is
afflicted
?
4.
The
Saints
in
heauen
through
patience
inherit
the
promises
.
and
therein
we
are
exhorted
to
be
followers
of
them
.
5.
With
patience
they
expect
the
resurrection
of
their
bodies
,
and
perfect
consummation
of
that
glorie
which
is
ordained
for
the
whole
bodie
of
Christ
,
and
all
the
members
thereof
.
When
it
was
tould
the
soules
of
the
forenamed
Martyrs
deceased
,
that
they
should
rest
vntill
their
brethren
should
be
fulfilled
,
they
were
silent
,
and
patient
:
they
replied
not
againe
.
Thus
then
wee
see
that
in
heauen
there
is
a
patterne
of
patience
.
§.
67.
Of
well
doing
good
.
Q.
WHat
learne
we
from
this
direction
(
as
it
is
in
heauen
)
added
to
the
Petition
?
A.
Good
things
are
to
be
done
after
a
right
manner
.
So
much
is
noted
in
the
summe
of
the
Morall
Law
,
as
[
a
](A01975-e41460-b)
a
Mat.
22.
37
,
39
In
sacrificijs
quae
Abel
&
Cain
primiobtulerunt
,
non
munera
eorum
deus
,
sed
corda
intue
batur
vt
ille
placeret
in
munere
qui
placebat
in
corde
.
Cypr.
de
Orat.
Dom.
§.
18.
Christ
hath
set
it
downe
.
The
good
things
enioyned
are
to
loue
God
,
and
our
neighbour
.
The
manner
of
louing
God
,
is
to
do
it
with
all
the
heart
,
&c.
The
manner
of
louing
our
neighbour
is
to
loue
him
,
as
our selfe
.
If
the
Scriptures
be
obseruantly
read
,
we
shall
find
them
as
copious
in
prescribing
the
right
manner
,
as
in
pressing
the
maine
matter
of
any
du●ie
:
and
in
declaring
Gods
approbation
of
the
one
more
then
of
the
other
.
Take
for
example
the
first
worke
of
pietie
recorded
to
be
done
after
mans
fall
.
In
the
sacrifices
which
Abel
and
Caine
first
offered
,
God
did
not
behold
the
offering
,
but
the
heart
,
that
he
might
please
God
in
his
offering
,
that
pleaseth
him
in
his
heart
.
The
offering
declared
the
worke
:
the
heart
the
manner
of
doing
it
.
For
[
b
](A01975-e41560-b)
b
1.
Pet.
2.
15.
Gods
will
is
manifested
in
the
manner
as
well
as
in
the
matter
.
Yea
if
a
good
thing
be
euilly
done
,
God
will
say
,
[
c
](A01975-e41600-b)
c
Isa.
1.
12.
who
required
this
at
your
hands
?
For
a
good
thing
is
[
d
](A01975-e41620-b)
d
Isa.
66.
3.
cleane
peruerted
,
and
made
euill
by
an
euill
manner
of
doing
it
.
It
is
therefore
very
requisite
that
we
[
e
](A01975-e41640-b)
e
1.
Cor.
11.
28.
examine
good
things
euen
by
the
manner
of
doing
them
:
and
not
thinke
it
sufficient
that
the
thing
we
do
is
for
the
matter
and
substance
of
it
lawfull
and
warrantable
.
As
many
(
if
not
many
more
)
transgressions
are
committed
by
failing
in
the
manner
of
doing
good
things
,
as
by
doing
things
which
are
simply
euill
.
§.
68.
Of
propounding
a
perfect
patterne
before
vs
.
Q.
WHat
are
we
taught
by
the
kind
of
patterne
set
before
vs
?
A.
The
patterne
which
we
follow
must
be
perfect
:
such
a
patterne
is
the
example
of
those
that
are
in
heauen
.
[
f
](A01975-e41720-b)
f
Heb.
12.
23.
They
are
spirits
of
iust
men
made
perfect
.
Like
patternes
cannot
be
found
on
earth
,
except
the
patterne
of
Christ
in
the
dayes
of
his
flesh
,
[
g
](A01975-e41740-b)
g
Phil.
2.
5.
Heb.
12.
2.
which
is
also
set
before
vs
.
Q.
How
are
examples
of
Saints
on
earth
to
be
followed
,
if
our
patterne
must
be
perfect
?
A.
No
Saints
example
that
euer
liued
on
earth
for
the
time
of
his
abode
on
earth
,
1.
In
such
particular
good
things
as
they
did
well
.
Thus
[
h
](A01975-e41810-b)
h
Gal.
3.
7.
Abraham
in
beleeuing
Gods
promises
;
[
i
](A01975-e41830-b)
i
Nom.
12.
7.
Moses
in
being
faithfull
in
Gods
house
;
the
[
k
](A01975-e41850-b)
k
lam
.
5.
10
,
11.
Prophets
in
long
suffering
;
Iob
in
patience
;
other
Saints
in
other
particular
graces
are
made
patternes
.
2.
[
l
](A01975-e41890-b)
l
1.
Cor.
11.
1.
So
farre
forth
as
they
followed
a
perfect
patterne
we
must
follow
them
.
We
are
very
proane
to
follow
imperfections
:
[
m
](A01975-e41920-b)
m
Math.
23.
15.
A
Proselite
made
by
a
Pharisie
,
proued
two-fold
more
a
child
of
hell
then
the
Pharisie
.
We
are
,
by
that
corruption
of
nature
which
is
in
vs
,
proane
to
swerue
from
the
patterne
which
is
set
before
vs
,
euen
where
the
patterne
it selfe
is
good
and
right
.
How
much
more
shall
we
swerue
when
the
patterne
is
defectiue
?
Yet
[
n
](A01975-e41950-b)
n
Phil
3.
15.
by
a
perfect
patterne
we
shall
be
kept
the
nearer
,
and
held
the
closer
to
perfection
.
It
is
therefore
a
point
that
much
concerneth
vs
to
make
choice
of
our
patterne
:
§.
69.
Of
aiming
at
more
then
we
can
attaine
to
.
Q.
WHat
learne
we
from
setting
those
who
are
in
heauen
as
a
patterne
before
those
who
are
in
earth
?
A.
Such
perfection
as
in
this
life
cannot
be
attained
to
,
may
be
aimed
at
.
For
it
is
not
possible
for
any
on
earth
to
bee
so
perfect
as
they
who
are
in
heauen
:
yet
must
we
aime
at
their
perfection
,
and
endeauour
after
it
.
For
Christ
exhorteth
to
be
perfect
as
our
heauenly
Father
is
perfect
.
1.
Thus
shall
we
the
better
discerne
how
far
short
we
come
of
perfection
,
and
of
that
integritie
which
is
requisite
for
all
those
that
stand
in
Gods
glorious
presence
.
On
this
ground
saith
Iob
,
How
should
man
compared
vnto
God
be
iustified
?
2.
Thus
we
shall
be
the
more
humbled
,
and
brought
to
say
to
God
as
Iob
did
:
3.
Thus
shall
we
be
brought
to
a
thorow
and
vtter
deniail
of
our selues
:
and
from
all
self-conceipt
and
confidence
in
our
owne
righteousnesse
:
not
to
enter
into
iudgement
with
vs
.
4.
Thus
shall
we
be
the
more
stirred
vp
to
put
forth
our
vttermost
abilitie
:
He
that
will
shoote
high
must
aime
at
the
Sunne
,
a
marke
farre
beyond
his
reach
.
A
man
that
shooteth
at
a
marke
within
his
reach
may
shoote
short
for
want
of
putting
out
his
full
strength
.
Little
do
they
regard
these
helpes
,
O
God
,
I
thanke
thee
that
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
euen
as
this
Publican
.
Hence
is
it
that
they
are
so
farre
from
iudging
themselues
for
many
of
their
sinnes
,
as
they
are
readie
rather
to
iustifie
themselues
when
they
are
reproued
,
and
to
say
,
Do
not
such
and
such
men
the
like
?
What
sinne
almost
might
not
be
iustified
if
the
patterne
of
men
on
earth
,
yea
of
the
best
,
were
a
sufficient
plea
and
pretext
?
Haue
ye
not
heard
of
Noahs
drunkennesse
,
Dauids
adulterie
and
murther
,
Lots
incest
Salomons
idolatrie
,
Peters
deniall
of
Christ
,
and
other
like
sinnes
committed
by
other
like
men
?
By
such
patternes
men
are
many
times
made
to
stumble
in
the
way
wherein
they
should
walke
,
if
they
be
not
cleane
turned
out
of
it
.
The
patterne
here
propounded
by
our
Lord
stirreth
vs
vp
to
couet
earnestly
,
the
best
gifts
,
and
to
seeke
to
excell
.
By
this
patterne
in
heauen
set
before
vs
,
Angels
on
earth
,
and
young
Saints
)
are
wiped
away
.
How
can
those
tauntes
be
imagined
to
be
otherwise
made
then
in
derision
of
this
direction
?
which
assuredly
he
that
gaue
this
direction
will
not
suffer
to
passe
vnreuenged
.
§.
70.
Of
the
order
of
the
third
Petition
.
Q.
TO
which
of
the
former
Petitions
hath
this
third
Petition
reference
?
A.
To
both
of
them
.
To
the
first
as
a
manifestation
of
the
truth
of
our
desire
to
hallow
Gods
Name
.
For
no
such
euidence
can
be
giuen
thereof
,
as
a
true
and
thorow
subiection
of
our selues
in
all
things
to
the
will
of
God
.
Then
is
Gods
Name
most
hallowed
,
when
his
will
is
best
done
.
Of
all
places
,
in
heauen
is
Gods
Name
most
hallowed
,
because
there
his
will
is
best
done
:
for
which
end
Christ
doth
here
set
them
in
heauen
before
vs
for
a
patterne
therein
.
To
the
second
Petition
hath
this
reference
as
a
reason
of
our
desire
thereof
.
For
the
subiects
of
Gods
kingdome
are
they
that
most
readily
and
faithfully
do
the
will
of
God
.
We
therefore
desire
that
Gods
kingdome
may
come
,
that
there
may
be
the
more
to
do
the
will
of
God
.
§.
71.
Of
the
honour
done
to
God
by
doing
his
will
.
Q.
WHat
doctrine
ariseth
out
of
that
relation
which
this
Petition
hath
to
the
first
?
A.
Gods
honour
is
most
aduanced
by
a
faithfull
subiection
to
his
will
.
Thus
doth
Christ
proue
that
he
glorified
his
Father
on
earth
,
namely
,
by
finishing
the
worke
which
he
gaue
him
to
do
.
For
by
our
forwardnesse
to
do
Gods
will
we
acknowledge
both
the
greatnesse
and
also
the
goodnesse
of
God
.
We
acknowledge
that
he
is
the
supreme
Soueraigne
who
hath
power
to
require
this
and
that
to
be
done
:
and
withall
we
acknowledge
that
what
he
declareth
to
be
his
will
is
most
good
.
For
these
are
the
motiues
which
are
of
force
to
draw
vs
on
to
do
any
ones
will
:
the
Soueraigntie
that
he
hath
ouer
vs
that
willeth
this
or
that
:
and
the
equitie
of
that
which
hee
willeth
.
We
ought
therefore
hereby
to
be
the
more
stirred
vp
to
do
Gods
will
:
because
thereby
his
Name
is
hallowed
.
§.
72.
Of
shewing
our selues
to
be
Gods
subiects
by
doing
his
will
.
Q.
WHat
doctrine
ariseth
out
of
the
relation
which
this
Petition
hath
to
the
second
?
A.
They
are
the
truest
subiects
of
Gods
kingdome
,
who
are
readiest
to
do
his
will
.
Hence
was
it
that
the
Psalmist
where
he
shewed
that
God
had
set
vp
his
Sonne
a
King
,
inferreth
these
exhortations
,
Serue
the
Lord
,
Kisse
the
Sonne
,
&c.
And
againe
vpon
a
like
ground
he
saith
,
Thy
people
shall
be
willing
in
the
day
of
thy
power
.
The
Word
of
God
(
which
is
that
will
of
God
that
is
here
especially
meant
)
is
the
Scepter
of
his
Kingdome
,
and
the
law
thereof
.
All
the
Statutes
and
Ordinances
of
his
Kingdome
are
comprised
in
his
Word
;
they
therefore
that
doe
it
must
needs
be
his
best
subiects
.
This
then
is
a
true
tryall
of
our
spirituall
estate
:
delight
to
doe
his
will
,
and
his
law
be
in
our
hearts
,
then
haue
we
good
assurance
in
our
owne
soules
,
and
giue
good
euidence
to
others
that
wee
are
true
members
of
his
Church
,
true
subiects
of
his
Kingdome
.
But
if
there
be
nothing
but
a
bare
profession
,
wee
are
like
to
the
Figge-tree
that
cumbred
the
ground
:
Synagogue
of
Satan
.
§.
73.
Of
the
particulars
which
we
are
taught
to
pray
for
in
the
third
Petition
.
Q.
WHat
are
the
particulars
for
which
by
vertue
of
the
third
Petition
we
ought
to
pray
?
A.
1.
Such
as
concerne
the
Petition
it selfe
.
2.
Such
as
concerne
the
Direction
added
thereto
.
Q.
To
how
many
heads
may
the
things
which
concerne
the
Petition
it selfe
be
referred
?
A.
To
foure
especially
.
Which
are
these
,
1.
The
Rule
it selfe
,
in
this
word
WILL
.
2.
The
Restraint
of
it
,
in
this
Particle
THY.
3.
The
Extent
of
it
,
in
this
phrase
BE
DONE
.
4.
The
Place
where
it
is
to
be
done
,
IN
EARTH
.
Q.
What
desire
we
in
regard
of
the
Rule
?
A.
1.
Knowledge
of
Gods
Word
.
Giue
mee
vnderstanding
(
saith
the
Psalmist
)
and
I
shall
keepe
thy
Law
:
yea
I
shall
keepe
it
with
my
whole
heart
.
Desire
of
obedience
without
knowledge
is
very
preposterous
.
An
ignorant
mans
practise
is
like
a
blind
mans
wandring
in
by-wayes
.
How
can
it
otherwise
bee
,
but
that
such
should
fall
into
many
dangers
.
2.
A
Conformitie
of
our
wils
to
Gods
:
or
a
readinesse
in
our
will
and
heart
to
yeeld
to
whatsoeuer
wee
shall
know
to
bee
Gods
will
.
Dauid
,
Seeke
my
face
,
his
heart
answered
,
O
Lord
I
will
seeke
thy
face
.
For
this
was
his
prayer
,
Incline
mine
heart
vnto
thy
Testimonies
.
It
is
a
proper
fruit
of
sanctifying
knowledge
to
draw
the
will
to
embrace
as
good
that
which
the
vnderstanding
discerneth
to
be
true
.
3.
Strength
of
Memory
to
hold
fast
Gods
Word
,
and
that
in
the
good
directions
and
sweet
consolations
,
in
the
precepts
and
promises
thereof
.
the
mercy
of
the
Lord
is
vpon
those
that
remember
his
commandements
,
to
doe
them
,
Doth
he
not
imply
that
to
remember
Gods
Word
,
is
an
especiall
helpe
to
the
doing
of
it
.
Things
not
remembred
are
as
not
knowne
.
The
Apostle
noteth
this
to
be
the
cause
of
the
Hebrewes
fainting
in
their
troubles
,
4.
Life
of
Conscience
,
both
to
cheere
vs
vp
in
doing
the
will
of
God
,
and
also
to
checke
vs
when
we
swerue
from
the
same
,
and
not
to
suffer
vs
to
be
quiet
till
we
turne
to
it
againe
.
For
these
are
the
proper
functions
of
a
conscience
quickened
and
sanctified
.
The
Apostle
noteth
that
they
who
giue
themselues
ouer
to
transgresse
,
their
conscience
seared
with
an
hot
iron
:
the
life
of
it
is
taken
away
.
5.
Loue
of
Gods
Word
:
that
our
hearts
be
so
set
vpon
it
,
as
we
make
it
our
ioy
and
delight
.
This
made
Dauid
so
forward
,
as
hee
was
,
to
doe
the
will
of
God
:
for
Gods
Word
was
his
loue
,
longing
,
ioy
,
delight
,
more
sweet
then
honey
,
more
precious
then
thousands
of
gold
,
or
siluer
.
This
reason
of
doing
Gods
will
he
himselfe
rendereth
in
these
words
,
My
soule
hath
kept
thy
testimonies
,
for
I
loue
them
exceedingly
.
Loue
setteth
all
the
power
of
a
mans
soule
,
and
parts
of
his
body
on
worke
to
accomplish
that
which
is
loued
.
But
vnlesse
our
heart
and
affections
be
set
vpon
Gods
Word
,
very
hardly
shall
wee
be
brought
to
doe
it
,
because
it
is
contrarie
to
our
naturall
and
corrupt
will
.
6
,
Renouation
of
our
outward
parts
,
that
they
may
bee
made
instruments
in
their
seuerall
functions
,
to
execute
Gods
will
:
that
thus
as
there
is
a
readinesse
to
will
,
a
performance
also
:
to
will
and
to
doe
.
All
the
former
without
this
are
nothing
.
This
is
the
maine
and
principall
thing
here
intended
.
Here
I
might
take
occasion
to
reckon
vp
all
those
vertues
which
in
Gods
Word
are
enioyned
to
vs
.
For
Gods
will
compriseth
vnder
it
all
those
vertues
:
yea
whatsoeuer
may
truely
be
thought
to
bee
good
,
is
comprehended
in
the
will
of
God
.
But
it
is
sufficient
thus
in
generall
to
haue
pointed
at
this
head
.
Q.
What
desire
wee
in
regard
of
the
Restraint
of
the
fore-named
rule
in
this
word
THY
?
A.
A
distinct
vnderstanding
of
the
excellencie
and
perfection
of
Gods
will
:
2.
A
right
discerning
of
the
vanity
and
corruption
of
the
creatures
will
,
especially
when
it
is
not
agreeable
to
Gods
,
but
swerueth
from
it
.
The
Lord
knoweth
the
thoughts
of
man
that
they
are
but
vanity
:
He
taketh
the
wise
in
their
craftinesse
.
If
we
could
truely
,
and
thorowly
discerne
as
much
,
would
wee
be
so
blockish
as
to
preferre
the
will
of
any
man
before
Gods
?
3.
A
deniall
of
our
owne
will
:
a
point
which
the
wise
man
much
presseth
,
Leane
not
to
thine
owne
vnderstanding
:
Be
not
wise
in
thine
owne
eyes
.
Seldome
or
neuer
are
selfe-conceited
men
brought
to
yeeld
simple
obedience
to
Gods
will
.
They
will
bee
so
inquisitiue
into
the
ground
and
reason
thereof
,
that
if
they
be
not
satisfied
therein
,
their
owne
will
,
There
is
more
hope
of
a
foole
then
of
such
an
one
.
4.
Mortification
of
the
flesh
.
the
flesh
lusteth
against
the
Spirit
,
so
that
wee
cannot
doe
the
things
that
we
would
.
When
we
would
doe
the
will
of
God
,
delight
in
the
Law
of
God
after
the
inner
man
,
wee
shall
finde
the
flesh
warring
against
that
Law
of
the
minde
,
and
bringing
vs
into
captiuitie
to
the
law
of
sinne
.
This
made
Saint
Paul
with
so
bitter
an
exclamation
to
say
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
!
Q.
What
desire
wee
in
regard
of
the
extent
of
the
fore-named
Rule
?
(
be
done
.
)
A.
1.
An
accomplishment
of
whatsoeuer
God
hath
determined
.
That
what
God
willeth
to
be
done
may
accordingly
bee
done
,
whether
the
creature
will
it
or
nill
it
.
For
we
ought
to
beleeue
that
God
wisely
willeth
all
things
to
the
best
:
and
thereupon
to
desire
that
his
counsell
and
purpose
may
stand
:
and
euen
from
our
hearts
to
say
,
[
m
](A01975-e43860-b)
m
Act.
21.
14.
The
will
of
the
Lord
be
done
.
[
n
](A01975-e43880-b)
n
2.
Sam.
15.
26.
Let
him
doe
as
seemeth
good
to
him
.
2.
A
contented
submission
to
euery
thing
which
God
bringeth
to
passe
.
Hereof
we
haue
worthy
patternes
in
the
examples
of
[
o
](A01975-e43920-b)
o
Iob
1.
21.
Iob
,
[
p
](A01975-e43940-b)
p
1.
Sam.
3.
18.
Eli
,
[
q
](A01975-e43960-b)
q
2.
Sam.
16.
10.
Dauid
,
[
r
](A01975-e43980-b)
r
2.
King
.
20.
19.
Hezekiah
,
and
other
Saints
.
Wee
can
not
be
ignorant
that
euents
doe
declare
the
determined
purpose
of
God
.
When
such
and
such
a
thing
is
falne
out
,
we
may
then
conclude
that
God
had
so
and
so
purposed
it
.
For
as
Gods
Word
declareth
his
approuing
will
,
what
he
would
haue
:
so
euents
declare
his
peremptory
will
,
what
hee
will
haue
.
Our
submission
therefore
to
Gods
will
is
tried
in
both
.
This
is
to
bee
applyed
to
all
manner
of
crosses
,
and
losses
,
whether
of
goods
children
,
or
other
friends
,
to
death
it selfe
,
or
to
any
other
thing
,
that
may
seeme
bitter
to
vs
.
Q.
What
desire
we
in
regard
of
the
place
here
specified
for
doing
the
will
of
God
,
In
earth
?
A.
1.
Grace
well
to
vse
the
time
of
this
mortall
life
.
For
the
time
while
wee
abide
on
earth
is
[
f;
](A01975-e44060-b)
f;
Ioh.
9.
4.
the
day
wherein
wee
may
worke
,
and
[
t
](A01975-e44080-b)
t
Gal
6.
10.
the
time
of
doing
good
.
[
n
](A01975-e44100-b)
n
Ioh.
9.
4.
Christ
tooke
the
aduantage
of
the
day
;
and
[
x
](A01975-e44130-b)
x
1
Phil.
2.
5.
we
ought
to
bee
of
the
minde
of
Christ
.
Thus
shall
wee
shew
that
wee
haue
as
great
respect
to
Gods
honour
,
as
to
our
owne
happinesse
:
and
as
great
a
desire
to
doe
the
worke
appointed
,
as
to
receiue
the
reward
promised
.
2.
Vniuersall
subiection
to
Gods
will
throughout
this
world
.
For
this
indefinite
phrase
,
in
earth
,
sheweth
that
our
desire
ought
to
bee
extended
to
all
that
are
on
the
face
of
the
earth
.
We
pray
not
that
Gods
will
be
done
only
in
our
own
house
,
or
in
our
owne
countrey
,
or
in
the
countries
neere
adioyning
to
vs
,
but
in
earth
.
[
x
](A01975-e44190-b)
x
1
Psal.
67.
2
,
&c.
All
the
graces
therefore
before
mentioned
to
be
craued
for
our selues
,
must
also
bee
craued
for
euery
member
of
the
militant
Church
.
§.
74.
Of
the
things
to
be
prayed
for
in
the
direction
of
the
third
Petition
.
WHat
are
we
taught
to
pray
for
in
regard
of
this
direction
,
as
it
is
in
heauen
.
A.
In
generall
a
conformitie
of
the
Church
militant
to
the
Church
triumphant
.
That
,
though
these
two
parts
of
Gods
Church
be
in
one
place
distant
one
from
another
,
yet
they
may
bee
of
like
minde
and
disposition
towards
God
and
his
will
.
In
this
respect
we
are
said
to
be
partakers
of
the
heauenly
calling
:
and
our
conuersation
to
be
in
heauen
.
2.
In
particular
such
a
manner
of
obedience
as
is
performed
by
the
Saints
and
Angels
in
heauen
.
§.
75.
Of
the
distinct
heads
of
the
manner
of
doing
Gods
will
in
heauen
.
Q.
TO
how
many
heads
may
their
manner
of
obedience
be
reduced
?
A.
To
sixe
especially
:
which
are
these
that
follow
.
1.
Sinceritie
.
In
their
mouth
is
found
no
guile
;
for
they
are
without
fault
before
the
Throne
of
God
.
maketh
alye
can
enter
into
that
pure
place
.
without
,
whosoeuer
loue
lies
.
All
in
heauen
shine
as
the
Sunne
.
They
are
transparent
:
the
way
of
lying
:
his
heart
to
his
Testimonies
,
and
let
it
be
vpright
in
his
Statutes
.
2.
Integritie
:
follow
the
Lambe
whether
soeuer
he
goeth
.
In
all
places
they
attend
vpon
their
Lord
,
and
alwayes
behold
his
face
,
doe
his
commandements
,
hearkening
to
the
voice
of
his
Word
.
Neuer
was
there
any
stop
or
stay
in
any
that
euer
entred
into
heauen
at
any
thing
that
God
willed
to
be
done
.
This
integritie
also
did
Dauid
desire
,
where
he
said
,
Oh
that
my
wayes
were
directed
to
keepe
thy
Statutes
!
then
shall
I
not
be
ashamed
when
I
haue
respect
to
ALL
thy
commandements
:
3.
Alacritie
.
haue
harps
,
his
meat
to
doe
the
will
of
him
that
sent
him
.
Did
hee
not
then
doe
it
with
cheerefulnesse
?
For
this
alacritie
doth
Dauid
pray
,
where
hee
desireth
God
to
quicken
him
.
4.
Sedulitie
.
I
made
haste
and
delayed
not
to
keepe
thy
Commandements
?
For
this
end
doth
the
Church
desire
Christ
to
draw
her
,
5.
Ardencie
and
zeale
.
a
flaming
fire
.
combussit
.
Inde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
which
respect
the
title
Seraphim
is
giuen
vnto
them
:
for
it
is
an
Hebrew
name
taken
from
heat
and
burning
.
My
soule
breaketh
for
the
longing
that
it
hath
to
thy
iudgements
alwayes
.
And
his
expectation
to
haue
his
heart
enlarged
,
sheweth
that
hee
prayed
for
his
holy
zeale
.
Be
zealous
therefore
.
6.
Constancie
.
day
and
night
.
stablish
him
.
This
constancie
is
the
grace
of
all
graces
.
It
setteth
the
crowne
on
all
their
heads
:
and
bringeth
men
to
the
fruition
of
the
fruit
of
all
:
Be
thou
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
crowne
of
life
,
saith
he
who
can
make
good
what
hee
saith
.
§.
76.
Of
the
things
for
which
thankes
is
to
be
giuen
in
the
third
Petition
,
and
in
the
direction
annexed
to
it
.
Q.
WHat
are
the
particulars
for
which
we
are
to
giue
thanks
by
vertue
of
the
third
Petition
?
A.
I.
All
those
graces
whereby
wee
are
enabled
to
doe
the
will
of
God
.
1.
Illumination
of
our
minds
,
whereby
we
may
vnderstand
what
is
the
will
of
God
.
2.
Subiection
of
our
will
vnto
Gods
.
3.
Happinesse
of
memory
to
keepe
in
mind
the
will
of
God
:
4.
Faithfulnesse
of
conscience
to
cheere
vs
when
wee
doe
Gods
will
,
5.
Setlednesse
of
heart
and
affections
vpon
Gods
will
.
6.
Externall
obedience
in
the
seuerall
parts
of
our
bodie
thereto
7.
Power
ouer
the
flesh
that
drawes
vs
from
the
will
of
God
.
II.
All
euents
of
what
kind
so
euer
,
be
they
losses
or
other
crosses
,
minister
matter
of
Thanksgiuing
:
for
they
are
comprised
in
the
number
of
those
ALL
THINGS
for
which
we
must
giue
thankes
.
is
the
will
of
God
:
Q.
What
matter
of
thankes
doth
the
direction
added
to
the
third
Petition
afford
?
A.
We
ought
to
bee
so
much
the
more
thankefull
,
by
how
much
the
more
heauenly
our
obedience
is
:
as
when
it
is
sweetned
with
Sinceritie
,
seasoned
with
Integritie
,
quickened
with
Alacritie
,
enlarged
with
Sedulitie
,
inflamed
with
Ardencie
,
followed
and
crowned
with
constancie
.
The
more
excellent
the
graces
be
wherewith
wee
are
enabled
to
doe
Gods
will
,
the
more
matter
of
praise
doe
they
afford
.
This
was
it
that
moued
Dauid
to
blesse
and
praise
God
againe
and
againe
,
willingly
in
vprightnesse
of
heart
,
and
with
ioy
.
§.
77.
Of
the
duties
to
be
obserued
;
by
reason
of
the
third
Petition
.
Q.
WHat
duties
ought
we
to
endeuour
after
by
vertue
of
the
third
Petition
?
A.
1.
We
ought
to
search
the
Scripture
that
we
may
know
the
will
of
God
.
they
continued
stedfastly
in
the
Apostles
doctrine
:
whereby
is
declared
that
they
were
diligent
and
constant
hearers
of
the
Apostles
,
and
also
faithfull
professors
and
practisers
of
their
doctrine
.
The
former
was
the
cause
of
the
latter
.
The
preaching
of
the
Word
is
a
great
helpe
to
bring
vs
to
doe
the
,
will
of
God
:
and
that
in
a
double
respect
.
First
,
because
the
will
of
God
is
thereby
the
more
clearely
,
distinctly
,
and
fully
opened
vnto
vs
.
Secondly
,
because
it
is
a
meanes
sanctisied
of
God
to
breed
credence
to
the
truth
of
that
which
is
reuealed
,
and
a●siance
therein
:
yea
,
and
to
bow
our
will
,
heart
,
and
affections
to
yeeld
thereto
,
and
to
bee
setled
thereupon
.
In
this
respect
saith
the
wisedome
of
God
,
which
is
especially
set
forth
in
the
preaching
of
his
Word
,
Blessed
is
the
man
that
heareth
me
:
watching
dayly
at
my
gates
,
waiting
at
the
posts
of
my
doores
.
2.
We
ought
to
hide
Gods
Word
in
our
heart
,
let
it
slip
.
So
will
all
the
fruit
and
benefit
of
our
reading
and
hearing
be
lost
,
Thy
word
haue
I
hid
in
mine
heart
,
that
I
might
not
sinne
against
thee
.
let
the
word
of
Christ
dwell
in
you
richly
.
3.
We
ought
oft
and
seriously
to
meditate
on
the
excellencie
of
Gods
will
,
[
g
](A01975-e45790-b)
g
Psal
▪
119.
5
,
20.
Dauids
?
and
who
did
more
[
h
](A01975-e45810-b)
h
—
97
,
99
,
148.
meditate
on
the
excellencie
thereof
,
then
he
?
It
was
his
meditation
day
and
night
.
The
many
[
i
](A01975-e45830-b)
i
Psal.
19.
7.
&c.
excellent
properties
and
effects
which
he
doth
attribute
thereto
:
and
the
many
[
k
](A01975-e45840-b)
k
Psal.
119.
72
,
103
,
127.
sweete
and
pretious
things
to
which
he
doth
preferre
it
,
do
shew
how
excellent
he
accounted
it
to
be
.
4.
[
l
](A01975-e45890-b)
l
Psal.
119.
1●6
.
to
bindour
selues
to
do
Gods
will
.
This
is
an
especiall
meanes
to
keepe
our
words
,
thoughts
,
5.
We
must
keepe
our
owne
will
from
rebelling
against
Gods
.
denying
our selues
.
6
We
ought
to
endeauour
that
our
will
may
be
one
with
Gods
(
as
Christs
was
,
who
sought
the
will
of
his
Father
in
all
things
.
Ioh.
5.
30.
)
and
that
whatsoeuer
pleaseth
God
,
may
please
vs
:
so
shall
the
will
of
God
bee
done
by
vs
indeed
.
7.
We
must
lay
it
downe
as
a
rule
not
to
be
altered
,
obey
God
rather
then
man
.
For
there
is
no
comparison
betwixt
them
.
Yet
is
our
foolish
and
corrupt
heart
readie
to
yeeld
to
such
things
as
they
who
are
ouer
vs
,
8.
We
ought
stedfastly
to
beleeue
that
all
things
are
ordered
by
God
:
9.
We
must
euer
be
striuing
to
do
the
will
of
God
more
and
more
:
forgetting
those
things
which
are
behind
,
and
reaching
forth
to
those
things
which
are
before
,
presse
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
And
as
we
were
taught
before
to
desire
the
best
gifts
,
and
therein
to
seeke
to
excell
,
so
for
this
end
we
must
stir
vp
the
gifts
of
God
in
vs
,
10.
We
ought
,
to
prouoke
others
to
do
the
will
of
God
.
For
we
pray
not
onely
for
our selues
,
that
we
may
do
it
,
but
for
others
also
,
that
it
may
be
done
euery
where
through
the
earth
.
Our
endeauour
must
be
answerable
to
our
desire
.
Therefore
Ministers
,
Magistrates
,
Parents
,
Tutors
,
Schoole-masters
,
Gouernours
of
families
,
and
all
that
haue
authoritie
and
charge
ouer
others
,
must
most
especially
looke
to
this
:
because
they
haue
best
meanes
to
cause
others
to
do
the
will
of
God
.
Thus
shall
they
the
better
discharge
that
charge
which
is
committed
to
them
,
and
also
much
better
accomplish
the
extent
of
that
which
is
here
desired
:
§.
78.
Of
sinnes
against
Gods
will
reuealed
by
his
word
.
Q.
WHat
are
the
things
which
we
ought
to
bewaile
by
vertue
of
the
third
Petition
?
A.
Both
transgressions
against
the
Petition
it selfe
,
and
also
against
the
Direction
added
thereto
.
Against
the
Petition
are
all
manner
of
sins
both
against
the
reuealed
word
of
God
,
and
also
against
the
manifested
workes
of
God
.
Sinnes
against
the
reuealed
word
of
God
to
be
bewailed
by
vertue
of
this
Petition
are
such
as
these
.
1.
Ignorance
of
Gods
will
reuealed
by
his
word
.
2.
Obstinacie
of
our
will
against
Gods
.
This
may
be
in
such
as
know
the
will
of
God
.
Christ
complaineth
of
the
Iewes
obstinacie
against
the
good
will
of
God
made
knowne
to
them
.
not
doing
of
Gods
will
is
hereby
much
aggrauated
:
3.
Slipperinesse
of
memory
,
whereby
the
will
of
God
made
knowne
is
forgotten
.
By
this
the
benefit
of
knowledge
is
lost
.
[
e
](A01975-e46510-b)
e
Ier.
2.
32.
God
much
complaineth
hereof
:
and
[
f
](A01975-e46520-b)
f
Hos.
4.
6.
threatneth
for
this
to
forget
their
children
.
4.
Deadnesse
of
Conscience
,
which
is
the
cause
that
men
go
on
in
sinne
greedily
and
securely
.
The
Apostle
complaineth
that
men
haue
their
conscience
seared
with
an
hot
iron
:
5.
Hatred
of
Gods
word
,
which
is
that
light
that
sheweth
the
good
will
of
God
.
[
i
](A01975-e46600-b)
i
Pro.
1
29.
Wisedome
complaineth
of
these
.
There
is
no
hope
that
such
should
do
the
will
of
God
:
for
[
k
](A01975-e46610-b)
k
Ioh.
3.
20.
Eueryman
that
euill
doth
hateth
the
light
.
Wherupon
God
thus
expostulateth
with
such
an
one
,
[
l
](A01975-e46630-b)
l
Psal.
50.
16.
What
hast
thou
to
do
to
declare
my
Statutes
,
seeing
thou
hatest
instruction
?
6.
Actuall
transgressions
.
These
did
Dauid
much
bewaile
.
[
m
](A01975-e46680-b)
m
Psal.
119.
136.
They
are
directly
contrary
to
that
which
is
desired
in
this
Petition
.
Yet
without
hoe
are
these
euery
where
,
by
all
,
of
all
sorts
committed
.
O
what
cause
haue
we
to
be
humbled
for
our
owne
sinnes
,
for
the
sinnes
of
others
that
are
vnder
our
charge
,
for
the
sinnes
of
our
families
,
for
the
sinnes
of
the
Parish
,
Towne
,
Citie
,
or
Nation
where
we
liue
and
for
the
sinnes
of
the
times
where-we
liue
!
In
this
respect
we
haue
as
great
cause
,
as
euer
Ieremiah
had
,
Oh
that
mine
head
were
waters
,
and
mine
eyes
a
fountaine
of
teares
,
that
I
might
weepe
day
and
night
for
the
●ransgressions
which
are
daily
committed
against
the
will
of
God
.
§.
79.
Of
sinnes
against
Gods
will
manifested
by
euents
.
Q.
WHat
are
the
sinnes
,
against
Gods
manifested
workes
,
which
we
ought
to
bewaile
?
A.
1.
Inward
discontentednesse
.
2.
Outward
impatiencie
.
The
former
is
the
cause
of
the
latter
.
they
tempted
God
in
their
hearts
(
namely
by
their
discontentednes
at
that
prouision
which
he
had
made
for
them
)
and
then
it
is
added
,
they
spake
against
God
:
of
both
which
the
Psalmist
there
complaineth
.
Behold
,
this
euill
is
of
the
Lord
:
what
should
I
waite
for
the
Lord
any
longer
?
Who
hath
not
cause
in
this
respect
to
be
much
humbled
for
the
bitternesse
of
his
owne
and
other
mens
spirit
,
out
of
which
much
gall
is
oftentimes
spit
into
the
very
face
of
God
himselfe
?
§.
80.
Of
sinnes
against
the
manner
of
doing
good
.
Q.
WHat
are
failings
against
the
direction
which
we
ought
to
bewaile
?
A.
[
a
](A01975-e46940-b)
a
Isa.
1.
11.
&c.
An
euill
manner
of
performing
good
things
:
as
when
they
are
performed
1.
[
b
](A01975-e46960-b)
b
Isa.
29.
13.
Hypocritically
,
in
shew
and
appearance
onely
,
and
not
in
truth
:
2.
[
c
](A01975-e46990-b)
c
1.
Sam.
15.
13
,
14.
Partially
,
or
by
halues
:
so
farre
as
seemeth
good
to
our selues
,
but
no
further
.
3.
[
d
](A01975-e47020-b)
d
2.
Cor.
9.
7.
Grudgingly
,
as
if
it
were
done
more
by
compulsion
then
by
any
free
disposition
of
will
:
4.
[
e
](A01975-e47050-b)
e
Ier.
48.
10.
Negligently
,
and
carelesly
,
without
heed-taking
,
or
such
respect
as
beseemeth
so
weightie
a
matter
.
5.
[
f
](A01975-e47080-b)
f
Reu.
3.
16.
Luke-warmly
,
without
any
feruour
of
affections
:
6.
[
g
](A01975-e47110-b)
g
Reu.
2.
4.
Inconstantly
,
as
if
we
repented
of
that
good
we
had
done
,
and
thereupon
refuse
to
hold
on
therein
.
Hitherto
of
the
three
first
Petitions
which
concerne
the
glorie
of
God
.
The
three
other
which
concerne
our
good
are
next
to
be
handled
.
THE
FOVRTH
PETITION
.
§.
81.
Of
the
meaning
of
this
word
BREAD
.
Q.
WHich
is
the
fourth
Petition
?
A.
Giue
vs
this
day
our
daily
bread
.
Q.
What
points
are
here
distinctly
to
be
considered
?
A.
1.
The
Thing
desired
,
2.
The
Propertie
which
we
haue
therein
,
OVR
.
3.
The
Kinde
of
it
,
DAILY
.
4.
The
Giuer
of
it
,
OVR
FATHER
IN
HEAVEN
.
5.
The
Ground
of
asking
it
,
GIVE
.
6.
The
Parties
for
whom
it
is
asked
,
VS
.
7.
The
Time
limited
for
it
,
TO
DAY
.
Q.
What
is
meant
by
BREAD
?
A.
All
manner
of
temporall
blessings
.
Why
bread
is
put
for
all
temporall
blessings
.
Yet
so
as
by
a
Synecdoche
1.
One
kinde
of
foode
is
put
for
all
other
kindes
:
2.
One
meanes
of
refreshing
our
bodies
for
all
other
meanes
:
3.
One
temporall
blessing
for
all
sorts
of
temporall
blessings
.
For
there
are
so
many
temporall
blessings
whereof
in
this
world
we
stand
in
need
,
as
it
would
haue
bene
too
tedious
to
haue
reckoned
vp
euery
particular
by
name
.
Wherefore
Christ
contents
himselfe
to
mention
onely
one
kind
(
Bread
)
which
is
of
all
the
most
vsuall
.
Euery
one
,
poore
and
rich
,
in
all
places
,
vse
bread
:
and
so
haue
they
done
in
all
ages
,
whether
they
liue
on
flesh
,
[
a
](A01975-e47560-b)
a
Psal.
104.
15.
other
things
refresh
a
man
,
this
strengthens
him
:
and
hath
therefore
very
fitly
the
stile
of
[
b
](A01975-e47580-b)
b
Psal.
105.
16.
staffe
attributed
to
it
.
The
want
of
no
temporall
thing
brings
a
man
to
such
distresse
as
the
want
of
Bread
:
[
c
](A01975-e47600-b)
c
Gen.
41.
54
,
55.
which
especially
causeth
famine
,
wherupon
by
a
kind
of
property
it
is
called
[
d
](A01975-e47610-b)
d
Amo.
8.
11.
a
famine
of
Bread
.
Vnder
this
title
,
Bread
,
are
comprised
meate
and
drinke
;
yea
,
food
,
raiment
,
sleepe
,
physicke
,
and
other
things
needfull
for
our
bodies
,
[
*
](A01975-e47650-b)
*
Gen.
3.
19.
most
vsually
in
Scripture
is
it
put
for
[
b
](A01975-e47670-b)
b
See
§.
82.
If
at
any
time
it
bee
put
for
Spirituall
food
,
[
*
](A01975-e47740-b)
*
§.
83.
afterwards
be
proued
.
§.
82.
Of
the
Arguments
alleadged
for
Spirituall
Food
to
be
meant
by
Bread
,
answered
.
THey
certainely
mistake
the
meaning
of
this
Petition
,
who
in
this
place
apply
this
title
BREAD
to
Christ
Iesus
the
Spirituall
Manna
,
which
is
that
[
a
](A01975-e47790-b)
a
Ioh.
6.
33.
Bread
of
God
that
commeth
downe
from
Heauen
,
and
giueth
life
vnto
the
world
.
Though
in
the
sixt
of
Iohn
,
Bread
be
taken
in
that
mysticall
sence
;
yet
is
it
not
in
that
place
singly
and
simply
vsed
,
but
with
such
a
description
as
plainely
pointeth
out
the
mysticall
meaning
of
it
,
as
[
b
](A01975-e47820-b)
b
Ver.
33.
Bread
of
God
,
[
c
](A01975-e47840-b)
c
Ver.
50.
Bread
from
heauen
,
[
d
](A01975-e47860-b)
d
Ver.
35.
Bread
of
life
,
[
e
](A01975-e47880-b)
e
Ver.
51.
Liuing
Bread
,
[
f
](A01975-e47900-b)
f
Ver.
33.
Bread
that
giueth
life
to
the
world
,
which
Christ
expresly
applying
to
himselfe
,
sayth
,
[
g
](A01975-e47920-b)
g
Ver
48.
I
am
the
Bread
of
life
.
In
that
place
therefore
it
cannot
but
be
mystically
meant
.
But
here
in
this
Petition
there
is
no
such
circumstance
to
point
out
any
such
mysterie
.
Of
the
attribute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
some
thinke
that
more
then
ordinary
earthly
bread
is
meant
,
See
§.
86.
Where
the
double
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
pressed
to
prooue
as
much
,
It
is
well
knowne
that
such
articles
do
oft
redound
:
or
are
vsed
meerely
for
grace
of
speech
.
But
it
may
be
granted
,
that
here
it
implieth
some
emphasis
,
and
yet
no
such
mysterie
as
is
pretended
to
be
included
therein
.
Of
the
order
in
placing
it
before
iustification
and
sanctification
See
§.
97.
The
chiefest
arguments
alledged
for
that
mysticall
interpretation
are
these
.
1.
Arg.
If
Bread
be
not
here
put
for
Christ
,
then
the
chiefest
good
thing
that
possibly
we
can
desire
is
left
out
of
this
prayer
.
Answ.
1.
Christ
as
the
very
foundation
,
and
roote
of
euery
good
thing
,
is
included
in
the
first
clause
of
this
prayer
.
For
in
Christ
is
God
our
Father
.
2.
Christ
being
the
Head
of
the
Church
,
he
is
expresly
prayed
for
in
the
second
Petition
.
2.
Arg.
Temporall
blessings
are
promised
as
additaments
to
the
kingdome
of
God
.
Answ.
That
followeth
not
.
So
they
be
not
preferd
before
the
kingdome
of
God
and
his
righteousnesse
,
they
may
expresly
by
for
name
be
prayed
for
.
Beside
the
warrantable
practise
of
[
k
](A01975-e48160-b)
k
Gen.
28.
20.
Iaakob
,
[
l
](A01975-e48180-b)
l
Pro.
30.
8.
Agur
,
and
other
Saints
,
the
Apostle
commandeth
to
[
m
](A01975-e48210-b)
m
Iam.
5.
14
,
15.
pray
for
such
as
are
sicke
,
that
they
may
be
healed
.
Others
obseruing
that
temporall
blessings
may
not
be
excluded
,
apply
this
title
Bread
,
As
for
Papists
who
apply
this
to
the
Sacrament
of
the
body
and
bloud
of
Christ
,
§.
83.
Of
praying
for
temporall
blessings
.
Q.
WHat
are
wee
taught
by
the
mention
of
BREAD
in
this
Prayer
?
A.
Temporall
things
are
to
be
prayed
for
.
Beside
the
warrant
of
this
Petition
,
and
of
[
a
](A01975-e48370-b)
a
Gen.
28.
20.
other
prayers
of
Saints
guided
therein
by
Gods
Spirit
,
[
b
](A01975-e48390-b)
b
Psal.
50.
15.
precepts
,
[
*
](A01975-e48410-b)
*
§.
101.
giuen
thankes
to
God
the
giuer
of
them
.
For
1.
These
are
[
c
](A01975-e48430-b)
c
1.
Tim.
4.
4.
good
things
in
themselues
.
2.
They
are
very
needfull
and
vsefull
.
Needfull
(
as
meanes
sanctified
of
God
▪
)
for
preseruing
our
being
in
the
world
,
which
like
a
Lampe
would
soone
be
extinguished
if
continuall
supply
of
new
oyle
were
not
added
thereto
.
In
which
respect
they
who
bestow
the
things
of
this
world
,
on
such
as
want
them
,
are
said
to
[
d
](A01975-e48460-b)
d
Rom.
12.
13.
contribute
to
their
necessities
.
Vsefull
they
are
for
enabling
vs
the
better
to
do
the
worke
which
God
appointeth
to
vs
.
3.
The
want
of
them
is
a
great
hinderance
to
the
worke
of
our
calling
,
to
workes
of
charitie
and
piety
,
and
[
e
](A01975-e48490-b)
e
Pro●
.
30.
9.
a
temptation
to
iniustice
.
Herein
then
the
goodnesse
of
God
in
affoording
to
vs
euery
thing
needfull
for
body
as
well
as
for
soule
,
and
for
this
present
life
,
as
well
as
for
the
life
to
come
,
is
euidently
set
forth
:
and
hereby
we
may
and
ought
to
take
the
more
notice
thereof
.
§.
84.
Of
mens
right
to
the
things
of
this
world
.
Q.
HOw
is
bread
said
to
be
OVRS
?
A.
In
regard
of
a
iust
and
true
right
that
wee
haue
thereunto
:
[
a
](A01975-e48620-b)
a
Gen.
1.
28
,
29.
that
right
which
God
gaue
to
Adam
vnto
all
things
vnder
heauen
,
[
b
](A01975-e48640-b)
b
—
3.
17.
was
forfeited
by
sinne
.
But
Christ
the
Lord
&
heire
of
all
,
vniting
them
that
beleeue
in
him
as
members
of
his
mysticall
body
,
thereby
giueth
them
a
[
*
](A01975-e48650-b)
*
Ius
i●
re
.
new
right
to
all
that
Adam
lost
.
On
this
ground
the
Apostle
saith
to
the
faithfull
,
The
world
,
things
prefent
,
and
things
to
come
are
yours
.
Of
which
right
he
giueth
this
reason
,
Ye
are
Christs
.
The
ciuill
right
is
that
which
is
agreeable
to
iustice
and
equitie
,
Now
both
the
fore-named
kindes
of
right
must
concurre
to
make
a
thing
truely
and
properly
a
mans
owne
.
They
that
are
not
Christs
,
haue
no
right
to
any
thing
at
all
before
God
:
but
are
vsurpers
of
whatsoeuer
they
possesse
and
vse
.
Vnto
the
vnbeleeuing
is
nothing
pure
.
§.
85.
Of
sundry
lessons
arising
from
this
particle
Ours
.
Q.
WHat
are
wee
giuen
to
vnderstand
by
stiling
bread
Ours
?
A.
Two
things
especially
.
1.
The
Saints
haue
in
Christ
a
true
right
to
the
things
of
this
world
.
Our
Father
in
Christ
(
which
all
the
Saints
,
and
none
but
Saints
can
doe
)
are
also
taught
to
say
,
Our
bread
,
(
For
to
the
pure
are
all
things
pure
.
)
which
is
a
good
motiue
to
draw
vs
vnto
Christ
,
that
so
wee
may
with
good
conscience
vse
whatsoeuer
the
Lord
by
his
prouidence
shall
bestow
vpon
vs
.
2.
We
may
not
desire
that
which
is
anothers
.
By
this
word
of
propertie
,
our
owne
.
§.
86.
Of
the
meaning
of
this
word
DAILY
.
Q.
WHat
is
meant
by
this
word
DAILY
?
A.
Ordinary
and
vsuall
bread
,
whereof
we
doe
euery
day
stand
in
need
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
word
is
very
ambiguous
.
The
vulgar
Latine
translates
it
supersubstantialem
,
as
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
many
following
doe
expound
this
Petition
of
that
bread
of
God
which
came
down
from
heauen
,
euen
Iesus
Christ
.
Whereof
see
§.
82.
Others
make
the
notation
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
substantiam
,
q.
d.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bread
helpfull
to
our
substance
,
or
fit
and
meet
to
nourish
vs
.
Thus
is
it
answerable
to
that
phrase
vsed
by
the
Wise-man
,
Pro.
30.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Panis
praescripti
,
vel
demensi
mei
(
i
)
mihi
praescriptus
,
aut
mihi
suctentando
idoneus
.
The
Syriack
Translater
of
the
New
Testament
seemeth
to
follow
this
sense
,
who
thus
expresseth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
panem
necessitatis
nostrae
,
that
which
wee
haue
dayly
need
of
.
Others
deriue
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
participle
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adsum
,
vel
supersto
,
vel
subsequor
,
whence
the
morrow
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
scil.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thus
it
signifieth
bread
needfull
for
the
present
,
panem
advenientem
,
as
Saint
Augustine
acknowledgeth
the
Greeke
word
to
signifie
,
though
he
translates
it
supersubstantialem
.
Serm
,
18.
de
verb.
Dom.
Latinus
hunc
panem
quotidianum
dixit
,
quia
Graeci
dicunt
advenientem
.
And
in
Enchir.
c.
116.
Panis
quotidianus
ideo
dictus
est
,
quia
hic
est
necessarius
.
The
common
Translation
of
the
word
,
quotidianum
,
daily
,
may
wel
stand
with
either
of
the
two
latter
notations
.
Answerably
to
the
common
Translation
:
Saint
Cyprian
termeth
it
diurnam
cibam
,
dayly
food
.
Cypr.
de
Orat.
Dom.
§.
14.
being
fittest
for
our
substance
,
to
preserue
soule
and
body
together
,
&
to
nourish
and
cherish
vs
here
in
this
life
.
Thus
it
importeth
the
very
same
thing
that
the
Wise
man
setteth
out
vnder
this
phrase
,
[
a
](A01975-e49600-b)
a
Pro.
30.
8.
Bread
of
my
allowance
,
or
conuenient
for
me
.
This
word
is
thus
here
vsed
to
distinguish
the
food
here
meant
,
from
that
which
[
b
](A01975-e49630-b)
b
Ioh.
6.
27
,
33
,
35.
—
4.
14.
comming
downe
from
heauen
endureth
to
euerlasting
life
,
whereof
whosoeuer
eateth
shall
neuer
bee
hungry
,
or
thirst
againe
:
and
to
prescribe
a
meane
to
our
desire
.
§.
87.
Of
desiring
no
more
then
is
needfull
.
WHat
instruction
are
we
taught
by
this
word
DAILY
?
A.
Our
desire
must
be
for
no
more
then
is
needfull
for
vs
.
On
this
ground
the
Apostle
aduiseth
to
be
[
a
](A01975-e49740-b)
a
1.
Tim.
6.
8.
content
hauing
food
and
raiment
.
Thus
was
the
desire
of
[
b
](A01975-e49760-b)
b
Gen.
28.
20.
Iaakob
,
[
c
](A01975-e49780-b)
c
Pro
30.
8.
Agur
,
and
other
Saints
moderated
.
[
d
](A01975-e49800-b)
d
1.
Tim.
6.
9.
Things
needfull
.
Superfluitie
is
very
dangerous
.
It
is
Satans
baite
whereby
he
allureth
and
beguileth
many
:
his
snare
whereby
hee
catcheth
and
houldeth
them
fast
:
his
hooke
whereby
he
pulleth
them
downe
,
and
drowneth
them
in
perdition
.
Q.
What
may
be
accounted
needfull
?
A.
1.
That
which
very
nature
requireth
:
as
meate
and
drinke
to
feed
the
body
,
and
cloathing
to
keepe
it
warme
:
[
e
](A01975-e49880-b)
e
Lam.
4.
4
,
5.
without
these
the
body
cannot
but
pine
away
and
perish
.
2.
That
which
is
meet
for
the
estate
wherein
God
hath
set
vs
:
as
fit
instruments
for
Artificers
:
bookes
for
schollers
:
amunition
for
Captains
,
and
other
Souldiers
:
yea
also
for
publike
persons
,
and
for
men
of
great
birth
,
place
,
and
dignitie
,
such
sufficiencie
as
is
fit
for
the
same
.
Thus
much
the
Wise-man
intendeth
vnder
this
phrase
[
f
](A01975-e49910-b)
f
Prou.
30.
8.
Gine
me
not
pouertie
.
A
man
may
haue
to
sustaine
nature
,
and
yet
be
poore
.
3.
That
which
is
requisite
for
the
charge
committed
to
vs
.
As
if
a
man
haue
wife
,
and
children
,
that
which
is
m●et
for
them
,
as
well
as
for
himselfe
,
may
iustly
bee
accounted
needfull
:
so
for
others
of
his
houshold
and
kindred
lying
on
his
charge
.
[
g
](A01975-e49950-b)
g
1.
Tim.
5.
8.
The
Apostle
pronounceth
him
worse
then
an
Infidell
that
prouideth
not
for
his
owne
,
and
specially
for
them
of
his
owne
house
.
It
behooueth
vs
therefore
to
pray
for
so
much
as
may
be
sufficient
for
them
for
whom
we
ought
to
prouide
.
4.
That
which
is
apparently
needfull
for
the
time
to
come
.
[
h
](A01975-e49990-b)
h
2.
Cor.
12.
14.
Fathers
ought
to
lay
vp
for
their
children
.
[
i
](A01975-e50010-b)
i
Gen.
41.
48
,
49.
When
Ioseph
foresaw
seuen
yeeres
Famine
to
come
,
hee
laid
vp
great
plenty
of
corne
before
hand
.
§.
88.
Of
Couetousnesse
,
Ambition
,
and
Voluptuousnesse
.
COntrarie
to
the
forenamed
moderation
of
our
desire
is
Couetousnesse
,
[
k
](A01975-e50070-b)
k
Luke
12.
15.
take
heed
and
beware
.
For
as
it
is
an
vnsatiable
sinne
,
so
also
a
deuouring
sinne
;
as
Pharaohs
leane
Kine
deuoured
the
fat
ones
,
so
Couetousnesse
deuoureth
all
Gods
blessings
and
graces
,
[
l
](A01975-e50100-b)
l
Gen.
41.
4.
it
[
m
](A01975-e50110-b)
m
Math.
13.
22.
Ezek.
33.
31.
choaketh
the
Word
,
and
maketh
hearers
thereof
vnfruitfull
.
It
so
intangleth
men
with
the
things
of
this
world
,
as
it
maketh
it
[
n
](A01975-e50140-b)
n
Luke
14.
18.
easier
for
a
Camell
to
goe
thorow
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdome
of
God
.
No
sinne
more
bewitcheth
a
man
,
drawing
his
heart
from
God
the
only
true
ground
of
confidence
,
[
o
](A01975-e50160-b)
o
Mar.
10.
25.
and
making
him
trust
in
vanitie
which
is
plaine
[
p
](A01975-e50170-b)
p
Col.
3.
5.
Ephe●
5.
5.
idolatry
.
Yea
it
is
truely
stiled
.
[
q
](A01975-e50190-b)
q
1.
Tim.
6.
10.
The
roote
of
all
euill
.
For
it
so
blindeth
mans
minde
,
and
hardeneth
his
heart
,
as
he
maketh
conscience
of
no
sinne
:
no
not
of
denying
God
,
and
renouncing
true
Religion
:
nor
of
periurie
,
and
blasphemie
:
nor
of
prophaning
and
breakiug
the
Sabbath
:
nor
of
rebellion
against
Superiours
,
and
neglect
of
inferiours
:
nor
of
murther
or
any
other
vnmercifulnesse
,
nor
of
oppression
,
deceit
,
falshood
,
or
any
other
euill
.
Contrary
also
to
the
forenamed
moderation
of
desire
,
are
Ambition
or
affectation
of
worldly
honours
and
promotions
,
which
like
a
winde
make
a
man
fwell
aboue
that
which
is
meet
,
but
yet
fill
him
not
:
and
Voluptuousnesse
,
or
an
eager
hunting
after
earthly
pleasures
and
delights
,
wherewith
hee
vseth
to
be
sooner
wearied
then
contented
.
§.
89.
Of
Gods
giuing
temporall
blessings
.
That
he
giueth
them
.
How
he
giueth
them
.
Q.
OF
whom
are
we
taught
to
aske
bread
?
A.
Of
our
Father
which
is
in
heauen
.
For
all
the
Petitions
of
this
Prayer
are
directed
to
him
.
Q.
What
is
thence
to
be
gathered
?
A
,
[
a
](A01975-e50350-b)
a
Psa.
102.
19
20
The
Lord
in
heauen
is
the
disposer
of
all
things
on
earth
.
For
[
b
](A01975-e50370-b)
b
Gen.
14
22.
Psal.
24.
1.
hee
is
the
possessor
of
heauen
and
earth
.
ᶜ
The
earth
is
the
Lords
,
and
the
fulnesse
thereof
.
He
therefore
giueth
the
earth
and
the
things
thereof
to
whom
he
will
.
Wee
neither
haue
them
of
our selues
,
nor
can
haue
them
of
any
other
but
of
God
.
Whatsoeuer
the
meanes
of
getting
them
be
,
they
are
but
the
hands
of
Gods
prouidence
,
whereby
he
giueth
vs
what
we
haue
.
Q.
How
doth
God
giue
bread
,
and
the
things
here
comprised
vnder
it
?
A.
1.
By
causing
them
to
be
brought
forth
.
I
will
heare
,
saith
the
Lord
,
I
will
heare
the
heauens
,
and
they
shall
heare
the
earth
,
and
the
earth
shall
heare
the
corne
,
and
the
wine
,
and
the
oile
,
and
they
shall
heare
Iezreel
.
God
is
there
set
forth
as
the
ᵈ
first
mouer
,
2.
By
bringing
them
to
vs
,
so
as
wee
may
partake
of
the
vse
of
them
.
I
gaue
her
corne
,
and
wine
,
and
oyle
,
&c.
It
is
the
same
God
to
whom
the
Psalmist
saith
,
The
eyes
of
all
things
wait
vpon
thee
,
O
Lord
,
and
thou
giuest
them
their
meat
in
due
season
.
3.
By
giuing
them
a
blessing
.
Such
a
blessing
doth
God
giue
to
the
things
which
are
brought
forth
,
and
brought
to
vs
,
as
by
vertue
thereof
they
nourish
and
cherish
vs
.
This
blessing
is
in
Scripture
stiled
[
a
](A01975-e50630-b)
a
Leu
26.
26.
Isa.
3.
1.
the
staffe
and
stay
of
bread
.
This
is
that
[
b
](A01975-e50650-b)
b
Deut.
8.
3.
Word
of
God
by
which
man
liueth
.
By
this
man
thriueth
.
For
[
c
](A01975-e50670-b)
c
Prou.
10.
22.
the
blessing
of
God
maketh
rich
.
Whence
this
prouerbe
hath
beene
raised
,
Giue
me
Gods
blessing
,
and
cast
mee
into
the
Sea
.
In
regard
of
this
blessing
they
who
haue
aboundance
haue
need
to
make
this
Petition
.
For
[
d
](A01975-e50700-b)
d
Luke
12.
15.
a
mans
life
consisteth
not
in
the
aboundance
of
the
things
which
he
possesseth
,
4.
By
sanctifying
them
to
vs
.
This
is
done
1.
by
accepting
our
persons
in
Christ
,
and
accounting
vs
pure
.
[
f
](A01975-e50750-b)
f
Tit.
1.
15.
To
the
pure
all
things
are
pure
.
2.
By
giuing
vs
in
Christ
a
right
to
what
wee
haue
.
[
g
](A01975-e50770-b)
g
1.
Cor.
3.
22
,
23
All
things
are
theirs
who
are
in
Christ
.
3.
By
giuing
vs
a
warrant
out
of
the
Word
for
enioying
and
vsing
the
same
.
[
h
](A01975-e50790-b)
h
1.
Tim.
4.
5.
It
is
sanctified
by
the
Word
of
God
and
Prayer
.
4.
By
giuing
vs
grace
well
to
vse
what
wee
haue
.
By
vertue
of
this
grace
.
[
i
](A01975-e50810-b)
i
Phil.
4.
12.
Saint
Paul
was
instructed
both
to
be
full
,
and
to
be
hungry
;
both
to
abound
and
to
suffer
need
.
Though
in
the
three
first
respects
,
namely
,
by
causing
things
fit
for
creatures
to
be
brought
forth
,
by
bringing
them
to
his
creatures
,
and
by
giuing
a
nourishing
vertue
to
them
,
God
may
truely
be
said
to
giue
bread
to
all
sorts
of
men
,
good
and
euill
:
yea
to
all
sorts
of
creatures
,
reasonable
and
vnreasonable
:
yet
in
the
last
respect
,
namely
by
sanctifying
it
,
he
giueth
bread
to
the
Saints
alone
.
§.
90.
Of
the
instructions
taught
vs
by
asking
bread
of
God
.
IN
that
we
are
directed
to
aske
bread
of
our
Father
in
heauen
,
we
are
taught
thereby
:
1.
[
a
](A01975-e50900-b)
a
1.
Chron.
29.
11
,
&c.
To
acknowledge
him
the
giuer
thereof
.
2.
[
b
](A01975-e50920-b)
b
Psal.
145.
15.
In
all
want
to
fly
to
him
.
3.
[
c
](A01975-e50940-b)
c
Psa.
147.
12
,
13.
To
giue
the
praise
of
all
we
haue
to
him
.
4.
[
d
](A01975-e50960-b)
d
Prou.
3.
9.
To
honour
him
with
our
substance
,
5.
[
e
](A01975-e50980-b)
e
Hos.
2.
5.
To
ascribe
nothing
that
we
haue
to
any
false
gods
,
as
the
idolatrous
Israelites
did
.
6.
[
f
](A01975-e51010-b)
f
Deut.
8.
17.
Nor
to
our
owne
power
,
as
[
g
](A01975-e51020-b)
g
Dan.
4.
30.
proud
Nebuchadnezzar
.
7.
[
h
](A01975-e51050-b)
h
Act.
24.
2
,
3.
Not
to
other
men
,
as
flattering
Tertullus
.
§.
91.
Of
Gods
free-giuing
the
things
of
this
world
.
Q.
ON
what
ground
doe
we
aske
bread
of
God
?
A.
Meerely
on
the
free
grace
of
God
.
This
word
GIVE
doth
import
as
much
.
For
what
is
more
free
then
gift
.
Q.
What
doth
Christ
hereby
teach
vs
?
A.
All
that
wee
haue
commeth
from
the
free
gift
of
God
.
who
hath
giuen
to
him
first
?
We
neither
can
deserue
any
thing
of
God
:
nor
repay
any
thing
to
him
.
Well
,
did
Iaakob
vnderstand
this
lesson
,
lesse
then
all
Gods
mercies
,
and
vnworthy
of
the
least
of
them
.
We
ought
hereby
to
be
stirred
vp
to
more
thankfulnesse
,
§.
92.
Of
praying
both
for
our selues
and
for
others
.
Q.
WHat
persons
are
comprised
vnder
this
particle
V
s
?
A.
All
they
whose
Father
God
is
.
For
OVR
in
the
Preface
,
and
V
s
in
the
three
last
Petitions
,
import
the
very
same
persons
.
Q.
What
learne
we
from
this
manner
of
expressing
the
parties
prayed
for
in
the
first
person
,
and
plurall
number
,
V
s
?
A.
In
Prayer
we
must
be
mindfull
both
of
our selues
,
and
of
others
also
.
It
is
vsuall
with
the
Saints
so
to
expresse
their
desires
,
as
they
shew
thereby
they
haue
respect
to
themselues
,
and
to
others
too
.
Sometimes
therefore
hauing
in
the
singular
number
prayed
distinctly
for
themselues
,
they
adde
thereto
Petitions
for
others
:
as
where
Dauid
thus
in
particular
prayed
for
himselfe
,
Keepe
my
soule
,
and
deliuer
me
,
he
addeth
,
Deliuer
Israel
,
O
God
,
&c.
For
our selues
we
must
especially
pray
on
these
grounds
.
1.
Euery
one
is
nearest
to
himselfe
.
And
this
is
the
tenour
of
the
law
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
If
then
thou
prayest
for
any
,
oughtest
thou
not
much
more
for
thy selfe
?
2.
Euerie
one
(
if
at
least
he
be
not
blinded
in
his
minde
)
best
knoweth
his
owne
needs
,
and
is
most
sencible
of
his
owne
wants
,
according
to
the
Prouerb
,
The
foote
best
knoweth
where
the
shooe
most
pincheth
.
Not
vnfitly
to
this
purpose
may
this
principle
be
applied
,
what
man
knoweth
the
things
of
a
man
,
saue
the
spirit
of
a
man
which
is
in
him
.
Who
can
beter
know
when
a
man
is
hungrie
or
thirstie
,
or
what
he
best
rellisheth
,
then
himselfe
?
3.
Euery
ones
prayer
is
most
effectuall
for
himselfe
.
No
faithfull
prayer
made
for
ones
selfe
will
God
reiect
:
but
Moses
and
Samuel
,
Noah
,
Daniel
,
and
Iob
may
pray
for
others
,
and
yet
deliuer
but
their
owne
soules
.
[
*
](A01975-e51560-b)
*
See
the
whole
Armour
of
God
on
Eph.
6.
18.
Treat.
3
§
36.
Of
praying
for
others
see
before
in
§.
14.
the
fourth
dutie
.
This
of
the
generall
Doctrine
gathered
out
of
this
particle
v
s
,
being
common
to
the
three
last
Petitions
made
for
mans
good
.
The
persons
here
intended
are
further
to
be
considered
in
a
more
particular
relation
to
this
fourth
Petition
.
§.
93.
Of
praying
for
others
outward
well-fare
Q.
WHat
doth
the
mention
of
others
besides
our selues
,
in
this
Petition
for
temporall
blessings
,
teach
v
s
?
A.
We
must
as
truly
desire
the
outward
wel-fare
of
others
,
as
our
owne
.
This
precept
of
the
Prophet
,
Seeke
the
peace
of
the
Citie
,
and
pray
vnto
the
Lord
for
it
,
is
very
pertinent
to
this
purpose
.
For
by
peace
he
meaneth
especially
outward
prosperitie
.
So
doth
the
Psalmist
,
Pray
for
the
peace
of
Ierusalem
:
for
he
addeth
,
Peace
be
within
thy
walles
,
and
prosperitie
within
thy
palaces
.
This
might
easily
be
exemplified
by
a
particular
enumeration
of
all
those
temporall
blessings
which
we
may
pray
for
in
our
owne
behalfe
,
applyed
to
prayers
for
others
.
Others
are
of
the
same
mould
whereof
we
are
,
and
subiect
to
the
same
infirmities
:
they
are
supported
and
sustained
by
the
same
meanes
that
we
are
:
and
they
stand
in
need
of
temporall
blessings
as
well
as
we
.
These
therefore
must
be
prayed
for
in
their
behalfe
.
This
is
the
rather
to
be
noted
,
because
many
who
can
be
well
content
to
pray
for
others
spirituall
wel-fare
,
faile
exceedingly
in
praying
for
their
temporall
wel-fare
:
which
ariseth
from
too
much
loue
of
themselues
,
and
of
this
world
.
Men
ordinarily
are
so
addicted
to
this
world
,
as
,
if
it
were
possible
,
they
would
wholly
haue
it
to
themselues
.
They
desire
not
therefore
to
haue
it
much
communicated
to
others
.
As
for
grace
they
obserue
it
to
be
as
communicable
as
light
.
No
man
hath
the
losse
by
the
abundance
of
another
.
It
rather
encreaseth
by
communication
and
participation
.
They
care
not
therefore
how
much
others
haue
thereof
.
But
the
things
of
this
world
are
of
another
nature
.
The
more
of
them
is
giuen
to
some
,
the
lesse
remaineth
for
others
.
This
maketh
many
the
lesse
forward
to
pray
for
the
temporall
estate
of
others
.
Let
these
two
pestiferous
rootes
,
Loue
of
our selues
,
and
loue
of
this
world
be
rooted
out
of
our
hearts
,
and
the
forenamed
dutie
of
praying
for
the
temporall
wel-fare
of
others
will
be
much
more
readily
,
and
heartily
performed
.
From
hence
by
necessarie
and
iust
consequence
it
followeth
,
§.
94.
Of
resting
contented
with
our
present
estate
.
Q.
WHy
is
our
desire
here
limited
to
THIS
DAY
?
A.
1.
We
do
euery
day
stand
in
need
of
the
bread
which
we
are
here
taught
to
pray
for
.
For
it
nourisheth
but
a
day
.
[
a
](A01975-e51910-b)
a
Ioh.
4.
13.
He
that
on
one
day
eateth
as
much
as
he
can
,
will
be
hungry
the
next
day
.
2.
Our
[
b
](A01975-e51930-b)
b
Psal.
90.
6.
Luke
12.
20.
life
is
but
as
a
day
.
He
that
this
day
is
aliue
[
c
](A01975-e51940-b)
c
Pro.
27.
1.
Iam.
4.
14
,
15.
knoweth
not
whether
he
shall
see
the
morrow
or
no
:
so
as
we
are
to
account
of
euery
day
as
of
our
last
day
:
and
accordingly
euery
day
renew
our
prayers
.
pray
continually
Q.
What
especiall
instruction
doth
this
limitation
of
our
desire
for
the
things
of
this
world
teach
vs
?
A.
We
must
be
content
with
the
things
that
are
present
.
For
God
himselfe
hath
said
,
[
e
](A01975-e52010-b)
e
Heb.
13.
5.
Per
id
quod
hodie
iubet
,
intordicit
tibi
curam
de
Crastino
.
Greg
Nyss●●e
Orat.
I
will
neuer
faile
thee
nor
forsake
thee
.
If
the
promise
of
him
who
is
able
to
supply
all
our
necessities
be
not
sufficient
to
worke
contentment
,
I
know
not
what
can
be
sufficient
.
Cast
off
therefore
all
carking
distrustfulnesse
,
and
[
f
](A01975-e52040-b)
f
Mat.
6
34.
Dicit
,
Da
nobis
hodi●
,
vt
nequaquam
illos
vlterioris
d●ei
cura
co●tereret
.
Chrys.
in
Mat.
6.
Hom.
20.
take
no
thought
for
the
morrow
.
Pray
in
faith
for
bread
this
day
,
and
let
the
morrow
take
thought
for
the
things
of
it selfe
.
He
that
boasted
of
his
abundance
laid
vp
for
many
yeares
,
when
he
had
not
many
houres
to
liue
,
is
branded
for
a
foole
.
For
when
his
life
was
euen
wasted
,
and
gone
,
his
care
was
for
plentie
of
prouision
.
§.
95.
Q.
WHat
is
to
be
obserued
about
the
order
of
the
fourth
Petition
?
A.
1.
That
which
is
common
with
the
Petitions
following
.
2.
That
which
is
proper
to
it selfe
.
Q.
What
is
it
that
is
common
with
the
Petitions
following
?
A.
The
fit
inference
of
such
Petitions
as
concerne
our
good
vpon
such
as
concerne
the
glorie
of
God
.
For
as
in
the
three
Petitions
before
this
,
we
are
taught
to
seeke
the
things
of
God
,
so
in
this
and
the
two
following
,
the
things
which
tend
to
our
owne
good
.
Q.
What
learne
we
from
that
inference
?
A.
It
is
lawfull
to
seeke
such
things
as
tend
to
our
owne
good
,
as
well
as
such
as
tend
to
the
glorie
of
God
.
Can
a
better
warrant
then
this
platforme
of
prayer
be
expected
?
To
adde
other
proofes
,
whereof
the
Scripture
affoordeth
many
,
were
to
light
candles
in
Sun-shine
.
Behold
here
the
good
respect
that
God
heareth
to
man
.
I
will
haue
mercie
,
and
not
sacrifice
.
And
againe
,
The
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
.
Should
not
this
enflame
our
hearts
with
zeale
of
the
glorie
of
God
?
eaten
vp
,
as
Christ
was
?
As
in
respct
of
God
this
requireth
gratefulnesse
,
[
*
](A01975-e52470-b)
*
Phil.
2
22.
Most
faile
in
seeking
their
owne
too
much
.
Yet
there
are
also
failings
in
the
defect
,
and
that
both
of
such
as
[
m
](A01975-e52480-b)
m
§.
157.
neglect
their
best
and
truest
good
concerning
their
eternall
saluation
,
and
also
of
such
as
neglect
euen
their
[
n
](A01975-e52490-b)
n
§.
103.
temporall
estate
.
§.
96.
Of
the
principall
end
of
this
life
.
Q.
WHat
are
the
things
proper
to
this
Petition
,
A.
1.
The
inference
of
such
things
as
concerne
this
present
life
,
2.
The
placing
of
things
temporall
before
spirituall
.
Q.
What
are
we
taught
by
that
inference
.
A.
The
end
of
this
life
is
to
glorifie
God
.
For
being
taught
to
pray
for
such
things
as
tend
to
the
glorie
of
God
,
wee
are
thereupon
taught
to
pray
for
bread
,
that
our
life
may
be
preserued
to
that
end
.
Directly
to
this
purpose
the
Psalmist
thus
prayeth
,
[
a
](A01975-e52640-b)
a
Psal.
119.
175.
Let
my
soule
liue
,
and
it
shall
praise
thee
.
This
moued
[
b
](A01975-e52660-b)
b
Isa.
38.
1
,
2
,
3.
18
,
19.
Hezekiah
to
pray
for
life
when
he
had
receiued
the
sentence
of
death
,
as
may
be
gathered
out
of
this
reason
,
The
graue
cannot
praise
thee
,
death
cannot
celebrate
thee
.
The
liuing
,
the
liuing
he
shall
praise
thee
.
[
c
](A01975-e52700-b)
c
Acts
17.
28.
Gods
glorie
to
be
aimed
at
in
nourishing
our
bodies
.
In
God
we
liue
,
moue
,
and
haue
our
being
.
Great
reason
therefore
that
our
life
should
be
ordered
to
his
glorie
.
Let
vs
on
this
ground
set
this
end
before
vs
in
sustaining
this
present
life
:
and
so
order
it
as
,
when
we
are
to
depart
,
wee
may
say
to
God
,
I
haue
glorified
thee
on
earth
,
&c.
Whensoeuer
we
pray
for
the
things
of
this
world
,
we
ought
to
haue
this
end
in
our
minds
,
whether
we
eate
,
or
drinke
,
or
whatsoeuer
we
do
,
we
may
do
all
to
the
glorie
of
God
.
On
this
ground
also
we
must
be
the
more
watchfull
ouer
our selues
,
Reioyce
ô
young
man
in
thy
youth
,
and
let
thy
heart
cheere
thee
in
the
daies
of
thy
youth
,
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
owne
eyes
.
But
know
thou
,
that
for
all
these
things
God
will
bring
thee
to
iudgement
.
§.
97.
Of
placing
the
Petition
for
temporrll
blessings
before
those
for
spirituall
.
Q.
WHy
is
this
Petition
for
temporall
blessings
set
before
the
Petitions
for
spirituall
blessings
?
A.
Many
good
and
weightie
reasons
may
be
giuen
of
this
order
,
which
will
plainly
shew
that
the
placing
of
this
Petition
before
the
two
following
is
no
sufficient
argument
,
to
proue
that
by
BREAD
Christ
is
here
meant
.
Some
of
them
are
these
.
1.
This
is
an
expresse
Petition
for
good
,
as
the
three
former
are
:
but
the
two
last
are
deprecations
from
euill
.
It
was
therefore
requisite
that
all
the
good
things
to
be
craued
should
be
mentioned
before
the
euils
against
which
we
pray
.
2.
The
Lord
by
placing
temporall
blessings
,
whereof
we
are
more
sensible
,
before
spirituall
,
doth
endeauour
by
degrees
to
raise
vp
in
vs
a
desire
of
spirituall
blessings
:
which
though
they
be
more
needfull
,
3.
This
Petition
,
being
of
least
consequence
,
is
most
fitly
put
in
the
middlemost
place
.
For
as
matters
of
greatest
weight
are
first
mentioned
to
stirre
vp
ardencie
,
euen
in
the
beginning
of
prayer
:
so
other
things
of
much
moment
are
reserued
to
the
latter
places
to
quicken
the
spirit
,
and
to
reuiue
ardencie
,
euen
in
the
ending
of
prayer
.
This
method
do
the
best
Orators
vse
in
their
Orations
.
Thus
Chris●
beginning
this
prayer
with
the
chiefest
good
thing
of
all
,
the
glorie
of
Gods
name
,
endeth
it
with
the
best
good
things
concerning
men
,
which
is
his
spirituall
good
.
4.
Though
temporall
blessings
be
not
in
their
kind
better
then
spirituall
,
yet
is
man
more
hardly
brought
to
depend
on
God
for
temporall
,
then
for
spirituall
things
.
Witnesse
this
prouerbiall
speech
,
God
take
care
for
my
soule
,
and
I
will
take
care
for
my
bodie
.
Witnesse
also
that
distrustfulnesse
for
outward
estate
,
which
is
in
many
Saints
that
stedfastly
trust
in
God
for
pardon
of
sinne
,
and
sufficient
grace
to
bring
them
to
eternall
life
.
In
this
respect
our
faith
in
God
for
things
of
this
life
,
hath
a
preheminence
and
precedence
before
faith
in
God
for
the
things
of
a
better
life
.
5.
The
things
craued
in
the
two
last
Petitions
are
to
be
obtained
in
this
life
.
In
this
life
if
pardon
of
sinne
,
and
freedome
from
Satans
power
be
not
had
,
they
can
neuer
be
had
.
He
that
dieth
with
the
burden
of
sinne
lying
on
his
soule
shall
neuer
be
eased
of
it
in
the
world
to
come
.
This
life
then
being
presupposed
for
obtaining
pardon
of
sinne
,
and
deliuerance
from
euill
,
it
is
meete
that
it
be
first
prayed
for
.
§.
98.
Of
rising
from
temporall
to
spirituall
blessings
.
Q.
WHat
may
we
learne
from
placing
,
this
order
of
placing
,
temporall
blessing
before
spirituall
?
A.
By
our
seeking
of
such
things
as
concerne
the
good
of
our
bodies
,
we
must
be
led
on
to
seeke
such
good
things
as
concerne
our
soules
.
To
this
end
did
Christ
preach
that
excellent
Sermon
of
the
bread
of
life
to
such
as
followed
him
from
place
to
place
to
haue
their
bodies
fed
.
Thus
shall
wee
make
a
double
vse
of
the
temporall
good
things
which
God
bestoweth
on
vs
:
one
to
refresh
our
bodies
:
another
to
stir
vp
our
minds
to
seeke
the
things
which
may
refresh
our
soules
.
Blessed
are
they
which
thus
vse
any
temporall
blessings
:
and
by
the
sweetnesse
of
them
are
brought
to
hunger
after
the
bread
and
water
of
life
,
euen
for
that
meate
which
endureth
to
euerlasting
life
.
§.
99.
Of
sundrie
particulars
comprised
vnder
the
generall
words
of
the
fourth
Petition
.
Q.
WHat
are
the
particular
good
things
for
which
vnder
the
generall
words
of
the
fourth
Petition
we
pray
?
A.
1.
Life
it selfe
.
That
,
so
long
as
it
pleaseth
God
,
our
temporall
life
in
this
world
may
bee
preserued
.
This
did
[
a
](A01975-e53130-b)
a
Psal.
21.
4.
Isa.
38.
2.
good
Kings
,
[
b
](A01975-e53140-b)
b
Psal.
119.
175.
Prophets
,
[
c
](A01975-e53150-b)
c
2.
Cor.
1.
8.
&c.
Apostles
,
and
other
Saints
pray
for
,
being
therein
guided
by
the
Spirit
of
God
.
For
the
time
of
this
life
is
[
d
](A01975-e53160-b)
d
Ioh.
9.
4.
the
day
to
do
the
worke
of
God
:
the
time
of
death
is
the
night
wherein
no
man
can
worke
.
1.
Ob.
[
e
](A01975-e53210-b)
e
1
King
.
19.
4.
Elias
,
[
f
](A01975-e53230-b)
f
Ion.
4.
3.
Ionah
,
and
other
Saints
desired
death
.
Answ.
Therein
they
did
not
as
becometh
Saints
.
That
their
desire
was
a
fruite
of
the
flesh
,
and
not
of
the
Spirit
:
and
therefore
not
to
be
imitated
.
2.
Ob.
[
g
](A01975-e53290-b)
g
Phil.
1.
23.
Paul
with
a
better
spirit
desired
to
be
dissolued
.
Answ.
That
was
no
simple
absolute
desire
of
death
,
but
a
thing
which
he
could
in
regard
of
his
fruition
of
Christs
presence
haue
desired
,
if
that
worke
which
God
appointed
by
him
to
be
done
,
had
bene
finished
.
2.
Health
and
strength
of
bodie
.
What
doth
the
Psalmists
[
h
](A01975-e53350-b)
h
Psal.
88.
3.
&c.
complaint
of
weaknesse
imply
,
but
desire
of
health
and
strength
?
Yea
,
he
[
i
](A01975-e53360-b)
i
Ver.
2
,
13.
expresly
prayeth
for
as
much
.
It
is
noted
as
an
especiall
blessing
bestowed
on
the
Israelites
when
they
came
out
of
Egypt
,
that
[
k
](A01975-e53370-b)
k
Psal.
105.
37.
none
were
feeble
.
3.
Meanes
which
God
hath
sanctified
to
preserue
life
,
health
and
strength
,
as
[
l
](A01975-e53410-b)
l
Psal.
145.
15.
meate
,
[
m
](A01975-e53430-b)
m
Iudg.
15.
18.
drinke
,
[
n
](A01975-e53450-b)
n
Gen
▪
28.
20.
apparell
,
[
o
](A01975-e53470-b)
o
Psal.
127.
2.
sleepe
,
&c.
4.
Me●●es
to
recouer
health
,
and
strength
:
[
p
](A01975-e53520-b)
p
Mat.
9.
12.
The
s●cke
need
a
Physitian
,
and
the
[
q
](A01975-e53540-b)
q
2.
King
.
●0
7.
direction
which
Isaiah
giueth
to
Hezekiah
about
the
laying
of
a
lump
of
figs
vpon
his
boile
,
giue
warrant
for
the
vse
of
Physicke
and
Chyrurgerie
.
It
requireth
learning
,
skill
,
obseruation
and
experience
both
to
know
the
nature
of
diseases
,
wounds
,
sores
,
and
other
maladies
,
and
also
to
know
the
different
vertue
which
by
the
diuine
prouidence
is
giuen
to
hearbs
,
rootes
,
drugges
,
and
other
creatures
:
and
wisely
to
apply
fit
and
proper
remedies
,
to
sundry
and
different
maladies
.
These
things
therefore
may
be
prayed
for
.
5.
[
r
](A01975-e53580-b)
r
Psal.
90.
17.
Good
successe
in
our
callings
,
labours
and
paines
to
get
such
meanes
as
are
fit
to
preserue
or
recouer
health
and
strength
:
[
s
](A01975-e53600-b)
s
Psal.
127.
1
,
2
,
that
we
can
doe
is
altogether
in
vaine
,
except
the
Lord
prosper
our
endeuours
.
6.
Gods
blessing
on
the
things
which
wee
possesse
and
vse
.
Without
this
blessing
a
man
were
as
good
eate
grauel
as
bread
.
Therefore
for
obtaining
this
blessing
,
[
t
](A01975-e53620-b)
t
1.
Sam.
9.
13.
grace
,
7.
A
diuine
sanctification
of
all
we
haue
.
For
[
u
](A01975-e53660-b)
u
1.
Tim.
4.
5.
euery
creature
is
sanctified
by
prayer
.
8.
Freedome
and
deliuerance
from
all
kinde
of
externall
miseries
,
as
[
x
](A01975-e53690-b)
x
Psal.
142
6.
oppression
,
[
y
](A01975-e53700-b)
y
Acts
12.
5.
●
imprisonment
,
[
z
](A01975-e53710-b)
z
Exod.
2.
23.
bondage
,
[
a
](A01975-e53720-b)
a
1.
King
.
8.
47.
captiuitie
,
and
other
like
distresses
.
§.
100.
Of
the
extent
of
our
prayers
for
the
temporall
good
of
others
.
Q.
ARe
wee
to
pray
for
no
more
then
is
needfull
for
our selues
?
A.
Yes
.
What
we
craue
for
our selues
,
we
ought
to
craue
for
others
also
.
For
the
Petition
is
made
in
the
plurall
number
,
Q.
Who
are
those
others
for
whom
wee
must
craue
temporall
blessings
.
A.
1.
They
who
are
of
our
Family
.
[
b
](A01975-e53830-b)
b
1.
Tim.
5.
8.
It
belongeth
to
vs
to
prouide
for
them
.
We
must
therefore
pray
that
we
may
haue
sufficient
for
our selues
,
and
them
:
and
that
God
would
further
bestow
on
them
whatsoeuer
is
requisit
for
them
in
their
places
.
2.
They
who
are
of
our
kindred
,
or
alliance
,
though
they
bee
out
of
our
Family
.
his
owne
,
and
them
of
his
house
,
where
he
requireth
a
prouident
care
for
both
,
sheweth
that
respect
must
be
had
to
our
owne
,
that
is
,
our
kindred
,
though
they
bee
not
of
our
Family
.
3.
They
which
are
of
our
towne
,
parish
,
or
citie
.
That
which
the
Prophet
aduiseth
concerning
the
Citie
where
the
Iewes
in
their
captiuitie
dwelt
(
which
was
to
pray
to
the
Lord
for
it
,
to
seeke
for
the
prosperitie
of
it
)
may
bee
applyed
to
the
Parish
,
Towne
,
Village
,
street
,
or
any
other
such
common
place
.
And
this
reason
which
the
Prophet
rendreth
(
in
the
peace
thereof
shal
you
haue
peace
)
may
be
extended
to
all
such
places
.
4.
They
who
are
of
our
Nation
.
The
Psalmist
ment
his
whole
Nation
,
Pray
for
the
peace
of
Ierusalem
.
And
againe
,
If
I
forget
thee
,
O
Ierusalem
,
&c.
5.
They
who
any
where
liue
in
this
world
.
That
all
of
all
sorts
may
in
their
places
be
maintained
,
we
ought
to
pray
for
a
continuance
of
those
things
which
at
the
beginning
God
ordained
for
the
preseruation
of
the
world
:
that
,
as
God
hath
promised
,
while
the
earth
remaineth
,
seed-time
and
haruest
,
and
cold
and
heat
,
and
Summer
and
Winter
,
and
day
and
night
:
and
all
other
things
meet
for
man
in
this
world
.
Yea
also
according
to
publike
extremities
,
and
necessities
must
our
prayers
be
ordered
,
as
in
time
of
drought
,
for
[
t
](A01975-e54080-b)
t
1.
King
.
18.
42
,
Iam.
5.
18.
raine
:
[
u
](A01975-e54090-b)
u
1.
Sam.
12.
18
,
19.
when
faire
weather
is
seasonable
,
for
faire
weather
:
in
time
of
[
x
](A01975-e54100-b)
x
2.
Sam.
24.
25.
Plague
,
[
y
](A01975-e54110-b)
y
Ioel
1.
14
,
&c
Famine
,
[
z
](A01975-e54120-b)
z
Exo.
17.
10
,
11.
Warre
,
or
any
other
like
distresse
,
for
succour
against
those
Messengers
of
death
:
that
thus
so
long
as
God
hath
appointed
vs
to
liue
in
this
world
,
we
may
comfortably
passe
ouer
that
time
of
life
.
§.
101.
Of
the
things
for
which
by
vertue
of
the
fourth
Petition
we
ought
to
giue
thankes
.
Q.
WHat
are
the
particular
good
things
for
which
,
by
reason
of
the
fourth
Petition
,
thanksgiuing
is
required
?
A.
1.
Life
it selfe
.
For
euery
day
that
is
renewed
vnto
vs
affordeth
matter
of
thankes
euen
for
that
life
which
is
lent
vs
.
Thus
much
doth
the
Psalmist
intend
in
these
words
.
While
I
liue
will
I
praise
the
Lord
,
I
will
sing
praises
vnto
my
God
while
I
haue
any
being
.
2.
Health
and
strength
in
that
life
.
3.
Sufficient
meanes
to
preserue
these
.
This
Moses
giueth
in
expresse
charge
to
Israel
,
saying
,
When
thou
hast
eaten
and
filled
thy selfe
,
thou
shalt
blesse
the
Lord
thy
God
.
The
Scripture
vnder
one
blessing
compriseth
all
blessings
of
the
same
kinde
:
so
as
by
virtue
of
that
charge
wee
ought
to
blesse
God
for
apparell
,
sleepe
,
and
other
meanes
of
maintaining
health
and
strength
.
4
,
Recouerie
of
health
and
strength
.
For
this
did
Hezekiah
(
as
a
perpetuall
testimonie
of
his
thankefulnesse
)
indight
a
Psalme
of
praise
,
and
cause
it
to
be
registred
for
all
ages
.
5.
Good
successe
in
our
paines
.
For
this
doth
Abrahams
seruant
giue
expresse
thankes
vnto
God
.
6.
The
extent
of
Gods
prouidence
to
our
Family
,
and
to
such
as
we
ought
to
prouide
for
.
Iaakob
acknowledgeth
thus
much
,
saying
,
God
hath
dealt
graciously
with
mee
,
and
I
haue
enough
,
meaning
enough
for
himselfe
,
and
all
that
belonged
to
him
:
and
thereupon
he
erected
an
Altar
in
testimonie
of
his
thankefulnesse
.
7.
Gods
bounty
extended
to
the
places
where
wee
dwell
.
Sion
was
the
Citie
of
Dauid
,
8.
Gods
prouidence
in
keeping
away
,
or
remouing
any
euils
,
as
[
m
](A01975-e54540-b)
m
Psal.
107.
8
,
9.
Famine
,
[
n
](A01975-e54550-b)
n
Psal.
91.
2
,
&c.
Plague
,
[
o
](A01975-e54560-b)
o
Exo
15
1
,
&c.
Sword
,
[
p
](A01975-e54570-b)
p
Est.
9.
23
,
24.
Plots
and
practises
of
Enemies
,
with
the
like
.
9
The
common
blessings
which
God
bestoweth
on
the
whole
world
.
The
consideration
whereof
much
[
q
](A01975-e54600-b)
q
Psal.
8.
1
,
&c
,
&
145.
1
,
14
,
15.
enlarged
Dauids
heart
to
praise
the
Lord
.
Here
therefore
we
are
to
take
notice
how
all
the
creatures
in
heauen
,
earth
and
sea
still
continue
,
as
from
the
beginning
,
to
be
vsefull
vnto
man
.
[
r
](A01975-e54620-b)
r
Psal.
104
,
2.
The
heauens
remaine
to
couer
him
,
[
s
](A01975-e54630-b)
s
&
136.
7
,
8
,
9.
the
Sunne
,
Moone
and
whole
Hoste
of
heauen
to
giue
him
light
,
and
to
send
him
down
a
sweet
influence
:
[
t
](A01975-e54640-b)
t
&
139.
7.
the
clouds
continue
to
water
the
earth
,
[
u
](A01975-e54650-b)
u
&
104.
13
,
14
,
25
,
26.
the
earth
to
feed
diuers
sorts
of
creatures
which
are
for
mans
vse
:
yea
and
to
nourish
sundry
Trees
,
Plants
,
and
Hearbs
,
and
they
in
their
kinde
to
bring
forth
seuerall
fruits
:
and
the
Sea
to
bring
forth
sundry
creatures
that
are
fit
to
liue
therein
:
and
the
waters
that
spring
out
of
the
earth
to
refresh
the
creatures
thereon
.
All
these
,
and
others
like
to
these
,
minister
much
matter
of
thanksgiuing
.
§.
102.
Of
the
duties
required
by
vertue
of
the
fourth
Petition
.
Q.
WHat
are
the
duties
after
which
we
ought
to
endeuour
by
reason
of
the
fourth
Petition
?
A.
Diligence
in
our
calling
.
This
is
that
meanes
which
God
hath
sanctified
to
get
bread
,
that
is
,
such
things
as
are
needfull
for
our
temporall
estate
.
2.
Good
conscience
in
getting
the
things
that
are
needfull
for
vs
.
Thus
will
that
which
we
haue
bee
OVRS
;
according
to
that
direction
of
the
Apostle
to
Christians
,
that
they
eate
their
owne
bread
.
a
good
conscience
is
a
continuall
feast
.
This
is
the
maine
thing
which
the
Apostle
intendeth
where
hee
forbiddeth
Christians
to
steale
,
worke
the
thing
that
is
good
.
3.
Confidence
in
God
for
his
blessing
:
namely
both
on
our
paines
,
and
also
on
the
things
which
wee
haue
gotten
by
our
paines
,
4.
Faith
in
the
Lord
Iesus
,
5.
Faithfulnesse
in
nourishing
and
cherishing
our
bodies
with
that
which
wee
haue
.
eate
in
time
for
strength
.
no
man
hateth
his
flesh
,
but
nourisheth
and
cherisheth
it
.
6.
Temperance
in
vsing
such
things
as
are
most
vsuall
and
vsefull
for
vs
.
Those
are
the
things
which
are
here
stiled
dayly
bread
.
To
this
purpose
tendeth
this
direction
of
the
Wise-man
,
Put
the
knife
to
thy
throat
,
if
thou
beest
a
man
giuen
to
thine
appetite
.
oppressed
with
surfetting
and
drunkennesse
.
7.
Contentment
in
that
which
God
bestoweth
on
vs
.
8.
Prouidence
for
such
as
belong
to
our
charge
.
On
this
ground
we
pray
in
the
plurall
number
,
Giue
Vs.
The
Apostle
noteth
this
to
be
a
bounden
dutie
,
saying
,
Fathers
ought
to
lay
vp
for
their
children
:
then
Infidels
.
9.
Liberalitie
to
such
as
need
.
The
extent
of
this
particle
Vs
reacheth
to
all
of
all
sorts
.
Now
God
giueth
to
some
aboundance
,
that
out
of
their
store
,
10.
Ioy
in
the
occasions
of
reioycing
which
others
haue
for
Gods
blessing
on
their
temporall
estate
.
To
that
generall
direction
of
the
Apostle
,
Reioyce
with
them
that
do
reioyce
,
may
this
particular
be
referred
.
We
are
taught
to
pray
for
others
,
as
for
our selues
:
We
must
therefore
be
answerably
affected
to
their
good
.
§.
103.
Of
the
sinnes
whereof
the
fourth
Petition
sheweth
men
to
be
guilty
.
Q.
WHat
are
the
sinnes
contrary
to
the
fourth
Petition
,
that
we
ought
to
bewaile
?
A.
1.
A
carelesse
neglect
of
our
owne
or
others
welfare
.
2.
A
distrustfull
carking
for
the
same
.
Q.
Who
may
bee
accounted
guilty
of
neglecting
their
owne
welfare
.
A.
1.
They
who
care
not
what
hurt
they
doe
to
their
bodies
.
Many
bereaued
of
their
wits
,
or
possessed
with
a
deuill
,
care
not
to
thrust
Pins
,
Kniues
,
Daggers
,
and
such
like
sharpe
instruments
into
their
flesh
,
and
to
[
a
](A01975-e55370-b)
a
Mar.
5.
5.
strike
themselues
with
stones
.
If
any
in
their
right
wits
doe
so
,
they
are
worse
then
mad
men
.
2.
They
who
ouer-rigorously
punish
their
bodies
.
Many
blinded
with
superstition
,
and
besotted
with
idolatry
,
[
b
](A01975-e55410-b)
b
Col.
2.
23.
spare
not
their
flesh
.
The
[
c
](A01975-e55430-b)
c
1
,
King
.
18
,
28.
Baalits
cut
themselues
with
kniues
and
launces
.
Papists
teare
their
flesh
with
whips
,
and
sundry
other
wayes
macerate
their
bodies
:
whereof
it
may
be
said
,
Who
required
this
?
They
who
being
better
instructed
,
doe
,
in
performing
such
duties
as
are
in
their
substance
warrantable
,
impaire
their
health
and
strength
by
fasting
,
watching
,
or
any
other
kinde
of
not
sparing
their
bodies
for
duties
of
piety
,
are
not
free
from
all
blame
,
but
come
too
neere
to
superstition
:
their
deuotion
carieth
them
beyond
the
bounds
of
this
Petition
.
3.
They
who
thorow
too
eager
a
pursuit
of
what
they
like
,
waste
their
naturall
vigor
,
as
[
d
](A01975-e55480-b)
d
Gen.
25.
29
,
&c
Esau
,
who
followed
his
hunting
till
he
was
faint
.
Fearfull
was
the
issue
which
thereupon
followed
:
for
it
cost
him
his
birth-right
.
All
immoderate
paines
of
minde
or
body
,
are
aberrations
sweruing
from
this
Petition
,
whether
they
be
of
Porters
,
Labourers
,
Husbandmen
,
Tradesmen
,
Sea-faring
men
,
Students
,
or
any
others
.
4.
They
who
by
immoderate
passion
shorten
their
dayes
.
It
is
taxed
,
as
a
fault
in
[
c
](A01975-e55520-b)
c
Ier.
31.
15.
Rachel
,
that
she
refused
to
be
comforted
:
from
which
fault
[
f
](A01975-e55550-b)
f
Gen.
37.
35.
Iaakob
was
not
altogether
free
.
If
by
intemperancy
in
eating
,
drinking
,
or
any
other
way
men
bring
diseases
vpon
their
bodies
,
or
hasten
their
death
,
their
sinne
is
much
more
hainous
.
5.
They
who
thorow
niggardlinesse
afford
not
themselues
things
needfull
.
This
is
one
of
the
great
vanities
which
the
Wise-man
taxeth
,
that
[
g
](A01975-e55590-b)
g
Eccl.
6.
2.
a
man
to
whom
God
hath
giuen
riches
,
wealth
,
and
honour
,
so
as
he
wanteth
nothing
for
his
soule
of
all
that
he
desireth
,
yet
God
giueth
him
not
power
to
eate
thereof
.
Such
an
one
is
a
seruant
,
not
a
Master
;
a
keeper
,
not
an
owner
of
his
wealth
.
6.
They
who
cast
themselues
into
needlesse
dangers
.
[
h
](A01975-e55650-b)
h
2.
Sam.
23.
16
,
17.
After
Dauid
had
beene
a
meanes
of
mouing
three
of
his
Worthies
to
hazard
their
liues
to
satisfie
his
longing
,
his
heart
smote
him
for
it
.
[
i
](A01975-e55670-b)
i
2.
Sam.
2.
14
,
15
How
fearfull
was
the
issue
of
those
twelue
couples
of
yong
men
whom
Abner
and
Ioab
sent
to
play
a
dangerous
sport
?
On
this
ground
quarrellers
,
challengers
,
vndertakers
of
single
combates
,
especially
on
priuate
occasions
,
but
most
of
all
where
the
combates
are
desperate
,
as
with
Pistols
,
or
double
Rapiers
,
their
bodies
being
naked
,
are
condemned
.
7.
Selfe-murtherers
.
It
is
the
maine
scope
of
this
Petition
to
desire
preseruation
of
life
.
How
contrary
thereunto
is
it
to
take
away
a
mans
owne
life
?
They
were
desperate
reprobates
that
in
Scripture
are
noted
to
haue
done
so
:
as
[
k
](A01975-e55720-b)
k
1
Sam.
31.
4.
Saul
,
[
l
](A01975-e55740-b)
l
2.
Sam.
17.
23.
Achitophel
,
and
[
m
](A01975-e55760-b)
m
Math.
27.
5.
Iudas
.
As
for
[
n
](A01975-e55780-b)
n
Iudg.
16.
30.
Sampson
,
the
thing
that
he
aimed
at
was
to
destroy
the
enemies
of
the
Church
,
not
himselfe
:
and
what
he
did
,
he
did
by
an
extraordinarie
Spirit
:
and
therein
he
was
a
type
of
Christ
,
who
by
his
owne
death
destroyed
the
enemies
of
the
Church
.
§.
114.
Of
neglecting
the
welfare
of
others
.
Q.
WHo
may
be
accounted
guilty
of
neglecting
the
welfare
of
others
?
A.
1.
They
who
are
improuident
for
such
as
are
vnder
their
charge
:
as
improuident
Husbands
,
Parents
,
Masters
,
and
other
Gouernours
.
[
o
](A01975-e55850-b)
o
Math.
7.
11.
Such
as
are
euill
,
can
giue
good
things
to
their
children
;
what
may
then
be
thought
of
them
that
doe
it
not
?
2.
They
who
are
vnmercifull
to
others
that
need
,
[
p
](A01975-e55890-b)
p
Iam.
2
13.
Saint
Iames
denounceth
iudgement
mercilesse
against
such
.
A
fearefull
doome
.
For
mercy
is
the
onely
ground
of
that
hope
,
which
sinners
can
haue
.
3.
They
who
enuie
at
the
prosperitie
and
aboundance
of
others
:
as
the
[
q
](A01975-e55950-b)
q
Gen.
26.
14.
—
30.
1.
Philistims
enuied
Isaak
:
and
Rachel
enuied
her
sister
.
Well
saith
the
Wise-man
hereof
,
that
it
is
the
rottennesse
of
the
bones
,
Prou.
14.
30.
§.
104.
Of
sundry
branches
of
improuidence
.
Q.
HOw
is
the
forenamed
improuidence
manifested
?
A.
1.
By
idlenesse
,
and
negligence
in
a
mans
calling
,
whereby
he
depriueth
himselfe
of
the
meanes
wherewith
hee
should
prouide
for
himselfe
,
and
his
charge
.
[
a
](A01975-e56070-b)
a
Pro.
24.
30
,
31.
The
field
and
vineyard
of
the
slouthfull
bringeth
forth
thornes
and
nettles
,
in
stead
of
Wheat
and
Grapes
.
2.
By
medling
too
much
with
other
mens
matters
.
Such
an
one
is
[
b
](A01975-e56110-b)
b
Pro.
26.
17.
as
one
that
taketh
a
dogge
by
the
eares
:
hee
may
get
a
snap
thereby
.
Therefore
Saint
Peter
wisely
exhorteth
Christians
[
c
](A01975-e56140-b)
c
1.
Pet.
4.
15.
not
to
suffer
as
busie-bodies
:
a
man
can
haue
no
more
comfort
in
such
sufferings
,
then
in
suffering
for
theft
,
murder
,
and
such
crimes
.
3.
By
following
pastimes
too
much
.
For
[
d
](A01975-e56180-b)
d
Prou.
21.
17.
hee
that
loueth
pastime
shall
be
a
poore
man
.
Much
time
and
money
vseth
to
be
spent
by
such
.
Faire
inheritances
haue
beene
cast
away
at
Dice
.
4.
By
frequenting
lewd
companie
.
For
[
e
](A01975-e56230-b)
e
Prou.
6.
26.
by
meanes
of
a
whorish
woman
,
a
man
is
brought
to
a
peece
of
bread
:
and
[
f
](A01975-e56250-b)
f
—
23.
21.
The
drunkard
and
the
glutton
shall
come
to
pouertie
.
5.
By
prodigalitie
.
[
g
](A01975-e56280-b)
g
Luke
15.
13.
The
Prodigall
child
wasted
his
substance
with
riotous
liuing
.
§.
105.
Of
carking
too
much
for
this
world
.
Q.
WHo
carke
too
much
for
their
temporall
estate
?
A.
1.
Profane
Worldlings
that
preferre
the
things
of
this
world
before
the
glory
of
God
.
They
would
haue
the
fourth
Petition
to
bee
first
.
Such
were
the
Iewes
that
made
[
a
](A01975-e56360-b)
a
Hag.
1
,
4.
seeled
houses
for
themselues
,
while
the
house
of
God
lay
waste
:
and
the
[
b
](A01975-e56380-b)
b
Math.
8.
34.
Gadarens
that
preferred
their
swine
before
Christ
.
2.
Couetous
men
,
whose
desire
is
neuer
satisfied
:
they
are
like
the
things
that
can
neuer
say
,
[
c
](A01975-e56400-b)
c
Pro.
30.
15
,
16.
It
is
enough
.
They
who
are
couetously
minded
,
regard
not
the
limitation
of
this
Petition
,
by
THIS
DAY
.
Their
mind
is
more
on
yeares
then
dayes
:
as
his
was
that
said
to
his
soule
,
[
e
](A01975-e56440-b)
e
Luke
12.
19.
Thou
hast
much
goods
laid
vp
for
many
yeares
.
3.
Vnconscionable
persons
,
who
care
not
how
they
get
what
they
haue
.
They
haue
no
respect
to
this
particle
of
right
,
OVR
.
Vnder
this
head
[
f
](A01975-e56470-b)
f
1.
King
.
21.
8.
Iam.
5.
4.
all
the
violent
oppressions
,
and
fraudulent
circumuentions
which
any
vse
,
may
be
comprised
.
4.
[
g
](A01975-e56490-b)
g
Tit.
1.
15.
Vnbeleeuers
,
who
before
God
can
call
nothing
their
owne
.
5.
Vngratefull
wretches
,
that
haue
neither
mind
nor
time
to
giue
God
thankes
for
the
good
things
they
haue
:
like
to
the
[
h
](A01975-e56520-b)
h
Luk.
17.
17
,
18.
nine
Lepers
,
who
being
clensed
,
neuer
returned
to
giue
thankes
to
Christ
.
Do
these
account
their
Father
in
heauen
to
be
the
giuer
of
the
things
on
earth
?
THE
FIFTH
PETITION
.
§.
106.
Of
sinnes
stiled
debts
,
and
of
the
kinds
of
those
debts
.
Q.
WHich
is
the
fifth
Petition
?
A.
And
forgiue
vs
our
debts
,
as
also
we
forgiue
our
debters
.
Q.
A.
Iustification
.
What
are
the
parts
thereof
.
A.
1.
The
Petition
it selfe
.
2.
The
Petition
containeth
the
thing
which
is
prayed
for
.
The
condition
giueth
assurance
of
obtaining
it
.
Q.
How
many
distinct
points
are
noted
in
the
Petition
.
A.
Foure
.
1.
Debts
acknowledged
.
[
b
](A01975-e56780-b)
b
The
originall
word
which
we
translate
trespasses
,
properly
fignifieth
debts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
DEBTS
or
TRESPASSES
.
2.
An
appropriation
of
them
.
OVR
.
3.
The
kinde
of
discharge
.
FORGIVE
.
4.
The
parties
to
be
discharged
.
VS
.
Q.
What
is
meant
by
DEBTS
?
A.
Sinnes
.
[
c
](A01975-e56880-b)
c
Math.
6.
14
,
15
Debitum
quid
est
nisi
peccatum
?
Aug.
de
verb.
Dam●a●a
.
28.
Christ
himselfe
declares
his
owne
meaning
.
For
immediately
after
this
prayer
,
he
returneth
to
the
condition
of
this
Petition
,
to
vrge
and
presse
the
same
somewhat
more
forceably
:
and
in
the
repetition
thereof
,
for
debts
he
putteth
trespasses
,
and
that
three
seuerall
times
.
[
d
](A01975-e56920-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yea
Saint
Luke
setting
downe
this
forme
of
prayer
,
thus
expresseth
this
Petition
,
[
e
](A01975-e56950-b)
e
Luke
11.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Forgiue
vs
our
SINNES
:
for
we
also
forgiue
euery
one
that
is
indebted
to
vs
.
That
which
by
Mathew
is
called
debts
,
by
Luke
is
called
sinnes
.
And
whereas
Luke
in
the
Petition
expresseth
sinnes
,
in
the
condition
he
mentioneth
debters
.
Againe
,
[
f
](A01975-e57060-b)
f
Luke
13
,
2
,
4.
the
Lord
hauing
occasion
twice
at
one
time
to
inculcate
this
question
,
Thinke
ye
that
these
were
sinners
aboue
others
?
First
he
vseth
this
word
[
g
](A01975-e57080-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sinners
:
then
this
,
[
h
](A01975-e57110-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
debters
.
It
was
vsuall
with
Christ
to
resemble
[
i
](A01975-e57140-b)
i
Mat.
18.
24.
&c.
Luke
7.
41.
&c.
sinners
to
debters
.
Q.
In
what
respect
are
we
sinners
counted
Debters
?
A.
1.
[
m
](A01975-e57190-b)
m
Luk.
17.
10.
As
we
are
seruants
of
God
.
So
wee
owe
obedience
.
2.
[
n
](A01975-e57230-b)
n
Ezek.
18.
4.
As
we
are
sinners
against
God
.
So
we
owe
death
.
Thus
there
is
a
double
bond
whereby
wee
stand
bound
as
debters
to
God
.
One
is
the
bond
of
the
Law
,
whereunto
we
are
tied
in
a
double
respect
.
1.
In
regard
of
the
supreme
soueraignty
,
and
absolute
authoritie
which
God
hath
ouer
vs
.
This
is
expressed
in
the
Preface
before
the
Decalogue
thus
,
I
am
the
Lord
thy
God
.
2.
In
regard
of
the
many
benefits
which
wee
haue
all
our
daies
receiued
,
and
still
do
continue
to
receiue
from
him
.
By
God
we
are
what
we
are
:
and
haue
what
we
haue
:
He
created
vs
,
He
preserueth
vs
,
He
prouideth
for
vs
all
needfull
things
,
He
protecteth
vs
from
all
hurtfull
things
.
This
also
is
intimated
in
the
fore-said
Preface
by
mention
of
one
great
benefit
,
Freedome
from
Egypt
,
the
house
of
bondage
.
The
other
bond
is
the
curse
of
the
Law
,
whereunto
we
are
tied
by
forfeiture
of
the
former
.
[
o
](A01975-e57360-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
2.
14.
an
hand-writing
against
vs
.
Adam
,
euen
in
his
innocencie
,
and
all
we
that
come
from
him
,
are
in
the
former
respect
debters
by
vertue
of
our
creation
.
Adam
since
his
fall
,
and
all
his
wicked
off-spring
are
in
the
latter
respect
debters
by
reason
of
our
transgressions
.
Q.
Which
of
those
debts
do
we
here
desire
to
be
forgiuen
?
A.
The
latter
most
especially
,
whereby
wee
are
bound
to
the
[
q
](A01975-e57450-b)
q
Gal.
3.
10.
curse
of
the
Law
,
which
is
the
penalty
of
it
.
This
penalty
▪
if
it
were
exacted
,
would
make
vs
most
miserable
.
There
is
good
cause
therefore
of
praying
to
haue
that
remitted
.
As
for
the
other
debt
of
obedience
,
we
ought
to
desire
rather
abilitie
to
performe
it
,
then
libertie
to
be
freed
from
it
.
Yet
notwithstanding
,
because
it
is
impossible
for
vs
,
so
long
as
flesh
is
in
vs
,
to
pay
that
debt
,
as
it
ought
to
be
paid
,
by
consequence
we
desire
a
remission
of
that
debt
;
namely
,
that
God
would
not
exact
of
vs
to
be
performed
by
vs
in
our
owne
persons
such
exact
and
compleate
obedience
as
the
Law
requireth
.
§.
107.
Of
Christs
actiue
righteousnesse
imputed
to
vs
.
Q.
IN
regard
of
our
disabilitie
to
discharge
our
debt
of
obedience
to
God
,
what
may
be
inferred
?
A.
Imputation
of
Christs
righteousnesse
is
necessary
for
our
instification
.
Christ
teacheth
vs
to
desire
a
discharge
of
all
debts
.
The
Law
requireth
a
debt
of
perfect
righteousnesse
.
This
we
are
not
able
to
pay
of
our selues
.
But
our
Suretie
being
able
,
did
pay
it
.
[
a
](A01975-e57520-b)
a
Mat
3.
15.
He
fulfilled
all
righteousnesse
.
By
the
imputation
thereof
to
vs
,
are
we
discharged
.
[
b
](A01975-e57540-b)
b
Rom.
5.
18
,
19
For
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
.
His
righteousnesse
is
vpon
vs
to
iustification
of
life
.
In
this
respect
Christ
is
said
to
be
[
c
](A01975-e57560-b)
c
1.
Cor.
1.
30.
made
vnto
vs
righteousnesse
:
and
we
are
said
to
be
[
d
](A01975-e57580-b)
d
2.
Cor.
5.
21.
made
the
righteousnesse
:
of
God
in
him
.
This
kind
of
debt
is
not
duly
considered
of
them
,
hypostaticall
vnion
of
his
two
natures
:
which
dignitie
exempteth
him
from
all
necessitie
of
obedience
to
the
Law
,
in
regard
of
himselfe
.
This
doctrine
of
the
imputation
,
all
their
righteousnesses
are
as
filthy
rags
,
do
thereupon
tremble
at
the
thought
of
the
presence
of
the
righteous
Lord
.
But
their
faith
in
Christ
his
righteousnesse
imputed
to
them
(
in
stead
of
that
debt
of
righteousnesse
which
they
owed
to
God
)
whereby
they
are
accounted
righteous
before
God
,
maketh
them
with
much
comfort
and
great
confidence
present
themselues
before
him
.
§.
108.
Of
mans
subiection
to
sinne
.
Q.
WHat
obseruation
doth
the
acknowledgement
of
debt
afford
?
A.
No
man
is
free
from
sinne
.
[
b
](A01975-e57780-b)
b
1.
King
.
8.
46.
oft
set
downe
in
Scripture
.
Obiect
.
They
who
haue
their
sins
forgiuen
are
free
from
sin
.
But
in
this
world
many
haue
their
sinnes
forgiuen
.
Answ.
Remission
taketh
away
the
guilt
of
sinne
,
but
not
the
roote
of
sinne
.
The
law
of
sinne
is
remitted
in
spirituall
regeneration
,
and
yet
it
remaineth
in
mortall
flesh
:
otherwise
sinne
could
not
be
propagated
in
the
regenerate
,
Iust
cause
on
this
ground
haue
we
to
detest
the
contrary
positions
of
our
aduersaries
,
1.
Whatsoeuer
is
truly
and
properly
sinne
is
taken
away
by
Baptisine
.
taking
away
sinne
,
they
vnderstand
no
more
then
forgiuing
or
not
imputing
sinne
,
by
Baptisme
all
sins
are
in
very
deed
taken
away
,
so
as
not
onely
it
is
not
imputed
,
but
there
is
not
that
which
maybe
imputed
for
fault
or
blame
.
Do
they
not
hereby
shew
that
the
truth
is
not
in
them
?
For
[
*
](A01975-e58000-b)
*
1.
Ioh.
1.
8.
if
we
say
that
we
haue
no
sinne
,
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
?
2.
That
concupiscence
which
is
in
the
regenerate
,
is
not
truly
and
properly
sinne
.
Answ.
What
is
this
,
but
to
hold
that
the
spring
of
sinne
is
cleane
dried
vp
in
the
regenerate
?
3.
They
which
are
iustified
are
able
to
keepe
the
whole
Law
.
4.
The
workes
of
iust
men
are
perfect
.
Answ.
Perfection
needs
no
remission
.
For
such
workes
then
by
their
doctrine
they
need
aske
no
pardon
.
O
presumptuous
and
arrogant
conceipts
!
Let
the
vndeniable
certaintie
of
the
forenamed
doctrine
,
No
man
is
free
from
sinne
,
humble
vs
for
that
wofull
condition
wherein
we
liue
,
[
b
](A01975-e58160-b)
b
Leu.
13.
45.
I
am
vncleane
,
I
am
vncleane
:
and
in
horror
&
dete●station
of
our selues
,
when
we
thinke
of
the
presence
of
the
Lord
,
to
say
as
Peter
did
,
[
c
](A01975-e58190-b)
c
Luke
5.
8.
Depart
from
me
for
I
am
a
sinfull
man
,
ô
Lord
.
Yea
to
crie
out
with
Saint
Paul
,
[
d
](A01975-e58220-b)
d
Rom.
7.
24.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
!
And
that
those
out-cries
may
appeare
to
be
effects
of
true
humiliation
,
[
e
](A01975-e58260-b)
e
1.
Tim.
1.
15.
This
is
a
faithfull
saying
,
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
§.
109.
Of
falling
into
sinne
daily
.
Q.
WHat
obseruation
doth
our
daily
praying
for
forgiuenesse
of
sinne
afford
?
this
day
,
expressed
in
the
fourth
Petition
,
is
to
be
vnderstood
in
euery
Petition
.
A.
Euery
day
men
fall
into
sinne
.
The
Metaphor
of
[
a
](A01975-e58360-b)
a
Iob
15.
16.
drinking
iniquitie
like
water
,
importeth
as
much
:
for
it
sheweth
that
it
is
as
ordinarie
and
familiar
for
a
man
to
sinne
as
to
drinke
,
which
he
doth
oft
euery
day
.
Dares
any
man
denie
the
truth
of
this
doctrine
vpon
his
experience
?
If
he
dare
,
surely
his
conscience
is
as
seared
with
an
hot
iron
,
or
else
he
lyeth
against
his
conscience
.
For
the
forenamed
originall
corruption
as
it
remaineth
in
vs
,
so
it
remaineth
as
a
spring
in
vs
,
continually
sending
forth
some
salt
and
bitter
water
of
sinne
,
more
or
lesse
.
Many
excellent
directions
may
fitly
be
inferred
from
this
obseruation
.
1.
To
set
apart
some
time
euery
day
for
examination
of
our selues
:
that
so
we
may
the
better
obserue
those
seuerall
sinnes
which
euery
day
passe
from
vs
.
If
they
be
not
obserued
,
they
may
lie
so
long
festering
the
soule
,
as
thereby
proue
incurable
.
2.
To
humble
our
soules
daily
before
God
.
Euery
day
is
the
fire
of
Gods
iealousie
kindled
by
our
daily
sinnes
,
whereby
he
is
prouoked
to
come
out
in
wrath
,
and
to
take
reuenge
.
Euery
day
therefore
must
we
fall
downe
before
him
with
broken
spirits
and
humbled
soules
.
This
is
a
meanes
to
turne
his
furie
to
pittie
.
3.
To
renue
our
couenant
with
God
euery
day
.
For
euery
sin
maketh
forfeiture
of
the
couenant
.
The
couenant
being
forfeited
,
with
what
comfort
can
wee
apply
it
to
our selues
?
with
what
confidence
can
we
plead
it
before
God
?
4.
To
repent
daily
.
[
b
](A01975-e58480-b)
b
Luke
17.
4.
Repentance
is
a
prouiso
annexed
to
a
mans
forgiuing
his
brother
.
5.
To
meditate
euery
day
as
on
the
satisfaction
which
the
Lord
Iesus
once
made
vpon
the
crosse
for
our
sinnes
,
so
on
the
intercession
which
he
continueth
daily
to
make
at
the
throne
of
Grace
.
6.
To
pray
euery
day
for
pardon
.
This
we
are
here
expresly
taught
to
do
.
All
the
forenamed
points
are
but
preparations
vnto
this
.
This
,
if
it
be
performed
in
faith
,
is
it
that
obtaineth
pardon
so
oft
as
we
sinne
.
The
daily
offerings
which
euery
morning
and
euening
were
appointed
vnder
the
Law
,
7.
To
watch
continually
.
The
more
subiect
and
prone
wee
are
to
fall
into
sinne
,
the
more
needfull
it
is
,
that
with
all
heedfulnesse
we
watch
against
sinne
.
Satans
sedulitie
,
the
deceitfulnesse
of
sinne
,
and
our
owne
foolishnesse
require
diligent
and
constant
watchfulnesse
.
§.
110.
Of
the
difference
betwixt
Gods
absolution
,
and
mans
apprehension
thereof
.
Ob.
GOds
forgiuenesse
is
full
,
compleate
,
and
absolute
.
Whom
once
he
acquitteth
,
he
neuer
calleth
to
accompt
againe
.
His
discharge
is
of
sinnes
past
,
present
,
and
to
come
.
What
need
then
of
those
daily
duties
?
Answ.
Sinne
no
more
.
Wherefore
for
strengthening
our
weake
faith
in
a
full
pardon
of
all
our
sinnes
,
for
new
setling
of
it
when
it
is
shaken
,
for
healing
the
wounds
which
are
dayly
made
in
our
conscience
by
dayly
sinnes
,
for
preuenting
the
aduantage
which
might
bee
taken
from
our
many
forfeitures
of
couenant
,
the
forenamed
directions
are
daily
to
be
obserued
.
§.
111.
Of
Popish
indulgences
for
sinnes
to
come
,
and
Shriuing
in
Lent
.
COntrarie
to
this
branch
of
this
Petition
are
the
blasphemous
Indulgences
which
by
Popes
and
popish
Priests
are
giuen
for
sinnes
to
come
,
[
*
](A01975-e58730-b)
*
Indulgentiae
interdum
continent
condonationem
poenitentiae
quindecim
,
vel
viginti
millium
annorum
.
Bellar.
de
Iudulg
.
l.
1.
c.
9.
Auditum
sub
coelo
non
legitur
quod
corum
voce
depromitur
,
Date
nobis
veniam
,
dum
tamen
nos
in
errore
manemus
.
Gelas
.
Epist.
ad
Faust
.
Concil.
Trid.
§.
14
c.
5.
6
,
7.
8.
fifteene
and
twenty
thousand
yeares
.
Are
not
flood-gates
hereby
wide
opened
to
all
manner
of
licentiousnesse
?
are
not
men
hereby
made
not
onely
secure
,
but
also
impudent
in
committing
sinne
?
By
those
indulgences
men
are
taught
to
say
,
Grant
vs
pardon
,
euen
while
we
commit
sinne
.
Was
euer
the
like
heard
?
To
the
like
licentious
libertie
doth
their
superstitious
custome
of
Auricular
confession
,
and
of
absolution
thereunto
giuen
by
a
Priest
once
a
yeere
in
Lent
,
bring
men
.
Yet
this
is
not
onely
by
ordinarie
custome
practised
,
but
by
their
great
Councell
at
Trent
warranted
.
§.
112.
Of
neglecting
to
seeke
discharge
of
sinne
till
Easter
:
or
till
a
day
of
visitation
,
or
death
WHat
now
shall
wee
say
of
such
among
vs
as
put
off
all
serious
and
thorow
examination
of
themselnes
,
confession
of
their
sinnes
,
and
renewing
of
repentance
of
Easter
,
when
they
intend
to
receiue
the
holy
Communion
?
Though
they
forbeare
the
superstitious
practise
of
Auricular
confession
,
yet
they
make
as
wide
a
gap
for
licentiousnesse
,
and
wickednesse
as
Papists
doe
.
For
such
commonly
make
little
o●
no
conscience
of
any
sinne
till
about
Easter
time
.
And
is
there
not
iust
cause
to
thinke
that
that
shew
of
conscience
which
they
then
make
,
is
but
a
meere
shew
?
and
that
it
sauoureth
more
of
fond
superstition
,
then
of
sound
Religion
?
Can
it
be
imaginned
that
such
as
all
the
yeare
long
let
loose
the
raines
to
impietie
,
and
iniquitie
,
can
once
in
the
yeare
make
a
thorow
examination
of
their
soules
,
and
confession
of
their
sinnes
?
Neither
will
they
haue
any
minde
to
diue
to
the
depth
of
such
a
sea
:
neither
if
they
had
a
will
thereto
,
could
they
possibly
doe
it
.
Such
mens
soules
must
needs
fester
for
want
of
timely
and
due
search
thereinto
.
Much
more
desperate
must
there
case
needs
be
,
§.
113.
Of
the
wofulnesse
of
the
debt
of
sinne
.
Q.
WHat
doctrine
doth
the
resemblance
of
sinne
to
debt
,
imply
?
A.
Sinne
maketh
man
bound
to
the
reuenging
iustice
of
God
.
He
that
thus
prayed
to
God
,
Enter
not
into
iudgement
with
thy
seruant
,
well
knew
as
much
.
Euery
sinne
is
a
breach
of
Couenant
betwixt
God
and
man
.
It
maketh
forfeiture
thereof
.
As
a
debter
therefore
that
hath
made
forfeiture
of
his
bond
,
stands
liable
to
the
reuenge
of
the
Creditor
:
or
rather
,
as
a
malefactor
that
hath
transgressed
the
Law
of
his
Soueraigne
,
is
liable
to
the
penaltie
of
the
Law
:
so
a
sinner
to
the
iust
reuenge
of
Gods
Law
.
Take
notice
hereby
of
the
horrible
nature
of
sinne
.
Who
knoweth
the
power
of
his
anger
?
Take
also
hereby
further
notice
of
the
necessitie
of
such
a
Surety
as
Iesus
Christ
is
,
reserued
in
euerlasting
chaines
vnder
darknesse
,
vnto
the
iudgement
of
the
great
Day
.
§.
114.
Of
euery
sinne
being
mortall
,
yet
not
equall
.
Q.
WHat
doth
the
penaltie
whereby
sinne
is
made
a
debt
,
import
?
A.
Sinne
is
mortall
.
Yea
because
this
Metaphor
,
Debts
,
being
of
the
plurall
number
,
is
indefinitely
vsed
,
and
compriseth
all
manner
of
sinnes
vnder
it
,
I
may
further
inferre
,
that
Euery
sinne
is
mortall
.
For
that
penalty
which
is
due
to
these
debts
,
is
death
.
Instance
[
b
](A01975-e59160-b)
b
Gen.
2.
17.
the
first
sinne
that
was
committed
.
And
to
shew
that
the
like
holdeth
in
euery
sinner
,
the
Prophet
without
any
limitation
,
reseruation
,
or
exception
at
all
,
saith
,
[
c
](A01975-e59170-b)
c
Ezek.
18.
4.
The
soule
that
sinneth
it
shall
dye
.
If
it
be
a
sinne
,
in
that
it
is
sinne
,
deadly
it
must
needs
be
,
bee
it
great
or
small
;
in
thought
,
word
,
or
deed
.
For
[
d
](A01975-e59190-b)
d
Rom.
6.
23.
the
wages
of
sinne
,
(
euen
of
whatsoeuer
is
sinne
)
is
death
.
Being
a
sinne
,
it
is
a
transgression
of
the
Law
.
For
these
two
words
,
sinne
,
transgression
,
are
conuertible
,
and
reciprocall
termes
:
one
importeth
as
much
as
the
other
.
[
e
](A01975-e59230-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sinne
is
a
transgression
.
[
e
](A01975-e59260-b)
e
1.
Ioh.
3.
4.
And
,
[
f
](A01975-e59270-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
vnrighteousness
(
or
euery
transgression
)
is
sinne
.
But
euery
transgression
is
deadly
.
For
,
[
g
](A01975-e59310-b)
g
Gal.
3.
10.
Cursed
is
euery
one
that
continueth
not
in
all
things
that
are
written
in
the
Law
.
And
all
vnrighteousnesse
is
deadly
.
For
[
h
](A01975-e59330-b)
h
Rom.
1.
18.
the
wrath
of
God
is
reuealed
against
all
vnrighteousnesse
.
And
that
not
without
iust
cause
.
For
all
vnrighteousnesse
,
euery
transgression
,
euery
sinne
is
against
the
good
will
of
God
who
is
of
infinite
excellency
and
Maiestie
,
Obiect
.
Thus
all
sinnes
are
made
equall
.
A.
Nothing
lesse
.
For
neither
doth
the
same
kinde
of
punishment
make
all
the
crimes
,
for
which
it
is
inflicted
,
equall
;
nor
doth
the
same
kinde
presuppose
the
same
measure
of
punishment
.
Robbers
and
murtherers
are
put
to
the
same
kinde
of
death
:
yet
is
murther
a
more
hainous
sinne
then
robberie
.
Besides
among
such
Malefactors
as
are
put
to
death
,
the
kinde
of
death
whereunto
some
are
put
,
is
much
more
terrible
,
then
that
whereunto
others
are
put
.
Will
any
thence
inferre
,
that
all
crimes
which
are
capitall
,
are
equall
?
Much
more
absurd
is
the
inference
of
Papists
,
that
all
sinnes
are
made
equall
,
because
all
are
made
mortall
.
They
themselues
doe
not
hold
all
the
sinnes
which
they
iudge
mortall
,
§.
115.
Of
the
distinction
of
Veniall
and
mortall
sinnes
.
Q.
ARe
then
no
sinnes
at
all
Veniall
?
A.
The
distinction
of
Veniall
and
mortall
sinnes
rightly
and
wisely
limited
,
may
safely
be
admitted
,
and
that
in
foure
respects
especially
.
1.
In
regard
of
the
order
that
God
hath
by
his
Word
reuealed
.
2.
In
regard
of
the
subiect
or
person
in
whom
sinne
is
.
3.
In
comparison
of
one
sinne
with
another
.
4.
In
regard
of
the
Churches
manner
of
proceeding
against
sinners
.
1.
Concerning
the
order
which
by
Gods
Word
is
reuealed
,
there
is
an
irreuocable
Decree
passed
vpon
the
sinne
against
the
Holy
Ghost
,
shall
neuer
be
forgiuen
.
There
is
a
sinne
vnto
death
.
against
the
Holy
Ghost
is
mortall
.
But
in
opposition
to
it
,
Christ
saith
,
All
sinnes
shall
be
forgiuen
:
2.
Concerning
the
subiect
,
or
person
in
whom
sinne
is
,
after
that
by
faith
the
Elect
are
ingraffed
into
Christ
,
though
sinne
remaine
in
them
,
yet
is
it
not
imputed
to
them
for
condemnation
.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
The
wrath
of
God
abideth
on
him
that
beleeueth
not
.
3.
Concerning
comparison
of
sinnes
,
it
cannot
bee
denied
that
some
sinnes
are
very
small
,
as
a
by-thought
in
an
holy
duty
,
an
idle
word
,
a
little
tap
with
the
hand
;
and
that
other
sinnes
are
very
hainous
,
as
blasphemie
,
periurie
,
murther
,
adulterie
and
such
like
.
Therefore
comparatiuely
smaller
sinnes
may
bee
stiled
veniall
,
in
relation
to
hainous
and
notorious
sinnes
,
which
are
called
mortall
,
in
that
they
doe
more
apparantly
and
more
deepely
implunge
into
death
and
damnation
.
Thus
all
Ecclesiastical
Writers
,
both
ancient
and
moderne
,
haue
vsed
this
distinction
.
4.
Concerning
the
Churches
manner
of
proceeding
against
sinners
,
many
sinnes
doe
dayly
passe
from
men
,
which
▪
though
by
Ministers
they
be
reproued
,
and
Gods
iudgements
be
denounced
against
them
,
yet
passe
not
vnder
the
Churches
publike
censure
.
These
haue
been
called
veniall
.
There
are
other
sinnes
which
euen
before
men
seeme
so
intollerable
,
as
the
Church
thinketh
not
the
committers
of
them
worthy
to
bee
admitted
to
the
holy
ordinances
of
God
,
but
denounceth
against
them
some
publike
censure
of
suspention
,
excommunication
,
or
execration
and
anathema
,
till
publike
repentance
be
manifested
,
and
satisfaction
giuen
to
the
Church
.
Thus
because
one
of
the
Church
of
Corinth
had
committed
such
fornication
as
is
not
so
much
as
named
among
the
Gentiles
,
deliuered
him
to
Satan
.
These
sinnes
worthy
of
such
censure
,
haue
been
called
mortall
.
But
as
our
Aduersaries
vse
the
distinction
of
veniall
and
mortall
sinne
,
[
a
](A01975-e59980-b)
a
Rhem.
annot.
on
Rom.
1.
32.
veniall
,
because
they
are
pardonable
of
their
owne
nature
,
and
not
worthy
of
damnation
.
They
giue
these
and
such
like
instances
of
veniall
sinnes
:
Sudden
motions
of
lust
,
[
b
](A01975-e60030-b)
b
B●llar
.
de
Stat.
pecl
.
1.
cap.
3.
anger
,
and
enuie
:
Immoderate
laughter
,
an
idle
word
,
deceit
in
a
small
thing
,
as
an
halfe-peny
,
&c.
Their
great
Champian
doth
thus
expresse
the
meaning
of
their
Church
in
this
point
:
Veniall
sinne
is
in
its
owne
nature
distinguished
from
mortall
,
and
without
any
respect
to
predestination
,
or
to
the
mercy
of
God
,
or
to
the
state
of
the
regenerate
,
it
is
of
that
kinde
,
as
it
deserueth
not
eternall
punishment
.
He
inserteth
these
phrases
(
without
respect
to
Predestination
,
or
to
the
mercy
of
God
,
or
to
the
state
of
the
regenerate
)
because
orthodoxall
Diuines
haue
granted
that
the
title
veniall
,
may
be
applied
to
sinne
in
regard
of
Gods
eternall
predestination
,
and
purpose
to
pardon
sinne
,
and
in
regard
of
the
mercy
of
God
,
which
is
greater
then
the
desert
of
sinne
,
and
in
regard
of
the
regenerate
,
whose
faith
gaineth
an
absolution
for
sinne
.
To
shew
therefore
,
that
hee
and
his
hereticall
Church
,
whose
cause
hee
maintaineth
,
goeth
beyond
the
limits
of
all
truth
,
hee
reiecteth
the
fore-named
limitations
wherein
truth
is
bounded
:
and
will
haue
ventall
sinnes
to
be
of
themselues
in
their
owne
nature
not
worthy
of
damnation
.
In
their
sence
,
these
two
termes
,
Sinne
,
Veniall
,
are
contradictorie
,
Sinne
is
(
according
to
the
doctrine
of
the
Scripture
)
worthy
of
damnation
.
V●niall
(
according
to
their
sence
)
is
not
worthy
fo
damnation
.
sinne
is
veniall
,
is
to
say
that
worthy
of
damnation
,
is
not
worthy
of
damnation
.
But
I
demand
,
are
their
veniall
sins
pleasing
or
displeasing
to
God
?
one
of
them
they
must
be
.
A
meane
cannot
bee
giuen
betwixt
these
two
contradictorie
termes
,
which
is
neither
of
them
.
They
dare
not
say
that
veniall
sinnes
are
pleasing
to
God
.
Then
doe
they
displease
him
.
If
they
displease
him
they
offend
an
infinite
goodnesse
,
an
infinite
excellency
,
an
infinite
Maiestie
,
and
in
that
respect
are
worthy
of
an
infinite
punishment
.
As
for
their
owne
instances
of
veniall
sinnes
:
1.
The
suddennest
motions
that
can
be
,
though
no
consent
should
be
yeelded
to
them
,
are
against
the
first
and
last
commandements
.
Besides
,
the
perfect
Law
of
God
is
spirituall
.
It
requireth
integritie
in
the
innermost
parts
,
euen
in
the
spirits
of
men
The
fore-mentioned
thoughts
are
against
spirituall
integritie
:
and
in
that
respect
against
the
Law
:
and
deserue
the
curse
thereof
.
Yea
further
the
secretest
&
suddennest
thoughts
,
are
acts
and
motions
of
the
soule
:
as
manifest
to
God
as
outward
actions
of
the
body
.
If
therefore
they
be
euill
,
they
are
in
his
sight
apparant
transgressions
.
As
for
motions
to
lust
,
though
neuer
so
sudden
at
the
very
sight
of
a
woman
,
2.
Of
idle
words
,
Christ
saith
,
Men
shall
giue
account
at
the
Day
of
Iudgement
.
When
the
account
is
taken
,
shall
idle
words
at
the
barre
of
that
Iudgement
be
approued
,
or
condemned
?
To
say
they
shall
be
approued
,
were
much
to
impeach
the
perfection
of
Christs
purity
and
iustice
If
then
they
be
condemned
,
eternall
death
is
their
due
.
There
is
then
no
other
penalty
to
be
inflicted
.
All
standing
at
that
Barre
,
are
pronounced
blessed
,
or
denounced
cursed
.
3.
For
stealth
of
an
halfe-penny
,
doth
the
Law
which
saith
,
Thou
shalt
not
steale
,
exclude
halfe-pennies
or
no
?
If
no
,
where
is
the
exception
.
The
words
are
indefinite
,
Thou
shalt
not
steale
.
He
that
stealeth
an
halfe-penny
,
stealeth
.
In
stealing
an
halfepeny
therefore
he
is
a
transgressor
of
the
Law
,
and
guilty
of
the
penalty
and
curse
thereof
.
To
conclude
,
God
shall
bring
euery
worke
into
iudgement
,
with
euery
secret
thing
whether
it
be
good
or
euill
.
The
smallest
things
that
can
bee
imagined
are
comprised
vnder
these
phrases
euery
●orke
,
euery
secret
thing
.
If
they
be
brought
to
iudgement
,
it
is
either
to
be
rewarded
,
or
reuenged
.
If
they
be
good
,
to
be
rewarded
.
For
a
cup
of
cold
water
onely
giuen
to
a
Disciple
in
the
name
of
a
Disciple
shall
in
no
wise
lose
his
reward
.
veniall
sins
are
euil
,
not
good
.
They
shall
therefore
be
brought
into
iudgement
,
condemned
,
&
punished
with
eternall
death
.
I
speake
of
sinnes
not
repented
of
:
not
washed
away
by
the
bloud
of
Christ
:
of
sinnes
as
they
are
in
their
own
nature
,
in
their
own
desert
.
For
so
standeth
the
controuersie
betwixt
vs
and
Papists
.
§.
THe
knowledge
of
the
nature
of
euery
sinne
,
[
a
](A01975-e60500-b)
a
Rom.
3.
20.
by
the
Law
is
the
knowledge
of
sinne
.
)
And
knowing
sinne
,
carefully
and
conscionably
to
auoide
it
:
(
For
[
b
](A01975-e60520-b)
b
Rom.
6.
23.
the
wages
of
sinne
is
death
:
[
c
](A01975-e60550-b)
c
Ezek.
3.
18.
we
bring
the
bloud
of
others
vpon
our
owne
heads
.
[
d
](A01975-e60600-b)
d
Luke
13.
3.
Except
ye
repent
ye
shall
perish
.
)
To
worke
the
more
through
repentance
we
ought
throughly
to
search
our selues
,
[
e
](A01975-e60630-b)
e
1.
Cor.
11.
28.
examine
our
thoughts
,
words
,
and
actions
.
And
as
we
discerne
any
transgressions
or
alterations
in
any
of
them
,
instantly
to
craue
pardon
for
them
.
Yea
because
we
cannot
be
ignorant
that
many
sinnes
vnawares
passe
from
vs
,
to
desire
a
generall
discharge
of
all
other
sinnes
(
which
two
points
are
expresly
noted
in
this
fifth
Petition
.
)
As
wee
craue
pardon
for
all
sinnes
past
,
so
ought
we
to
be
[
g
](A01975-e60650-b)
g
Ioh.
5.
14.
watchfull
ouer
our selues
for
the
time
to
come
,
euen
so
watchfull
as
to
[
h
](A01975-e60660-b)
h
1.
Thes.
5.
22.
abstaine
from
all
appearance
of
euill
:
Not
[
i
](A01975-e60680-b)
i
2.
Sam.
6.
21
,
22
Peccata
ignoran
tiae
vel
negligen
tiae
melius
accusantur
vt
pereant
,
quam
excusantur
vt
maneant
.
Aug.
in
Psal.
105.
regarding
the
common
scoffes
against
precisenesse
,
as
the
world
termeth
Christian
,
carefull
&
conscionable
watchfulnesse
ouer
a
mans
selfe
.
Commonly
the
wickeder
sort
do
most
iustifie
themselues
:
[
k
](A01975-e60710-b)
k
Eccl.
12.
14.
euery
thing
must
be
brought
to
iudgement
:
and
[
l
](A01975-e60730-b)
l
Mat.
12.
36.
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
an
account
in
the
day
of
iudgement
.
Let
not
therefore
,
the
small
sinnes
be
sleighted
.
Floods
are
made
with
small
drops
.
Water
soaketh
thorow
small
chinks
,
the
ship
is
therewith
filled
,
and
if
the
pump
be
not
plied
the
ship
is
drowned
.
§.
117.
Of
the
many
debts
wherein
we
stand
bound
to
Gods
iustice
.
Q.
WHy
are
debts
set
downe
so
indefinitely
in
the
plurall
number
?
A.
[
a
](A01975-e60810-b)
a
Iam.
2.
3.
Our
debts
are
many
.
Our
sinnes
are
of
sundry
sorts
:
[
b
](A01975-e60870-b)
b
Psal.
51.
5.
This
doth
Dauid
expresly
reckon
vp
among
those
sinnes
and
debts
whereof
he
desireth
to
be
discharged
.
Besides
all
the
sinnes
which
in
our
infancie
,
and
younger
yeares
,
euen
before
our
calling
,
which
on
ignorance
or
weaknesse
wee
committed
,
are
debts
:
in
which
respect
[
c
](A01975-e60900-b)
c
Heb.
9.
7.
the
high
Priest
offered
for
the
errors
of
the
people
.
These
are
so
many
,
as
Dauid
was
moued
thereby
to
say
,
[
d
](A01975-e60930-b)
d
Psal.
19.
12.
Who
can
vnderstand
his
errors
?
Yet
because
they
were
debts
,
euen
the
secretest
of
them
,
he
desireth
to
be
clensed
from
them
.
Much
greater
debts
are
the
sinnes
which
we
commit
after
we
come
to
riper
yeares
,
or
after
our
calling
,
against
knowledge
and
conscience
,
wilfully
and
presumptuously
.
Earnestly
therefore
doth
Dauid
pray
to
be
[
e
](A01975-e60960-b)
e
Psal.
19.
13.
kept
from
presumptuous
sinnes
.
So
many
are
the
sinnes
whereby
,
as
by
debts
,
we
stand
obliged
to
the
iustice
of
God
,
as
they
cannot
possibly
be
all
reckoned
vp
.
But
the
word
DEBTS
being
indefinitly
set
downe
in
the
plurall
number
without
restraint
to
any
sorts
of
sinnes
,
import
all
sinnes
.
Q.
What
instruction
doth
this
implying
of
many
sinnes
import
?
A.
Notice
is
to
be
taken
of
the
manifold
sinnes
whereby
we
stand
indebted
to
God
.
[
f
](A01975-e61030-b)
f
Ezr.
9.
6.
their
iniquities
encreased
ouer
their
head
,
and
grew
vp
vnto
the
heauens
,
and
were
an
heauie
burthen
,
too
heauie
for
them
to
beare
.
By
taking
thorow
and
due
notice
of
our
many
seuerall
sinnes
1.
Our
soules
will
be
the
more
[
g
](A01975-e61100-b)
g
Psal.
38.
3.
4
,
&c.
wounded
,
[
h
](A01975-e61130-b)
h
Psal.
51.
17.
God
will
be
the
more
moued
with
pittie
and
compassion
towards
vs
.
2.
Our
desire
of
discharge
will
be
the
more
[
i
](A01975-e61150-b)
i
Psal.
51.
1.
feruent
.
[
k
](A01975-e61170-b)
k
Iam.
5.
16.
The
effectuall
feruent
prayer
of
a
righteous
man
auaileth
much
.
3.
The
[
l
](A01975-e61200-b)
l
Nehe.
9.
17.
long-suffering
of
God
in
bearing
with
so
many
sinnes
,
so
many
waies
committed
against
him
,
and
from
time
to
time
heaped
one
vpon
another
will
bee
the
better
discerned
.
4.
The
[
m
](A01975-e61220-b)
m
Exo.
32.
31
,
32
riches
of
Gods
mercie
in
forgiuing
not
a
few
pence
,
nor
yet
a
few
talents
,
but
[
n
](A01975-e61230-b)
n
Math.
18.
24.
many
thousand
talents
will
bee
the
more
admired
and
magnified
:
and
he
himselfe
the
more
loued
.
[
o
](A01975-e61250-b)
o
Luke
7.
47.
Shee
that
had
many
sinnes
forgiuen
,
loued
much
.
Little
do
they
consider
the
necessitie
of
this
doctrine
,
who
neuer
thinke
of
their
sinnes
,
or
of
seeking
any
discharge
,
but
when
they
haue
committed
some
hainous
notorious
sinne
,
which
bringeth
them
to
some
open
shame
,
and
then
acknowledge
that
sinne
onely
,
as
if
,
that
excepted
,
they
were
cleane
from
all
sinne
.
I
denie
not
,
but
that
good
vse
may
be
made
of
fastening
the
mind
vpon
one
principall
sinne
,
which
seemeth
most
horrible
to
the
conscience
,
and
maketh
the
partie
most
ashamed
,
and
whereby
he
conceiueth
Gods
wrath
to
be
most
prouoked
,
as
the
Israelites
,
who
said
,
[
p
](A01975-e61290-b)
p
1.
Sam.
12.
19.
We
haue
added
to
all
our
sinnes
THIS
EVILL
:
and
Ezra
,
who
said
,
[
q
](A01975-e61320-b)
q
Ezr.
9.
14.
Should
we
againe
breake
thy
commandements
,
and
ioyne
in
affinitie
with
the
people
of
these
abominations
?
And
Dauid
,
where
he
said
,
[
r
](A01975-e61350-b)
r
Psal.
51.
14.
Deliuer
me
from
bloud-guiltinesse
.
For
by
this
meanes
our
corruption
and
vilenesse
will
appeare
in
our
sight
much
greater
.
Yet
are
we
not
to
rest
onely
in
acknowledgement
of
such
sinnes
alone
.
If
we
obserue
the
fore-named
confessions
of
Ezra
and
Dauid
wee
shall
find
many
other
sinnes
reckoned
vp
.
Let
vs
therefore
learne
how
to
set
our
sinnes
in
order
before
God
.
To
this
purpose
we
haue
two
excellent
helpes
.
One
without
vs
.
The
other
within
vs
.
That
without
vs
is
Gods
Law
.
That
within
vs
is
our
Conscience
.
Gods
Law
sheweth
what
is
amisse
.
Our
Conscience
sheweth
what
we
haue
done
amisse
.
Apply
thy
Conscience
to
the
Law
,
and
thou
shalt
find
thy selfe
guiltie
of
an
innumerable
companie
of
hainous
sinnes
.
These
acknowledge
:
and
hauing
acknowledged
what
debts
thou
canst
call
to
mind
,
and
in
particular
craued
pardon
for
them
;
then
because
many
sinnes
daily
passe
from
thee
,
whereof
thou
takest
no
notice
,
pray
in
generall
for
pardon
of
all
,
and
say
as
the
Psalmist
,
Deliuer
me
from
all
my
transgressions
.
The
burthen
of
the
least
sinne
is
too
heauie
for
thee
to
beare
,
it
is
sufficient
to
crush
thee
downe
to
the
place
of
the
damned
.
Were
it
possible
to
be
eased
of
all
but
onely
one
,
that
one
retained
would
hold
thee
in
euerlasting
chaines
vnder
darknesse
.
It
is
therefore
necessarie
that
a
discharge
of
all
sins
be
had
.
Hitherto
of
the
thing
acknowledged
DEBTS
.
The
appropriation
of
them
in
this
word
OVR
followeth
.
§.
118.
Of
the
appropriation
of
sinne
to
our selues
.
Q.
IN
what
respect
are
the
debts
here
mentioned
stiled
OVRS
?
A.
As
they
arise
from
our selues
,
and
as
we
are
the
true
and
proper
cause
of
them
,
euen
the
principall
authors
and
practisers
of
them
.
This
particle
of
relation
OVR
is
here
vsed
in
another
sence
then
it
was
in
the
former
Petition
.
[
*
](A01975-e61520-b)
*
See
§.
84.
There
bread
was
called
OVRS
because
it
was
giuen
to
vs
of
God
,
Q.
What
learne
we
from
this
application
of
debts
to
our selues
?
A.
Wee
are
the
proper
cause
of
the
sinnes
which
we
commit
.
On
this
ground
saith
the
Prophet
,
Sinne
is
a
voluntarie
action
:
and
the
will
of
man
is
free
,
so
as
it
cannot
be
forced
to
sinne
:
as
we
shall
[
*
](A01975-e61620-b)
*
See
§.
282.
hereafter
more
fully
declare
.
The
thing
acknowledged
(
Debts
)
and
appropriation
of
them
(
our
)
being
noted
,
the
kinde
of
discharge
(
Forgiue
)
is
to
be
declared
.
§.
119.
Of
Gods
free
and
full
discharge
of
mans
debt
.
Q.
WHat
doth
this
word
FOR
GIVE
import
?
A.
Freely
and
fully
to
discharge
a
debt
.
Freely
without
any
satisfaction
on
our
part
.
Fully
without
any
reseruation
of
any
part
of
the
debt
to
be
exacted
of
vs
:
but
rather
such
an
acceptation
,
as
if
we
neuer
had
bene
in
any
debt
at
all
.
To
forgiue
,
is
so
to
passe
by
an
offence
as
neither
to
exact
nor
to
expect
any
thing
,
either
in
way
of
recompence
,
or
in
way
of
punishment
forit
.
Both
recompence
and
punishment
are
counted
a
kind
of
satisfaction
,
which
is
directly
contrary
to
remission
.
It
is
noted
of
the
seruant
whose
debt
the
Lord
forgaue
,
he
had
nothing
to
pay
:
no
recompence
therefore
was
giuen
:
yet
was
he
not
imprisoned
:
no
punishment
therefore
was
taken
.
But
that
seruant
that
imprisoned
his
fellow-seruant
,
forgaue
not
the
debt
,
and
yet
he
receiued
no
part
of
the
debt
.
For
imprisonment
is
a
punishment
:
and
punishment
is
a
kind
of
payment
,
which
he
that
is
punished
is
said
[
*
](A01975-e61880-b)
*
Poenas
pendere
,
expendere
,
dependere
,
dare
,
persoluere
,
luere
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
pay
.
Againe
,
though
a
man
actually
exact
nothing
for
a
debt
,
or
an
offence
,
yet
if
he
beare
a
reuengefull
mind
,
or
a
grudging
heart
,
he
is
not
thought
truly
to
forgiue
.
Nay
if
he
be
not
as
good
friends
with
the
debter
or
offender
,
as
if
he
neuer
had
had
ought
against
him
,
he
doth
not
truly
forgiue
him
,
but
onely
to
teeth
outward
,
as
we
speake
.
But
Gods
forgiuing
is
as
true
,
full
,
and
euery
way
perfect
as
possibly
can
be
:
and
therefore
as
it
expecteth
no
satisfaction
,
so
it
is
accompanied
with
as
gracious
an
acceptation
,
as
if
no
sinne
had
bene
committed
.
§.
120.
Of
the
concurrence
of
Gods
mercie
and
iustice
in
the
discharge
of
mans
debt
.
Q.
CAn
it
stand
with
strictnesse
of
Iustice
so
freely
and
fully
to
acquit
sinners
?
A.
1.
It
is
not
against
iustice
that
he
who
hath
an
absolute
and
supreme
power
ouer
all
,
and
is
to
giue
an
account
to
none
,
should
freely
forgiue
any
thing
which
is
any
way
due
to
himselfe
,
whether
it
be
dutie
or
penaltie
.
[
a
](A01975-e61980-b)
a
Exod.
33.
19.
I
will
shew
mercie
on
whom
I
will
shew
mercie
,
saith
this
supreme
Lord
.
And
againe
,
[
b
](A01975-e62000-b)
b
Math.
20.
15.
Is
it
not
lawfull
for
me
to
do
what
I
will
with
mine
owne
?
2.
Christ
our
Suretie
in
our
stead
,
and
for
vs
hath
[
c
](A01975-e62030-b)
c
Gal.
3.
13.
endured
that
penaltie
which
we
by
sinne
deserued
,
and
[
d
](A01975-e62050-b)
d
Rom.
5.
19.
fulfilled
all
that
righteousnesse
which
we
owed
.
2.
Q.
Can
satisfaction
and
remission
stand
together
?
A
,
Yes
,
in
three
cases
.
1.
When
[
e
](A01975-e62120-b)
e
Luke
7.
42.
the
partie
forgiuen
neither
doth
nor
can
make
any
satisfaction
.
[
f
](A01975-e62130-b)
f
Psal.
143.
2.
Such
are
we
in
regard
of
that
debt
which
we
owe
to
God
.
No
satisfaction
therefore
is
exacted
of
vs
in
our
owne
person
.
2.
When
his
Sonne
,
who
forgiueth
,
maketh
the
satisfaction
.
Such
a
Suretie
haue
wee
,
who
hath
made
satisfaction
for
our
sinnes
:
euen
[
g
](A01975-e62150-b)
g
Ioh.
3.
16.
the
onely
begotten
Sonne
of
God
,
who
is
true
God
.
So
as
God
hath
made
satisfaction
to
God
.
3.
When
hee
who
forgiueth
,
is
no
further
bound
to
accept
the
satisfaction
which
he
doth
accept
,
[
h
](A01975-e62190-b)
h
Heb.
6.
17.
then
by
his
owne
promise
.
What
other
bond
can
be
alledged
to
binde
God
,
then
that
whereby
he
hath
voluntarily
bound
himselfe
.
So
as
all
on
Gods
part
is
most
free
.
Freely
he
gaue
his
Sonne
a
ransome
.
Freely
hee
imputeth
what
his
Sonne
did
and
suffered
,
to
vs
.
Freely
he
accepteth
vs
in
his
Sonne
.
Freely
he
acquitteth
our
debt
.
Hereupon
[
i
](A01975-e62200-b)
i
Eph.
1.
7.
the
Apostle
ioyneth
our
Redemption
by
Christs
bloud
,
Remission
of
sinnes
,
and
the
riches
of
Gods
Grace
altogether
:
implying
thereby
that
neither
of
these
crosse
the
other
,
but
that
all
of
them
may
and
do
stand
together
.
Christs
satisfaction
is
so
farre
from
impeaching
the
freenesse
of
Gods
grace
,
as
it
doth
the
more
commend
the
same
.
For
it
is
much
more
grace
,
and
farre
greater
mercie
in
God
,
not
to
spare
his
onely
begotten
Sonne
,
but
to
giue
him
for
sinners
,
then
vpon
his
absolute
prerogatiue
without
any
satisfaction
at
all
to
forgiue
sinners
.
Christ
,
the
Sonne
of
Gods
loue
,
is
more
highly
esteemed
of
God
then
any
satisfaction
can
be
.
But
by
the
satisfaction
which
the
Sonne
of
God
hath
made
,
there
is
manifested
a
perfect
concurrence
of
infinite
mercie
,
and
absolute
iustice
:
and
the
freenesse
of
Gods
grace
is
clearely
manifested
,
and
highly
magnified
thereby
.
§.
121.
Of
mans
disabilitie
to
discharge
his
debt
.
Q.
WHat
doctrine
doth
this
word
FORGIVE
imply
?
A.
Man
is
not
able
to
himselfe
to
discharge
the
debt
of
sinne
.
If
he
were
,
what
need
forgiuenesse
?
This
is
the
reason
why
the
Psalmist
desireth
God
not
to
enter
into
iudgement
with
him
,
no
man
liuing
can
be
iustified
in
his
sight
,
namely
of
and
by
himselfe
.
From
Gods
forgiuing
of
sinne
the
Apostle
gathereth
,
not
iustified
by
workes
that
is
,
by
any
thing
which
he
himselfe
can
do
.
The
recompence
which
is
to
be
giuen
for
discharge
of
the
debt
of
sinne
,
must
be
of
infinite
value
and
worth
.
For
sinne
being
committed
against
an
infinite
maiestie
,
prouoketh
infinite
wrath
,
and
so
becometh
an
infinite
debt
.
Can
a
finite
creature
,
as
man
is
,
What
shall
a
man
giue
in
exchange
for
his
soule
?
Nay
,
man
hath
by
sinne
vtterly
depriued
himselfe
of
all
manner
of
abilitie
to
do
any
thing
that
in
any
respect
might
carrie
any
shew
of
recompence
.
dead
in
sinne
:
Not
sufficient
of
himselfe
so
much
as
to
thinke
any
thing
as
of
himselfe
.
But
if
it
were
granted
that
man
were
able
of
himselfe
to
do
somewhat
,
what
is
that
to
God
vnto
whom
the
recompence
must
be
made
?
§.
122.
Of
Popish
Satisfaction
.
DEtestable
in
this
respect
are
many
positions
of
Papists
concerning
mans
satisfaction
for
sinne
,
by
punishments
voluntarily
vndertaken
,
Some
of
the
chiefest
of
those
positions
I
will
set
downe
in
the
words
of
their
great
Champion
:
because
the
very
expression
of
them
is
a
sufficient
refutation
of
them
.
The
Councell
of
Trent
doth
teach
that
God
is
satisfied
three
wayes
,
Concilium
Tridentinum
docet
tribus
modis
Deo
satufieri
,
Poen●●
&
flagella
à
deo
immissa
patienter
ferends
,
opera
laboriosa
sponte
assumendo
,
&
mulctam
sacerdotum
arbitrio
iniunctam
subeundo
.
Satisfactio
nostra
requiritur
,
vt
iniuria
deo
facta
compensetur
,
&
diuina
iustitiae
satisfiat
.
Debemus
satisfacere
per
ea
bona
quae
nostra
sunt
.
Satisfactio
condigna
esse
debet
,
&
eam
proportionem
c̄
peccato
exigere
,
vt
verè
per
eam
offensio
compensetur
Per
opera
poenalia
verè
ac
propriè
deo
satisfit
pro
reatu
paenae
qui
post
culpam
dimissam
remanet
expiandus
.
Accedente
gratia
dei
verè
possumus
aliquo
modo
ex
proprijs
,
&
ad
aequalitatem
,
ac
per
hoc
iuste
,
&
ex
condigno
satisfacere
.
Habemus
opera
propria
&
indebita
quibus
pro
iniuria
satisfaciamus
.
By
vndertaking
of
our
owne
accord
laborious
workes
,
and
By
vndergoing
the
penaltie
imposed
by
the
censure
of
Priests
.
Our
Satisfaction
is
required
,
We
must
satisfie
by
those
good
workes
which
are
ours
.
Satisfaction
must
be
worthy
,
By
paenall
workes
satisfaction
is
made
to
God
,
Gods
grace
assisting
,
We
haue
workes
of
our
owne
,
done
to
God
.
Our
workes
as
they
come
from
the
Spirit
of
Christ
dwelling
in
vs
haue
a
certaine
infinitenesse
,
Full
remission
of
sinne
,
Opera
nostra
vtà
Spiritu
Christi
in
nobis
habtant
procedunt
,
quandam
habent
infinitatem
,
ac
per
hoc
etiam
quandam
aequalitatem
cum
iniuria
qua
deum
peccando
affeceramus
.
Plena
peccati
remissio
,
quoad
omnem
poenae
reatum
,
premium
est
bonorum
operum
quae
satisfactoria
dici
solent
.
Opera
laboriosa
prosunt
ad
culpae
remissimem
,
&
mortis
aeternae
liberationem
.
is
the
reward
of
those
good
workes
which
are
wont
to
be
called
satisfactorie
.
Laborious
workes
are
profitable
If
by
these
and
such
like
positions
,
that
which
is
due
to
the
all
sufficient
satisfaction
of
Christ
be
not
attributed
to
man
,
let
any
indifferent
reader
iudge
.
Can
the
things
which
in
these
positions
are
auouched
,
of
recompencing
wrong
done
to
God
,
of
satisfying
the
diuine
iustice
,
of
a
condigne
,
or
worthy
satisfaction
,
of
satisfying
truely
and
properly
,
to
an
equalitie
,
iustly
,
condignely
,
and
that
out
of
our
owne
workes
whereunto
we
are
not
bound
,
of
a
certaine
infinitenesse
of
our
workes
,
and
a
certaine
equalitie
with
the
wrong
whereby
wee
haue
troubled
God
by
sinning
,
of
full
remission
of
sinne
to
bee
the
reward
of
fatisfactorie
workes
,
of
the
profit
of
laborious
workes
for
remission
of
sinne
,
and
deliuerance
from
eternall
death
,
Can
these
things
stand
with
Gods
infinite
iustice
,
with
mans
disabilitie
to
any
good
thing
,
with
mans
vnworthinesse
,
and
with
the
imperfection
of
mans
best
workes
?
Then
may
light
and
darknesse
in
their
most
extreme
degrees
,
then
may
the
Arke
of
God
,
and
Dagon
,
then
may
Grace
and
Workes
stand
together
:
and
yet
the
Apostle
saith
,
If
by
grace
,
then
it
is
no
more
of
workes
,
otherwise
grace
is
no
more
grace
.
But
if
of
workes
,
then
it
is
no
more
grace
,
otherwise
worke
is
no
more
worke
.
They
alleadge
for
grounds
of
the
worth
of
mens
workes
that
,
1.
They
come
from
the
Spirit
of
Christ
.
2.
Christ
giueth
the
vertue
of
satisfaction
to
mens
workes
.
3.
Mans
satisfaction
is
not
for
the
fault
,
but
for
the
punishment
.
4.
The
punishment
for
which
man
satisfyeth
,
is
not
eternall
,
but
temporall
.
To
these
I
briefely
answer
,
that
1.
Though
the
worke
of
the
Spirit
bee
pure
in
it selfe
,
yet
comming
from
vs
it
receiueth
a
tincture
:
As
water
that
comming
from
a
pure
fountaine
passeth
thorow
a
foule
chanell
.
Besides
,
the
Spirit
worketh
according
to
the
capacitie
of
the
obiect
,
in
part
,
by
degrees
.
2.
For
Christ
to
giue
the
vertue
of
satisfaction
to
mens
workes
,
is
to
make
men
Priests
,
and
Sauiours
:
which
offices
are
his
glory
.
he
will
not
giue
his
glory
to
others
.
3.
The
fault
being
discharged
by
Christ
,
the
punishment
is
also
thereby
discharged
.
In
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
d●ath
:
so
Nathan
said
to
Dauid
,
The
Lord
hath
put
away
thy
sinne
,
thou
shalt
not
die
.
His
sinne
being
remitted
,
the
punishment
was
remoued
.
4.
That
satisfaction
which
taketh
away
the
greater
punishment
,
by
iust
consequence
taketh
away
the
lesse
.
If
temporall
punishment
as
well
as
eternall
were
not
discharged
by
Christs
satisfaction
,
it
were
not
complete
,
but
an
imperfect
satisfaction
.
But
howsoeuer
Papists
being
prest
by
our
vnanswerable
arguments
,
to
auoid
them
,
doe
vse
the
forenamed
distinctions
of
satisfying
for
the
punishment
,
&
no
the
fault
,
for
the
temporal
,
and
not
for
the
eternal
punishment
:
yet
in
their
fore-named
Positions
they
apply
mans
satisfaction
to
the
recompencing
of
wrong
dene
to
God
,
to
diuine
iustice
,
to
remission
of
sin
,
and
to
deliuerance
from
eternall
death
;
and
thereupon
they
attribute
thereunto
a
certaine
infinitenesse
,
and
equalitie
to
the
wrong
wherewith
by
sinning
we
haue
troubled
God
.
O
blasphemie
!
§.
123.
Of
humiliation
and
abnegation
.
AS
the
greatnesse
of
the
debt
wherein
man
standeth
obliged
to
God
,
so
also
mans
impotencie
,
and
impossibilitie
to
discharge
it
,
aggrauateth
that
wretched
estate
whereinto
man
by
sinne
is
implunged
,
and
giueth
him
much
more
occasion
,
and
matter
of
humiliation
.
If
there
were
iust
cause
to
weepe
much
,
because
no
man
was
found
worthy
to
open
the
sealed
Booke
;
how
much
more
cause
of
weeping
and
mourning
is
there
,
that
no
man
is
able
to
cancell
the
Bils
and
Bonds
whereby
wee
stand
indebted
to
God
,
or
any
way
to
discharge
that
debt
?
Hath
not
man
in
this
respect
iust
cause
also
to
deny
himselfe
,
and
as
a
selfe-condemning
Debter
and
Malefactor
to
cast
himselfe
downe
before
the
Mercy-Seat
of
God
,
and
to
craue
mercy
and
forgiuenesse
,
nothing
to
pay
?
§.
124.
Of
the
remissiblenesse
of
sinne
.
Q.
WHat
doctrine
doth
praying
for
pardon
of
the
debt
of
sinne
afford
?
A.
Sinne
is
remissible
.
If
it
could
not
be
pardoned
,
it
were
altogether
in
vaine
to
pray
for
forgiuenesse
.
Christ
would
neuer
haue
directed
and
incited
vs
to
pray
for
that
which
is
not
possible
to
obtaine
.
aske
,
seeke
,
and
knocke
,
on
these
grounds
,
It
shall
be
giuen
you
,
Yee
shall
finde
,
It
shall
be
opened
vnto
you
.
The
true
reasons
hereof
are
:
1.
The
free
grace
of
God
.
2.
The
price
that
Christ
hath
paid
for
this
debt
.
The
knowledge
hereof
doth
1.
Minister
good
ground
of
much
comfort
to
poore
sinners
that
groane
vnder
the
heauy
burden
of
sinne
.
2.
Embolden
sinners
in
faith
to
seeke
pardon
.
3.
Prouoke
and
encourage
them
to
turne
from
sinne
.
Q.
What
doctrine
may
further
be
gathered
from
the
application
of
forgiuenesse
,
All
the
sinnes
of
the
faithfull
are
remissible
.
I
say
,
of
the
faithfull
,
because
they
who
haue
right
to
say
to
God
,
Our
Father
,
(
which
the
faithfull
who
are
sonnes
of
God
onely
haue
)
are
taught
thus
to
pray
,
and
because
they
by
the
continuall
and
powerfull
assistance
of
Gods
Spirit
shall
bee
kept
from
falling
into
the
onely
vnpardonable
sinne
,
the
sinne
against
the
Holy
Ghost
.
As
the
free
grace
of
God
,
and
the
price
which
Christ
hath
paid
are
the
causes
,
that
sinne
is
pardonable
:
so
the
infinite
riches
of
that
grace
,
Let
no
sinne
therefore
keepe
vs
from
seeking
pardon
.
Of
these
two
points
,
that
Sinne
,
and
that
euery
sinne
is
remissible
:
See
in
my
Treatise
of
the
sinne
against
the
Holy
Ghost
.
§
.
5.
&
6.
§.
125.
Of
Gods
Prerogatiue
in
forgiuing
sinne
.
Q.
TO
whom
is
this
Petition
for
forgiuenesse
of
sinne
directed
.
A
,
To
God
.
For
euery
Petition
hath
relation
to
the
Preface
,
and
to
him
that
is
there
described
,
which
is
God
onely
.
Q.
What
may
thence
be
gathered
?
A.
1.
God
hath
power
to
remit
sinnes
.
2.
God
onely
hath
that
power
.
As
here
,
so
euery
where
in
Scripture
we
are
directed
to
goe
to
God
for
pardon
:
but
no
where
throughout
the
whole
Scripture
to
any
other
.
The
Iewes
so
firmely
held
these
doctrines
as
they
accounted
it
blasphemie
for
any
to
arrogate
that
power
to
himselfe
.
Euery
sinne
,
breach
of
Gods
Law
:
and
in
that
respect
committed
against
him
,
though
it
be
also
a
wrong
done
to
man
.
Now
God
being
a
supreme
Lord
ouer
all
,
who
can
bee
imagined
to
haue
power
to
forgiue
transgressions
against
him
,
and
his
Law
?
1.
This
Prerogatiue
sheweth
that
Christ
is
true
God
.
God
onely
can
forgiue
sinne
,
but
by
a
visible
demonstration
proueth
himselfe
to
be
the
True
God
,
and
thereby
discouereth
their
mis-application
of
that
true
principle
,
whereby
they
denied
to
him
who
was
true
God
,
his
Prerogatiue
,
and
in
accusing
Christ
of
blasphemie
,
they
themselues
were
impious
blasphemers
.
§.
126.
Of
Papists
blasphemie
in
giuing
to
men
power
to
forgiue
sinnes
.
2.
THe
Pope
assuming
this
Prerogatiue
to
himselfe
,
3.
The
power
of
absolution
which
is
also
giuen
by
the
Church
of
Rome
is
derogatorie
to
the
fore-named
Prerogatiue
of
God
,
and
in
that
respect
blasphemous
.
For
by
the
[
a
](A01975-e64030-b)
a
§.
14.
de
.
Absol
.
c.
6.
Can.
9.
Councill
of
Trent
it
is
decreed
,
not
to
be
a
ministeriall
declaration
,
but
a
iudiciall
act
of
forgiuing
.
Whereupon
they
inferre
that
[
b
](A01975-e64060-b)
b
Vt
flatus
extinguit
ignem
,
&
dissipat
nebulas
,
sic
Absolutio
Sacerdotis
peccata
dispergit
.
Bellar.
de
Poen
.
l.
3.
c.
2.
as
winde
doth
blow
out
a
flame
,
and
driue
away
clouds
,
so
the
absolution
of
a
Priest
doth
put
away
sinne
:
and
that
thereby
[
c
](A01975-e64090-b)
c
Ibid.
l.
4.
c.
9.
both
the
fault
,
and
also
eternall
punishment
is
remitted
:
and
that
many
are
damned
because
they
die
before
they
are
absolued
of
a
Priest
.
What
is
this
but
to
make
Priests
Gods
?
§.
127.
Of
confession
of
sinne
to
God
and
Man
.
THe
forenamed
Prerogatiue
of
God
doth
plainely
shew
that
Auricular
confession
,
not
absolutely
necessarie
.
For
they
hold
that
a
particular
confession
of
all
a
mans
sinnes
which
he
can
call
to
minde
is
necessarily
to
bee
made
in
the
eare
of
a
Priest
,
[
e
](A01975-e64200-b)
e
Pro
28.
13.
1.
Ioh.
1.
8
,
9.
no
absolution
can
be
expected
.
But
this
absolute
necessitie
must
bee
applied
to
confession
vnto
God
,
whose
Prerogatiue
it
is
to
forgiue
sinne
.
Yea
further
we
acknowledge
a
necessitie
of
confession
to
man
:
and
that
both
publikely
and
priuately
:
and
both
these
either
vpon
iniunction
by
authoritie
,
or
vpon
a
mans
owne
voluntarie
motion
.
Publike
confession
is
to
be
made
of
sinnes
publikely
committed
,
whereby
publike
offence
is
giuen
,
or
publike
detriment
and
damage
made
.
In
this
case
[
f
](A01975-e64210-b)
f
Ios
,
19
,
20.
Ioshua
enioyned
Achan
to
confesse
his
sinne
,
and
he
confessed
it
.
Because
[
g
](A01975-e64240-b)
g
Act.
5.
8
,
9.
Saphira
refused
to
make
confession
,
being
required
of
Peter
to
doe
it
,
she
was
suddenly
strucke
with
death
?
[
h
](A01975-e64270-b)
h
Act.
19.
18.
They
of
Ephesus
that
had
been
notorious
sinners
voluntarily
made
publike
confession
of
their
sinnes
.
Priuate
confession
is
to
be
made
also
in
three
cases
.
1.
When
one
in
authoritie
requireth
it
,
as
[
i
](A01975-e64290-b)
i
2.
King
.
5.
25.
Elisha
required
his
seruant
Gehazi
to
doe
it
.
2.
When
[
k
](A01975-e64320-b)
k
Math.
5
24.
priuate
wrong
is
done
,
or
offence
giuen
to
one
.
3.
When
a
sinne
burdeneth
the
conscience
:
on
which
grouud
[
l
](A01975-e64330-b)
l
2.
Sam.
12.
13.
Iam.
5.
16.
Dauid
made
confession
to
Nathan
:
and
Saint
Iames
exhorteth
all
Christians
to
confesse
their
sinnes
one
to
another
,
that
so
they
may
receiue
the
more
comfort
by
mutuall
prayer
and
direction
.
In
this
case
choise
must
be
made
of
such
persons
as
are
fit
to
haue
secrets
made
knowne
to
them
,
and
able
to
helpe
and
ease
a
burthened
conscience
.
Such
are
men
of
vnderstanding
,
discretion
,
wisedome
and
experience
,
yea
such
as
are
faithfull
,
and
pitifull
,
and
beare
a
louing
heart
toward
the
partie
that
commeth
to
them
for
comfort
.
Among
others
,
Ministers
are
in
two
respects
most
fit
.
1.
Because
by
their
dayly
studie
and
practise
they
are
most
acquainted
with
the
temptations
of
Satan
,
dispositions
of
people
,
and
consolations
of
Gods
Word
.
2.
Because
by
vertue
of
their
ministeriall
function
,
Ambassadours
for
Christ
,
and
hauing
the
ministerie
of
reconciliation
giuen
to
them
,
the
patient
may
with
more
assurednesse
apply
to
his
soule
the
promises
which
they
pronounce
.
But
necessarily
to
tye
euery
Christian
,
vpon
paine
of
damnation
,
to
make
confession
of
all
the
sinnes
whereof
hee
knoweth
himselfe
to
be
guiltie
,
to
the
Priest
vnder
whose
charge
hee
is
,
bee
hee
neuer
so
ignorant
,
or
lewd
,
is
without
all
warrant
of
Gods
Word
,
and
against
common
sence
and
reason
.
§.
128.
Of
confessing
sinne
to
God
,
and
seeking
pardon
of
him
.
5
FOr
the
maine
dutie
which
ariseth
from
the
fore-mentioned
doctrine
concerning
Gods
Prerogatiue
in
forgiuing
sinne
,
let
vs
not
dare
to
hide
our
sinne
from
God
,
as
[
a
](A01975-e64450-b)
a
Gen.
3.
7
,
8.
Adam
sought
to
doe
,
but
humbly
and
penitently
confesse
the
same
,
[
b
](A01975-e64480-b)
b
Psal.
32.
5.
—
51.
1
,
&c.
Dauid
,
and
other
Saints
of
God
from
time
to
time
haue
done
.
This
dutie
is
to
be
done
not
so
much
to
make
our
sinnes
knowne
to
God
(
For
hee
knoweth
them
whether
wee
confesse
them
or
no
)
as
to
shew
that
wee
our selues
know
them
,
Confesse
and
bee
hanged
,
but
rather
from
thence
taketh
occasion
to
shew
mercy
.
In
relation
to
God
,
this
may
well
come
into
a
Prouerbe
,
Confesse
and
bee
saued
.
For
if
wee
confesse
our
sinnes
,
hee
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
.
§.
129.
Of
going
to
God
for
Pardon
.
6.
GOds
Prerogatiue
to
forgiue
sinne
doth
further
embolden
vs
to
goe
to
him
,
and
to
him
onely
for
pardon
of
sinne
.
In
that
sinne
is
remissible
,
and
may
bee
pardoned
,
we
haue
encouragement
to
seeke
for
pardon
.
In
that
it
is
God
that
forgiueth
,
wee
are
directed
to
seeke
pardon
of
him
.
I
,
euen
I
am
hee
,
that
blotteth
out
thy
transgressions
,
saith
the
Lord
.
And
well
wee
may
be
glad
that
hee
reserueth
this
prerogatiue
to
himselfe
.
For
of
whom
can
wee
with
greater
confidence
expect
to
receiue
this
gracious
fauour
then
of
him
,
who
is
full
of
compassion
,
and
gracious
,
slow
to
wrath
,
and
plenteous
in
mercy
.
fountaine
of
liuing
water
,
and
goe
to
broken
cesternes
that
can
hold
no
water
.
As
wee
desire
to
bee
discharged
of
the
debt
of
sinne
,
so
let
vs
seeke
this
discharge
of
him
that
is
able
and
ready
to
giue
it
.
Though
we
can
make
no
satisfaction
,
yet
his
mercy
surpasseth
all
our
offences
.
§.
130.
Of
Gods
free
and
full
discharge
of
sinne
.
Q.
WHat
doctrine
ariseth
from
the
kindes
of
discharge
implied
vnder
the
word
FORGIVE
?
A.
The
discharge
which
God
giueth
is
[
a
](A01975-e64780-b)
a
See
§.
119.
a
free
&
full
discharge
,
It
must
needs
bee
free
,
because
in
man
there
can
be
nothing
to
procure
it
.
Nay
out
of
God
there
is
nothing
to
moue
him
to
doe
it
.
I
blot
out
transgressions
,
saith
the
Lord
,
for
mine
owne
sake
.
And
againe
,
For
my
names
sake
will
I
deferre
mine
anger
.
He
retaineth
not
his
anger
for
euer
,
because
he
delighteth
in
mercy
.
1.
I
am
hee
that
BLOTTETH
OVT
thy
transgressions
,
saith
the
Lord
.
This
Metaphor
is
taken
from
Creditors
,
who
when
they
purpose
neuer
to
exact
a
debt
,
2
I
haue
put
away
thy
transgressions
as
a
cloud
,
and
thy
sinnes
as
a
mist
,
saith
the
same
Lord
.
Wee
know
that
the
clouds
which
are
driuen
away
by
the
winds
appeare
no
more
,
nor
the
mist
which
is
dried
vp
by
the
Sunne
.
Other
clouds
,
other
mists
may
arise
:
but
not
they
which
are
driuen
away
and
dryed
vp
.
Thus
the
sinnes
which
God
forgiueth
returne
not
againe
.
3.
The
same
Lord
saith
,
Though
your
sinnes
be
as
skarlet
,
they
shall
be
as
white
as
show
;
though
they
be
red
like
crimson
,
they
shall
be
as
woll
.
Skarlet
and
crimson
are
double
and
deepe
dies
,
dies
in
graine
,
yet
if
the
cloth
died
therewith
be
as
the
wool
before
it
was
died
,
if
it
be
as
white
as
snow
,
what
is
become
of
those
dies
?
Are
they
any
more
?
Is
not
the
cloth
as
if
it
had
not
bene
died
at
all
?
Euen
so
,
though
our
sinnes
,
by
reiterating
them
,
by
long
lying
in
them
,
haue
deepely
seazed
into
vs
,
yet
by
Gods
discharge
of
them
,
wee
are
as
if
wee
neuer
had
committed
them
.
4.
Ye
are
washed
,
5.
Thou
hast
cast
all
my
sinnes
behind
thy
backe
,
6.
Thou
wilt
cast
all
their
sinnes
into
the
depths
of
the
sea
,
7.
The
Psalmist
pronounceth
him
blessed
whose
sinne
is
couered
.
8.
The
same
Psalmist
pronounceth
him
blessed
to
whom
the
Lord
imputeth
not
sinne
.
9.
The
Prophet
saith
of
sinne
forgiuen
,
it
shall
be
sought
for
and
not
found
.
Is
not
that
fully
discharged
which
shall
neuer
be
found
,
neuer
appeare
?
10.
God
himselfe
saith
,
I
will
remember
their
sinne
no
more
.
Surely
that
which
God
will
not
remember
,
hee
hath
fully
discharged
.
Finally
,
blessed
whose
sinne
is
forgiuen
.
If
the
discharge
were
not
full
,
how
could
the
partie
discharged
be
by
vertue
thereof
blessed
?
Forgiuenesse
being
an
Act
of
God
,
it
must
needs
be
both
free
and
full
.
For
whatsoeuer
God
doth
,
he
doth
freely
for
himselfe
,
without
any
former
desert
,
without
expectation
of
any
future
recompence
.
No
creature
can
deserue
any
thing
at
his
hands
:
much
lesse
can
sinners
and
rebels
.
Neither
can
any
creature
giue
any
reward
or
recompence
to
him
:
as
he
needeth
none
,
nor
expecteth
any
,
so
he
can
receiue
nothing
which
is
not
his
owne
.
§.
131.
Of
Merit
of
Congruitie
.
THe
[
a
](A01975-e65330-b)
a
Rom.
11.
6.
Illis
operibusquae
ex
fide
&
gratta
proficiscuntur
fa
temur
nos
mereri
remissionem
pec
colorum
.
Bellar.
Indic
.
de
lib.
concor
.
Mend.
8.
Idem
de
Iustif
.
l.
5.
c.
22.
free
discharge
of
God
directly
excludeth
all
merit
of
man
.
For
that
which
is
done
for
merit
is
not
freely
done
.
merit
of
Congruitie
or
meetnesse
,
and
condignitie
or
desert
and
worth
.
They
say
that
merit
of
condignitie
followeth
iustification
:
but
merit
of
Congruitie
goeth
before
it
,
and
meriteth
and
obtaineth
both
remission
of
sinnes
and
iustification
.
[
*
](A01975-e65410-b)
*
The
whole
Armour
of
God
Treat
.
2.
Part.
4.
§.
7.
on
Eph.
6.
14
Of
that
merit
of
condignitie
I
haue
elsewhere
spoken
:
neither
is
it
pertinent
to
this
place
.
For
merit
of
Congruitie
:
1.
Though
it
be
taken
in
the
fairest
interpretation
that
can
be
,
yet
can
it
not
stand
with
free
grace
,
with
meere
mercie
:
but
it
much
impaireth
the
same
.
2.
When
they
expound
their
owne
meaning
,
they
acknowledge
that
remission
of
sins
and
iustification
is
due
as
a
recompence
or
reward
to
the
said
merit
of
Congruitie
.
For
,
say
they
,
To
euery
merit
a
reward
answereth
:
as
there
is
a
merit
of
Congruitie
,
so
also
a
reward
of
Congruitie
.
the
merit
of
Congruitie
is
rather
founded
in
some
dignitie
of
the
worke
,
then
in
the
promise
of
God
.
Doth
not
their
owne
exposition
of
Congruitie
make
it
a
plaine
condignitie
and
desert
.
3.
When
God
first
acquitteth
and
iustifieth
a
sinner
,
hee
findeth
in
him
no
congruitie
,
when
we
were
enemies
,
we
were
reconciled
to
God
.
God
,
who
is
rich
in
mercie
,
for
his
great
loue
,
wherewith
he
loued
vs
,
euen
when
we
were
dead
in
sinne
,
quickned
vs
.
§.
132.
Of
Popish
satisfactions
for
sinnes
remitted
.
GOds
full
discharge
of
sinne
excludeth
all
remainder
of
punishment
to
be
endured
in
this
world
,
or
elsewhere
by
way
of
satisfaction
for
the
sin
forgiuen
.
For
it
any
satisfaction
remaine
to
be
done
,
the
discharge
is
not
full
.
Derogatory
therefore
to
the
absolute
fulnesse
of
Gods
discharge
is
the
doctrine
of
our
Aduersaries
in
this
point
.
For
they
hold
that
after
sinne
is
forgiuen
,
not
remembring
,
not
imputing
,
couering
,
casting
behinde
the
backe
,
casting
into
the
bottome
of
the
sea
,
blotting
out
,
&c.
We
denie
not
but
that
Saints
whose
sinnes
are
forgiuen
,
may
notwithstanding
be
punished
in
this
life
(
as
for
the
fiction
of
Purgatorie
it
deserueth
rather
to
be
hissed
at
,
then
by
arguments
refuted
)
but
withall
we
say
,
that
those
punishments
are
neither
expiatorie
,
nor
satisfactorie
,
nor
yet
vindictiue
for
sinne
.
If
they
were
,
Christs
expiation
,
satisfaction
,
and
suffering
might
be
thought
insufficient
.
The
punishments
which
are
inflicted
on
them
whose
sins
are
forgiuen
,
§.
133.
Of
the
comfort
that
ariseth
from
Gods
free
and
full
discharge
.
THe
free
and
full
discharge
which
God
giueth
of
sinne
,
A
due
consideration
of
our
many
hainous
sinnes
cannot
but
astonish
vs
,
and
make
vs
ashamed
to
appeare
in
the
presence
of
God
for
pardon
of
them
:
but
knowledge
of
the
free
grace
of
God
,
(
who
of
himselfe
,
for
himselfe
,
for
his
owne
names
sake
pardoneth
sinne
)
and
faith
therein
,
emboldeneth
poore
sinners
to
draw
neare
to
the
Throne
of
Grace
,
and
to
cast
themselues
downe
before
Gods
mercie-seate
for
pardon
,
We
do
not
present
our
supplications
before
thee
for
our
righteousnesses
,
but
for
thy
great
mercies
.
Againe
,
knowledge
of
the
desert
of
sinne
,
how
the
least
sin
deserueth
the
wrath
of
God
,
and
the
least
degree
of
Gods
wrath
is
an
vnsupportable
burthen
,
cannot
but
affright
the
soule
of
a
sinner
through
the
apprehension
of
any
vindictiue
punishment
to
be
endured
for
sinne
.
What
then
can
remaine
to
satisfie
the
poore
sinner
,
but
faith
in
Gods
full
discharge
?
The
promises
of
God
being
the
ground
of
our
faith
,
good
ground
we
haue
to
beleeue
that
according
to
the
forenamed
promises
,
our
sinnes
,
which
we
haue
humbly
and
penitently
confessed
,
and
for
which
wee
haue
craued
pardon
,
are
freely
and
fully
discharged
.
If
vpon
our
owne
true
humiliation
,
and
heartie
supplication
we
did
beleeue
this
,
what
comfort
,
what
peace
might
be
brought
to
our
soules
thereby
?
Let
vs
the
efore
oft
meditate
on
the
fore-named
grounds
of
faith
,
that
our
faith
thereby
may
be
the
more
established
,
and
our
consciences
the
more
quieted
.
The
thing
acknowledged
,
DEBTS
,
The
appropriation
of
them
,
OVR
,
The
kinde
of
discharge
,
FORGIVE
,
haue
hitherto
bene
handled
.
The
parties
to
be
discharged
,
VS
,
are
now
to
be
considered
.
§.
134.
Of
praying
for
the
pardon
of
our
owne
sinnes
especially
.
Q.
WHo
are
comprised
vnder
this
particle
Vs
?
A.
We
our selues
,
and
others
.
The
first
person
includeth
our selues
.
The
plurall
number
extendeth
this
Petition
to
others
.
Q.
What
doctrine
may
thence
be
gathered
?
A.
Pardon
is
to
be
sought
for
our
owne
and
others
sinnes
.
Of
seeking
pardon
for
our
owne
sinnes
no
question
can
be
made
.
Holy
men
of
God
guided
by
the
Spirit
of
God
haue
done
this
in
particular
,
euen
in
the
singular
number
for
themselues
.
Put
away
MINE
iniquitie
,
sinne
,
wash
ME
,
Purge
ME
,
saith
the
Psalmist
.
Loue
begins
at
home
.
If
any
dutie
of
loue
be
to
be
shewed
to
our selues
,
then
this
especially
aboue
all
other
.
For
if
sinne
bee
not
pardoned
,
what
can
be
comfortable
,
what
can
be
beneficiall
and
profitable
to
vs
?
The
application
of
this
point
concerneth
not
onely
such
as
(
through
ignorance
of
that
fearefull
estate
wherein
they
lie
by
sinne
,
or
a
prophaine
neglect
of
this
holy
and
heauenly
dutie
of
prayer
)
neuer
call
vpon
God
for
this
or
any
other
blessing
,
in
their
owne
or
others
behalfe
:
but
also
,
and
that
more
especially
such
,
as
through
some
violent
temptation
,
and
deepe
apprehension
of
Gods
indignation
against
them
,
are
afraid
to
pray
for
pardon
of
their
owne
sinnes
,
and
yet
can
heartily
pray
for
the
pardon
of
others
sinnes
.
These
must
bee
well
instructed
in
this
priuiledge
that
is
here
afforded
vnto
vs
:
and
in
that
respect
which
God
hath
to
the
particular
prayer
which
is
made
by
a
penitent
soule
in
his
owne
behalfe
.
§.
135.
Of
praying
for
pardon
of
others
sinnes
.
THat
prayer
is
to
bee
made
for
others
hath
beene
[
*
](A01975-e66070-b)
*
§.
14.
&
92.
before
shewed
.
If
for
any
other
blessing
we
ought
to
pray
in
the
behalfe
of
others
,
then
most
of
all
for
the
pardon
of
their
sinnes
,
the
greatest
blessing
,
if
the
extent
of
it
be
well
obserued
,
that
in
this
world
can
be
obtained
for
them
.
This
was
it
for
which
Moses
so
earnestly
prayed
in
the
behalfe
of
the
Israelites
:
If
he
haue
committed
sinnes
they
shall
be
forgiuen
him
.
That
reason
is
a
reason
of
great
weight
:
ae
soule
is
saued
from
death
.
What
a
priuiledge
,
what
an
honour
is
this
to
a
Christian
,
that
he
should
be
a
meanes
of
sauing
his
brothers
soule
?
What
a
benefit
doth
he
thereby
bring
to
his
brother
?
The
Scripture
giueth
vs
many
instances
of
the
benefit
of
prayer
in
this
kinde
:
namely
,
that
it
hath
bene
a
meanes
of
obtaining
pardon
for
many
sinners
:
and
of
preuenting
or
remouing
many
iudgements
from
them
.
Witnesse
the
[
e
](A01975-e66160-b)
e
Exo.
32.
11.
&c
many
prayers
which
Moses
made
for
the
Israelites
when
they
had
sinned
against
God
:
[
f
](A01975-e66190-b)
f
Num.
12.
13.
Miriam
.
Witnesse
also
[
g
](A01975-e66210-b)
g
2.
Chro.
30.
18
,
20.
the
prayer
which
Hezekiah
made
for
the
people
that
came
vnprepared
to
the
Passe-ouer
:
and
[
h
](A01975-e66230-b)
h
Iob
42.
8
,
9.
the
prayer
which
Iob
made
for
his
friends
that
spake
not
of
God
the
thing
that
was
right
.
No
doubt
but
[
i
](A01975-e66250-b)
i
Compare
Luke
23
24.
with
Act.
2.
38
,
41.
&
4.
4.
the
prayer
which
Christ
made
on
the
crosse
for
them
that
so
euilly
entreated
him
,
was
a
meanes
that
many
thousand
Iewes
anone
after
his
ascension
were
conuerted
,
and
had
their
sinnes
pardoned
.
The
like
may
be
said
of
[
k
](A01975-e66260-b)
k
Act.
7.
60.
Stephens
prayer
.
Not
onely
to
others
may
much
good
be
brought
by
a
conscionable
performance
of
this
dutie
,
but
to
our selues
also
.
For
our
faith
in
the
pardon
of
our
owne
sins
will
be
much
strengthned
thereby
.
By
praying
for
the
pardon
of
others
sinnes
wee
shall
the
better
acquaint
our selues
with
the
extent
of
Gods
promises
,
which
are
the
holy
oyle
to
make
the
lampe
of
our
faith
to
continue
her
light
.
Learne
we
hereby
to
take
notice
of
others
sinnes
as
well
as
of
our
owne
.
Take
we
notice
of
the
publicke
open
sinnes
of
the
times
and
places
where
we
liue
,
of
those
among
whom
we
conuerse
,
but
especially
of
those
who
are
vnder
our
charge
.
And
as
we
obserue
them
,
we
ought
to
be
humbled
for
them
,
to
make
confession
of
them
to
God
,
and
supplication
for
pardon
of
them
.
[
m
](A01975-e66310-b)
m
Rom.
14.
19.
many
excellent
patternes
in
Gods
In
performance
of
this
dutie
let
our
minds
be
especially
fixed
on
the
sinnes
of
those
who
are
vnder
our
charge
:
and
to
whom
we
are
by
some
speciall
bonds
linked
:
as
Iob
who
prayed
for
his
[
n
](A01975-e66360-b)
n
Iob
1.
5.
children
and
[
o
](A01975-e66380-b)
o
—
42.
9.
friends
:
and
[
p
](A01975-e66400-b)
p
Exo.
32.
32.
Moses
for
the
people
vnder
his
charge
.
It
is
meete
also
to
enlarge
our
prayer
,
so
as
the
inhabitants
of
the
Parish
,
Towne
,
Citie
,
and
Nation
wherein
we
liue
may
be
comprised
therein
:
as
[
*
](A01975-e66450-b)
*
Dan.
9.
7
,
8
,
9.
Daniel
who
confessed
the
sins
of
Ierusalem
,
Iudah
,
and
all
Israel
,
and
craued
pardon
for
the
same
Here
we
ought
especially
to
be
mindfull
of
the
sinnes
of
our
Gouernours
,
and
Ministers
,
as
[
q
](A01975-e66510-b)
q
Neh.
9.
34.
the
Leuits
were
of
the
sinnes
of
their
Princes
and
Priests
.
Finally
,
our
prayers
in
this
respect
must
be
extended
to
our
enemies
:
for
which
we
haue
both
the
[
r
](A01975-e66550-b)
r
Mat.
5.
44.
precept
,
and
[
s
](A01975-e66570-b)
s
Luke
23.
34.
patterne
of
Christ
,
and
the
patterne
of
the
[
t
](A01975-e66590-b)
t
Acts
7.
60.
first
Christian
Martyr
.
Hitherto
of
the
substance
of
the
fift
Petition
.
The
condition
annexed
thereto
followeth
.
§.
136.
Of
mans
forgiuing
another
.
Q.
WHich
are
the
words
wherein
the
Condition
annexed
to
the
fifth
Petition
is
expressed
?
A.
As
we
forgiue
our
debters
.
Q.
What
are
the
distinct
points
here
to
be
considered
?
A.
1.
The
Dutie
required
,
FORGIVE
.
2.
The
Persons
tied
thereto
,
WEE
.
3.
The
Parties
to
whom
it
is
to
be
performed
,
DEBTERS
.
4.
The
Restraint
thereof
,
OVR
.
5.
The
Resemblance
,
As.
In
setting
downe
the
dutie
we
are
to
note
1.
Wherein
it
consisteth
.
2.
When
it
is
to
be
performed
.
Q.
What
is
the
maine
dutie
here
required
?
A.
Mon
must
forgiue
one
another
.
Many
precepts
of
Scripture
tend
hereunto
:
as
,
[
a
](A01975-e66900-b)
a
Mat.
5.
39.
Resist
not
euill
.
[
b
](A01975-e66920-b)
b
Rom.
12.
19.
Auenge
not
your selues
.
[
c
](A01975-e66940-b)
c
Col.
3.
13.
Forbeare
one
another
.
Forgiue
one
another
.
[
d
](A01975-e66960-b)
d
Rom.
12.
21.
Ouercome
euill
with
goodnesse
.
And
answerable
haue
the
practise
of
the
Saints
bene
from
time
to
time
.
Instance
[
e
](A01975-e66980-b)
e
Gen.
50.
17
,
20.
Ioseph
,
[
f
](A01975-e67000-b)
f
Num.
12.
13.
Moses
,
[
g
](A01975-e67020-b)
g
2.
Sam.
19.
23.
Dauid
,
[
h
](A01975-e67040-b)
h
Gal.
4.
12.
Paul
,
and
others
like
them
.
This
is
an
especiall
propertie
of
a
Saint
,
the
wisedome
that
commeth
from
aboue
abideth
.
For
that
wisedome
is
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercie
and
good
fruites
.
Hereby
a
manifest
difference
is
discerned
betwixt
that
Spirit
which
cometh
from
aboue
,
and
that
spirit
which
ariseth
from
the
flesh
:
betwixt
a
regenerate
and
a
naturall
man
.
By
nature
man
is
exceedingly
proane
to
reuenge
.
Many
among
vs
,
Farre
short
of
the
Christians
Goale
doe
they
come
,
I
runne
into
no
mans
debt
,
I
doe
wrong
to
no
man
,
I
euen
haue
beene
,
and
euer
will
be
ready
to
doe
all
offices
of
kindnesse
that
I
can
.
But
if
any
abuse
mee
any
way
and
wrong
mee
,
they
shall
know
whom
they
abuse
:
and
I
will
make
them
repent
the
wrong
which
they
haue
done
.
My
friend
shall
taste
of
my
kindnesse
:
but
mine
enemy
shall
know
what
I
am
able
to
doe
.
The
pretended
goodnesse
of
such
men
wanteth
the
substance
of
goodnesse
:
it
hath
but
a
shew
and
shadow
thereof
.
That
is
sound
,
solide
,
pure
gold
that
abideth
the
flaming
heate
of
the
fiery
furnace
.
A
mans
goodnesse
cannot
be
proued
to
be
sound
till
it
bee
tried
by
the
fire
of
wrong
,
or
offence
.
Dogs
,
Beares
,
Tygers
,
The
Diuell
is
good
while
hee
is
pleased
.
Behold
then
what
kinde
of
goodnesse
it
is
,
whereof
such
men
boast
.
No
better
then
the
goodnesse
of
the
most
cruell
creatures
,
not
the
Diuell
excepted
.
Doe
what
you
can
to
a
sheepe
,
you
cannot
make
it
snarle
or
bite
.
Doe
but
clap
a
Dogge
on
the
backe
,
hee
will
be
ready
to
fly
in
your
face
.
He
therefore
that
being
prouoked
is
stirred
vp
to
reuenge
,
retaineth
his
naturall
doggish
disposition
.
Hee
that
may
iustly
bee
accounted
a
Lambe
,
or
sheepe
of
Christs
fold
,
and
to
haue
the
Spirit
of
the
Lambe
of
God
in
him
,
will
recompence
to
no
man
euill
for
euill
,
but
ouercome
euill
with
good
.
This
dutie
of
forgiuing
one
another
being
the
maine
and
principall
point
intended
in
this
condition
added
to
the
fift
Petition
,
which
is
the
onely
bie
clause
in
the
whole
Lords
Prayer
,
and
which
Christ
thought
not
enough
to
insert
in
the
Prayer
,
but
so
soone
as
hee
had
ended
his
forme
of
prayer
returned
to
this
point
againe
,
and
againe
and
againe
presleth
it
both
affirmatiuely
,
and
negatiuely
,
shewing
the
aduantage
of
forgiuing
,
and
the
damage
of
not
forgiuing
.
For
a
further
pressing
and
enforcing
of
it
,
I
will
endeuour
to
set
out
the
Excellency
,
Vtilitie
,
Necessity
,
Difficultie
,
and
Raritie
of
it
.
1.
For
the
Excellencie
of
it
,
[
a
](A01975-e67320-b)
a
Exod.
34.
7.
he
forgiueth
sinne
.
Therefore
with
great
Emphasis
he
saith
,
[
b
](A01975-e67340-b)
b
Isa.
43.
25.
I
,
I
am
he
that
blotteth
out
thy
transgression
for
mine
owne
sake
.
And
with
great
admiration
of
this
excellencie
saith
the
Prophet
,
[
c
](A01975-e67360-b)
c
Mic.
7.
18.
Who
is
a
God
like
vnto
thee
that
pardoneth
iniquitie
?
They
therefore
that
forgiue
wrongs
shew
themselues
like
to
God
in
this
his
excellencie
.
Whereupon
the
Apostle
hauing
exhorted
vs
[
d
](A01975-e67380-b)
d
Ephes.
4.
32.
to
forgiue
,
addeth
,
as
a
further
motiue
to
presse
the
dutie
,
this
clause
,
[
e
](A01975-e67400-b)
e
—
5.
1.
Bee
ye
followers
of
God
as
deare
children
.
Herein
man
sheweth
himselfe
a
God
to
man
:
as
on
the
contrarie
by
reuenge
,
hee
sheweth
himselfe
a
very
Deuill
:
Many
,
like
[
f
](A01975-e67420-b)
f
Gen.
4.
23.
Lamech
,
boast
and
glorie
in
taking
reuenge
,
as
in
a
matter
of
great
manhood
,
whereas
in
truth
it
is
a
part
of
much
basenesse
,
and
great
pusilanimitie
.
2.
For
the
Vtilitie
of
it
,
What
profit
is
there
of
forgiuing
?
I
answer
as
the
Apostle
did
of
Circumcision
,
[
g
](A01975-e67480-b)
g
Rom.
3.
1
,
2.
Much
euery
way
.
Thereby
assurance
of
Gods
forgiuing
our
sinnes
is
obtained
.
Wee
are
made
more
capable
of
receiuing
mercy
from
God
.
We
shall
haue
much
quietnesse
in
our
soules
.
We
shall
appeare
more
amiable
before
men
,
bee
the
better
loued
of
them
,
and
receiue
more
kindnesses
from
them
.
We
shall
auoid
many
mischiefes
whereinto
wee
might
implunge
our selues
by
taking
reuenge
,
and
which
both
God
and
man
might
bring
vs
vnto
for
taking
reuenge
.
3.
For
the
Necessitie
of
it
;
In
regard
of
societie
with
men
,
there
is
no
liuing
in
this
world
without
a
mind
willing
and
ready
to
forgiue
wrongs
:
and
that
by
reason
of
the
wrongs
which
others
from
time
to
time
will
doe
to
vs
,
and
wee
to
others
.
Wee
liue
here
among
many
and
sundry
sorts
of
people
,
and
those
of
diuers
and
different
dispositions
:
some
giuing
offence
in
one
kinde
,
others
in
another
.
If
we
be
forward
to
take
reuenge
of
euery
wrong
,
and
haue
not
a
minde
forward
to
forgiue
,
we
shall
neuer
haue
a
quiet
minde
.
Reuenge
will
bee
as
a
poison
continually
working
in
our
soules
,
exceedingly
disturbing
and
disquieting
them
.
And
for
our selues
,
flesh
is
in
vs
all
:
it
abideth
in
the
best
,
so
long
as
they
abide
in
this
world
.
By
reason
of
the
flesh
in
vs
wee
are
subiect
to
many
infirmities
,
whereby
sundry
offences
are
giuen
to
others
,
sometimes
on
weaknesse
,
and
sometimes
on
wilfulnesse
:
sometimes
on
sudden
passion
,
and
heate
of
bloud
,
and
sometimes
againe
on
deliberation
and
cold
bloud
.
By
reason
hereof
we
need
that
others
should
beare
with
vs
,
and
forgiue
vs
.
But
if
we
forgiue
not
others
,
how
can
we
looke
that
others
should
forgiue
vs
.
1.
Our
example
in
taking
reuenge
of
others
,
is
a
patterne
to
others
to
take
reuenge
of
vs
.
2.
It
is
iust
with
the
Lord
to
suffer
men
so
to
doe
,
according
to
that
which
Adoni-bezek
said
,
[
a
](A01975-e67550-b)
a
Iudg.
1.
7.
As
I
haue
done
,
so
God
hath
requited
mee
.
[
b
](A01975-e67570-b)
b
Mat.
7.
1.
So
much
is
oft
expressely
threatned
.
In
regard
of
Communion
with
God
,
Lawes
of
the
Medes
and
Persians
established
by
the
King
,
if
yee
forgiue
not
men
their
trespasses
,
neither
will
your
heauenly
Father
forgiue
your
trespasses
.
Q.
May
then
that
remission
which
God
granteth
be
reuersed
?
A.
1.
That
which
hypocrites
presumptuously
assume
to
themselues
,
4
,
For
the
difficulty
of
it
,
He
that
ruleth
his
spirit
is
mightier
then
he
that
taketh
a
Citie
.
5.
Runne
yee
to
and
fro
thorow
the
streets
,
and
see
now
and
know
,
and
seeke
in
the
broad
places
,
if
ye
can
finde
a
man
,
if
there
be
any
that
forgiueth
wrongs
,
and
passeth
by
offences
.
View
the
world
,
obserue
such
as
are
reputed
to
haue
a
generous
minde
.
Among
them
yee
shall
finde
Challenges
sent
and
taken
,
and
despera●e
Combates
vndertaken
for
euery
flight
wrong
,
for
euery
disgracefull
and
displeasing
word
.
Enter
into
the
Citie
,
goe
about
the
Country
,
marke
the
disposition
of
inhabitants
in
Citie
and
Country
,
and
ye
shall
finde
among
them
for
petty
iniuries
,
and
ignominious
speeches
,
complaints
to
Iustices
,
Warrants
,
Arrests
,
Actions
,
Imprisonments
,
and
sutes
in
Law
to
the
vtter
vndoing
of
one
another
.
Innes
of
Court
,
Seates
of
Iustice
,
Vniuersities
,
Yea
,
and
Pulpits
are
full
of
bittet
inuectiues
,
spightfull
calumniations
,
and
reuengefull
defamations
for
euery
offence
,
and
that
ofttimes
when
the
offence
is
rather
taken
then
giuen
.
Men
,
Women
,
Old
,
Yong
,
Rich
,
Poore
,
Brothers
and
Sisters
,
Fellow-seruants
,
Neighbours
,
Friends
,
all
of
all
sorts
,
are
exceedingly
giuen
to
reuenge
.
If
the
thoughts
of
men
could
bee
ransacked
,
and
the
desire
of
reuenge
that
therein
lurketh
be
discouered
,
it
would
then
more
euidently
appeare
that
this
grace
of
forgiuing
wrongs
,
which
is
indeed
rare
in
the
excellency
of
it
,
is
also
exceeding
rare
in
the
scarsity
of
it
:
hardly
to
be
found
any
where
.
If
now
the
Excelleucy
of
a
thing
in
it selfe
,
if
the
Vtilitie
and
benefit
which
it
bringeth
to
them
that
haue
it
:
if
the
absolute
Necessitie
thereof
for
communion
with
God
or
Man
:
If
the
Difficultie
of
attaining
thereto
:
If
the
Raritie
of
it
,
being
such
as
very
few
attaine
vnto
it
,
bee
motiues
to
stirre
vs
vp
diligently
and
earnestly
to
seeke
after
it
,
Motiues
are
not
wanting
to
stirre
vs
vp
to
vse
all
meanes
that
may
bee
to
suppresse
reuenge
,
and
to
worke
in
vs
a
readinesse
,
and
willingnesse
to
forgiue
.
This
of
the
Dutie
here
required
.
The
Time
when
it
is
to
be
performed
followeth
.
§.
137.
Of
speedy
forgiuenesse
.
Q.
WHat
time
is
limited
for
forgiuing
?
A.
The
Time
present
.
The
word
is
of
the
present
Tense
,
[
a
](A01975-e67930-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wee
doe
forgiue
,
which
implyeth
a
present
performance
,
and
a
constant
continuance
.
The
time
present
hath
an
Opposition
both
to
the
time
to
come
,
and
also
to
the
time
past
.
Hee
that
in
the
present
doth
a
thing
putteth
it
not
off
to
the
future
,
contenting
himselfe
with
a
purpose
to
doe
it
afterwards
,
as
if
it
were
enough
to
say
,
I
will
forgiue
:
neither
doth
hee
leaue
off
to
doe
it
,
contenting
himselfe
that
heretofore
he
hath
done
it
,
as
if
it
were
enough
to
say
,
I
haue
forgiuen
.
But
so
soone
as
occasion
of
doing
it
is
offered
,
he
doth
it
:
and
so
long
as
the
occasion
continueth
,
he
continueth
to
doe
it
.
Q.
What
doctrine
may
be
gathered
from
the
profession
of
forgiuenesse
in
the
time
present
?
A.
We
must
presently
forgiue
.
So
soone
as
occasion
of
exercising
this
duty
is
offered
,
it
must
be
put
in
practise
.
As
the
shadow
sheweth
it selfe
so
soone
as
a
body
appeareth
in
sun-shine
,
so
must
forgiuenesse
as
soone
as
a
wrong
is
discerned
.
When
ye
stand
praying
,
forgiue
.
Let
not
the
Sunne
goe
downe
vpon
your
wrath
.
not
suffering
the
Sunne
to
goe
downe
on
a
thing
,
is
prouerbiall
,
and
implyeth
a
speedy
redresse
.
Contrary
hereunto
doe
they
who
suffer
many
sunnes
to
set
on
their
wrath
.
Reuenge
is
a
kinde
of
fire
,
which
if
it
bee
not
presently
quenched
,
[
c
](A01975-e68100-b)
c
Gen
4.
5
,
8.
the
reuenge
and
wrath
incensed
in
Cain
against
Abel
,
and
in
the
[
d
](A01975-e68130-b)
d
Math.
26.
4.
Scribes
and
Pharises
against
Christ
▪
It
encreased
to
bloud
.
Reuenge
the
longer
it
lasteth
,
the
stronger
it
waxeth
.
But
forgiuenesse
is
the
onely
meanes
to
quench
that
fire
,
to
expell
that
poison
.
Can
then
forgiuenesse
with
safety
bee
put
off
?
Assuredly
Satan
will
take
great
aduantage
from
the
least
delay
.
giue
no
place
to
the
diuell
.
But
by
putting
off
reuenge
,
wee
giue
much
place
to
him
.
Hereby
tryall
may
be
made
of
a
mind
rightly
fitted
and
prepared
for
this
duty
of
forgiuenesse
.
It
manifesteth
it selfe
so
soone
as
occasion
is
offered
.
So
soone
as
the
Lord
had
striken
Miriam
with
Leprosie
for
the
wrong
she
did
to
Moses
,
Moses
to
shew
how
ready
he
was
to
passe
it
by
,
But
the
deceitfulnesse
of
their
heart
is
euidently
discouered
,
I
may
forget
the
wrong
,
but
I
will
neuer
forgiue
it
.
Hereby
they
prouoke
God
to
keepe
their
sins
in
perpetuall
memory
,
and
to
binde
himselfe
to
execute
vengeance
on
them
.
§.
138.
Of
constant
forgiuing
.
Q.
WHat
other
doctrine
may
bee
gathered
from
the
profession
of
forgiuenesse
in
the
time
present
?
A.
Forgiuenesse
must
bee
a
continued
act
.
It
must
not
,
so
long
as
we
liue
,
be
reckoned
among
the
things
vtterly
past
,
and
no
more
to
be
performed
.
The
time
past
hath
his
date
.
The
time
to
come
may
haue
no
date
at
all
.
The
time
present
is
alwayes
in
being
.
God
therefore
setteth
out
his
eternall
being
and
abiding
by
the
time
present
,
in
this
Title
,
I
AM
THAT
I
AM.
I
doe
forgiue
,
must
neuer
bee
of
another
minde
:
hee
must
neuer
thinke
of
recalling
what
he
hath
forgiuen
,
or
of
waxing
wearie
of
forgiuing
,
though
neuer
so
many
wrongs
from
time
to
time
be
offered
.
when
yee
stand
praying
,
forgiue
.
Pray
continually
.
If
we
must
pray
continually
,
and
praying
forgiue
,
them
must
we
forgiue
continually
.
forgiue
vnto
seuenty
times
seuen
,
he
intendeth
a
readinesse
to
forgiue
so
oft
as
wee
are
wronged
,
Constant
continuance
in
a
good
thing
is
that
which
setteth
the
crowne
vpon
it
,
and
maketh
it
not
to
bee
in
vaine
.
But
intermitting
,
and
omitting
that
which
is
well
begun
,
taketh
away
the
glory
thereof
.
Reuenging
after-wrongs
,
prouoketh
God
to
passe
by
without
reward
or
regard
our
forgigiuing
of
former
wrongs
.
Let
vs
not
therefore
bee
ouercome
of
euill
:
ouercome
euill
with
goodnesse
.
Wee
haue
need
,
in
regard
of
that
extent
of
duty
here
required
,
to
take
vnto
our selues
an
inuincible
resolution
.
For
while
wee
liue
in
this
world
,
it
cannot
be
but
that
we
shall
haue
wrongs
offered
vnto
vs
.
It
is
not
without
cause
that
the
Apostle
aduiseth
to
Let
patience
haue
her
perfect
worke
.
[
a
](A01975-e68560-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
notation
of
the
word
which
the
Apostle
vseth
,
implyeth
this
last
branch
of
perfection
,
which
is
a
persisting
to
the
end
,
euen
to
the
end
of
this
mortall
life
wherein
wee
shall
haue
vse
and
need
of
exercising
this
duty
of
forgiuenesse
.
We
may
not
therefore
so
much
consider
what
wrongs
and
offences
we
haue
forgiuen
,
as
how
many
more
we
may
hereafter
take
occasion
to
forgiue
:
that
by
our
continuall
practise
of
this
duty
,
wee
may
day
after
day
say
,
I
doe
forgiue
.
Thus
much
of
the
Duty
required
.
The
Parties
tyed
thereto
,
are
next
to
be
considered
.
§.
139.
Of
dealing
with
man
,
as
we
desire
God
should
deale
with
vs
.
Q.
WHo
are
especially
tyed
to
the
condition
of
the
fift
Petition
?
A.
They
who
call
God
Father
,
and
craue
forgiuenesse
of
him
.
For
this
Particle
WEE
in
the
condition
,
and
the
Particles
OVR
,
VS
,
in
the
Preface
,
and
in
the
Petitions
,
are
all
of
the
same
Number
and
Person
,
and
haue
a
mutuall
reference
to
the
same
persons
.
Q.
What
doctrine
hence
ariseth
?
A.
Saints
that
craue
and
expect
mercy
of
God
are
most
bound
to
shew
mercy
to
man
.
This
did
the
Lord
presse
vpon
his
seruant
thus
,
I
forgaue
thee
all
thy
debt
because
thou
desiredst
mee
:
shouldest
not
thou
also
haue
had
compassion
on
thy
fellow-seruant
,
euen
as
I
had
compassion
on
thee
?
This
also
doth
the
Apostle
especially
presse
vpon
Professors
,
as
these
Reasons
shew
,
There
is
one
body
,
and
one
Spirit
,
euen
as
yee
are
called
in
one
hope
of
your
Calling
:
One
Lord
:
one
Faith
:
one
Baptisme
:
one
God
and
Father
of
all
.
By
the
mercy
which
Saints
,
that
craue
and
expect
mercy
from
God
,
shew
,
both
God
that
forgiueth
them
,
and
Christ
,
for
whose
sake
God
forgiueth
them
,
are
most
glorified
.
The
Gospell
also
and
their
profession
thereof
,
are
most
graced
,
and
honoured
thereby
;
yea
and
the
mouthes
of
such
enemies
as
watch
for
occasions
to
disgrace
professors
of
the
Gospell
,
are
stopped
.
Finally
the
mutuall
good
of
the
members
of
Gods
Churches
is
hereby
much
promoted
.
What
great
and
iust
cause
of
complaint
is
in
these
respects
giuen
,
the
Wolfe
should
dwell
with
the
Lambe
,
and
the
Leopard
lie
d●wne
with
the
Kid
,
&c.
But
now
such
as
professe
themselues
to
bee
Lambs
,
and
Kids
of
Christs
flocke
can
scarce
dwell
quietly
one
by
another
.
Many
Professors
are
as
very
fire-brands
as
any
other
.
religion
is
vaine
.
They
mocke
God
,
they
deceiue
man
,
they
lie
against
their
conscience
,
when
they
say
,
We
forgiue
.
Their
sinne
is
the
greater
,
in
that
thereby
they
open
the
mouthes
of
prophane
persons
against
the
Gospell
of
Christ
,
and
a
profession
thereof
.
Let
vs
who
call
God
,
Father
,
who
craue
,
who
expect
mercie
of
God
,
learne
with
what
mind
to
do
it
:
namely
,
with
a
mind
ready
and
willing
to
do
for
others
what
we
desire
to
be
done
for
vs
.
Lift
vp
pure
hands
without
wrath
,
,
thou
that
desirest
God
to
turne
away
his
wrath
from
thee
.
Shew
mercie
thou
that
crauest
mercie
of
God
.
Be
bountifull
,
thou
that
longest
to
taste
of
the
sweetnesse
of
Gods
bountie
.
Forbeare
thy
brother
,
thou
that
wouldest
haue
God
forbeare
thee
.
So
deale
in
euery
other
respect
,
as
thou
prayest
God
to
deale
with
thee
.
This
is
acceptable
to
God
.
This
well
becommeth
thy
profession
.
This
will
bring
much
comfort
to
thy
soule
.
Thus
shall
not
thy
prayer
be
made
in
vaine
.
The
Dutie
and
Parties
most
bound
thereto
being
declared
,
The
Persons
to
whom
the
dutie
is
to
bee
performed
are
to
bee
set
out
.
§.
140.
Of
the
seuerall
kinds
of
debts
whereby
we
become
debters
to
man
.
Q.
WHo
are
meant
by
DEBTERS
?
A.
Such
as
any
way
wrong
man
.
For
the
Apostle
ioyneth
together
these
two
phrases
,
[
a
](A01975-e69080-b)
a
Philem.
v.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
wronged
,
endebted
.
So
many
wayes
as
one
wrongeth
another
,
he
becometh
a
debter
to
him
.
But
one
may
wrong
another
(
according
to
those
seuerall
,
distinct
heads
of
duties
which
the
law
enioyneth
to
bee
performed
to
our
neighbours
)
fiue
waies
.
1.
In
his
place
or
dignitie
.
Herein
[
b
](A01975-e69140-b)
b
Numb.
12.
2.
Aaron
and
Miriam
,
[
c
](A01975-e69170-b)
c
—
16.
3.
Corah
,
Dathan
and
Abiram
became
Debters
to
Moses
.
They
spake
against
that
authoritie
,
eminencie
,
and
dignitie
which
God
had
giuen
him
.
2.
In
his
Person
or
life
.
Herein
[
d
](A01975-e69240-b)
d
1.
Sam.
19.
10
,
11.
&c.
Saul
became
a
debter
to
Dauid
by
persecuting
his
person
,
and
seeking
to
take
away
his
life
.
Herein
also
[
e
](A01975-e69280-b)
e
Acts
2.
23.
the
Iewes
were
debters
to
Christ
.
3.
In
his
chastitie
.
Herein
[
f
](A01975-e69340-b)
f
1.
Sam.
25.
44
Phalti
and
Michal
became
debters
to
Dauid
,
in
that
(
[
g
](A01975-e69390-b)
g
2.
Sam.
3.
14.
Michal
being
Dauids
wife
)
they
two
as
man
and
wife
liued
,
and
kept
,
companie
together
.
4.
In
his
goods
.
Herein
Onesimus
became
a
debter
to
Philemon
,
by
running
from
him
,
and
purloyning
his
goods
,
which
moued
Saint
Paul
to
say
,
[
h
](A01975-e69480-b)
h
Philem.
v.
18.
If
he
haue
wronged
thee
,
or
oweth
thee
ought
,
&c.
5.
In
his
good
name
.
Herein
[
i
](A01975-e69520-b)
i
2.
Sam.
16.
7
,
8.
Shemei
became
a
debter
to
Dauid
,
by
reproaching
him
,
and
calling
him
a
man
of
bloud
,
a
man
of
Beliall
.
All
these
wrongs
hath
God
expresly
forbidden
in
his
Law
:
so
as
they
are
double
debts
.
One
as
transgressions
against
God
.
The
other
as
iniuries
against
men
.
The
later
of
these
kinds
of
debts
is
here
meant
in
this
condition
.
Of
that
kind
are
all
the
forenamed
instances
.
§.
141.
Of
making
satisfaction
for
wrongs
done
to
man
.
Q.
WHat
doctrine
doth
this
title
DEBTERS
applyed
to
wrongs
do●e
to
men
,
imply
?
A.
Wrong
doers
must
make
satisfaction
for
the
wrong
which
they
do
.
Euery
wrong
is
a
debt
.
But
a
debt
must
be
satisfied
,
according
to
this
charge
[
a
](A01975-e69670-b)
a
Rom.
13.
8.
Owe
nothing
to
any
man
.
[
b
](A01975-e69690-b)
b
Leu.
6.
2
&c.
Numb.
5.
7.
God
gaue
to
the
Israelites
an
expresse
law
for
restitution
or
satisfaction
of
that
wherein
one
had
wronged
another
.
By
satisfaction
,
as
by
a
plaister
,
the
wound
which
is
made
is
healed
,
and
so
wrong
becometh
to
be
as
no
wrong
.
The
truth
of
repentance
for
the
wrong
which
is
done
,
is
also
manifested
by
satisfaction
.
[
c
](A01975-e69740-b)
c
Luke
19.
8.
Zaccheus
hereby
gaue
euidence
of
his
vnfeigned
repentance
.
Were
it
possible
to
make
satisfaction
for
the
debts
wherein
we
stand
bound
to
God
,
we
ought
to
do
it
.
But
because
by
reason
of
the
infinitenesse
of
that
debt
wee
are
not
in
any
sort
able
to
satisfie
it
,
Christ
,
who
is
able
,
hath
vndertaken
it
.
He
is
become
our
Suretie
,
He
hath
discharged
our
debt
.
So
as
in
regard
of
our
debts
to
God
,
all
that
is
expected
of
vs
for
satisfaction
thereof
,
is
by
a
true
faith
to
apply
the
satisfaction
of
Christ
.
But
because
wee
may
be
profitable
to
man
,
&
may
make
some
recompence
for
that
wrong
we
haue
done
to
him
,
we
ought
in
this
case
to
do
to
the
vttermost
of
our
power
what
we
can
.
Besides
,
common
iustice
and
equitie
requireth
satisfaction
in
what
we
are
able
.
The
heathen
by
the
light
of
nature
well
discerned
as
much
;
and
haue
giuen
many
good
directions
thereabout
.
What
a
shame
would
it
be
for
them
that
haue
the
light
of
the
Gospell
added
to
that
light
of
nature
,
more
to
liue
in
darknesse
,
and
more
to
loue
the
workes
of
darknesse
,
then
they
did
?
Obiect
.
They
to
whom
men
are
indebted
must
forgiue
their
debters
.
Why
then
should
debters
thinke
of
restitution
or
satisfaction
?
Answ.
1.
That
dutie
of
forgiuenesse
is
required
in
case
that
a
debter
cannot
through
disabilitie
,
or
will
not
through
obstinacy
make
satisfaction
.
But
it
giueth
no
libertie
to
him
that
is
able
,
to
bee
willfull
in
refusing
to
do
what
hee
is
bound
to
do
.
2.
Gods
requiring
mercie
of
one
,
doth
not
iustifie
iniustice
and
iniurie
in
another
.
Wherefore
let
euery
one
looke
to
that
especially
which
belongeth
to
him
:
fruite
worthie
of
repentance
,
As
for
such
,
as
hauing
done
wrong
refuse
reconciliation
when
it
is
offered
,
surely
they
haue
a
diuellish
spirit
.
Such
were
they
of
whom
the
Psalmist
thus
complaineth
,
My
soule
hath
long
dwelt
with
him
that
hateth
peace
.
I
am
for
peace
,
but
when
I
speake
,
they
are
for
warre
.
These
are
fire-brands
in
the
societies
where
they
are
.
More
fit
to
liue
in
hell
among
diuels
,
then
on
earth
among
men
.
§.
142.
Of
departing
from
our
right
.
Q.
WHat
other
doctrine
may
bee
gathered
from
this
metaphor
DEBTERS
in
relation
to
the
dutie
of
forgiuing
?
A.
To
forgiue
we
must
part
with
our
right
.
For
a
debter
to
pay
what
he
oweth
is
a
right
,
due
to
the
creditor
.
But
a
debter
must
be
forgiuen
.
This
cannot
be
,
except
the
Creditor
let
go
his
right
:
and
forbeare
to
exact
that
,
which
,
were
it
not
for
this
dutie
of
forgiuing
,
he
might
exact
.
Saul
hauing
shewed
himselfe
a
profest
mortall
enemie
against
Dauid
,
acknowledged
,
that
Dauid
,
when
he
had
him
in
his
power
,
might
haue
killed
him
:
so
as
in
sparing
him
,
Saul
acknowledged
that
Dauid
departed
from
his
right
.
[
a
](A01975-e70020-b)
a
1.
Sam.
24.
18
,
19.
Thou
hast
shewed
this
day
(
saith
Saul
to
Dauid
)
how
thou
hast
dealt
well
with
me
:
forasmuch
as
when
the
Lord
had
deliuered
me
into
thine
hand
,
thou
killedst
me
not
.
For
if
a
man
find
his
enemie
,
will
he
let
him
go
well
away
?
The
truth
is
,
that
Dauid
was
by
all
law
bound
to
spare
Sauls
life
,
and
to
forbeare
all
reuenge
against
his
person
,
because
he
was
with
his
Soueraigne
:
which
[
b
](A01975-e70090-b)
b
1.
Sam.
24.
5
,
6.
Dauid
well
knew
,
and
accordingly
hee
professed
as
much
:
but
[
c
](A01975-e70110-b)
c
—
18
,
19.
in
Sauls
opinion
he
departed
from
his
right
:
which
he
did
in
truth
in
[
d
](A01975-e70140-b)
d
2.
Sam.
19.
22
,
23.
Shemeis
case
.
We
haue
a
worthy
patterne
for
departing
from
ones
right
for
peace
sake
in
the
[
c
](A01975-e70160-b)
c
Mat.
17.
26.
27
example
of
Christ
,
who
though
hee
were
able
to
proue
that
hee
was
not
bound
to
pay
tribute
,
yet
payd
it
.
So
[
f
](A01975-e70170-b)
f
1.
Cor.
9.
15.
S.
Paul
did
forbeare
to
exact
that
of
the
Churches
which
he
might
haue
done
.
If
a
man
haue
no
right
to
exact
that
which
he
seemeth
to
forgiue
,
his
forgiuenesse
is
no
forgiuenesse
.
It
is
no
worke
of
mercie
.
The
common
practise
of
men
,
We
forgiue
our
debters
.
In
all
manner
of
wrongs
to
a
mans
place
,
person
,
chastetie
,
goods
,
or
good
name
,
there
is
a
kind
of
right
for
a
man
to
take
reuenge
,
and
such
a
right
,
as
it
may
be
,
is
not
condemned
,
but
rather
iustified
by
mans
law
.
What
kind
of
debt
then
can
be
forgiuen
,
if
that
,
which
may
bee
thought
mans
right
,
be
exacted
to
the
vttermost
?
Quarrels
,
contentions
,
needlesse
but
harmefull
suites
in
Law
,
disturbances
of
peace
,
and
other
mischiefes
for
the
most
part
arise
from
mens
ouerstrict
standing
to
that
which
they
conceiue
to
be
their
right
,
from
which
they
will
not
yeald
one
heires
breadth
.
If
the
Law
giue
a
man
aduantage
against
his
neighbour
for
a
reproachfull
word
,
for
a
sudden
though
light
blow
,
for
a
trespasse
on
his
Land
,
for
any
forfeiture
,
or
the
like
,
that
aduantage
is
taken
by
many
:
and
therein
they
thinke
they
do
what
they
may
do
:
and
yet
for
all
that
,
therein
they
may
do
much
wrong
:
for
oft
times
Extreame
right
is
extreame
rigour
.
§.
143.
Of
forgiuing
all
sorts
of
Debters
.
Q.
WHat
doctrine
doth
the
expressing
of
Debters
in
the
plurall
number
import
?
A.
All
sorts
of
Debters
must
be
forgiuen
.
The
Debters
here
haue
no
limitation
.
Forgiuenesse
therefore
must
haue
no
restraint
.
Whosoeuer
do
offend
,
friend
or
foe
,
neighbour
or
stranger
,
great
or
meane
,
rich
or
poore
,
inferiour
or
superiour
:
In
whatsoeuer
any
do
offend
and
wrong
vs
,
in
our
place
,
person
,
chastitie
,
goods
,
or
good
name
:
yea
if
one
man
shall
in
many
offences
,
or
oft
in
one
offence
become
a
debter
,
and
in
that
respect
be
as
many
debters
:
forgiuenesse
in
all
these
,
and
in
all
other
like
cases
must
be
granted
.
[
a
](A01975-e70330-b)
a
Philem.
v.
17.
S.
Paul
requireth
Philemon
to
forgiue
his
inferiour
,
his
seruant
.
[
b
](A01975-e70360-b)
b
1.
Sam.
24.
7.
Dauid
forgaue
his
superiour
,
his
Soueraigne
.
[
c
](A01975-e70380-b)
c
Num.
12.
2
,
13.
Moses
forgaue
the
wrong
done
to
his
place
and
dignitie
.
[
d
](A01975-e70400-b)
d
Act.
7.
60.
Stephen
forgaue
the
wrong
done
to
his
person
and
life
.
Dauid
forgaue
the
wrong
done
to
his
[
e
](A01975-e70440-b)
e
2.
Sam
3.
14.
chastitie
and
to
his
[
f
](A01975-e70460-b)
f
—
19.
23.
good
name
.
The
forenamed
wrong
which
Philemon
was
required
to
forgiue
was
in
goods
.
Many
,
many
were
the
wrongs
which
the
Priests
,
Scribes
,
Pharises
,
and
other
Iewes
did
to
Christ
,
yet
[
g
](A01975-e70500-b)
g
Luke
23
34.
he
forgaue
them
all
.
Mercie
hath
no
stint
set
vnto
it
.
It
is
as
a
springing
fountaine
which
can
neuer
be
dried
vp
.
Though
neuer
so
much
be
fetched
from
it
continually
,
yet
it
euer
remaineth
full
.
[
h
](A01975-e70520-b)
h
1
Cor.
13.
4
,
7.
Charitie
is
bountifull
,
it
beareth
all
things
,
beleeueth
all
things
,
hopeth
all
things
,
endureth
all
things
.
Forgiuenesse
therefore
,
being
a
worke
of
mercy
and
charitie
,
is
of
the
same
nature
and
condition
.
As
for
the
kind
of
debts
,
the
greater
they
be
,
or
the
more
it
goeth
(
as
we
speake
)
against
the
haire
,
against
our
corrupt
disposition
to
forgiue
them
,
the
greater
is
our
glorie
in
forgiuing
them
.
To
forgiue
a
small
debt
,
a
small
wrong
,
is
scarce
thanks-worthy
.
He
is
worse
then
a
sauage
that
can
passe
by
nothing
.
Hereby
further
triall
may
be
made
of
the
truth
of
forgiuenesse
,
After
the
Dutie
required
,
the
Persons
tied
thereto
,
and
the
Parties
to
whom
it
is
to
be
performed
,
The
Pestraint
thereof
in
this
word
OVR
followeth
to
be
handled
.
§.
144.
Of
forgiuing
our
owne
Debters
.
Q.
WHy
is
this
particle
of
restraint
,
OVR
,
applyed
to
those
Debters
whom
we
must
forgiue
?
A.
1.
To
distinguish
them
from
Gods
Debters
.
2.
To
distinguish
them
from
other
mens
Debters
?
Q.
What
doctrine
ariseth
from
this
restraint
?
A.
Euery
one
must
meddle
with
his
owne
debts
.
our
debters
,
namely
,
Euery
one
that
is
indebted
to
Vs.
He
saith
To
vs
,
not
to
others
.
Duely
weigh
all
the
places
where
this
duty
of
forgiuing
is
pressed
on
man
,
and
you
shall
find
it
limited
with
this
restraint
.
Gods
word
layeth
no
charge
on
man
either
to
forgiue
Gods
debts
,
or
other
mens
debts
.
True
mercie
,
charitie
,
patience
,
and
wisedome
,
is
exercised
in
forgiuing
our
owne
debts
onely
:
and
thereby
are
these
vertues
best
discerned
to
be
sound
and
good
.
It
is
intolerable
presumption
for
man
to
take
vpon
him
to
forgiue
Gods
debts
,
which
are
sinnes
:
as
we
haue
[
*
](A01975-e70850-b)
*
§.
126.
before
noted
.
One
man
may
pray
to
God
for
such
as
sinne
(
as
[
b
](A01975-e70860-b)
b
Acts
7.
60.
Stephen
did
)
that
God
would
not
lay
their
sinne
to
their
charge
:
and
by
that
meanes
[
c
](A01975-e70880-b)
c
Iam.
5.
15.
sinne
may
be
forgiuen
:
but
no
man
can
himselfe
actually
forgiue
any
sinne
.
1.
Obiect
.
[
d
](A01975-e70910-b)
d
2.
Sam.
12.
13.
Nathan
forgaue
Dauids
sinne
.
Answ.
He
onely
pronounced
remission
of
his
sinne
in
the
name
of
the
Lord
.
His
words
are
expresse
,
The
Lord
hath
put
away
thy
sinne
.
2.
Obiect
.
[
e
](A01975-e70990-b)
e
Ioh.
20.
23.
Christ
giueth
power
to
his
Apostles
to
forgiue
sinnes
.
Answ.
He
giueth
not
them
power
actually
of
themselues
or
in
their
owne
name
to
forgiue
:
but
to
declare
,
to
apply
in
particular
,
and
to
assure
the
conscience
of
the
penitent
beleeuer
that
God
hath
forgiuen
him
his
sinnes
.
As
for
other
mens
Debters
,
He
that
passeth
bie
,
and
medleth
with
strife
that
belongeth
not
to
him
,
is
like
one
that
taketh
a
dogge
by
the
eares
.
What
getteth
such
an
one
but
a
snap
for
his
paines
:
Well
therefore
doth
the
Wise-man
brand
him
for
a
foole
that
medleth
,
It
is
further
a
note
of
hypocrisie
for
a
man
to
bee
forward
,
burdens
on
other
mens
shoulders
,
as
they
themselues
would
not
moue
with
one
of
their
fingers
.
The
last
point
obseruable
in
the
condition
annexed
to
the
Fift
Petition
is
the
note
of
Resemblance
,
As
,
which
remaineth
to
be
handled
.
§.
145.
Of
the
force
of
this
Particle
As
in
the
condition
annexed
to
the
fift
Petition
.
Q.
WHat
doth
this
Particle
,
As
,
import
,
whereby
the
condition
is
limited
to
the
Petition
?
A.
A
resemblance
betwixt
Gods
dealing
with
vs
,
and
our
dealing
with
others
.
This
resemblance
consisteth
not
in
equality
,
quantity
,
or
measure
;
but
in
equity
,
quality
and
manner
:
that
as
God
according
to
his
surpassing
greatnesse
is
mercifull
,
so
wee
according
to
our
poore
and
meane
ability
should
also
be
mercifull
,
though
not
in
such
a
degree
,
yet
in
such
truth
,
and
that
freely
and
fully
,
as
God
forgiueth
,
This
note
of
resemblance
therefore
,
1.
There
that
from
whence
the
resemblance
is
taken
is
more
eminent
.
Here
much
meaner
.
It
is
there
taken
from
those
that
are
in
heauen
.
But
here
from
vs
on
earth
.
2.
There
it
noteth
a
patterne
for
doing
.
Here
,
an
euidence
of
doing
.
3.
There
it
is
vsed
for
direction
,
to
shew
what
wee
should
doe
.
Here
for
imitation
,
to
declare
what
we
endeuour
to
doe
.
Q.
Doth
not
the
manner
of
setting
downe
this
resemblance
by
way
of
condition
,
import
that
our
forgiuing
goeth
before
Gods
?
A.
No.
For
it
hath
relation
to
our
assurance
of
Gods
forgiuing
vs
,
not
to
the
act
of
forgiuing
,
as
it
is
in
God
himselfe
:
as
if
more
amply
we
should
say
,
Lord
,
by
that
readinesse
which
thy
Spirit
hath
wrought
in
vs
to
forgiue
our
debters
,
wee
haue
an
euidence
of
thy
readinesse
to
forgiue
vs
,
in
faith
therefore
we
craue
forgiuenesse
of
thee
.
After
this
manner
reasoneth
the
Apostle
in
these
words
,
Hereby
know
we
that
we
dwell
in
him
,
and
hee
in
vs
,
because
he
hath
giuen
vs
of
hit
Spirit
.
To
forgiue
our
brother
is
a
fruit
of
brotherly
loue
.
Brotherly
loue
sprouteth
from
our
loue
of
God
.
wee
loue
God
,
because
he
loued
vs
first
.
Gods
loue
therefore
goeth
before
our
loue
.
And
God
forgiueth
vs
,
before
wee
forgiue
our
brother
.
But
as
the
life
of
a
tree
which
causeth
the
fruit
thereof
,
is
discerned
by
the
fruit
,
so
Gods
loue
in
forgiuing
vs
,
which
causeth
vs
to
forgiue
our
brother
,
is
by
our
forgiuing
of
our
brother
discerned
,
and
thereby
also
we
come
to
haue
assurance
thereof
.
Obiect
.
Saint
Luke
setteth
downe
this
clause
,
with
a
causall
Particle
,
For
we
also
forgiue
,
&c.
whereby
he
implyeth
that
our
forgiuing
one
another
is
a
cause
that
moueth
God
to
forgiue
vs
.
Answ.
That
Particle
FOR
doth
not
alwayes
note
the
cause
,
but
many
times
the
effect
,
especially
when
the
effect
is
a
signe
and
euidence
of
the
cause
.
Her
sinnes
which
are
many
are
forgiuen
,
for
she
loued
much
.
That
her
loue
is
there
noted
as
an
effect
of
Gods
forgiuing
her
is
euident
by
the
question
going
before
,
A
Creditor
had
two
debters
:
the
one
owed
fiue
hundred
pence
,
and
the
other
fifty
:
And
when
they
had
nothing
to
pay
,
he
frankely
forgaue
them
both
.
Tell
me
,
which
of
them
will
loue
him
most
?
The
answer
was
this
,
He
to
whom
he
forgaue
most
.
Is
not
loue
in
this
question
and
answer
,
expressely
noted
to
be
the
effect
of
forgiuenesse
?
In
the
same
sence
,
respect
and
relation
is
loue
,
vsed
in
this
application
of
that
Parable
,
Her
sinnes
which
are
many
are
forgiuen
,
for
she
loued
much
:
Her
much
loue
declareth
that
many
sinnes
are
forgiuen
her
.
Thus
is
this
Particle
FOR
ordinarily
vsed
as
a
note
of
the
effect
or
signe
in
our
common
speech
:
As
when
we
say
,
There
is
fire
,
for
I
see
smoake
.
This
tree
hath
life
,
for
it
sprouteth
.
The
Sunne
is
risen
,
for
behold
sunshine
.
§.
146.
Of
true
and
vnfained
forgiuing
one
another
.
Q.
WHat
doctrines
doth
the
resemblance
betwixt
Gods
forgiuing
and
ours
import
?
A.
1
We
must
in
truth
forgiue
one
another
.
Thus
doth
God
:
thus
may
we
forgiue
.
Thus
,
as
we
may
,
must
wee
bee
like
vnto
God
,
and
forgiue
,
as
he
forgiueth
.
If
we
doe
not
so
,
we
lye
in
saying
,
Forgiue
vs
As
we
forgiue
.
Wee
are
expressely
charged
,
[
a
](A01975-e71880-b)
a
1.
Ioh.
3.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
loue
in
word
,
or
in
tongue
,
but
in
deed
,
and
truth
.
But
more
particularly
for
this
purpose
,
[
b
](A01975-e71910-b)
b
Mat.
18
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Christ
expressely
noteth
that
forgiuenesse
must
be
from
the
hearts
of
men
.
[
*
](A01975-e71950-b)
*
Of
the
benefit
of
truth
,
see
The
whole
Armour
of
God
,
in
Ephes.
6.
14.
Treat.
2.
part
.
3.
§.
9.
Truth
is
a
kinde
of
perfection
in
this
and
all
other
duties
:
the
best
and
greatest
perfection
that
in
this
world
wee
can
attaine
vnto
.
It
seasoneth
and
sweetneth
that
little
that
we
are
able
to
doe
,
and
maketh
it
acceptable
to
God
:
without
this
season
and
fauour
of
truth
all
the
shew
of
forgiuenesse
which
we
make
,
is
odious
and
detestable
vnto
God
:
neither
can
it
bring
any
comfort
to
our
owne
soules
.
How
many
be
there
,
whose
forgiuenesse
if
it
be
tryed
by
this
Touch-stone
of
truth
,
will
be
found
to
bee
plaine
counterfeit
,
and
so
nothing
worth
?
Counterfeit
forgiuenesse
is
farre
vnlike
Gods
.
It
cannot
be
pleaded
in
prayer
:
nor
can
it
giue
assurance
of
Gods
forgiuing
vs
.
Yet
the
forgiuenesse
of
most
is
no
better
.
Some
thinke
they
doe
very
well
,
if
they
forbeare
to
take
outward
reuenge
,
though
they
retaine
an
inward
grudge
,
and
secret
hatred
.
This
may
be
something
to
man
,
who
knoweth
not
the
thoughts
of
the
heart
:
but
to
God
,
the
searcher
of
hearts
,
it
is
as
nothing
.
And
if
as
nothing
to
him
,
to
whom
(
if
to
any
)
it
is
pleaded
in
prayer
,
Yet
greater
shall
their
condemnation
be
,
who
carie
a
faire
face
,
and
make
shew
of
forgiuenesse
,
when
they
retaine
a
full
purpose
of
taking
reuenge
,
onely
they
put
it
off
to
some
opportunitie
:
as
[
c
](A01975-e72040-b)
c
Gen.
27.
41.
Esau
put
off
the
reuenge
hee
intended
against
his
brother
,
till
the
death
of
their
father
.
This
putting
off
of
reuenge
till
an
opportunitie
,
sheweth
that
it
is
no
small
reuenge
which
they
intend
,
then
will
I
slay
my
Brother
:
and
it
implyeth
a
setled
resolution
to
doe
it
,
though
for
a
time
there
bee
something
that
hindereth
them
.
What
is
this
but
setled
anger
,
setled
hatred
,
setled
malice
?
By
these
circumstances
is
the
sinne
made
much
more
hainous
.
But
what
may
be
thought
of
them
,
[
d
](A01975-e72120-b)
d
2.
Sam.
3.
27.
when
hee
tooke
Abner
aside
to
speake
with
him
quietly
,
and
smote
him
vnder
the
fift
rib
:
and
[
e
](A01975-e72150-b)
e
2.
Sam.
20.
9
,
10.
when
he
tooke
Amasa
by
the
beard
to
kisse
him
,
and
shed
out
his
bowels
.
And
as
[
f
](A01975-e72180-b)
f
2.
Sam.
13.
26
,
28.
Absolon
did
,
who
inuited
Amnon
to
a
Feast
where
he
caused
him
to
be
slaine
.
If
such
should
vse
this
Petition
,
they
would
thereby
make
a
fearfull
imprecation
against
their
owne
soules
.
A
meere
shew
of
forgiuenesse
without
truth
,
doth
make
God
to
take
the
greater
reuenge
of
them
.
Let
men
therefore
forgiue
in
truth
,
as
God
doth
,
or
not
seeme
to
forgiue
at
all
.
§.
147.
Of
forgiuing
one
another
freely
.
Q.
WHat
other
doctrine
doth
the
resemblance
betwixt
Gods
forgiuing
,
and
ours
,
import
?
A.
We
must
freely
forgiue
one
another
.
The
word
forgiue
applyed
to
God
,
implyeth
as
much
.
We
therefore
professing
to
forgiue
As
God
forgiueth
,
must
forgiue
freely
,
not
on
bie-respects
,
not
as
forced
,
not
for
outward
recompence
,
or
aduantage
to
our selues
,
but
for
the
Lords
sake
,
for
loues
sake
,
and
for
his
sake
whom
we
doe
forgiue
.
Where
the
Apostle
before
this
duty
of
forgiuenesse
premiseth
kindnesse
and
tendernesse
,
Be
kinde
one
to
another
and
tender-hearted
,
forgiuing
one
another
,
hee
giueth
vs
to
vnderstand
that
it
must
be
freely
done
:
which
is
further
enforced
by
the
patterne
of
God
that
he
setteth
before
vs
,
in
these
words
,
Euen
as
God
for
Christs
sake
forgaue
you
.
That
which
God
doth
for
Christs
sake
,
he
doth
most
freely
.
This
pattern
the
Apostle
himselfe
exactly
followed
.
For
where
he
maketh
mention
of
his
own
forgiuing
another
,
he
saith
,
I
forgaue
in
the
person
,
or
in
the
sight
of
Christ
,
that
is
,
freely
,
heartily
,
approuing
my selfe
to
Christ
therein
,
in
whose
presence
I
stood
.
A
kindnesse
freely
done
is
a
double
kindnesse
.
Much
more
acceptable
to
God
,
He
that
hath
a
good
eye
,
and
thereby
manifesteth
willingnesse
,
and
cheerefulnesse
in
that
good
which
hee
doth
,
shall
be
blessed
.
But
a
man
of
an
euill
eye
,
maketh
the
good
which
he
doth
to
be
vomited
vp
.
That
in
this
particular
we
may
indeed
doe
as
we
professe
to
doe
,
To
shew
how
ready
we
are
freely
for
the
Lords
sake
,
for
conscience
sake
,
not
on
bie-respects
,
to
forgiue
,
hauing
to
doe
with
such
wrong
doers
as
are
stout
,
and
will
not
aske
forgiuenesse
nor
seek
reconciliation
,
we
,
euen
we
that
haue
receiued
wrong
,
must
offer
it
,
as
[
m
](A01975-e72590-b)
m
Gal.
4.
12
,
&c
Saint
Paul
did
to
the
Galatians
:
and
[
n
](A01975-e72620-b)
n
1.
Sa
24.
9
,
&c.
—
26.
18
,
&c.
Dauid
to
Saul
.
The
phrases
of
[
o
](A01975-e72650-b)
o
1
,
Pet.
3.
11.
seeking
and
[
p
](A01975-e72670-b)
p
Heb.
12.
14.
pursuing
peace
,
imply
as
much
.
We
seeke
things
that
are
not
offered
to
vs
:
and
we
pursue
things
that
fly
from
vs
.
The
Apostle
presseth
this
duty
on
vs
to
the
very
vttermost
of
our
endeuour
.
[
q
](A01975-e72690-b)
q
Rom.
12.
18.
If
it
be
possible
,
saith
he
:
as
much
as
in
you
lyeth
liue
peaceably
with
all
men
.
[
r
](A01975-e72720-b)
r
2.
Cor.
5.
20.
God
offers
reconciliation
to
vs
,
and
beseecheth
vs
by
his
Ministers
to
be
reconciled
to
him
.
If
therefore
we
will
be
followers
of
God
,
and
forgiue
as
God
forgiueth
,
Wee
must
not
alwayes
stay
till
he
who
hath
done
the
wrong
commeth
&
asketh
forgiuenesse
:
thus
may
we
meet
with
such
as
we
shall
neuer
forgiue
,
and
so
depriue
our selues
of
the
glory
of
this
worke
of
mercy
§.
148.
Of
a
full
forgiuing
one
another
.
Q.
WHat
third
doctrine
doth
the
resemblance
betwixt
Gods
forgiuing
,
and
ours
import
?
A.
Wrongs
must
be
so
passed
ouer
as
if
they
had
not
been
done
.
This
is
a
full
forgiuenesse
,
answerable
to
Gods
:
who
so
fully
acquitteth
vs
of
our
sinnes
as
if
we
had
committed
to
sinne
at
all
.
Our
forgiuenesse
therefore
,
by
vertue
of
the
foresaid
resemblance
must
extend
it selfe
not
to
some
part
onely
,
but
to
the
whole
debt
or
wrong
,
and
that
with
such
a
minde
,
as
if
no
debt
had
been
due
,
no
wrong
done
.
Where
the
Apostle
,
to
them
,
that
by
starting
from
the
Gospell
which
he
had
taught
,
had
exceedingly
wronged
his
Ministery
,
Brethren
,
I
beseech
you
,
bee
as
I
am
,
for
I
am
as
ye
are
,
ye
haue
not
iniured
me
at
all
,
doth
he
not
fully
forgiue
the
wrong
,
euen
so
fully
,
as
if
at
all
they
had
not
wronged
him
.
Thus
much
doth
the
same
Apostle
require
of
Philemon
,
Q.
What
if
by
the
wrong
a
man
doth
me
,
I
obserue
such
infirmitie
,
yea
and
iniquitie
to
be
in
him
,
A.
Wee
must
put
difference
betwixt
a
wrong
done
vpon
such
an
occasion
as
may
afterwards
be
auoided
,
and
that
which
is
done
vpon
an
euill
disposition
,
which
remaining
in
a
man
,
may
be
a
meanes
to
make
him
continue
to
doe
more
and
more
wrongs
.
The
wrong
of
the
former
must
be
so
forgiuen
,
as
the
wrong
doer
be
so
accepted
as
if
he
had
done
no
wrong
at
all
.
As
for
the
latter
,
we
are
to
try
if
he
may
be
brought
to
sight
of
his
euill
disposition
,
and
to
repentance
for
the
same
.
If
he
be
,
then
ought
we
to
esteeme
him
as
if
hee
neuer
had
done
vs
any
hurt
.
But
if
obstinately
he
persist
in
that
euill
disposition
,
and
be
like
,
on
all
occasions
,
againe
and
againe
to
wrong
vs
,
though
we
doe
,
as
we
ought
,
fully
forgiue
all
the
wrongs
done
,
and
neither
take
any
present
reuenge
,
nor
keepe
them
in
mind
and
memory
for
any
future
reuenge
,
yet
may
we
in
our
iudgement
esteeme
him
to
be
such
an
one
as
wee
finde
him
to
be
.
Woe
to
them
that
call
euil
good
:
that
put
light
for
darknesse
,
and
sweet
for
bitter
.
)
For
example
,
if
I
finde
one
of
whom
I
haue
had
a
very
good
account
,
and
thereupon
vsed
him
very
familiarly
,
to
haue
no
command
of
his
tongue
,
but
on
all
occasions
to
be
ready
to
blab
out
,
and
blaze
abroad
whatsoeuer
hee
seeth
or
heareth
,
if
therein
hee
haue
wronged
mee
,
I
may
forbeare
to
vse
him
so
familiarly
as
I
did
before
,
and
take
heed
what
secrets
I
communicate
to
him
,
though
I
fully
forgiue
the
wrong
that
is
past
.
Or
if
I
haue
accounted
one
to
be
an
intire
friend
to
mee
,
but
by
experience
finde
him
to
bee
hollow-hearted
,
and
maliciously
minded
against
mee
,
I
ought
wisely
and
warily
to
auoid
his
societie
,
and
to
take
heed
of
the
snares
which
he
layeth
for
me
.
For
attaining
to
this
degree
of
forgiuenesse
,
1.
Reuenge
must
be
purged
out
of
the
heart
.
The
heart
is
the
fountaine
.
If
that
bee
cleansed
the
streames
will
bee
cleare
.
2.
Wrong
must
bee
put
out
of
minde
and
memory
so
farre
as
possibly
can
be
.
Things
forgotten
are
as
things
not
done
.
3.
No
needfull
kindnesse
must
bee
denied
to
him
that
hath
wronged
vs
.
4.
Occasions
of
doing
good
to
wrong
doers
must
not
onely
bee
taken
,
but
sought
.
Readinesse
and
willingnesse
to
doe
all
offices
of
courtesie
and
charitie
to
such
as
are
ready
to
doe
all
the
mischiefe
and
iniurie
that
they
can
vnto
vs
,
sheweth
that
no
reuenge
lurketh
in
our
hearts
.
Continuall
fruits
of
loue
cannot
issue
out
of
a
reuengefull
heart
.
The
seuerall
points
of
the
condition
annexed
to
the
fift
Petition
hauing
been
distinctly
handled
,
for
better
clearing
thereof
,
sundry
questions
about
proper
debts
,
sutes
in
Law
,
and
execution
of
Iustice
are
to
be
resolued
.
§.
149.
Of
requiring
proper
Debts
.
Q.
MAy
a
Christian
require
debts
of
money
or
other
like
things
due
to
him
?
A.
He
may
.
For
1.
The
Law
of
God
giueth
liberty
to
a
Creditor
to
take
a
pledge
of
the
Debter
for
securitie
of
paying
the
debt
:
2.
Debters
are
commanded
to
pay
their
debts
:
3.
God
did
extraordinarily
prouide
for
a
poore
widdow
wherewithall
she
might
pay
her
debt
.
Q.
How
can
requiring
debts
,
and
forgiuing
debters
stand
together
?
A.
1.
Forgiuenesse
here
professed
hath
respect
rather
to
wrongs
done
,
then
to
commodities
due
.
The
word
,
Debters
,
is
metaphorically
by
way
of
resemblance
vsed
.
For
hee
that
doth
wrong
,
maketh
himselfe
,
as
a
debter
,
bound
to
some
penaltie
for
the
wrong
hee
hath
done
.
Saint
Mathew
in
his
exposition
of
this
condition
vseth
a
word
which
in
relation
to
man
,
offences
,
wrongs
,
or
iniuries
.
2.
It
restraineth
all
reuenge
in
exacting
due
debts
.
Whatsoeuer
wrong
wee
conceiue
to
be
done
vs
by
not
paying
the
debt
must
so
farre
be
forborne
,
as
we
take
no
reuenge
thereof
.
We
may
not
hate
,
reuile
,
or
euilly
entreat
our
debters
for
not
paying
their
debts
.
3.
It
keepeth
our
exacting
of
debts
within
the
compasse
of
mercie
.
Which
is
,
that
in
case
the
debter
be
no
way
able
to
pay
the
debt
,
we
rather
forgiue
it
,
then
by
hard
and
cruell
meanes
vtterly
vndoe
him
,
as
by
laying
executions
vpon
all
he
hath
,
or
keeping
him
vnder
perpetuall
imprisonment
.
Obiect
.
lend
hoping
for
nothing
againe
.
How
then
may
a
debt
be
required
,
if
it
may
not
be
looked
for
againe
?
A.
1.
That
,
as
other
like
precepts
in
Christs
Sermon
on
the
Mount
,
is
not
simply
,
but
comparatiuely
to
be
taken
:
that
we
shold
be
so
farre
from
the
cruell
Vsurers
mind
,
who
is
resolued
to
haue
both
principall
and
interest
,
or
,
rather
then
faile
of
either
,
to
do
what
he
can
in
strictest
rigour
of
Law
against
principall
and
suretie
,
we
should
I
say
be
so
farre
from
such
a
mind
,
as
not
to
looke
for
any
thing
,
no
not
for
the
principall
againe
.
2.
That
precept
is
laid
downe
as
a
rule
of
loue
:
and
according
to
the
rule
of
loue
to
be
taken
.
Now
loue
requireth
mercie
to
be
shewed
to
him
that
needeth
.
The
rule
of
loue
is
,
on
the
one
side
,
my
brothers
necessitie
,
and
on
the
other
,
mine
owne
abilitie
:
Who
so
hath
this
worlds
goods
(
there
is
a
mans
abilitie
,
)
and
seeth
his
brother
hath
need
(
here
is
his
brothers
necessitie
.
)
On
this
ground
when
a
man
lendeth
,
he
must
be
so
mercifully
minded
,
as
,
if
his
debter
fall
into
extreme
pouertie
,
and
be
not
able
to
pay
what
hee
hath
borrowed
,
willingly
to
remit
the
whole
debt
,
and
in
such
a
case
not
so
much
as
to
looke
for
any
thing
againe
.
3.
Some
restraine
that
generall
particle
nothing
to
interest
and
ouerplus
,
Lend
,
hoping
for
nothing
aboue
the
principall
;
or
for
nothing
by
way
of
interest
.
In
this
sence
it
maketh
not
against
the
forenamed
position
of
requiring
a
mans
due
debt
:
§.
150.
Of
going
to
Law
.
Q.
MAy
a
Christian
by
Law
exact
his
due
debt
,
in
case
his
debter
be
able
,
but
wilfull
,
and
refuse
to
pay
it
?
A.
Yea
,
he
may
.
For
publicke
Magistrates
and
Iudges
who
haue
power
to
determine
cases
in
Law
,
are
of
God
.
God
hath
appointed
them
,
to
force
such
as
are
wilfull
and
obstinate
to
do
that
which
is
iust
and
right
,
and
to
giue
to
euerie
one
his
owne
:
yea
and
commanded
his
people
in
matters
of
controuersie
to
stand
to
the
determination
of
the
Iudge
.
Obiect
.
S.
Paul
blameth
the
Corinthians
for
going
to
law
one
with
another
.
Answ.
Going
to
law
is
not
there
simply
blamed
and
forbidden
,
but
sundry
abuses
thereof
.
As
,
1.
Going
to
vnfit
Iudges
(
whom
the
Apostle
stileth
vniust
,
2.
Contending
about
small
matters
,
and
meere
trifles
:
euen
about
words
,
and
light
damages
.
3.
Too
much
forwardnesse
to
Law
.
When
Law
is
the
first
remedie
that
is
vsed
for
getting
that
which
a
man
conceiues
to
be
his
right
.
Many
are
so
forward
,
that
secretely
without
any
notice
giuen
to
the
partie
sued
,
they
will
steale
a
iudgement
.
4.
Doing
wrong
themselues
.
you
do
wrong
.
Many
which
do
wrong
to
others
,
complaine
,
and
commence
suite
in
Law
against
those
to
whom
they
do
the
wrong
,
to
colour
the
wrong
which
themselues
do
,
and
to
get
aduantage
for
doing
the
greater
mischiefe
,
Q.
In
what
cases
may
Christians
go
to
Law
?
A.
1.
2.
When
we
haue
to
do
with
wilfull
persons
,
who
will
be
brought
to
nothing
,
but
what
they
are
forced
vnto
.
Saint
Paul
hauing
to
do
with
such
,
appeale
to
Caesar
.
3.
After
all
priuate
meanes
that
we
can
thinke
of
haue
bene
vsed
.
So
as
Law
must
be
vsed
in
the
last
place
,
as
the
last
remedie
.
After
one
hath
admonished
a
brother
secretly
,
yea
and
taken
the
helpe
of
some
few
friends
,
Prouided
that
all
suites
in
Law
be
made
in
loue
.
Let
all
your
things
be
done
in
charitie
.
Many
are
of
opinion
that
no
man
can
go
to
Law
in
charitie
.
But
they
are
grosly
deceiued
.
For
,
1.
He
that
iustly
and
rightly
goeth
to
Law
at
least
supposeth
that
he
hath
right
on
his
side
,
and
that
the
partie
whom
hee
sueth
doeth
wrong
in
that
for
which
he
is
sued
.
Now
to
bring
a
wrong-doer
to
do
right
,
is
a
dutie
,
and
fruite
of
loue
.
2.
Suing
in
Law
hath
respect
onely
to
that
particular
thing
which
is
in
question
.
But
charitie
extends
it selfe
to
all
things
wherein
one
may
be
profitable
to
another
.
The
man
that
in
one
particular
seeketh
to
haue
from
another
that
which
of
right
belongeth
to
himselfe
,
may
in
all
other
things
be
readie
to
do
what
good
he
can
to
that
other
.
3
The
manner
of
prosecuting
a
sute
of
Law
may
be
,
as
with
all
equitie
,
so
with
much
tendernesse
,
mildnesse
,
and
compassion
and
so
that
very
particular
be
done
in
loue
.
4.
In
a
doubtfull
case
questioned
in
Law
a
man
may
bee
so
willing
to
stand
to
the
sentence
of
Law
,
as
to
bee
content
either
way
,
whether
it
goe
with
him
,
or
against
him
.
Yea
if
it
appeare
that
right
be
on
his
aduersaries
side
,
to
bee
glad
that
the
Law
hath
discouered
right
euen
against
himselfe
.
Doth
not
this
shew
much
loue
?
Wherefore
though
by
the
Apostles
prohibition
we
are
taught
,
To
defend
the
innocent
,
to
releeue
the
oppressed
,
to
punish
the
euill
doers
,
to
decide
doubts
,
to
determine
rights
,
and
to
giue
euerie
one
their
owne
.
§.
151.
Of
Magistrates
punishing
wrong
.
Q.
MAy
wrong
done
to
a
man
be
punished
?
A.
Yea
,
by
such
as
haue
authoritie
.
The
Lord
hath
giuen
to
Magistrates
,
and
such
as
are
in
authoritie
,
the
power
which
of
right
belongeth
to
them
for
this
end
,
[
a
](A01975-e74020-b)
a
Rom.
13
4.
Deut.
25.
1
,
2.
To
punish
euill
doers
.
[
b
](A01975-e74040-b)
b
1.
King
.
2.
31
,
46.
They
that
haue
so
done
haue
bene
commended
for
it
.
[
c
](A01975-e74050-b)
c
1.
Sam.
3.
13.
They
who
haue
beene
negligent
therein
haue
themselues
beene
punished
of
God
.
He
to
whom
the
wrong
is
done
may
forgiue
the
wrong
done
,
and
yet
the
Magistrate
punish
him
.
Q.
May
Magistrates
punish
wrong
done
to
themselues
?
A.
Yea
also
.
For
the
office
of
a
Magistrate
may
be
distinguished
from
his
person
.
The
wrong
is
done
to
his
person
,
the
punishment
is
taken
by
vertue
of
his
place
and
office
.
The
wrong
for
which
Salomon
commanded
Adonijah
to
be
slaine
,
and
Abiathaer
to
be
remoued
from
the
Priesthood
was
against
himselfe
:
Q.
How
then
are
Magistrates
tied
to
forgiue
their
debters
?
A.
By
being
restrained
from
priuate
reuenge
.
In
which
respect
Dauid
blesseth
God
for
keeping
him
from
reuenging
himselfe
with
his
owne
hand
.
[
f
](A01975-e74240-b)
f
Deut.
17.
9.
That
ariseth
from
iudgement
:
[
g
](A01975-e74250-b)
g
Gen.
4.
5.
this
from
wrath
.
2.
[
h
](A01975-e74260-b)
h
2.
Cor.
4.
2.
That
is
accompanied
with
loue
:
[
i
](A01975-e74270-b)
i
Gen.
27.
41.
this
with
hatred
.
3.
[
k
](A01975-e74280-b)
k
Rom.
13.
4.
That
is
done
in
Gods
name
:
this
is
a
mans
owne
.
All
priuate
reuenge
,
though
no
outward
hurt
,
or
wrong
be
done
thereby
,
is
a
sinne
in
the
reuenging
partie
because
of
the
inward
corruption
whence
it
ariseth
.
Much
hurt
may
fall
on
a
delinquent
by
publicke
Iustice
,
and
yet
no
sinne
in
the
execution
thereof
,
because
it
may
stand
with
equitie
,
pitty
,
mercy
,
and
charity
:
and
it
may
aime
at
the
good
of
the
partie
punished
:
yea
and
turne
to
his
good
also
.
A
malefactor
may
be
accused
,
condemned
,
and
punished
with
stripes
,
fine
,
imprisonment
,
banishment
,
excommunication
,
death
,
or
otherwise
,
and
yet
the
bonds
of
mercie
and
loue
not
transgressed
.
Thus
may
suites
of
law
be
made
,
and
willfull
or
negligent
debters
cast
into
prison
,
as
these
are
parts
of
publicke
iustice
,
and
yet
the
condition
of
the
fift
Petition
not
be
violated
,
if
anger
,
hatred
,
malice
,
reuenge
and
such
like
corruptions
taint
not
the
foresaid
execution
of
Iustice
.
The
distinct
points
of
the
forenamed
Condition
hauing
beene
all
handled
,
The
maine
scope
and
iust
consequence
thereof
is
further
to
be
considered
.
§.
152.
Of
imitating
God
in
forgiuing
wrongs
.
Q.
WHy
is
the
Condition
annexed
to
the
fift
petition
?
A.
1.
2.
To
giue
vs
assurance
of
Gods
forgiuing
vs
.
A
strong
motiue
it
must
needs
be
,
in
that
all
the
euidence
that
we
can
haue
of
Gods
mercie
in
forgiuing
vs
,
ariseth
from
our
readie
mind
and
forward
disposition
to
forgiue
others
.
If
we
forgiue
men
,
God
will
forgiue
vs
.
If
we
forgiue
not
men
,
God
will
not
forgiue
vs
.
Our
Lord
therefore
enioyneth
vs
to
make
this
profession
,
As
we
forgiue
,
that
we
knowing
and
beleeuing
Gods
indulgencie
and
readinesse
to
forgiue
vs
,
might
be
moued
to
do
the
like
for
others
;
and
might
not
dare
to
approach
to
the
mercie
Seat
of
God
to
craue
pardon
of
him
,
vnlesse
our
conscience
can
and
doe
beare
witnesse
for
vs
,
that
we
are
on
all
occasions
ready
to
grant
pardon
to
such
as
wrong
vs
.
Q.
What
doctrine
doth
the
first
end
of
the
condition
added
to
the
fift
Petition
afford
?
A.
Gods
mercie
to
man
is
a
forceable
motiue
for
man
to
shew
mercie
to
man
.
Therefore
Gods
practise
is
oft
set
as
a
patterne
before
men
.
Two
especiall
things
there
be
in
Gods
patterne
which
are
of
great
force
to
moue
vs
to
imitate
him
.
1.
That
infinite
difference
which
is
betwixt
him
and
vs
.
2.
That
infinite
debt
wherein
we
stand
bound
to
his
iustice
.
Such
is
the
surpassing
excellencie
of
God
,
[
f
](A01975-e74600-b)
f
Gen.
18.
27.
but
dust
and
ashes
,
[
g
](A01975-e74620-b)
g
Iob
40.
4.
vile
,
[
h
](A01975-e74640-b)
h
Reu.
3.
17.
wretched
and
miserable
:
yea
[
i
](A01975-e74660-b)
i
Isa.
40.
17.
All
nations
before
him
are
as
nothing
,
and
they
are
counted
to
him
lesse
then
nothing
.
What
man
is
,
he
is
of
God
.
God
is
our
Creator
,
we
the
worke
of
his
hands
.
He
our
Soueraigne
,
fellow
seruants
.
Though
in
a
mutuall
relation
one
to
another
there
be
some
differences
,
as
betwixt
Magistrates
and
Subiects
,
Maisters
and
Seruants
,
Parents
and
Children
,
yet
are
those
differences
but
externall
,
and
temporall
.
Externall
,
in
the
affaires
of
this
world
,
for
outward
order
and
gouernement
.
(
[
k
](A01975-e74710-b)
k
Gal.
3.
28.
In
Iesus
Christ
all
are
one
)
Temporall
,
for
the
time
of
this
world
.
(
After
this
life
[
l
](A01975-e74730-b)
l
Iob
3.
19.
the
seruant
is
free
from
his
Maister
.
[
m
](A01975-e74750-b)
m
Mat.
22.
30.
All
are
as
Angels
,
)
yea
all
children
of
Adam
,
as
in
the
points
of
their
humiliation
they
are
from
the
same
mould
,
of
the
same
corrupt
nature
,
subiect
to
the
same
infirmities
,
at
length
brought
to
the
same
end
,
so
in
the
points
of
their
exaltation
,
they
are
all
(
I
speake
[
*
](A01975-e74770-b)
*
De
generibus
singulorum
,
non
singulis
generum
.
V●
distinguit
August
.
in
E●chir
.
c.
103.
&
de
correp.
&
Grat.
c.
14.
of
the
seuerall
sorts
and
kinds
of
men
not
of
euery
particular
person
)
they
are
all
made
after
the
same
Image
,
redeemed
by
the
same
price
,
partakers
of
the
same
grace
,
and
heires
of
the
same
inheritance
.
If
then
God
,
the
Creator
of
all
,
and
Supreme
Lord
ouer
all
,
who
standeth
in
no
need
of
any
thing
that
man
can
do
,
nor
can
reape
any
benefit
from
man
,
who
neuer
wronged
any
,
nor
needeth
forgiuenesse
,
if
God
forgiue
man
,
ten
thousand
Talents
:
and
the
debt
due
to
the
seruant
,
an
hundred
pence
.
Amongst
men
some
difference
there
is
betwixt
Talents
and
Pence
:
tenne
thousand
,
and
one
hundred
:
so
that
,
as
in
a
Parable
,
that
setteth
out
a
great
difference
betwixt
the
debt
wherein
we
stand
bound
to
God
,
and
that
which
one
man
oweth
to
another
.
And
this
difference
doth
much
enforce
the
motiue
taken
from
Gods
example
.
If
God
forgiue
Talents
,
shall
not
we
forgiue
Pence
?
If
God
forgiue
ten
thousand
,
shall
not
we
forgiue
one
hundred
?
But
this
difference
is
onely
in
a
Parable
.
In
truth
there
is
infinitly
more
difference
betwixt
the
sins
which
we
commit
against
God
,
and
the
wrongs
which
one
man
doth
to
another
,
in
weight
,
then
betwixt
Talents
and
Pence
:
and
in
number
,
then
betwixt
ten
thousand
and
one
hundred
.
Our
sinnes
for
weight
are
infinite
,
being
committed
against
an
infinite
Maiestie
.
The
penaltie
due
to
them
is
Gods
infinite
wrath
,
the
infinite
curse
of
the
Law
,
eternall
damnation
.
No
such
wrong
can
possibly
by
done
to
man
.
As
for
the
number
of
our
sinnes
it
is
innumerable
.
They
are
moe
then
the
haires
of
our
head
.
No
man
can
do
so
many
wrongs
to
vs
as
we
doe
daily
commit
sinnes
against
God
.
On
these
and
other
like
grounds
might
the
Lord
well
say
to
his
hard-hearted
seruant
,
I
forgaue
thee
:
Shouldest
not
thou
also
haue
had
compassion
on
thy
fellow-seruant
,
euen
as
I
had
pittie
on
thee
?
Considering
the
great
things
we
receiue
for
small
,
let
vs
not
be
slacke
to
forgiue
one
another
.
This
patterne
of
God
is
duly
to
be
weighed
,
and
oft
to
be
meditated
on
.
Good
patternes
and
presidents
as
they
giue
good
directions
,
so
they
are
great
incitations
,
and
inducements
to
stirre
vs
vp
to
do
a
thing
:
especially
when
they
are
the
examples
of
such
as
we
haue
iust
cause
highly
to
esteeme
.
Now
who
is
more
highly
to
be
esteemed
,
then
God
?
what
more
worthy
patterne
can
there
be
?
An
high
honor
it
is
to
be
like
vnto
God
,
&
to
do
as
he
doth
.
Gods
example
is
a
perfect
patterne
:
and
in
that
respect
to
be
followed
:
yea
so
much
the
rather
because
it
taketh
away
all
those
pretences
which
men
vse
to
alledge
for
iustifying
their
reuenge
,
and
not
forgiuing
such
as
wrong
them
.
Their
pretences
are
such
as
these
.
1.
He
that
hath
wronged
me
is
a
base
fellow
.
A.
What
more
base
to
thee
,
then
thou
art
to
God
?
2.
The
wrong
done
is
vnsufferable
.
A.
What
?
more
vnsufferable
then
thy
sinnes
against
God
?
3.
It
is
not
the
first
time
that
he
hath
wronged
me
.
A.
Diddest
thou
neuer
but
once
sinne
against
God
?
4.
He
may
wrong
me
againe
and
againe
if
I
put
it
vp
?
A.
Why
doest
thou
thinke
so
vncharitably
of
thy
brother
?
But
maist
thou
not
sinne
againe
and
againe
against
God
?
5.
It
beseemeth
not
my
place
and
honour
to
put
vp
wrongs
.
A.
Is
thy
place
and
honour
greater
then
Gods
?
6.
I
shall
be
counted
a
Coward
if
I
reuenge
not
wrongs
.
A.
Is
God
so
accounted
for
bearing
with
sinnes
?
If
God
do
thus
,
why
art
thou
so
much
incensed
with
wrath
,
when
any
doth
any
wrong
to
thee
?
Thou
shouldest
rather
behold
thy selfe
,
how
thou
hast
carried
thy selfe
against
God
.
If
any
thing
will
make
thee
forgiue
,
surely
this
will
.
§.
153.
Of
praying
without
reuenge
:
and
of
praying
for
reuenge
.
Q.
WHat
other
doctrine
doth
the
said
end
of
the
condition
added
to
the
Fift
Petition
import
?
A.
Prayer
may
not
bee
made
for
pardon
,
with
a
reuengefull
minde
.
For
we
are
bound
to
make
profession
of
forgiuing
our
debters
,
so
oft
as
we
pray
for
pardon
of
our
sinnes
.
The
charge
of
lifting
vp
pure
hands
without
wrath
tendeth
to
this
purpose
.
leauing
the
gift
before
the
Altar
,
and
being
first
reconciled
,
if
we
remember
that
our
brother
hath
ought
against
vs
.
hath
ought
against
thee
,
is
a
Law
terme
,
and
implyeth
a
sute
in
Law
,
or
a
difference
.
So
is
it
vsed
by
Saint
Paul
in
his
Apologie
before
Felix
.
They
ought
to
haue
beene
heere
before
thee
,
and
obiect
,
if
they
had
ought
against
mee
.
So
as
the
reconciliation
required
,
is
in
a
variance
,
whether
we
haue
done
,
or
receiued
wrong
.
Satisfaction
must
be
made
for
the
wrong
which
a
man
doth
.
Remission
must
be
granted
to
the
wrong
which
is
done
to
a
man
.
He
that
refuseth
to
doe
the
one
or
the
other
,
if
he
say
the
Lords
Prayer
,
maketh
a
fearfull
imprecation
against
himselfe
,
as
wee
shall
[
a
](A01975-e75520-b)
a
§.
155.
Sacrificium
Deus
non
recipit
.
d●ssidentis
.
Cypr.
de
Orat.
Dom.
§.
18.
hereafter
more
distinctly
shew
.
Let
not
therefore
that
man
thinke
that
he
shall
receiue
any
thing
of
the
Lord
.
The
God
of
peace
accepteth
not
the
sacrifice
of
him
that
is
at
variance
.
Obiect
.
Is
prayer
then
to
be
omitted
when
by
a
wrong
done
passion
is
moued
.
Answ.
A
double
sin
would
so
be
committed
.
One
by
omitting
a
bounden
dutie
.
The
other
by
persisting
in
an
hatefull
sin
.
The
onely
warrantable
and
comfortable
course
in
that
case
,
is
to
subdue
passion
,
to
cast
off
desire
of
Reuenge
.
Breach
of
charitie
,
giueth
no
dispensation
for
neglect
of
piety
.
Christs
charge
is
this
,
[
*
](A01975-e75570-b)
*
Mat.
5.
24.
Iubot
prius
con
cordare
cum
fratre
,
tunc
cum
pace
redeuntem
Deo
munus
offerre
.
Cypr.
de
vnitat
.
Eccl.
§.
11
First
be
reconciled
,
then
come
and
offer
thy
gift
.
Let
this
bee
well
noted
of
such
as
forbeare
to
come
to
the
Lords
Table
because
they
are
not
in
Charitie
.
An
vnchristian
practise
.
On
this
ground
,
as
at
all
times
,
so
especially
when
we
draw
neare
to
the
Throne
of
Grace
,
wee
ought
to
keepe
a
narrow
watch
,
that
anger
,
wrath
,
enuie
,
malice
,
reuenge
enter
not
into
vs
.
Yea
then
especially
we
ought
thorowly
to
sift
,
search
,
and
examine
our selues
,
whether
those
or
any
other
like
euill
qualities
haue
been
bred
in
vs
,
or
haue
entred
into
vs
,
and
still
remaine
lurking
in
vs
.
First
purge
them
out
before
thou
prayest
.
[
d
](A01975-e75610-b)
d
O●e
.
6.
6.
Ad
sacrificium
cum
dissentione
venientem
Deus
re●ocat
ab
altari
,
&c.
Cypr.
Loc.
citat
.
God
preferreth
mercy
before
sacrifice
.
Him
that
commeth
to
offer
a
sacrifice
being
at
variance
,
God
calleth
from
his
Altar
.
[
e
](A01975-e75630-b)
e
Isa.
58.
4
,
5.
Them
that
fast
for
strife
and
debate
God
regardeth
not
:
[
f
](A01975-e75650-b)
f
—
1.
15.
neither
will
hee
heare
the
many
prayers
of
them
whose
hands
are
full
of
bloud
.
[
g
](A01975-e75670-b)
g
Iam.
1.
20.
For
the
wrath
of
man
worketh
not
the
righteousnesse
of
God
.
What
now
may
wee
say
or
thinke
of
such
as
[
*
](A01975-e75700-b)
*
See
the
whole
Armour
of
God
on
Ephes.
6.
19.
Treat
.
3.
Part.
2.
§.
57
,
58.
pray
for
vengeance
to
fall
vpon
others
?
Surely
their
prayers
are
odious
in
Gods
sight
,
and
thereby
they
pull
vengeance
on
their
owne
pates
:
which
they
doe
much
more
,
that
by
Prayer
,
Vow
,
and
Sacrament
binde
themselues
to
doe
mischiefe
,
and
take
reuenge
,
yea
&
that
vpon
their
Soueraigne
,
and
Kingdome
where
they
liue
:
as
Iesuites
,
and
other
Papists
oft
doe
.
It
is
probable
that
[
h
](A01975-e75720-b)
h
Luk.
13.
1.
they
whose
bloud
Pilate
mingled
with
their
sacrifices
,
so
did
:
and
that
that
kinde
of
punishment
as
a
iust
recompence
was
by
the
diuine
prouidence
inflicted
on
them
.
[
i
](A01975-e75750-b)
i
Psal.
109.
17.
1●
As
a
man
loueth
cursing
,
so
shall
it
come
vnto
him
:
as
he
cloatheth
himselfe
with
cursing
,
so
shall
it
come
into
his
bowels
like
water
,
and
like
oyle
into
his
bones
.
§.
154.
Of
the
assurance
which
our
forgiuing
giueth
of
Gods
forgiuing
vs
.
Q.
A
motiue
to
forgiue
.
§.
152.
WHat
doctrine
doth
the
other
end
of
the
condition
annexed
to
the
fift
Petition
afford
?
A.
Mans
forgiuing
his
Brother
giueth
assurance
of
Gods
forgiuing
him
.
This
is
one
maine
end
of
adding
this
condition
of
our
forgiuing
our
brother
,
to
our
desire
of
Gods
forgiuing
vs
:
as
is
euident
by
that
causall
Particle
,
FOR
,
which
Saint
Luke
setteth
before
it
,
For
wee
also
forgiue
.
The
reference
which
Christ
maketh
immediately
after
this
prayer
doth
make
the
point
most
cleare
.
If
yee
forgiue
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
.
Doth
he
not
thereby
imply
that
by
forgiuing
men
,
we
gaine
assurance
of
Gods
forgiuing
vs
?
On
this
ground
did
Nehemiah
in
his
prayer
to
God
plead
the
kindnesse
which
hee
had
shewed
to
the
people
of
God
.
Obiect
.
Many
Heathen
,
and
other
meere
carnall
men
,
who
could
haue
no
assurance
of
the
forgiuenesse
of
their
sinnes
,
haue
forgiuen
many
wrongs
done
to
them
.
Answ.
1.
Either
in
some
sleight
matters
which
doe
not
much
prouoke
wrath
,
nor
greatly
need
forgiuenesse
.
2.
Or
to
some
friend
,
kinsman
,
or
such
like
person
,
whom
in
some
outward
respect
they
like
and
loue
.
3.
hope
of
some
recompence
,
and
aduantage
to
themselues
.
4.
feare
of
greater
mischiefe
which
might
ensue
if
they
should
manifest
any
thought
of
reuenge
.
5.
Or
it
may
be
,
by
reason
of
an
heauy
and
dull
disposition
,
which
maketh
them
vnsensible
of
wrongs
:
like
him
that
is
brought
in
thus
speaking
,
They
haue
stricken
me
,
and
I
was
not
sicke
:
they
haue
beaten
me
,
and
I
felt
it
not
.
True
Christian
forgiuing
,
wisedome
which
commeth
from
aboue
,
a
fruit
of
that
spirit
that
resideth
in
Christ
,
maliciousnesse
,
enuie
,
debate
,
malignitie
(
whereby
all
things
are
taken
in
an
euill
part
)
implacablenesse
,
and
vnmercifulnesse
.
And
in
another
place
to
the
same
purpose
he
saith
,
wee
are
hatefull
,
and
hating
one
another
.
Wolues
,
Leopards
,
Beares
,
Lyons
,
Learne
hereby
how
to
know
,
Wee
loue
,
because
hee
first
loued
vs
:
and
we
forgiue
because
he
first
forgaue
vs
.
Well
may
we
hereby
comfort
our
soules
in
the
day
of
temptation
,
Forgiue
mee
as
I
forgiue
:
or
forgiue
mee
,
for
I
forgiue
.
It
is
indeed
but
little
mercy
that
I
haue
shewed
:
for
my
nature
was
capable
of
no
more
.
But
thy
bounty
is
not
hindred
by
want
of
power
.
Thou
canst
grant
as
much
as
thou
wilt
.
Thus
may
the
heart
be
enlarged
in
crauing
pardon
,
Et
nos
remisimus
debentibus
nobis
.
Greg.
Nyss.
loc.
citat
.
and
faith
setled
in
obtaining
it
.
And
because
this
is
such
an
especiall
meanes
to
resolue
thy
soule
of
the
pardon
of
thy
sinnes
,
bee
the
rather
moued
to
subdue
thy
passion
,
when
thou
art
prouoked
to
cast
out
wrath
and
readily
to
forgiue
.
Seeing
it
is
requisite
that
wee
offer
vp
prayers
to
God
for
mercy
and
pardon
,
let
vs
by
the
testimonie
of
our
conscience
get
to
our selues
,
that
we
may
make
our
cariage
an
Aduocate
to
our
prayers
,
and
truely
say
,
We
also
forgiue
our
debters
.
They
who
feele
the
weight
of
sinne
would
giue
all
they
haue
,
and
doe
what
possibly
they
could
to
bee
eased
thereof
.
If
thou
neuer
felt'st
the
burden
of
sinne
on
thine
owne
soule
,
enquire
after
such
as
are
wounded
in
conscience
:
and
,
because
things
seene
are
more
sensible
,
and
make
a
deeper
impression
,
got
to
them
,
marke
their
agonies
and
their
outcries
;
thereby
iudge
what
an
heauy
burden
sinne
is
,
when
the
soule
feeles
the
burden
of
it
.
If
once
thou
feelest
the
weight
of
it
,
I
make
no
question
,
but
that
,
if
Christ
should
aske
thee
,
as
once
he
asked
a
blind
man
,
What
wilt
thou
that
I
should
doe
to
thee
,
thou
wouldest
answer
,
Lord
,
that
I
may
be
eased
of
the
burden
of
sinne
.
Behold
here
how
thou
maist
be
eased
.
As
any
occasion
is
offered
,
Forgiue
.
Thus
in
doing
goodnesse
to
man
,
thou
doest
the
best
and
greatest
goodnesse
to
thy selfe
,
in
that
God
(
whose
goodnesse
infinitely
surpasseth
thine
)
is
moued
thereby
to
doe
good
to
thee
.
This
is
a
great
encouragement
,
a
ground
of
much
comfort
to
such
as
can
and
doe
forgiue
men
.
Though
they
haue
no
recompence
from
man
,
though
they
be
laughed
at
for
it
:
yea
though
they
be
worse
dealt
withall
(
as
[
a
](A01975-e76540-b)
a
Psal.
35.
12.
—
120.
7.
Dauid
was
)
and
more
wronged
because
they
are
so
ready
to
forgiue
,
yet
Gods
gracious
acceptation
thereof
,
his
mercifull
dealing
with
them
for
it
,
is
recompence
enough
.
§.
155.
Of
the
reuenge
which
reuengefull
persons
bring
vpon
themselues
.
Q.
WHat
doctrine
followeth
as
a
iust
consequence
from
the
forenamed
condition
?
A.
They
who
forgiue
not
men
are
not
forgiuen
of
God
.
Bring
that
which
is
here
intended
by
Christ
into
a
true
,
Logicall
,
Syllogisticall
forme
,
and
the
consequence
will
appeare
to
be
most
iust
.
The
forme
is
this
.
Forgiue
vs
as
wee
forgiue
others
.
But
we
forgiue
not
others
.
Therefore
forgiue
not
vs
.
The
proposition
is
expressed
in
the
Lords
Prayer
.
The
assumption
is
deducted
out
of
the
inward
disposition
,
and
outward
practise
of
the
reuengefull
person
.
The
conclusion
floweth
from
the
Premisses
by
iust
and
necessarie
consequence
.
Yet
further
to
confirme
this
conclusion
,
and
to
shew
that
it
is
not
wrested
,
let
it
bee
noted
how
Christ
immediately
after
this
prayer
,
expressely
inferreth
as
much
in
these
words
,
If
yee
forgiue
not
men
their
trespasses
,
neither
will
your
Father
forgiue
you
your
trespasses
.
In
the
Parable
ye
finde
as
much
verified
.
For
the
Lord
deliuered
that
seruant
,
that
would
not
forgiue
his
fellow-seruant
,
to
the
Tormenters
,
till
he
should
pay
all
that
was
due
to
him
.
Thereupon
Christ
maketh
this
Inference
,
So
likewise
shall
my
heauenly
Father
doe
also
vnto
you
,
if
yee
from
your
hearts
forgiue
not
euery
one
his
brother
their
trespasses
.
It
is
Gods
vsuall
manner
to
deale
with
men
according
to
their
dealing
one
with
another
.
These
prouerbiall
speeches
import
as
much
,
With
what
measure
you
mete
it
shall
be
measured
to
you
againe
.
Whatsoeuer
a
man
soweth
that
shall
he
reape
.
Hee
shall
haue
iudgement
without
mercy
that
hath
shewed
no
mercy
.
Who
so
hath
this
worlds
goods
,
and
seeth
his
brother
hath
need
,
and
shutteth
vp
his
bowels
of
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
For
hee
that
loueth
not
his
Brother
whom
hee
hath
seene
,
how
can
he
loue
God
whom
he
hath
not
seene
?
Gods
mercy
is
operatiue
as
fire
:
it
warmeth
that
heart
in
which
it
abideth
,
and
worketh
mercy
therein
.
Where
therefore
no
mercy
to
man
can
be
found
,
there
is
iust
cause
to
suspect
no
mercy
of
God
hath
been
shewed
.
The
soule
of
an
vnmercifull
man
is
no
fit
receptacle
of
the
mercies
of
God
.
It
abuseth
,
it
peruerteth
them
.
Behold
here
the
folly
of
cruell
hard-hearted
and
reuengefull
persons
,
[
k
](A01975-e76880-b)
k
Math.
18.
3●
.
but
such
measure
as
was
meted
out
to
the
said
seruant
,
and
to
[
l
](A01975-e76890-b)
l
Luk.
16
,
24.
25.
Diues
?
They
therefore
that
deale
vnmercifully
with
others
,
doe
most
hurt
to
themselues
,
because
thereby
they
prouoke
God
to
deale
vnmercifully
with
them
.
Consider
this
O
wrathfull
&
reuengefull
persons
.
The
time
may
come
when
you
will
as
earnestly
desire
one
drop
of
Gods
mercy
,
as
Diues
desired
a
drop
of
water
to
coole
his
tongue
:
and
yet
you
shall
haue
your
desire
no
more
satisfied
then
his
was
.
This
consequence
of
Gods
retaining
their
sinnes
who
forgiue
not
their
brethren
,
[
*
](A01975-e76950-b)
*
154.
exhortation
to
forgiue
.
As
there
was
shewed
the
great
aduantage
of
forgiuing
others
(
which
is
assurance
of
Gods
forgiuing
them
)
so
here
is
declared
the
great
damage
of
not
forgiuing
:
which
is
a
strict
exaction
of
the
vttermost
penaltie
for
all
that
debt
wherein
we
stand
bound
to
Gods
iustice
.
He
that
from
his
heart
forgiueth
not
his
brother
that
hath
offended
him
,
Forgiue
not
.
Is
not
this
the
ready
way
to
pull
vengeance
vpon
his
owne
pate
for
all
the
sinnes
whereof
in
any
kinde
hee
standeth
guiltie
before
God
?
Wofull
in
this
respect
is
their
plight
,
whom
reuenge
doth
so
possesse
as
they
cannot
forgiue
.
How
vnsensible
of
their
good
or
hurt
are
they
on
whom
these
motiues
worke
nothing
at
all
!
Oh
be
moued
,
euen
for
auoiding
this
great
mischiefe
,
to
forgiue
:
and
take
heed
that
by
not
forgiuing
thy
neighbour
some
small
and
light
wrongs
against
thee
,
thou
keepe
thy selfe
from
obtaining
pardon
of
thy
hainous
sinnes
before
God
.
§.
156.
Of
deprecation
against
euill
.
Q.
WHat
is
to
bee
obserued
about
the
order
of
the
fift
Petition
?
A.
1.
That
which
it
hath
common
with
the
sixt
?
2.
That
which
is
proper
to
it selfe
.
Two
things
are
common
to
them
both
.
1.
The
distinct
kinde
of
them
both
is
the
same
.
2.
The
generall
matter
The
distinct
kinde
wherein
these
two
last
Petitions
differ
from
all
the
rest
,
is
Deprecation
,
that
is
,
Prayer
for
the
remouall
of
euill
.
In
the
fift
Petition
we
pray
to
bee
freed
from
the
guilt
and
punishment
of
sinne
.
In
the
sixt
,
from
the
power
and
bondage
of
sinne
.
Q.
What
doe
we
hence
learne
?
A.
Deprecation
must
be
added
to
Petition
.
We
must
be
carefull
as
well
to
pray
against
those
euils
which
doe
,
or
may
annoy
vs
,
as
for
those
good
things
which
may
,
or
doe
helpe
vs
,
[
a
](A01975-e77320-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
Tim.
2.
1.
This
kinde
is
expressely
mentioned
among
the
other
warrantable
kindes
of
Prayer
:
and
on
all
occasions
it
hath
been
vsed
by
the
Saints
.
Accordingly
it
may
and
must
be
vsed
by
vs
,
and
that
in
regard
of
Gods
glory
,
and
our
owne
good
.
1.
The
glory
of
Gods
pittie
and
power
is
much
magnified
hereby
.
Of
his
pittie
,
in
that
by
going
to
him
in
all
our
miseries
we
acknowledge
him
to
be
a
God
of
compassion
,
moued
with
our
miseries
:
else
could
we
haue
no
heart
to
goe
to
him
.
The
seruants
of
the
King
of
Syria
perswade
their
Lord
,
being
ouerthrowne
in
battell
to
go
with
sackcloth
vpon
their
loynes
,
We
haue
heard
that
the
Kings
of
the
house
of
Israel
are
mercifull
Kings
.
Were
we
not
perswaded
that
he
to
whom
we
goe
,
is
pittifull
and
mercifull
,
scarce
should
we
be
moued
to
lay
open
our
sores
before
him
.
Well
,
marke
[
b
](A01975-e77430-b)
b
Num.
14.
18
,
19.
the
prayers
of
the
Saints
,
and
you
shall
finde
the
mercy
,
pitie
and
compassion
of
God
much
pleaded
in
them
.
The
glorie
of
Gods
power
is
also
magnified
by
Deprecations
,
2.
Our
need
requireth
,
that
being
in
misery
we
should
be
deliuered
out
of
it
:
or
else
all
the
good
that
can
be
bestowed
vpon
vs
,
will
bee
but
as
a
shew
or
shadow
of
goodnesse
:
no
sweetnesse
thereof
can
be
tasted
:
no
benefit
can
bee
reaped
thereby
.
Abraham
conceiuing
it
to
bee
a
great
misery
to
be
childlesse
,
exceeding
great
reward
,
he
answered
,
What
wilt
thou
giue
me
,
seeing
I
goe
childlesse
?
This
supposed
euill
tooke
away
the
sweetnesse
from
that
exceeding
great
reward
which
was
proffered
to
him
.
The
Israelites
being
in
grieuous
bondage
,
when
Moses
came
to
them
in
the
name
of
the
Lord
to
comfort
them
,
They
hearkned
not
to
him
for
anguish
of
spirit
.
All
the
delights
which
the
heart
of
man
can
desire
are
as
nothing
to
him
that
is
sicke
at
heart
,
or
tortured
with
tormenting
diseases
,
if
he
bee
not
freed
from
that
sicknesse
,
and
eased
of
that
paine
.
In
what
a
desperate
case
may
we
now
thinke
them
to
be
,
that
,
being
in
miserie
,
either
seeke
no
helpe
at
all
:
or
,
which
is
all
one
,
seeke
helpe
of
such
as
can
afford
them
no
true
helpe
.
Of
the
former
sort
are
1.
blockish
stupiditie
,
like
beasts
,
lye
vnder
that
euill
which
lyeth
vpon
them
:
and
seeme
not
to
be
moued
therewith
,
as
those
Iewes
of
whom
the
Prophet
thus
complaineth
,
O
Lord
thou
hast
stricken
them
,
but
they
haue
not
grieued
,
&c.
2.
Such
as
through
wilfull
obstinacie
are
so
farre
from
praying
to
haue
the
euill
that
is
on
them
remoued
,
as
by
continuing
in
sin
,
they
bring
more
and
more
euill
vpon
them
:
like
Ahaz
,
who
therefore
is
thus
branded
,
This
is
Ahaz
.
3.
Such
as
through
a
malitious
impudencie
,
when
they
are
pinched
and
pressed
with
the
euill
that
lyeth
on
them
,
blaspheme
the
Name
of
God
,
as
the
prophane
[
m
](A01975-e77700-b)
m
2.
King
.
6.
33.
King
of
Israel
,
and
[
n
](A01975-e77720-b)
n
Ren.
16.
8
,
9.
they
who
were
tormented
at
the
pouring
out
of
the
fourth
viall
,
did
.
Of
the
latter
sort
are
,
1.
Such
as
trust
to
meanes
without
God
:
as
[
o
](A01975-e77760-b)
o
2.
Chro.
56.
12
Asa
,
who
sought
not
to
the
Lord
,
but
to
the
Physitians
:
and
the
[
p
](A01975-e77790-b)
p
Isa.
31.
1.
Israelites
who
went
downe
to
Egypt
for
helpe
,
but
sought
not
the
Lord
.
2.
Such
as
seeke
helpe
of
such
things
as
haue
no
powre
or
vertue
at
all
to
helpe
them
in
that
for
which
helpe
is
sought
:
as
they
,
who
,
being
troubled
in
conscience
and
wounded
in
soule
,
seeke
to
ease
themselues
by
merrie
company
,
musicke
,
gaming
,
and
the
like
.
So
[
q
](A01975-e77830-b)
q
1.
Sam.
16.
17.
Saul
,
when
the
euill
spirit
came
vpon
him
,
must
needs
haue
musicke
:
and
the
[
r
](A01975-e77850-b)
r
1.
King
.
18.
26
,
28.
Baalites
when
their
request
was
not
granted
,
Leaped
vpon
the
Altar
,
and
cut
themselues
with
kniues
and
lancers
:
and
Papists
to
like
purposes
whip
themselues
:
yea
also
they
seeke
to
driue
the
Diuell
away
with
holy
water
,
holy
oile
,
crucifixes
,
crossing
themselues
,
and
other
like
foolish
toyes
.
3.
Such
as
seeke
helpe
of
him
that
will
take
all
aduantages
against
them
,
and
worke
them
the
more
mischiefe
for
trusting
to
him
,
euen
the
Diuell
himselfe
.
All
that
go
to
Witches
,
Coniurers
,
Sorcerers
,
and
such
instruments
of
Satan
,
for
helpe
in
any
need
,
seeke
helpe
of
Satan
:
as
[
s
](A01975-e77900-b)
s
1.
Sam.
28.
8.
Saul
that
went
to
the
Witch
at
Endor
:
and
[
t
](A01975-e77930-b)
t
2.
King
.
1.
2.
Ahaziah
that
sent
to
Baal-zebub
.
All
these
,
and
other
like
helpes
are
no
better
then
a
[
u
](A01975-e77970-b)
u
Ezek.
29.
7.
reede
,
whereupon
if
a
man
leane
it
breaketh
,
and
renteth
his
flesh
that
leaneth
thereon
.
For
our
part
therefore
let
vs
take
notice
of
the
euils
whereunto
we
are
subiect
,
the
whole
Armour
of
God
,
on
Eph.
6.
18.
and
of
the
remedie
warranted
and
sanctified
for
remouing
of
them
,
and
wisely
and
conscionably
vse
the
same
.
This
of
Deprecation
,
which
is
the
distinct
kind
of
the
two
last
Petitions
.
§.
157.
Of
taking
care
for
our
spirituall
welfare
.
Q.
WHat
is
the
generall
matter
nf
the
two
last
Petitions
?
A.
Spirituall
.
Such
as
concerneth
our
soules
.
As
in
the
fourth
Petition
wee
were
taught
to
pray
for
such
temporall
blessings
as
were
meet
for
our
bodies
,
Q.
What
are
we
taught
hereby
?
A.
We
must
take
care
of
our
spirituall
welfare
.
Care
must
be
had
for
the
good
of
our
soules
as
well
as
of
our
bodies
.
[
a
](A01975-e78160-b)
a
Ioh.
6.
27.
Where
Christ
moueth
vs
to
moderate
our
immoderate
care
for
the
things
of
this
world
,
he
presseth
vs
,
earnestly
to
care
for
our
soules
.
And
that
not
without
iust
cause
.
1.
Our
happinesse
consisteth
in
the
spirituall
well-fare
of
our
soules
.
Blessed
is
the
man
vnto
whom
the
Lord
imputeth
not
iniquitie
,
and
in
whose
spirit
there
is
no
guile
.
2.
Herein
lyeth
a
maine
difference
,
not
onely
betwixt
reasonable
and
vnreasonable
creatures
,
or
ciuill
&
sauage
men
,
or
Professors
of
true
religion
and
idolaters
,
but
also
betwixt
all
naturall
and
spirituall
men
.
The
naturall
man
,
whether
he
liue
in
the
Church
or
out
of
it
,
mindeth
onely
the
things
of
this
life
.
The
things
of
the
Spirit
of
God
,
He
receiueth
not
;
for
they
are
foolishnesse
to
him
.
Onely
the
spirituall
man
,
who
is
both
in
the
Church
and
of
the
Church
,
enlightned
and
guided
by
that
Spirit
which
is
in
the
Church
,
and
in
euery
part
and
member
thereof
,
well
discerning
the
things
of
the
Spirit
of
God
,
tending
to
the
happinesse
of
his
soule
,
doth
carefully
seeke
after
them
.
The
folly
of
most
men
is
hereby
discouered
.
Let
God
take
care
for
my
soule
,
and
I
will
take
care
for
my
bodie
.
A
cursed
Prouerbe
.
In
both
the
parts
thereof
it
sauoureth
ranke
of
Atheisticall
prophanenesse
.
The
latter
part
implyeth
a
desperate
casting
off
Gods
care
for
their
bodies
:
the
former
,
a
presumptuous
thrusting
of
their
soules
on
God
,
against
that
course
which
he
hath
expresly
prescribed
.
Let
vs
learne
wisedome
from
this
ground
of
wisedome
taught
by
him
that
is
the
wisedome
of
God
.
For
this
end
,
let
vs
1.
Take
notice
of
our
spirituall
needs
.
Ignorance
of
need
maketh
men
negligent
of
prouiding
things
needfull
.
Laodicea
not
knowing
that
she
was
wretched
,
miserable
,
poore
,
blind
and
naked
,
regarded
not
the
gold
that
might
make
her
rich
,
the
white
rayment
that
might
couer
the
shame
of
her
nakednesse
,
and
the
eye-salue
that
might
make
her
see
.
2.
3.
Conscionably
and
carefully
vse
the
meanes
which
are
afforded
for
helpe
.
This
was
the
counsell
which
Christ
gaue
to
the
forenamed
Church
of
the
Laodiceans
,
to
buy
gold
tried
in
the
fire
,
and
white
raiment
,
to
annoint
her
eyes
with
eye-salue
.
§.
158.
Of
doubling
our
care
for
the
good
of
our
soules
.
Q.
WHy
are
there
two
Petitions
for
our
spirituall
good
?
A.
1.
The
things
concerning
our
spirituall
estate
are
farre
more
excellent
:
as
the
soule
is
more
excellent
then
the
bodie
,
sold
all
that
he
had
to
buy
the
treasure
hid
in
the
field
,
and
the
pearle
of
price
,
was
not
ignorant
hereof
.
2.
They
are
more
absolutely
necessarie
.
3.
We
are
by
nature
more
dull
and
backward
to
seeke
after
things
spirituall
,
Q.
What
are
we
taught
hereby
?
A.
Our
care
for
spirituall
things
must
be
double
.
With
much
more
earnestnesse
must
we
seeke
spirituall
then
temporall
blessings
.
It
is
of
spirituall
good
things
that
Christ
saith
,
First
seeke
,
&c.
Both
before
and
aboue
all
other
things
seeke
them
.
First
,
doth
not
onely
note
out
the
order
,
but
also
the
manner
of
seeking
.
Rather
giue
diligence
,
or
giue
the
more
and
greater
diligence
to
make
them
sure
.
Our
mind
must
with
the
vtmost
of
our
endeauour
,
euen
with
full
bent
be
carried
that
way
.
A
due
consideration
of
this
point
doth
manifest
the
[
e
](A01975-e78920-b)
e
2.
Pet.
1.
9.
blindnesse
,
and
aggrauate
the
folly
of
them
who
preferre
temporall
before
spirituall
blessings
:
1.
Who
put
of
the
time
for
seeking
the
good
of
their
soules
,
foolish
Virgins
.
2.
Who
put
bie
the
opportunities
that
by
Gods
prouidence
are
afforded
for
doing
good
to
their
soules
.
As
Felix
,
who
when
by
Pauls
preaching
his
heart
was
so
smitten
as
he
trembled
,
Go
thy
way
for
this
time
:
and
yet
watched
all
opportunities
for
a
bribe
.
3.
Who
so
eagerly
pursue
the
things
of
this
world
,
wherein
they
take
delight
,
4.
Such
as
seeke
the
spirituall
things
of
their
soule
,
but
so
loosely
and
carelesly
as
if
they
cared
not
much
for
them
.
These
are
like
the
Luke-warme
Laodiceans
who
can
expect
nothing
but
to
be
spued
out
of
the
mouth
of
Christ
.
Let
vs
be
otherwise
minded
:
and
for
that
end
,
1.
Well
discerne
betwixt
things
that
differ
.
To
discerne
things
that
differ
.
2.
Wisely
prefer●e
the
more
excellent
.
As
Dauid
,
who
,
when
others
said
,
Who
will
shew
vs
any
good
?
(
meaning
temporall
goods
)
thus
prayed
to
God
,
Lord
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
?
3.
Stirre
vp
the
gift
of
God
.
4.
Helpe
the
weaknesse
of
nature
.
when
one
would
do
good
,
euill
is
present
with
him
.
A
law
in
the
members
warreth
against
the
law
of
the
mind
.
This
oft
maketh
vs
dull
,
heauie
and
sluggish
.
Wherefore
(
as
the
wise
man
aduiseth
)
when
the
iron
is
blunt
,
put
to
more
strength
.
Hitherto
of
the
generall
matter
common
to
the
two
last
Petitions
.
§.
159.
Of
the
blessings
which
Pardon
of
sinne
bringeth
.
Q.
WHat
proper
thing
is
to
be
considered
about
the
order
of
the
fift
Petition
?
A.
1.
The
inference
of
it
vpon
the
fourth
.
2.
The
Precedence
of
it
before
the
sixt
.
Q.
What
doctrine
doth
that
inference
afford
?
A.
By
pardon
of
sinne
the
things
of
this
world
are
made
true
blessings
.
All
the
things
which
in
this
prayer
we
are
taught
to
craue
,
are
so
to
be
craued
as
blessings
.
But
sinne
is
as
deadly
poyson
to
daily
bread
:
while
it
remaineth
vpon
vs
vnpardoned
,
nothing
that
this
world
affordeth
can
be
a
true
blessing
:
for
sinne
bringeth
a
curse
vpon
euerie
creature
that
we
vse
:
blessed
whose
transgression
is
forgiuen
.
Learne
hereby
in
the
vse
of
all
temporall
blessings
to
seeke
for
pardon
of
sinne
.
It
is
one
end
of
Grace
before
meate
(
according
to
the
[
*
](A01975-e79560-b)
*
1.
Sam.
9.
13.
Math.
14.
19.
Luke
24.
30.
Acts
27.
35.
ancient
and
commendable
custome
of
Gods
people
)
to
haue
the
curse
taken
away
from
the
creatures
we
vse
,
and
to
haue
them
turned
into
a
blessing
.
Do
the
like
,
craue
pardon
of
sinne
,
before
thou
goest
about
the
worke
of
thy
calling
,
before
thou
takest
a
iourney
,
before
thou
goest
to
any
recreation
though
thou
knowest
it
to
be
lawfull
and
meete
,
before
thou
goest
to
bed
,
when
thou
risest
vp
,
in
all
things
,
at
all
times
seeke
remission
of
sinne
.
Neuer
thinke
thy selfe
well
or
safe
,
no
not
in
thy
greatest
abundance
or
best
prosperitie
till
thou
haue
assurance
thereof
.
at
the
doore
,
and
keepeth
all
Gods
blessings
from
entring
.
a
cloud
,
hideth
from
vs
the
bright
Sunne-shine
of
Gods
fauour
.
Sinne
like
the
accursed
thing
which
Achan
stole
,
wilde
gourdes
,
bringeth
death
with
it
,
and
that
into
such
things
as
are
otherwise
wholesome
,
change
countenance
,
trouble
thoughts
,
loose
ioynts
,
and
make
knees
to
smite
one
against
another
.
Is
there
not
then
great
and
iust
cause
in
all
things
at
all
times
to
seeke
pardon
thereof
?
This
of
the
Inference
of
the
fift
Petition
on
the
fourth
.
§.
160.
Of
the
precedence
of
Iustification
before
Sanctification
.
Q.
WHat
Doctrine
doth
the
precedence
of
the
fift
Petition
before
the
sixt
import
?
A.
Iustification
goeth
before
Sanctification
.
For
the
former
of
the
two
last
Petitions
concerning
our
spirituall
good
setteth
out
our
Iustification
,
the
latter
,
our
Sanctification
.
This
precedence
is
to
be
applyed
rather
to
Order
,
then
to
Time
.
For
at
that
very
moment
that
Christ
pardoneth
sinne
,
he
conueigheth
his
Spirit
into
vs
whereby
sinne
is
mortified
.
S.
Paul
therefore
where
hee
setteth
downe
these
two
together
,
setteth
Righteousnesse
before
Sanctification
.
Iustification
causeth
Sanctification
:
sanctified
by
faith
in
Christ
,
grace
for
grace
,
a
further
grace
to
sanctifie
vs
.
Sanctification
declareth
Iustification
:
As
the
cause
therefore
goeth
before
the
effect
,
and
as
the
effect
followeth
the
cause
,
so
are
Iustification
and
Sanctification
in
their
order
one
to
another
.
1.
This
order
affordeth
one
sound
argument
against
Iustification
by
workes
.
2.
This
order
proueth
our
Iustification
to
be
free
.
3.
It
also
demonstrateth
the
precedence
of
faith
before
acceptable
repentance
,
in
order
of
nature
.
Faith
is
the
instrument
of
our
Iustification
,
Repentance
a
principall
grace
of
our
Sanctification
.
4.
It
layeth
downe
the
ground
of
pardon
of
sinne
:
Thus
much
of
the
Order
of
the
fift
Petition
.
The
particular
good
things
to
be
craued
,
are
next
to
be
declared
.
§.
161.
Of
graces
to
be
prayed
for
in
regard
of
the
pardon
of
our
owne
sinnes
.
Q.
WHat
are
the
particular
good
things
for
which
wee
are
taught
to
pray
by
vertue
of
the
Fift
Petition
?
A.
1.
Such
as
concerne
the
Petition
it selfe
.
2.
Such
as
concerne
the
condition
annexed
to
it
.
The
things
which
concerne
the
Petition
it selfe
haue
respect
to
the
pardon
both
of
our
owne
,
and
of
others
sinnes
.
For
wee
are
taught
to
say
in
the
plurall
number
and
first
person
,
Forgiue
VS
OVR
trespasses
.
Q.
What
are
the
things
that
concerne
the
pardon
of
our
owne
sinnes
to
be
prayed
for
?
A.
1.
Knowledge
of
the
nature
of
sinne
:
how
horrible
a
thing
it
is
:
into
what
a
wofull
plight
it
bringeth
the
creature
,
making
it
a
debter
to
the
reuenging
iustice
of
God
.
2.
Knowledge
of
a
mans
owne
sinnes
.
How
he
himselfe
being
guilty
of
sinne
is
a
debter
to
God
:
and
in
that
respect
in
a
most
wofull
estate
.
This
did
Dauid
well
know
when
he
said
,
I
know
mine
iniquitie
:
and
Iob
who
said
,
Behold
,
I
am
vile
.
3.
Sence
of
the
burden
of
sinne
.
All
the
knowledge
that
can
be
had
of
the
horriblenesse
of
sinne
,
and
of
the
multitude
and
hainousnesse
of
the
sinnes
whereof
wee
stand
guilty
,
will
not
sufficiently
moue
vs
to
be
eased
of
the
burden
of
them
,
till
we
feele
the
weight
thereof
lying
on
our
owne
soules
,
and
euen
oppressing
them
.
This
made
Dauid
so
earnestly
desire
God
not
to
rebuke
him
in
anger
:
For
of
that
earnest
sute
he
rendereth
this
reason
,
Mine
iniquities
are
gone
ouer
mine
head
:
as
an
heauy
burden
they
are
too
heauy
for
me
.
4.
A
broken
heart
,
and
contrite
spirit
.
A
man
may
feele
the
heauy
burden
of
sinne
,
and
yet
not
seeke
to
bee
eased
:
but
lye
vnder
it
as
a
beast
:
or
as
one
that
despaireth
of
all
helpe
.
But
if
the
heart
be
truely
broken
,
and
touched
to
the
quicke
with
the
sence
of
sinne
,
it
will
not
let
a
man
rest
till
hee
haue
obtained
pardon
.
5.
Humble
confession
of
sinne
.
For
this
Petition
is
a
plaine
acknowledgement
thereof
.
Without
[
f
](A01975-e80400-b)
f
Prou
28.
13.
confession
there
is
no
hope
of
pardon
:
but
[
g
](A01975-e80420-b)
g
1.
Ioh.
1.
9.
Psal
32.
5.
promise
of
pardon
is
made
to
him
that
confesseth
his
sinne
.
6.
Earnest
desire
of
pardon
.
That
we
may
be
freed
from
the
guilt
and
punishment
of
sinne
.
To
confesse
sinne
and
not
to
desire
pardon
,
is
but
to
put
in
an
euidence
against
our selues
.
This
is
that
which
is
most
distinctly
expressed
in
this
Petition
:
and
which
hath
euer
been
performed
by
all
the
Saints
.
7.
Knowledge
of
Gods
free
grace
and
rich
mercy
.
Without
this
,
though
a
man
neuer
so
much
feele
the
burden
of
sinne
,
he
hath
no
sure
ground
,
nor
can
haue
any
heart
to
seeke
pardon
.
It
appeareth
that
Dauid
was
well
instructed
therein
,
8.
Vnderstanding
of
the
sacrifice
of
Christ
.
What
that
sacrifice
was
;
[
i
](A01975-e80510-b)
i
1.
Pet.
1.
19.
the
pure
and
precious
bloud
of
the
Sonne
of
God
.
By
whom
it
was
offered
vp
;
[
k
](A01975-e80530-b)
k
Heb.
9.
14.
by
himselfe
thorow
his
eternall
Spirit
.
For
whom
;
euen
for
vs
[
l
](A01975-e80560-b)
l
1.
Tim.
1.
15.
miserable
sinners
.
To
what
end
;
to
be
[
m
](A01975-e80580-b)
m
1.
Tim.
2.
6.
a
ransome
for
our
sinnes
:
that
so
satisfaction
might
be
made
to
Gods
iustice
for
the
same
.
This
sacrifice
added
to
God●
mercie
shewes
how
perfectly
Gods
mercy
and
iustice
meet
together
in
mans
Redemption
.
No
maruell
then
that
[
n
](A01975-e80600-b)
n
1.
Cor.
2.
2.
Saint
Paul
desired
to
know
nothing
but
Iesus
Christ
and
him
crucified
.
9.
A
right
discerning
of
the
perfection
euen
of
the
actiue
obedience
of
Christ
,
and
of
the
end
thereof
:
how
hee
[
o
](A01975-e80650-b)
o
Math.
3.
15.
fulfilled
all
righteousnesse
:
and
how
[
p
](A01975-e80670-b)
p
Rom.
5.
19.
we
are
made
righteous
thereby
.
Thus
we
may
see
how
the
debt
of
obedience
which
wee
owe
,
and
are
not
able
to
performe
,
is
performed
by
our
surety
,
and
we
by
reason
thereof
are
accepted
as
righteous
.
10.
An
high
esteeme
of
Christ
.
For
Christ
,
the
great
things
that
he
hath
done
and
suffered
,
and
the
many
great
benefits
which
issue
from
thence
are
not
for
hogges
,
that
as
vile
things
will
trample
them
vnder
feet
.
all
things
but
losse
and
dung
in
comparison
of
Christ
.
11.
Hungring
and
thirsting
after
Christ
and
his
righteousnesse
.
12.
Faith
in
the
pardon
of
sinne
.
All
the
forenamed
points
without
this
,
quietus
est
,
As
thou
hast
beleeued
,
so
be
it
vnto
thee
:
Thy
faith
hath
made
thee
whole
.
13.
Peace
of
conscience
.
These
are
especiall
graces
,
that
respect
the
pardon
of
our
owne
sinnes
.
§.
162.
Of
graces
to
be
prayed
for
in
regard
of
the
pardon
of
others
sinnes
.
Q.
WHat
things
in
regard
of
the
pardon
of
others
sinnes
are
to
be
prayed
for
?
A.
1.
Compassion
by
reason
of
them
.
Considering
the
wofull
plight
where
into
sinne
bringeth
men
,
our
bowels
ought
to
be
moued
thereat
.
he
grieued
for
the
hardnesse
of
the
Iewes
hearts
.
Was
there
not
great
compassion
in
him
that
thus
prayed
for
others
,
Oh
this
people
haue
sinned
a
great
sinne
:
yet
now
if
thou
wilt
forgiue
their
sinne
:
and
if
not
,
blot
me
out
of
thy
Booke
.
This
compassion
will
make
vs
as
earnest
for
the
pardon
of
the
sinnes
of
others
as
of
our
owne
.
2.
Humiliation
for
them
.
rent
his
garment
and
Mantle
,
and
pluckt
off
the
haire
of
his
head
,
and
beard
,
and
fell
downe
astonied
.
3.
Confession
of
them
.
It
was
vsuall
with
the
Saints
to
confesse
vnto
God
the
sins
of
others
.
For
which
purpose
the
confessions
of
[
d
](A01975-e81130-b)
d
Exod.
32.
31.
Moses
,
of
[
e
](A01975-e81150-b)
e
Ezr.
9.
6
,
7.
Ezra
,
of
[
f
](A01975-e81170-b)
f
Neh.
1.
6.
Nehemiah
,
of
[
g
](A01975-e81190-b)
g
Neh.
9.
16
,
&c
the
Leuites
,
of
[
h
](A01975-e81200-b)
h
Dan.
9.
20.
Daniel
,
and
of
others
are
worthy
to
be
obserued
.
Humiliation
and
confession
of
others
sinnes
is
an
euidence
of
an
holy
zeale
of
Gods
glory
.
Feare
of
the
iust
vengeance
of
sinne
may
make
vs
humble
our selues
for
our
owne
sinnes
,
and
penitently
confesse
them
to
God
.
But
to
be
so
affected
for
others
sinnes
,
as
it
sheweth
a
brotherly
fellow-feeling
,
so
an
holy
indignation
against
sinne
,
as
it
is
a
sinne
offensiue
to
the
diuine
Maiestie
.
4.
Supplication
for
the
pardon
of
them
.
This
is
the
maine
dutie
expressely
taught
in
this
Petition
.
It
is
an
especiall
meanes
of
obtaining
pardon
for
others
sinnes
.
But
it
is
not
in
our
own
power
to
doe
it
?
[
i
](A01975-e81240-b)
i
Zac.
12.
10.
It
is
a
gift
of
the
Spirit
,
and
a
gift
promised
.
We
may
therefore
,
yea
and
we
must
pray
for
it
.
And
hauing
it
,
then
say
to
God
as
Moses
did
,
[
k
](A01975-e81260-b)
k
Num.
14.
19.
Pardon
,
I
beseech
thee
,
the
iniquitie
of
this
people
:
and
as
Christ
did
,
[
l
](A01975-e81290-b)
l
Luke
23.
34
Father
,
forgiue
them
:
and
as
Stephen
did
,
[
m
](A01975-e81320-b)
m
Act.
7.
60.
Lord
lay
not
their
sinne
to
their
charge
.
These
are
principall
graces
to
bee
prayed
for
,
by
vertue
of
the
maine
Petition
.
§.
163.
Of
the
graces
which
are
to
be
prayed
for
by
reason
of
the
condition
annexed
to
the
Fift
Petition
.
Q.
WHat
graces
are
to
be
prayed
for
by
vertue
of
the
condition
annexed
to
the
Fift
Petition
?
A.
In
generall
,
such
a
minde
to
our
brother
as
wee
desire
God
to
beare
to
vs
.
This
Christ
implyeth
vnder
this
one
word
mercifull
,
where
he
saith
,
[
a
](A01975-e81430-b)
a
Luk
▪
6.
36.
Be
yee
mercifull
as
your
heauenly
Father
is
also
mercifull
.
Hereby
as
in
a
Looking-glasse
shall
we
set
out
Gods
minde
to
man
,
and
[
b
](A01975-e81450-b)
b
1.
Pet.
2.
9.
shew
forth
the
praises
of
God
:
yea
and
[
c
](A01975-e81470-b)
c
Luke
7.
47.
gaine
good
euidence
of
Gods
good
minde
to
our selues
.
In
particular
,
such
graces
as
follow
.
1.
Loue
.
This
is
a
dutie
that
hath
beene
required
[
d
](A01975-e81510-b)
d
1.
Ioh.
3.
11.
from
the
beginning
:
and
it
is
the
[
e
](A01975-e81530-b)
e
Math.
5.
44.
ground
of
all
goodnesse
,
kindnesse
,
and
forgiuenesse
.
[
f
](A01975-e81540-b)
f
Ephes.
4.
32.
Where
the
Apostle
exhorteth
to
forgiue
,
he
addeth
this
direction
,
[
g
](A01975-e81550-b)
g
—
5.
2.
walke
in
loue
,
shewing
thereby
that
loue
will
make
men
forward
to
forgiue
.
2.
Meekenesse
.
[
h
](A01975-e81590-b)
h
1.
Pet.
3.
4.
This
is
in
the
sight
of
God
of
great
price
.
It
is
of
speciall
vse
to
keepe
a
man
from
being
prouoked
,
and
from
desire
of
reuenge
.
Christ
being
of
a
meeke
spirit
,
[
i
](A01975-e81620-b)
i
—
2.
23.
when
he
was
reuiled
,
reuiled
not
againe
.
Moses
being
commended
for
a
very
meeke
man
,
3.
Compassion
:
or
,
to
vse
the
Scripture
phrase
,
bowels
of
mercies
.
4.
Long-suffering
.
That
doth
the
Apostle
adde
to
the
forenamed
meekenesse
,
bowels
of
mercies
.
This
keepeth
a
man
from
being
ouercome
with
multitudes
of
wrongs
.
God
himselfe
is
said
to
be
a
God
of
long-suffering
,
5.
Power
ouer
wrath
.
Hereby
though
it
doe
so
fall
out
that
anger
be
stirred
vp
in
vs
by
the
iniuries
of
wicked
men
,
yet
by
holding
it
in
,
as
it
were
with
bit
and
bridle
,
wee
may
bee
kept
from
excesse
,
and
from
sinne
,
according
to
this
intimation
of
the
Apostle
,
Be
angry
but
sinne
not
.
Herein
lyeth
a
maine
difference
betwixt
naturall
men
,
and
men
regenerate
.
Because
in
naturall
men
there
is
flesh
onely
,
when
anger
is
kindled
,
it
burneth
more
and
more
.
But
because
in
men
regenerate
there
is
spirit
as
well
as
flesh
,
[
a
](A01975-e81900-b)
a
Gal.
5.
16
,
17.
by
that
spirit
the
lusts
of
the
flesh
are
suppressed
and
quenshed
:
6.
Forgetfulnesse
of
wrongs
.
That
wee
suffer
not
them
to
abide
continually
in
our
minde
and
memory
.
Thus
doth
God
deale
with
trespasses
committed
against
him
.
I
will
remember
their
sinne
no
more
,
saith
hee
.
euill
things
,
7.
Readinesse
to
forgiue
.
8.
Truth
in
the
act
of
forgiuenesse
.
Hitherto
of
the
good
things
which
by
vertue
of
the
Fift
Petition
,
and
the
condition
annexed
thereto
,
are
to
be
prayed
for
.
§.
164.
Of
the
things
for
which
thankes
is
to
be
giuen
by
vertue
of
the
Fift
Petition
.
Q.
WHat
are
the
particular
good
things
for
which
by
vertue
of
the
Fift
Petition
we
are
to
be
thankefull
?
A.
1.
Such
as
concerne
Gods
forgiuing
vs
our
trespasses
.
2.
Such
as
concerne
our
forgiuing
other
men
their
trespasses
.
They
which
concerne
Gods
forgiuing
vs
,
are
such
as
follow
:
1.
Gods
free
grace
,
In
that
for
his
owne
sake
,
without
any
desert
of
ours
he
passeth
by
and
pardoneth
our
sinnes
.
In
this
respect
doth
the
Prophet
magnifie
him
,
Who
is
a
God
like
to
thee
,
that
pardoneth
iniquitie
,
&c.
He
retaineth
not
his
anger
for
euer
,
because
he
delighteth
in
mercy
.
2.
Gods
rich
mercy
:
In
that
notwithstanding
our
many
,
foule
,
and
hainous
sinnes
,
the
spring
of
his
grace
is
not
dryed
vp
,
but
he
is
pleased
to
forgiue
them
all
.
This
incited
Paul
to
make
knowne
his
thankefull
minde
to
God
.
3.
Gods
long-suffering
,
In
that
he
hath
not
taken
that
aduantage
against
vs
,
which
we
from
time
to
time
haue
giuen
him
:
but
rather
by
his
patience
hath
led
vs
vnto
repentance
.
4.
Christ
Iesus
.
saueth
people
from
their
sinnes
.
This
is
the
greatest
matter
of
thanksgiuing
that
euer
was
,
or
can
be
giuen
to
sonnes
of
men
.
magnifyeth
the
Lord
.
The
Angell
that
first
brought
the
newes
of
Christs
Birth
,
proclaimeth
it
to
be
a
glad
tidings
of
great
ioy
.
Glory
to
God
in
the
Highest
.
5.
The
obedience
which
Christ
yeelded
to
the
Law
.
For
our
sakes
it
was
:
vnto
vs
is
he
made
righteousnesse
,
that
we
might
glory
in
the
Lord
.
6.
The
ransome
which
hee
paid
for
vs
.
Among
many
other
blessings
for
which
the
Apostle
giueth
thankes
,
the
bloud
of
Christ
by
which
wee
haue
forgiuenesse
of
sinnes
,
eternall
Redemption
is
obtained
.
7.
The
Intercession
which
Christ
continueth
to
make
for
vs
.
8.
The
Gospell
,
whereby
all
the
forenamed
blessings
are
reuealed
.
9.
The
Sacraments
,
whereby
remission
of
sinnes
is
sealed
vp
,
the
cup
of
blessing
:
And
from
the
Primitiue
times
of
the
Church
vnder
the
Gospell
it
hath
beene
called
the
Eucharist
,
A
gratefull
commemoration
of
a
thing
.
10.
Sight
,
and
sence
of
sinne
,
and
sorrow
for
the
same
.
These
are
preparing
graces
,
needfull
for
such
as
expect
pardon
of
sinne
.
[
a
](A01975-e82770-b)
a
Luke
7.
47.
They
are
euidences
of
remission
.
11.
Vnderstanding
of
the
mysteries
of
the
Gospell
.
The
Gospell
is
a
light
that
reuealeth
those
mysteries
.
But
what
is
light
without
sight
?
A
blind
man
in
the
brightest
sun-shine
receiueth
no
benefit
by
the
Sunne
.
The
Apostle
therefore
that
preached
the
Gospell
to
the
Corinthians
,
thanked
God
that
they
were
enriched
in
all
knowledge
.
12.
Faith
in
the
Lord
Iesus
.
[
m
](A01975-e82850-b)
m
Luke
7.
50.
By
it
pardon
is
obtained
.
Concerning
it
thus
saith
the
Apostle
,
After
I
heard
of
your
faith
in
the
Lord
Iesus
,
I
cease
not
to
giue
thankes
for
you
.
13.
The
fruits
of
faith
,
as
a
quiet
conscience
,
a
ioyfull
heart
,
and
comfortable
spirit
and
such
like
.
14.
Meanes
and
euidence
of
pardon
giuen
to
others
.
As
wee
pray
for
the
pardon
of
others
sinnes
,
so
wee
must
be
thankefull
for
the
euidences
which
wee
see
thereof
.
In
this
respect
the
Church
of
the
Iewes
glorified
God
for
repentance
to
life
granted
to
the
Gentiles
.
These
are
good
things
for
which
God
is
to
be
praised
by
vertue
of
the
Fift
Petition
.
§.
165.
Of
the
things
for
which
thankes
is
to
be
giuen
by
vertue
of
the
condition
annexed
to
the
Fift
Petition
.
Q.
WHat
are
the
particular
good
things
for
which
thankes
is
to
be
giuen
to
God
by
reason
of
the
condition
annexed
to
the
Petition
?
A.
1.
All
the
euidences
of
Gods
indulgences
towards
vs
in
pardoning
our
sinnes
.
For
to
this
end
is
our
profession
of
forgiuing
others
heere
expressed
:
where
therefore
there
is
such
an
euidence
,
as
we
may
boldly
make
profession
thereof
,
wee
ought
to
be
thankefull
for
it
.
Thus
doth
S.
Paul
giue
thankes
,
as
for
faith
in
the
Lord
Iesus
,
loue
to
all
the
Saints
,
an
euidence
thereof
.
2.
The
meanes
whereby
wee
are
kept
from
taking
reuenge
.
Thus
did
Dauid
blesse
God
for
sending
Abigail
to
keepe
him
from
auenging
himselfe
with
his
owne
hand
.
3.
The
alteration
of
our
wrathfull
and
reuengefull
nature
.
We
could
not
in
truth
make
this
profession
,
We
forgiue
,
if
our
nature
were
not
altered
.
4.
That
measure
of
brotherly
loue
which
we
haue
.
5.
A
spirit
of
meekenesse
,
and
patience
.
These
and
other
like
graces
make
vs
readie
and
willing
to
forgiue
.
This
Spirit
commeth
from
aboue
:
spirituall
blessings
for
which
God
is
to
be
blessed
.
6.
An
heart
seasoned
with
truth
.
As
we
forgiue
.
Hitherto
of
the
matter
of
Thanksgiuing
which
the
fift
Petition
affordeth
.
§.
166.
Of
Duties
required
in
regard
of
desire
of
pardon
of
our
owne
and
others
sinnes
.
Q.
WHat
Duties
are
we
to
endeuour
after
by
vertue
of
the
fift
Petition
?
A.
Both
such
as
concerne
the
Petition
it selfe
,
and
also
the
Condition
annexed
to
it
.
In
regard
of
the
Petition
we
ought
1.
To
acquaint
our selues
with
the
Law
of
God
.
This
is
needfull
because
1.
[
a
](A01975-e83440-b)
a
Rom.
3.
20.
—
7.
7.
By
the
Law
is
the
knowledge
of
sinne
.
whole
Armour
of
God
.
in
Eph.
6.
16.
Thereby
therefore
wee
shall
know
what
sinners
we
are
,
and
in
how
great
need
we
do
stand
of
pardon
.
2.
[
b
](A01975-e83480-b)
b
2.
King
.
22.
19.
Acts
2.
37.
—
24.
26.
By
the
Law
is
mans
soule
humbled
,
[
c
](A01975-e83500-b)
c
Rom.
3.
19.
Euery
mouth
is
stopped
and
all
the
world
made
guiltie
thereby
.
2.
To
be
well
instructed
in
the
Gospell
,
and
in
the
promises
thereof
,
as
[
d
](A01975-e83540-b)
d
Luk.
1.
4.
Theophilus
was
.
For
1.
[
e
](A01975-e83560-b)
e
Acts
26.
18.
by
the
Gospell
the
grounds
of
pardon
are
reuealed
.
2.
[
f
](A01975-e83570-b)
f
Rom.
10.
8.
Eph.
1.
13.
By
it
faith
is
wrought
.
3.
[
g
](A01975-e83580-b)
g
Rom.
10.
15.
Eph.
6.
15.
By
it
the
conscience
is
quieted
.
3.
To
partake
of
the
Sacraments
.
For
[
h
](A01975-e83610-b)
h
Rom.
4.
11.
they
are
seales
of
our
discharge
.
4.
To
confesse
our
sinnes
to
God
.
For
[
i
](A01975-e83640-b)
i
1.
Ioh.
1.
9.
if
we
confesse
our
sinnes
,
God
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
.
5.
To
aske
pardon
.
This
is
the
dutie
here
expressely
set
downe
.
6.
To
beleeue
pardon
.
For
[
k
](A01975-e83690-b)
k
Mar.
1.
15.
faith
is
a
dutie
required
of
all
to
whom
the
Gospell
is
Preached
.
These
are
duties
that
concerne
the
pardon
of
our
owne
sinnes
.
Duties
required
in
regard
of
the
extent
of
this
Petition
for
the
pardon
of
others
sinnes
as
well
as
our
owne
,
are
these
that
follow
.
1.
To
take
notice
of
the
sinnes
of
others
,
That
so
we
may
the
better
discerne
what
great
cause
there
is
to
pray
for
them
.
For
this
end
they
which
espied
the
great
sinnes
of
the
Iewes
,
told
Ezra
thereof
.
2.
To
make
knowne
to
other
men
sinning
,
their
sinnes
.
Thus
may
they
be
brought
to
be
humbled
and
to
find
mercy
for
them
;
as
Dauid
was
humbled
and
found
mercy
.
3.
To
make
confession
of
them
to
God
,
Ezra
,
Daniel
and
others
did
,
and
procured
pardon
.
4.
To
pray
for
pardon
for
them
,
one
haue
committed
sinnes
they
shall
be
forgiuen
him
.
These
duties
the
Petition
it selfe
requireth
.
§.
267.
Of
Duties
required
by
reason
of
our
Profession
to
forgiue
others
.
Q.
WHat
Duties
are
required
by
vertue
of
the
Condition
annexed
to
the
fift
Petition
.
A.
1.
To
take
notice
of
Gods
mercifull
dealing
with
vs
.
For
this
is
the
ground
of
the
kinde
of
profession
here
made
,
As
we
forgiue
.
2.
To
follow
God
in
his
goodnesse
.
As
we
forgiue
.
3.
To
put
on
such
graces
as
may
make
vs
readie
to
forgiue
.
These
are
Bowels
of
mercies
,
Without
these
a
man
will
not
be
brought
to
forgiue
wrongs
.
4.
To
put
away
reuengefull
passions
.
5.
To
accept
of
all
meanes
of
attonement
offered
,
6.
To
offer
reconciliation
,
Wee
forgiue
?
7.
Not
to
yeald
to
such
as
incite
vs
to
reuenge
.
8.
Actually
to
forgiue
.
9.
To
make
peace
betwixt
others
.
For
wee
professe
in
the
plurall
number
of
others
as
of
our selues
that
WE
forgiue
;
we
must
therefore
endeauour
that
others
may
so
do
.
And
herein
shall
we
be
blessed
.
Blessed
are
the
peace-makers
.
Hitherto
of
the
Duties
which
both
the
Petition
it selfe
,
and
also
the
Condition
annexed
thereto
require
.
§.
168.
Of
that
matter
of
Humiliation
which
the
fifth
Petition
affordeth
.
Q.
WHat
are
the
things
to
be
bewailed
by
reason
of
the
fift
Petition
?
A.
1.
Such
as
are
against
the
Petition
it selfe
.
2.
Such
as
are
against
the
Condition
.
Against
the
Petition
are
such
as
these
.
1.
Adams
sinne
.
Thereby
did
man
first
come
to
be
endebted
to
the
reuenging
iustice
of
God
.
On
this
ground
the
wise
man
thus
complaineth
,
Loe
,
this
onely
haue
I
found
,
that
God
hath
made
man
vpright
:
but
they
haue
sought
out
many
inuentions
.
2.
The
guilt
of
Adams
sinne
.
This
iustly
is
imputed
to
vs
,
because
he
was
a
publicke
person
,
and
did
beare
in
his
loynes
all
that
shall
come
from
him
to
the
end
of
the
world
.
This
therefore
doth
the
Apostle
complaine
of
,
where
he
saith
,
By
the
offence
of
one
,
iudgement
came
vpon
all
men
to
condemnation
.
And
,
By
one
mans
disobedience
many
are
made
sinners
.
3.
The
many
offences
of
our
fore-fathers
.
By
them
are
wee
the
more
deepely
endebted
to
God
.
4.
Originall
sinne
:
euen
that
corruption
of
our
nature
wherein
all
are
conceiued
and
borne
.
This
containeth
in
it
the
seed
and
spawne
of
all
sinne
.
And
so
defileth
vs
throughout
as
in
euerie
power
of
soule
and
part
of
bodie
we
are
made
loathsome
,
odious
,
and
abominable
in
Gods
sight
.
This
therefore
doth
Dauid
with
much
compunction
of
heart
acknowledge
.
5.
All
our
actuall
sinnes
.
These
are
plaine
,
palpable
debts
:
which
the
most
ignorant
that
be
cannot
denie
to
be
so
.
Vnder
the
burden
of
these
the
Saints
in
all
ages
haue
much
groaned
.
The
more
in
number
,
or
the
more
hainous
they
haue
bene
,
the
more
grieued
and
perplexed
the
Saints
haue
bene
for
them
.
Marke
Dauids
bitter
complaint
in
this
kinde
.
There
is
no
rest
in
my
bones
because
of
my
sinne
.
For
mine
iniquities
are
gone
ouer
my
head
:
as
an
heauie
burthen
they
are
too
heauie
for
me
.
6.
Our
accessarinesse
to
the
sinnes
of
others
.
Thus
we
adde
to
the
heape
of
our
owne
debts
,
the
debts
of
others
,
whereby
the
heape
is
made
much
greater
.
7.
Our
disabilitie
to
discharge
our
debt
of
obedience
.
God
gaue
vs
power
at
first
to
fulfill
all
righteousnesse
.
But
now
there
is
,
while
wee
liue
in
this
world
,
To
performe
that
which
is
good
I
find
not
.
8.
Ignorance
of
the
Gospell
.
By
the
Gospell
the
onely
meanes
of
discharging
our
debt
is
reuealed
.
How
then
can
they
be
discharged
who
know
it
not
.
In
this
respect
doth
the
Apostle
with
great
griefe
thus
set
forth
the
doome
of
such
ignorant
persons
:
If
our
Gospell
be
hid
,
it
is
hid
to
them
that
are
lost
,
&c.
9.
Hardnesse
of
heart
.
This
makes
men
sencelesse
both
of
the
burther
of
sinne
:
and
also
of
Gods
wrath
and
vengeance
against
sinne
:
which
maketh
God
to
thinke
of
greater
and
greater
vengeance
.
When
Christ
obserued
hardnesse
to
possesse
the
hearts
of
the
Iewes
,
10.
Infidelitie
.
This
makes
all
the
meanes
of
pardon
prepared
and
offered
on
Gods
part
,
to
be
void
on
our
part
.
In
regard
of
this
,
Who
hath
beleeued
our
report
?
11.
Euidences
of
Gods
wrath
vpon
vs
.
These
are
signes
of
the
debt
of
sinne
lying
on
our
accompt
,
as
not
discharged
.
This
was
the
ground
of
the
Prophet
Ieremiahs
Lamentation
.
12.
Gods
wrath
on
others
:
especially
for
our
sinne
.
We
that
pray
for
the
discharge
of
others
sinnes
,
haue
cause
to
mourne
when
we
see
the
wrath
of
God
lying
on
them
for
sinne
:
especially
if
wee
our selues
haue
bene
any
cause
of
procuring
it
.
This
humbled
Dauid
,
Loe
,
I
haue
sinned
,
and
I
haue
done
wickedly
:
but
these
sheepe
,
what
haue
they
done
?
Let
thine
hand
be
against
me
,
&c.
These
are
things
to
be
bewailed
by
reason
of
the
fift
Petition
.
Against
the
Condition
vices
to
bee
lamented
are
such
as
these
,
1.
The
teachinesse
of
our
nature
:
whereby
it
cometh
to
passe
that
passion
is
soone
stirred
vp
:
and
euery
small
wrong
maketh
vs
thinke
of
reuenge
.
2.
The
violence
of
our
passion
.
If
passion
bee
once
moued
(
as
soone
it
is
moued
)
it
is
very
readie
to
exceed
and
to
grow
into
extremitie
.
3.
Our
Implacablenesse
.
fell
downe
at
his
Creditors
feete
,
Haue
patience
with
me
,
and
I
will
pay
thee
all
,
yet
he
would
not
:
But
after
he
had
laid
hands
on
him
,
and
taken
him
by
the
throate
,
he
cast
him
into
prison
till
hee
should
pay
the
debt
.
4.
Our
vnsatiablenesse
in
taking
reuenge
.
No
reuenge
seemeth
sufficient
to
a
reuengefull
spirit
(
such
are
all
our
spirits
by
nature
.
)
So
much
doth
the
Apostle
imply
in
this
description
of
naturall
men
,
Their
throate
is
an
open
sepuchre
;
the
poyson
of
Aspes
is
vnder
their
lips
;
their
feete
are
swift
to
shed
bloud
;
destruction
and
miserie
are
in
their
waies
.
Thought
it
a
light
matter
to
lay
hands
on
Mordecai
alone
,
but
thought
to
destroy
all
the
Iewes
throughout
the
whole
kingdome
.
To
these
vices
,
Teachinesse
,
Fiercenesse
,
Implacablenesse
,
Vnsatiablenesse
in
reuenge
,
wee
are
all
by
nature
exceeding
prone
.
Few
there
be
that
,
as
occasions
are
offered
,
doe
not
some
way
or
other
manifest
as
much
.
Very
hardly
,
if
it
all
,
will
all
maliciousnesse
be
rooted
out
of
vs
,
while
flesh
remaineth
in
vs
.
These
vices
therefore
afford
vs
much
matter
of
griefe
and
humiliation
,
and
that
both
in
regard
of
our selues
,
and
of
others
also
.
Hitherto
of
the
Fift
Petition
.
THE
SIXTH
PETITION
.
§.
169.
Of
the
Summe
and
seuerall
parts
of
the
sixth
Petition
.
Q.
WHich
is
the
sixt
Petition
?
A.
And
leade
vs
not
into
temptation
:
Some
distinguish
these
words
,
And
leade
vs
not
into
temptation
:
but
deliuer
vs
from
euill
,
into
two
seuerall
Petitions
:
making
the
subiect
matter
of
the
one
to
bee
malum
futurum
,
tuill
to
come
,
and
of
the
other
,
malum
praesens
,
euill
present
,
and
alreadie
fallen
out
.
But
this
distinction
in
this
place
cannot
hold
.
For
the
latter
branch
respecteth
euill
to
come
,
as
well
as
euill
present
.
And
the
discretiue
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
,
sheweth
that
they
are
not
,
as
the
other
,
distinct
Petitions
;
for
then
would
the
last
clause
haue
bene
distinguished
from
the
former
,
as
the
former
is
from
the
fift
Petition
,
and
the
fift
from
the
fourth
,
thus
,
AND
deliuer
vs
from
euill
,
Many
of
the
ancient
Fathers
(
following
the
old
Latine
translation
)
leaue
out
this
last
clause
,
and
that
because
they
conceiue
(
as
Saint
Augustine
expresseth
their
mind
and
meaning
)
it
belongeth
to
the
former
concerning
temptation
:
whereby
they
imply
,
that
if
both
the
clauses
were
expressed
,
they
would
make
but
one
Petition
.
Yet
are
they
not
to
be
taken
as
a
repetition
of
one
and
the
same
point
,
but
as
two
distinct
parts
and
branches
of
the
same
generall
matter
:
and
so
do
most
of
the
ancient
Fathers
and
later
iudicious
and
Orthodoxe
Diuines
take
them
.
See
§.
2.
But
deliuer
vs
from
euill
.
Q.
What
is
the
Summe
of
this
Petition
?
A.
Our
Sanctification
.
For
as
the
former
did
set
out
our
Iustification
,
so
doth
this
our
Sanctification
:
vnder
which
two
heads
all
our
spirituall
good
to
be
expected
in
this
world
,
Q.
Of
how
many
parts
doth
this
Petition
consist
?
A.
Of
two
.
The
first
is
in
these
words
,
And
leade
vs
not
into
temptation
:
which
importeth
a
preuenting
of
euill
feared
.
The
other
is
in
these
words
,
Sed
libera
nos
à
malo
,
iste
non
posuit
,
vt
intelligeremus
ad
illud
superius
quod
de
tentatione
dictum
est
pertinere
.
Aug.
ibid.
But
deliuer
vs
from
euill
:
which
implyeth
a
Recouering
from
euill
fallen
out
.
So
as
our
desire
in
this
Petition
is
,
that
God
would
be
so
farre
from
giuing
vs
ouer
,
like
a
iust
and
seuere
Iudge
,
into
the
power
of
the
executioners
of
his
wrath
,
as
rather
,
like
a
pitifull
and
mercifull
father
,
if
at
any
time
wee
bee
ouer-taken
by
them
,
he
would
rescue
and
deliuer
vs
.
Q.
What
points
are
to
be
considered
in
the
first
part
?
A.
1.
The
Matter
whereabout
it
is
made
,
Temptation
.
2.
The
Action
which
is
prayed
against
,
Leade
not
into
.
3.
The
Person
to
whom
the
deprecation
is
directed
.
4.
The
Parties
on
whose
behalfe
it
is
made
.
Vs.
§.
170.
Of
Temptation
,
and
Tempters
.
Q.
WHat
is
Temptation
?
A.
In
generall
it
is
a
proofe
or
triall
:
as
the
[
a
](A01975-e86000-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Piel
probare
.
Inde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
probatio
,
tentatio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
conatus
.
Inde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
inde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tentatio
.
notation
of
the
word
in
both
the
originall
languages
doth
shew
.
Dauid
therefore
ioyneth
these
two
words
together
,
[
b
](A01975-e86080-b)
b
Psal.
95.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tempted
,
proued
:
which
the
[
c
](A01975-e86110-b)
c
Heb.
3.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apostle
translateth
by
two
distinct
words
,
whereof
one
signifieth
to
tempt
,
the
other
to
proue
.
And
another
Apostle
applyeth
the
word
commonly
put
for
temptation
to
that
proofe
and
triall
which
is
made
by
fierie
persecution
(
1.
Pet.
4.
12.
)
Thinke
it
not
strange
(
saith
he
)
concerning
the
fierie
triall
,
which
befalleth
you
[
d
](A01975-e86200-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
temptation
:
which
is
to
trie
you
.
Temptation
then
generally
or
indefinitely
considered
is
of
an
indifferent
nature
:
nor
simply
good
,
nor
simply
euill
:
but
good
as
it
is
well
vsed
:
euill
as
it
is
ill
vsed
.
It
is
therefore
in
Scripture
attributed
to
[
e
](A01975-e86270-b)
e
Exod.
16.
4.
God
,
from
whom
nothing
but
that
which
is
good
can
come
,
and
to
the
[
f
](A01975-e86280-b)
f
1.
Thes.
3.
5.
Diuell
,
from
whom
proceedeth
nothing
but
that
which
is
euill
:
and
also
to
men
who
sometimes
are
guided
[
g
](A01975-e86290-b)
g
Reu.
2.
2.
by
the
Spirit
of
God
,
and
sometimes
[
h
](A01975-e86300-b)
h
Mat.
22.
18.
by
the
spirit
of
Satan
.
Temptation
,
when
it
is
attributed
to
God
is
to
be
taken
in
the
best
sence
:
and
that
to
proue
,
discouer
,
&
make
knowne
what
is
in
man
:
as
Moses
said
to
Israel
,
[
i
](A01975-e86340-b)
i
Deut.
8.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thou
shalt
remember
the
way
which
the
Lord
thy
God
led
thee
to
tempt
thee
(
or
to
proue
thee
)
to
know
what
was
in
thine
heart
.
[
k
](A01975-e86390-b)
k
Gen.
22.
1
,
12.
tempted
Abraham
:
)
and
sometimes
such
corruptions
as
lurk
in
them
:
so
he
[
l
](A01975-e86410-b)
l
2.
Chro.
32.
31.
tempted
Hezekiah
.
Neither
of
these
temptations
can
be
thought
to
be
vniust
,
or
any
way
euill
.
Temptation
when
it
is
attributed
to
Satan
is
alwayes
to
bee
taken
in
the
worst
sence
that
can
bee
:
for
his
temptations
in
his
intent
are
as
bad
as
may
be
.
The
Diuels
are
[
m
](A01975-e86450-b)
m
Ma●
1.
2.
vncleane
,
[
n
](A01975-e86470-b)
n
Luke
8.
2.
euill
spirits
.
[
o
](A01975-e86490-b)
o
Ephes.
6.
12.
Spirituall
wickednesses
:
[
p
](A01975-e86510-b)
p
Math.
1●
19.
Satan
is
the
wicked
One.
He
euer
tempteth
men
to
sinne
:
endeauouring
by
his
temptations
to
draw
men
in
to
sinne
.
And
because
hee
neuer
ceaseth
so
to
tempt
,
by
a
kinde
of
property
hee
is
called
[
q
](A01975-e86530-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Math.
4
3.
1.
Thes.
3.
5.
the
Tempter
.
For
he
tempteth
sometimes
immediately
by
himselfe
(
so
[
r
](A01975-e86560-b)
r
Math.
4.
3.
he
tempted
Christ
)
sometimes
mediately
by
his
Messengers
(
for
a
[
s
](A01975-e86570-b)
s
2
Cor.
12.
7.
Messenger
of
Satan
was
sent
to
tempt
Paul
)
His
Messengers
are
of
seuerall
sorts
.
Some
with
Syren-Songs
,
and
Dalilah
delights
lull
men
asleepe
(
as
Sampson
[
t
](A01975-e86620-b)
t
Iudg.
16.
19.
was
lulled
)
and
bewitch
them
(
as
the
[
u
](A01975-e86630-b)
u
Gal.
3.
1.
Galatians
were
bewitched
:
)
Others
with
thundring
threats
,
and
boisterous
buffets
terrifie
men
,
as
[
x
](A01975-e86650-b)
x
Ioh.
3.
2.
—
9.
22.
—
19
38.
many
of
the
Iewes
were
kept
from
making
open
profession
of
Christ
by
reason
of
the
terrible
Edicts
that
were
made
against
such
:
and
[
y
](A01975-e86660-b)
y
2.
Tim
4.
16.
Quocuaque
me
vertam
nulla
vs
quam
securitas
est
.
&
quae
mulcent
,
&
quae
molestant
limeo
.
Bern.
Quadr.
Serm.
6.
Malleus
caelestis
opificis
factus
est
,
malleus
vniuersae
ter●ae
.
Terit
electos
ad
eorum
vtilitatem
:
reprobos
conterit
in
corumdomnationem
:
Bern.
Serm.
in
Trans
.
S.
Mal.
many
Christians
forsooke
Paul
by
reason
of
the
fierce
persecution
raised
against
him
.
Hence
hath
risen
the
distinction
of
temptations
on
the
right
hand
,
and
on
the
left
hand
.
All
enticing
allurements
to
wickednesse
being
counted
temptations
on
the
right
hand
:
and
all
violent
discouragements
from
goodnesse
being
counted
temptations
on
the
left
hand
.
Thus
doth
Satan
,
as
he
thinkes
may
most
make
for
his
aduantage
,
either
insencibly
like
a
wily
Serpent
winde
himselfe
into
men
,
or
violently
like
a
roaring
Lyon
,
beare
all
before
him
.
Not
vnfitly
is
he
called
the
Creators
maule
:
his
maule
for
the
whole
earth
.
He
knocketh
the
Elect
for
their
profit
,
he
knocketh
downe
the
Reprobate
vnto
their
perdition
.
Temptation
attributed
to
men
must
bee
examined
according
to
their
different
kindes
,
and
accordingly
censured
.
Men
tempt
God
,
Themselues
and
other
men
:
all
which
may
be
well
or
ill
done
.
They
may
tempt
God
well
,
by
making
proofe
of
his
power
and
truth
,
for
strengthening
of
their
faith
,
when
they
are
called
to
an
extraordinarie
worke
(
as
in
this
case
[
a
](A01975-e86760-b)
a
Iudg.
6.
36
,
&c.
Gideon
did
)
or
haue
some
extraordinarie
promise
made
vnto
them
(
as
in
this
case
[
b
](A01975-e86780-b)
b
2.
King
.
20
8
,
&c.
Hezekiah
did
)
or
haue
some
speciall
warrant
:
in
which
case
because
[
c
](A01975-e86800-b)
c
Isa
,
7.
11
,
&c.
Ahaz
refused
to
tempt
God
,
hee
is
blamed
.
Men
may
euilly
tempt
God
by
presuming
too
much
,
when
they
haue
no
good
ground
and
sufficient
warrant
for
their
presumption
(
as
the
[
d
](A01975-e86830-b)
d
Math.
4
6
,
7.
Diuel
would
haue
had
Christ
to
haue
done
:
and
as
the
[
e
](A01975-e86840-b)
e
1.
Sam.
4.
3.
Israelites
did
when
they
carried
the
Arke
into
the
Armie
)
or
by
an
vndue
doubting
,
and
despairing
of
Gods
helpe
in
time
of
need
(
as
the
[
f
](A01975-e86850-b)
f
Exod.
17.
2.
Numb.
14.
22.
Israelites
oft
did
in
the
Wildernesse
.
)
Both
these
wayes
did
the
Israelites
tempt
God
after
the
Spies
returned
from
searching
the
Land
of
Canaan
.
For
first
thorow
despaire
they
[
g
](A01975-e86860-b)
g
Numb.
14.
1
,
&c.
thought
of
returning
backe
againe
to
Egypt
:
and
being
blamed
for
that
,
they
fell
into
another
extreme
,
and
[
h
](A01975-e86870-b)
h
—
44.
presumptuously
would
needs
goe
against
the
Canaanites
without
the
Arke
,
and
without
Moses
their
guide
.
2.
Men
tempt
themselues
well
,
when
they
search
and
examine
themselues
to
finde
out
the
secret
corruptions
of
their
soules
,
or
the
truth
and
strength
of
grace
in
them
.
[
i
](A01975-e86910-b)
i
2.
Cor.
13.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereunto
they
are
expressely
exhorted
.
But
they
doe
euilly
tempt
themselues
,
when
by
presuming
too
much
vpon
their
own
strength
they
cast
themselues
into
vnnecessary
dangers
(
as
[
k
](A01975-e86930-b)
k
Mat.
26.
35
,
58.
Ioh.
18.
18.
Peter
did
)
or
when
by
the
inward
corrupt
motion
of
their
own
soule
they
are
entised
and
drawne
vnto
any
euill
,
[
l
](A01975-e86950-b)
l
Iam.
1.
14.
Euery
man
is
tempted
,
when
hee
is
drawne
away
of
his
owne
last
,
and
entised
.
3.
One
man
tempteth
another
well
,
when
on
iust
ground
they
assay
to
finde
out
some
excellency
in
them
(
[
m
](A01975-e86980-b)
m
1.
King
.
10.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
which
end
the
Queene
of
Sheba
came
to
Salomon
to
tempt
him
)
or
else
some
hidden
corruption
in
them
;
thus
the
Church
of
Ephesus
[
n
](A01975-e87040-b)
n
Reu.
2.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
tempted
them
which
said
they
were
Apostles
,
but
were
not
:
and
so
found
them
lyars
.
But
euilly
doth
one
man
tempt
another
,
when
he
enticeth
him
to
sinne
(
[
o
](A01975-e87070-b)
o
Gen.
39.
7
,
10.
whereunto
Iosephs
Mistris
tempted
him
)
or
when
he
assayeth
to
ensnare
him
,
and
to
bring
him
into
any
danger
.
[
p
](A01975-e87090-b)
p
Luk.
20.
20
,
23
Thus
the
Ministers
of
the
Pharisies
tempted
Christ
.
These
are
the
seuerall
kinds
of
temptation
mentioned
in
the
Scripture
.
§.
171.
Of
the
kinde
of
temptation
here
meant
.
Q.
WHat
kinde
of
temptation
is
here
meant
?
A.
Temptation
vnto
sinne
,
whether
it
arise
from
Satan
,
our selues
,
or
other
men
.
Q.
Is
temptation
to
sinne
simply
euill
?
A.
No
:
not
in
the
party
tempted
,
if
he
yeeld
not
thereto
,
but
resist
it
:
Q.
Why
then
are
we
taught
to
pray
against
it
?
A.
The
principall
thing
against
which
wee
are
here
taught
to
pray
is
the
power
of
that
temptation
,
as
is
euident
by
this
Particle
[
*
](A01975-e87260-b)
*
173.
into
.
Yet
great
cause
there
is
why
we
should
also
pray
against
the
very
act
of
temptation
,
that
at
all
we
be
not
tempted
to
any
sinne
,
both
because
the
act
it selfe
is
euill
in
them
that
tempt
to
sinne
,
and
also
because
by
nature
wee
are
as
prone
to
yeeld
to
euery
euill
whereunto
we
are
tempted
,
as
dry
Tinder
is
apt
to
be
set
on
fire
by
euery
sparke
that
falleth
vpon
it
:
Euery
imagination
of
the
thoughts
of
mans
heart
is
onely
euill
continually
.
Herein
lyeth
a
maine
difference
betwixt
the
quality
of
Christs
humane
nature
,
and
ours
.
His
was
so
perfectly
pure
as
no
temptation
could
fasten
vpon
it
.
It
was
to
temptation
as
a
sea
of
water
to
sparkes
of
fire
,
which
soone
extinguisheth
them
.
Ours
is
as
dry
Tinder
,
yea
as
dry
Gunpowder
.
§.
172.
Of
mans
subi●ction
to
temptation
.
Q.
WHat
obseruation
may
bee
gathered
from
the
mention
of
temptation
in
this
deprecation
?
A.
Men
in
this
world
are
continually
subiect
to
temptations
.
I
finde
a
law
that
when
I
would
doe
good
,
euill
is
present
with
mee
:
and
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
?
)
verifieth
as
much
:
so
also
doth
wofull
experience
in
all
men
.
If
there
bee
a
man
that
findes
not
this
true
in
himselfe
,
his
case
is
desperate
:
for
either
hee
is
depriued
of
all
spirituall
vnderstanding
and
sence
,
that
he
is
not
able
to
discerne
a
temptation
:
or
his
whole
course
of
life
is
so
full
of
temptations
,
and
hee
such
a
slaue
to
them
,
they
so
frequent
on
him
,
and
he
so
free
towards
them
,
as
hee
cannot
see
the
wood
for
trees
.
He
cannot
tell
when
he
is
tempted
,
because
he
is
neuer
but
tempted
.
Temptations
are
not
as
enemies
to
him
to
be
resisted
:
but
as
his
best
friends
to
haue
the
best
entertainment
that
hee
can
afford
vnto
them
.
Thus
a
man
accounting
temptations
to
be
no
temptations
may
in
his
owne
imagination
be
free
:
but
indeed
no
man
is
free
.
[
a
](A01975-e87400-b)
a
See
the
whole
Armour
of
God
Treat
,
〈◊〉
part
.
5.
§.
13.
on
Ephes.
6.
15.
This
is
thus
ordered
partly
by
[
b
](A01975-e87410-b)
b
Math.
10.
29.
Gods
wise
prouidence
(
to
[
c
](A01975-e87420-b)
c
2.
Cor.
12.
9.
manifest
his
owne
diuine
properties
,
to
[
d
](A01975-e87430-b)
d
Iob
1.
8.
make
knowne
the
graces
which
are
in
his
children
,
to
[
e
](A01975-e87440-b)
e
Mat.
26.
34.
discouer
their
weakenesses
,
to
[
f
](A01975-e87450-b)
f
2.
Cor.
12.
7.
preuent
secret
corruptions
,
and
to
[
g
](A01975-e87460-b)
g
Reu.
14.
13.
declare
a
difference
betwixt
this
present
life
,
and
that
which
is
to
come
)
and
partly
by
the
[
h
](A01975-e87470-b)
h
Iob
1.
7.
malice
of
Satan
,
both
to
[
i
](A01975-e87480-b)
i
Iob
1.
11.
deface
the
image
of
God
in
men
,
and
also
to
[
k
](A01975-e87490-b)
k
1.
Pet.
5.
8.
bring
them
to
eternall
destruction
.
For
he
is
a
professed
enemy
both
of
Gods
glory
,
and
also
of
mans
saluation
.
A
due
consideration
of
this
our
condition
in
this
world
to
be
so
subiect
vnto
temptations
may
well
moue
vs
to
[
l
](A01975-e87510-b)
l
Ephes.
6.
10
,
11
See
more
of
this
direction
in
the
whole
Armour
of
God
.
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
and
to
put
on
the
whole
armour
of
God
,
that
we
may
be
alwayes
well
prepared
to
stand
against
all
temptations
.
Yea
also
(
[
m
](A01975-e87550-b)
m
Mat.
26.
41.
according
to
Christs
direction
)
to
watch
and
pray
that
we
enter
not
into
temptation
:
and
(
[
n
](A01975-e87570-b)
n
1.
Pet.
5.
8.
according
to
Saint
Peters
direction
)
to
be
sober
and
vigilant
:
(
for
Satan
taketh
great
aduantage
both
from
intemperancie
,
and
also
from
securitie
:
witnesse
[
o
](A01975-e87600-b)
o
Gen.
19.
33.
Lots
Incest
for
the
one
:
and
[
p
](A01975-e87620-b)
p
2.
Sam.
11.
2
,
&c.
Dauids
Adultery
and
murther
following
thereupon
,
for
the
other
)
and
because
of
the
continuall
danger
wherein
we
are
by
reason
of
the
manifold
temptations
whereunto
we
are
subiect
while
we
are
on
earth
,
we
ought
to
aspire
after
heauen
,
and
to
say
with
the
Apostle
,
O
wretched
man
,
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
This
of
Temptation
.
The
Action
deprecated
is
,
Lead
not
into
.
§.
173.
Of
leading
into
.
Q.
WHat
is
meant
by
leading
into
?
A.
Giuing
of
one
ouer
to
the
power
of
that
whereunto
he
is
brought
.
In
this
sence
the
Psalmist
making
by
diuine
instinct
imprecation
against
a
reprobate
enemy
,
saith
,
Set
a
wicked
man
ouer
him
,
to
doe
with
him
at
his
pleasure
.
Our
English
maketh
a
manifest
difference
betwixt
VNTO
and
INTO
,
which
is
worth
the
noting
in
this
place
.
The
latter
implyeth
a
degree
further
then
the
former
.
Cast
vs
not
into
temptation
,
doe
well
expresse
the
sence
.
§.
174.
Of
being
in
the
power
of
temptation
.
Q.
WHen
are
men
in
the
power
of
a
Temptation
?
A.
When
thereby
they
are
brought
into
sinne
.
For
sin
is
the
downefall
of
the
soule
into
the
tempters
pit
.
It
is
therefore
in
the
Greeke
stiled
[
b
](A01975-e87870-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
slip
or
a
fall
.
The
word
most
properly
signifieth
the
very
act
of
falling
.
The
Apostle
saith
of
couetous
men
,
that
[
c
](A01975-e87910-b)
c
1.
Tim.
6.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
,
which
drowne
men
in
perdition
and
destruction
.
The
first
sinne
which
Adam
committed
,
whereby
hee
apparantly
sell
into
Satans
snare
,
is
oft
termed
[
d
](A01975-e87950-b)
d
Rom.
5.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
afall
.
In
regard
of
this
power
which
temptation
hath
ouer
a
man
,
Saint
Iames
saith
,
[
e
](A01975-e87990-b)
e
Iam.
1.
14.
Euery
man
is
tempted
when
he
is
drawne
away
of
his
owne
lusts
.
The
Action
being
declared
.
§.
175.
Of
Gods
leading
into
temptation
.
Q.
HOw
can
God
be
said
to
lead
into
temptation
?
A.
Both
in
regard
of
them
that
tempt
,
and
of
them
also
that
are
tempted
.
In
regard
of
them
that
tempt
,
by
permission
and
instigation
.
[
e
](A01975-e88250-b)
e
1.
Kin.
11.
14
,
23
instigate
and
stirre
them
vp
.
For
[
f
](A01975-e88260-b)
f
1.
King
.
22.
19
,
&c.
God
dealeth
with
obstinate
sinners
as
Iudges
doe
with
conuicted
Malefactors
.
They
giue
them
ouer
to
the
power
of
the
Hang-man
.
Now
God
hath
many
executioners
of
his
wrath
.
The
chiefe
of
all
is
the
Diuell
.
Among
others
may
bee
reckoned
vp
mans
owne
lusts
.
In
this
respect
therefore
it
is
said
of
the
Gentiles
,
that
[
g
](A01975-e88270-b)
g
Rom.
1.
24
,
26
God
gaue
them
vp
to
vncleannesse
thorow
the
lusts
of
their
owne
heart
:
and
againe
,
that
God
gaue
them
vp
vnto
vile
affections
.
In
regard
of
them
that
are
tempted
God
may
bee
said
to
leade
them
into
temptation
,
partly
by
leauing
them
to
themselues
,
[
h
](A01975-e88320-b)
h
2.
Ch●o
.
32.
31
God
leauing
Hezekiah
,
hee
soone
fell
.
Yet
Gods
grace
is
able
to
establish
vs
against
all
temptations
,
euen
the
most
violent
that
can
be
.
[
i
](A01975-e88340-b)
i
2.
Cor.
12.
9.
My
grace
is
sufficient
for
thee
,
saith
God
to
Saint
Paul
,
when
a
Messenger
of
Satan
was
sent
to
buffet
him
.
Now
in
that
God
permitteth
and
instigateth
Tempters
to
tempt
men
,
and
withdrawing
his
Grace
which
is
sufficient
for
them
,
leaueth
them
who
are
not
able
to
stand
of
themselues
,
he
is
said
to
leade
them
into
temptation
§.
176.
Of
freeing
God
from
being
Author
of
sinne
.
Q.
CAn
God
be
an
Author
of
sinne
?
A.
No
verily
.
It
is
the
greatest
blasphemie
that
can
be
to
auouch
,
or
conceit
any
such
thing
of
God
.
There
is
no
one
thing
so
contrarie
to
another
,
not
white
to
blacke
,
not
darknesse
to
light
,
not
death
to
life
,
as
sinne
to
God
.
That
which
is
said
of
lying
,
may
more
generally
bee
said
of
sinne
,
It
is
impossible
(
and
that
in
the
most
strict
and
absolute
kinde
of
impossibilitie
that
can
be
)
It
is
impossible
that
God
should
sinne
,
Is
it
fit
to
say
to
a
King
,
thou
art
wicked
?
and
to
Princes
,
ye
are
vngodly
?
how
much
lesse
to
him
that
accepteth
not
the
person
of
Princes
,
&
c
?
2.
because
the
perfection
of
his
puritie
is
such
as
it
admitteth
no
mixture
.
God
is
light
,
and
in
him
is
no
darknesse
at
all
.
originall
fountaine
of
all
goodnesse
:
doth
a
fountaine
send
forth
at
the
same
place
sweet
water
and
bitter
?
)
bee
infallibly
true
of
any
fountaine
,
it
is
without
contradiction
most
true
of
this
originall
fountaine
.
On
these
and
other
like
grounds
,
wee
may
well
know
that
God
hath
power
to
giue
,
with-hold
,
or
withdraw
what
hee
will
,
and
when
hee
will
:
and
to
support
or
forsake
whom
hee
will
:
and
that
he
is
not
bound
to
that
law
which
hee
hath
set
to
his
creatures
,
nor
to
giue
an
account
to
any
.
Yea
we
ought
to
acknowledge
God
to
bee
as
most
pure
in
his
nature
,
so
most
iust
in
all
his
counsels
,
words
and
workes
:
and
if
wee
cannot
fully
and
clearely
vnderstand
how
the
forenamed
actions
concerning
leading
into
temptation
can
bee
attributed
vnto
God
,
and
yet
God
freed
from
all
accessarinesse
to
sinne
,
to
lay
our
hands
vpon
our
mouthes
,
and
to
ascribe
it
to
the
shallownesse
of
our
owne
apprehension
:
but
no
way
to
charge
God
with
folly
or
sinne
.
Among
the
Principles
which
without
all
gaine-saying
ought
to
bee
beleeued
,
this
is
one
of
the
prime
,
the
Lord
is
a
God
that
hath
no
pleasure
in
wickednesse
:
hee
can
no
way
be
accessarie
thereto
.
But
besides
this
absolute
soueraignty
and
perfect
puritie
of
God
,
other
particular
reasons
of
Gods
dealing
with
men
in
this
kinde
may
bee
giuen
,
and
those
so
clearely
iust
and
equall
,
as
any
one
,
but
such
an
one
as
is
blinded
in
his
minde
by
the
god
of
this
world
,
may
discerne
the
iustice
and
equitie
thereof
.
For
1.
Where
God
permitteth
Tempters
to
tempt
men
,
[
a
](A01975-e88640-b)
a
Mat.
26.
33
,
&c
Peters
weakenesse
discouered
.
2.
Where
God
biddeth
,
[
b
](A01975-e88680-b)
b
1.
Kin
22
,
20.
Ahab
,
of
the
[
c
](A01975-e88700-b)
c
Rom.
1
24
,
26.
Gentiles
,
and
of
[
d
](A01975-e88720-b)
d
2.
Thes.
2.
11
,
12.
Antichristians
,
it
is
as
a
iust
iudge
to
punish
former
transgressions
,
so
as
these
Tempters
are
therein
executioners
of
Gods
iustice
.
3.
Where
God
leaueth
men
to
themselues
,
and
withholdeth
his
assistance
,
4.
Where
God
with-draweth
his
Spirit
,
or
any
grace
from
man
,
[
f
](A01975-e88780-b)
f
Mat.
4.
25.
it
is
as
a
iust
punishment
for
abuse
thereof
.
In
this
respect
God
tooke
away
his
Spirit
from
Saul
.
To
conclude
this
point
,
leading
into
temptation
,
as
contrarily
he
turneth
the
euill
thereof
vnto
good
.
light
out
of
darknesse
,
so
euer
since
by
his
Almightie
power
,
vnsearchable
wisedome
,
and
perfect
puritie
hath
he
brought
good
out
of
euill
.
Good
to
himselfe
,
by
making
the
glorie
of
his
iustice
in
punishing
,
of
his
pittie
in
succouring
,
of
his
power
in
supporting
,
of
his
faithfulnesse
in
deliuering
,
of
his
wisedome
in
catching
the
subtill
in
their
owne
craftinesse
,
and
disappointing
their
plots
and
practises
,
and
of
other
his
properties
to
shine
forth
the
brighter
.
Good
also
to
his
Saints
,
as
Ioseph
said
to
his
brethren
,
Ye
thought
euill
against
me
,
but
God
meant
(
or
disposed
)
it
vnto
good
.
Thus
though
the
temptation
be
euill
,
yet
God
is
good
euen
in
leading
into
temptation
.
§.
177.
Of
mans
disabilitie
to
resist
temptation
.
Q.
WHat
doctrines
doth
praying
vnto
God
,
not
to
leade
vs
into
temptation
,
teach
vs
?
A.
1.
Man
is
not
able
of
himselfe
to
stand
against
temptations
.
If
he
were
,
what
cause
of
feare
had
he
to
bee
lead
into
temptation
?
The
Prophet
well
knew
this
,
who
said
,
[
a
](A01975-e89060-b)
a
Ier.
10
,
23.
O
Lord
,
I
know
that
the
way
of
man
is
not
in
himselfe●it
is
not
in
man
that
walketh
to
direct
his
steps
:
and
the
Apostle
,
who
said
,
[
b
](A01975-e89080-b)
b
2.
Cor.
3.
5.
Wee
are
not
sufficient
of
our selues
to
thinke
any
thing
of
our selues
.
If
man
cannot
direct
his
steps
,
nor
of
himselfe
thinke
any
thing
,
can
he
withstand
all
tempters
,
&
keepe
himselfe
from
all
temptations
?
This
disabilitie
is
come
vpon
vs
by
sinne
,
which
hath
depriued
vs
of
all
that
spirituall
strength
which
God
at
our
first
creation
gaue
vs
.
[
c
](A01975-e89120-b)
c
Eccl.
7.
31.
God
made
man
righteous
,
euen
[
d
](A01975-e89140-b)
d
Gen.
1.
27.
after
his
owne
image
:
by
vertue
whereof
man
had
power
to
remaine
stedfast
in
that
estate
,
and
to
withstand
all
Tempters
,
so
,
as
not
to
be
ouer-come
with
any
temptation
:
onely
that
power
was
left
to
his
owne
power
and
free
will
:
which
he
abusing
,
voluntarily
yealded
to
the
temptation
of
Satan
,
and
depriued
himselfe
of
all
spirituall
strength
and
life
:
and
now
by
nature
is
[
e
](A01975-e89160-b)
e
Ephe.
2.
1.
dead
in
sinne
:
no
way
able
to
resist
any
temptation
further
then
God
doth
giue
him
grace
and
strength
so
to
do
.
Therefore
he
saith
not
,
without
me
ye
can
do
little
,
but
,
nothing
.
Hereby
the
vanitie
of
such
as
are
presumptuous
in
their
owne
strength
(
wherein
[
f
](A01975-e89240-b)
f
Mat
26.
35.
Peter
failed
too
much
)
and
of
such
as
arrogantly
boast
of
any
thing
that
is
in
man
,
is
discouered
.
[
g
](A01975-e89260-b)
g
Rom.
11.
18.
S.
Paul
fore
warneth
Christians
to
take
heed
hereof
,
[
h
](A01975-e89290-b)
h
1.
Cor.
4.
7.
what
hast
thou
that
thou
diddest
not
receiue
?
Now
if
thou
diddest
receiue
it
,
why
doest
thou
glorie
as
if
thou
hadst
not
receiued
it
?
Hereby
also
we
are
taught
both
Humiliation
for
this
naturall
impotencie
which
man
hath
brought
vpon
himselfe
:
[
i
](A01975-e89360-b)
i
Reu.
5.
4.
Iohn
saw
cause
to
weepe
for
mans
disability
to
search
into
the
Records
of
Gods
counsell
:
how
much
more
cause
haue
we
to
weepe
,
and
to
be
humbled
euen
in
dust
&
ashes
for
our
naturall
impotencie
to
withstand
temptations
which
are
so
dangerous
to
our
soule
?
and
in
denial
of
our selues
to
say
,
I
know
that
in
me
dwelleth
no
good
thing
.
§.
178.
Of
Gods
ouer-ruling
power
in
Temptations
.
Q.
WHat
other
doctrine
maybe
gathered
from
this
deprecation
directed
to
God
?
A.
God
hath
an
ouer-ruling
hand
in
all
temptations
.
Peter
,
The
Lord
knoweth
how
to
deliuer
the
godly
out
of
temptations
:
and
this
of
Saint
Paul
,
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
aboue
that
you
are
able
.
As
the
supreme
soueraigntie
and
absolute
power
which
God
hath
ouer
all
creatures
doth
euidently
proue
the
point
(
For
who
hath
resisted
his
will
?
Tempter
go
,
he
goeth
:
or
come
,
do
this
,
he
doth
it
.
)
so
the
care
which
he
taketh
of
his
Church
to
prouide
for
it
,
Semacherib
,
(
I
will
put
my
hooke
in
thy
nose
,
and
my
bridle
in
thy
lips
)
he
doth
to
all
the
tempters
of
his
Church
.
This
care
of
God
ouer
his
Church
the
Psalmist
doth
thus
excellently
set
forth
in
these
words
,
He
suffered
no
man
to
do
them
wrong
,
yea
he
reprooued
Kings
for
their
sakes
,
saying
,
Touch
not
mine
annointed
,
and
do
my
Prophets
no
harme
.
Learne
we
hereby
in
all
temptations
,
The
Lord
is
my
helper
,
I
will
not
feare
what
any
Tempter
can
do
.
For
there
may
be
sure
and
safe
defence
from
all
those
euils
which
Satan
doth
plot
and
practise
against
vs
,
§.
179.
Of
the
restraint
of
the
power
of
Tempters
.
Q.
WHat
third
Doctrine
doth
the
direction
of
this
deprecation
vnto
God
teach
vs
?
A.
The
power
of
such
as
tempt
vs
is
limited
.
This
is
euident
by
the
restraint
of
the
arch-tempter
Satan
,
who
setteth
all
on
worke
,
bound
a
thousand
yeares
.
And
though
he
desired
to
haue
the
disciples
,
in
Eph.
6.
12.
that
he
might
sift
them
as
wheate
,
yet
could
he
not
,
as
he
desired
,
preuaile
ouer
them
.
Something
hee
did
:
but
hee
came
farre
short
of
his
desire
.
By
this
meanes
the
Lord
giueth
euident
proofe
that
his
power
extendeth
it selfe
ouer
the
most
mightie
and
malicious
enemies
that
his
Church
hath
:
This
is
the
finger
of
God
.
the
gates
of
hell
cannot
preuaile
against
it
.
For
if
Satan
and
his
instruments
had
power
to
do
what
they
will
,
Her
aduersarie
the
diuell
,
like
a
roaring
Lyon
,
walketh
about
,
seeking
whom
to
deuoure
.
We
all
who
are
members
of
the
true
Church
,
Feare
none
of
these
things
which
thou
shalt
suffer
:
behold
the
diuell
shall
cast
some
of
you
into
prison
,
that
you
may
be
tried
:
and
yee
shall
haue
tribulation
ten
daies
,
&c.
The
particular
number
(
Some
of
you
,
not
all
)
The
kinde
of
persecution
(
cast
into
prison
,
not
,
put
to
the
sword
)
and
the
determinate
time
(
ten
daies
not
perpetually
)
doe
all
imply
a
restraint
:
and
thereupon
he
inferreth
his
exhortation
,
Feare
none
of
those
things
,
&c.
on
the
same
ground
Christ
hauing
foretold
his
Disciples
that
in
the
world
they
should
haue
tribulation
,
be
of
good
cheare
,
I
haue
ouer-come
the
world
.
This
restraint
of
the
power
of
tempters
doth
further
minister
iust
occasion
of
praising
God
,
Blessed
bee
the
Lord
:
who
hath
not
giuen
vs
as
a
prey
to
their
teeth
.
Our
soule
is
escaped
as
a
bird
out
of
the
snare
of
the
foulers
:
the
snare
is
broken
,
and
we
are
deliuered
.
Fitly
,
to
enforce
the
equity
of
this
duty
,
I
may
apply
to
our
present
purpose
,
that
which
Christ
said
of
the
fierce
persecution
of
the
Iewes
,
Except
the
tempters
power
were
limited
,
there
should
no
flesh
be
saued
;
but
for
the
Elects
sake
it
is
restrained
.
Next
to
the
Person
leading
,
The
Parties
lead
into
temptation
are
to
be
considered
.
They
are
comprised
vnder
this
particle
vs
,
which
being
a
word
of
the
plurall
number
includeth
more
them
our selues
:
and
it
being
of
the
first
person
hath
relation
to
the
Preface
.
§.
180.
Of
the
extent
of
our
desires
for
others
freedome
from
Temptation
.
Q.
WHat
instruction
doth
this
particle
vs
,
being
of
the
plurall
number
,
teach
vs
?
A.
Our
desire
must
bee
for
the
spirituall
freedome
of
others
as
well
as
of
our selues
.
[
a
](A01975-e90250-b)
a
1
Thes.
3.
5.
lest
by
some
meanes
the
Tempter
had
tempted
them
.
This
also
made
him
[
b
](A01975-e90270-b)
b
2
Cor.
11.
2
,
3
iealous
ouer
the
Corinthians
,
and
[
c
](A01975-e90290-b)
c
Gal
5.
12.
When
Tempters
preua●le
God
is
dishonored
.
zealous
against
those
tempters
that
had
crept
in
among
the
Galathians
.
Tempters
seeke
to
deface
Gods
Image
in
his
Saints
,
which
if
they
doe
,
they
impeach
his
glory
:
yea
if
they
get
any
of
the
Saints
into
their
snares
,
they
will
[
d
](A01975-e90320-b)
d
Isa
52
5.
continually
blasph●me
the
Name
of
the
Lord
,
and
say
in
scorne
and
derision
,
[
e
](A01975-e90340-b)
e
Ezek.
36.
20.
Tempters
enboldned
.
These
are
the
people
of
the
Lord
.
The
snares
also
which
tempters
lay
,
[
f
](A01975-e90370-b)
f
1
Tim.
6.
9.
drowne
men
in
perdition
and
destruction
,
if
they
be
fast
held
thereby
.
And
if
they
preuaile
against
some
;
they
will
be
the
more
bold
to
set
on
others
,
as
Senacherib
who
by
the
victories
which
he
had
got
against
other
nations
was
so
fleshed
,
as
he
thought
God
could
not
deliuer
Ierusalem
out
of
his
hands
.
Thus
by
the
aduantages
which
Satan
getteth
against
others
,
The
zeale
therefore
which
we
ought
to
haue
of
Gods
glory
,
The
loue
we
owe
to
our
brethren
,
and
the
care
which
lyeth
on
vs
for
our
owne
safetie
,
require
that
we
seeke
others
spirituall
freedome
as
well
as
our
owne
.
When●oeuer
thou
feelest
the
burden
of
any
temptation
,
In
that
he
himselfe
hath
suffered
being
tempted
,
hee
is
able
to
succour
them
that
are
tempted
.
Though
we
haue
not
such
power
to
succour
,
yet
according
to
our
power
wee
ought
to
haue
such
a
minde
.
§.
181.
Of
that
subiection
wherein
Saints
are
to
Temptations
.
Q.
WHat
instruction
doth
the
relation
of
this
particle
vs
to
the
Preface
,
teach
vs
?
A.
Gods
children
are
not
exempted
from
temptations
.
They
who
call
God
Father
,
and
who
testifie
their
due
respect
to
him
,
are
taught
to
pray
against
temptations
,
which
were
not
needfull
to
be
taught
,
if
they
were
not
subiect
thereto
.
Runne
thorow
the
Scripture
,
obserue
the
liues
of
those
Saints
which
are
there
recorded
,
and
you
shall
finde
the
Doctrine
abundantly
proued
.
Take
one
example
,
which
may
be
in
steede
of
all
.
Christ
the
dearest
of
Gods
children
,
the
Sonne
of
his
loue
,
in
whom
his
soule
delighted
,
was
oft
soarely
tempted
,
both
by
[
a
](A01975-e90550-b)
a
Mat.
4.
1
,
&c.
Satan
himselfe
,
and
also
by
his
[
b
](A01975-e90570-b)
b
Mat.
16.
1.
—
22.
18.
instruments
.
If
hereupon
it
be
demanded
,
what
the
priuiledge
of
Saints
ouer
and
aboue
the
wicked
is
in
regard
of
temptation
,
I
answer
,
very
great
:
both
in
that
they
are
assured
of
[
c
](A01975-e90590-b)
c
1
Cor.
10.
13.
sufficient
strength
,
so
as
they
shall
not
be
vanquished
by
any
:
The
[
d
](A01975-e90650-b)
d
Heb.
12.
5.
&c.
lo●e
which
God
beareth
to
his-children
,
and
the
fatherly
care
that
he
taketh
of
them
,
[
e
](A01975-e90680-b)
e
Reu.
12.
4.
Satans
greatest
malice
is
against
them
.
It
is
therefore
no
good
inference
which
many
make
,
that
God
is
angry
with
them
,
and
loueth
them
not
,
that
hee
is
not
their
Father
,
[
f
](A01975-e90730-b)
f
Iob.
42.
7.
Gods
owne
censure
of
their
disputation
sheweth
the
non-consequence
thereof
.
The
truth
is
,
that
they
who
finde
themselues
wholy
freed
from
temptations
haue
most
cause
to
doubt
of
Gods
fatherly
loue
to
them
,
and
care
ouer
them
.
The
Apostle
pronounceth
such
to
be
[
g
](A01975-e90740-b)
g
Heb.
12.
8.
bastards
,
and
not
sons
.
If
wee
well
consider
the
estate
of
the
Church
,
[
h
](A01975-e90770-b)
h
Luk.
11.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
While
a
strong
man
armed
keepeth
his
Palace
,
the
things
which
he
hath
,
are
in
peace
.
Woe
to
them
that
are
in
such
peace
within
Satan
that
strong
mans
palace
.
§.
182.
Of
the
freenesse
of
mans
will
in
sinne
.
Q.
WHat
may
bee
obserued
from
the
relation
of
the
parties
tempted
to
the
action
of
leading
into
temptation
?
A.
Man
is
not
forced
to
sinne
.
For
it
is
implied
that
if
man
yeeld
not
,
[
a
](A01975-e90860-b)
a
lam
,
1.
14.
Euery
man
is
tempted
when
he
is
drawne
away
of
his
owne
lusts
and
is
entised
.
This
phrase
(
own
lusts
)
implyeth
a
voluntary
yealding
.
On
this
ground
are
the
exhortations
in
Scripture
made
to
men
to
[
b
](A01975-e90890-b)
b
Iam.
4.
7.
resist
the
diuel
,
and
to
[
c
](A01975-e90910-b)
c
Eph.
4.
27.
giue
no
place
to
him
.
Whereby
is
implyed
that
if
we
stand
against
him
,
Sin
is
of
the
will
,
which
cannot
bee
forced
.
Though
the
will
by
Adams
fall
hath
lost
all
that
liberty
and
freedome
to
good
which
it
had
by
creation
,
and
by
corruption
is
made
a
slaue
to
sinne
:
yet
as
the
minde
retaineth
vnderstanding
,
so
the
will
freedome
.
For
freedome
is
as
essentiall
to
the
will
,
as
vnderstanding
is
to
the
minde
.
Indeede
[
d
](A01975-e90960-b)
d
Gen.
6.
5.
the
corrupt
will
of
man
can
will
nothing
but
that
which
is
euill
:
yet
the
euill
which
it
willeth
,
it
willeth
freely
,
and
is
not
forced
thereto
.
Freedome
of
will
is
not
opposed
to
restraint
in
one
kinde
,
but
to
constraint
in
that
kinde
:
[
c
](A01975-e91000-b)
c
2.
Cor.
11.
3.
I
feare
lest
by
any
meanes
as
the
Serpent
beguiled
Eue
through
his
subtilty
,
so
your
mindes
should
be
corrupted
,
&c.
To
effect
this
the
old
wily
Serpent
hath
many
and
manifold
meanes
.
Some
inward
,
some
outward
.
Inward
meanes
are
such
as
delight
,
or
affright
men
.
Hee
worketh
delight
by
stirring
vp
their
corrupt
humours
and
so
inclineth
their
will
to
his
temptation
.
Thus
hee
stirred
vp
the
corrupt
humor
of
pride
in
Dauid
,
and
thereby
[
f
](A01975-e91050-b)
f
1.
Chro.
21.
1.
proucked
him
to
number
Israel
:
and
the
corrupt
humor
of
couetousnesse
in
Iudas
,
in
which
respect
hee
is
said
to
[
g
](A01975-e91080-b)
g
Luke
22.
3.
enter
into
him
.
The
meanes
which
in
this
kinde
Sathan
vseth
are
drawne
to
three
heads
:
[
h
](A01975-e91110-b)
h
1.
Ioh.
2.
16.
expounded
.
1.
The
lust
of
the
flesh
:
which
is
voluptuousnesse
,
whereby
the
flesh
is
so
tickled
and
delighted
as
it
draweth
the
will
to
any
thing
.
louers
of
pleasures
more
then
louers
of
God
.
2.
The
lust
of
the
eyes
,
which
is
couetousnesse
.
A
couetouse
man
is
euen
rauished
at
the
sight
of
wealth
.
When
Achan
saw
siluer
,
he
coueted
them
and
tooke
them
,
though
they
were
accursed
.
There
is
not
a
thing
of
price
which
a
couetous
man
casteth
his
eye
vpon
,
but
instantly
he
coueteth
it
,
and
so
doteth
thereon
,
as
hee
will
doe
any
thing
to
haue
it
.
3.
Pride
of
life
,
which
is
ambition
,
and
vaine
affectation
of
the
honours
and
promotions
of
this
life
.
This
puffeth
vp
aboue
their
mortall
condition
,
as
is
euident
in
the
examples
of
[
m
](A01975-e91220-b)
m
Est.
3.
5.
&c.
Haman
,
[
n
](A01975-e91240-b)
n
Pan.
4.
27.
Nebuchadnezzar
,
[
o
](A01975-e91260-b)
o
Ezek.
28.
2.
Tyrus
,
and
[
p
](A01975-e91280-b)
p
Act.
12.
22
,
23
Herod
.
Such
,
[
q
](A01975-e91300-b)
q
Psal.
10.
4.
thorow
their
pride
,
will
not
seeke
after
God
.
As
by
these
pleasing
temptations
Satan
allureth
so
,
by
inward
feares
,
frights
,
and
terrors
he
draweth
others
to
yeeld
to
him
,
as
[
r
](A01975-e91330-b)
r
Iob.
1.
11.
—
2.
5.
hee
assayed
to
draw
Iob
:
and
as
hee
[
s
](A01975-e91350-b)
s
Ioh.
7.
13.
—
9.
22.
preuailed
with
many
of
the
people
in
Christs
time
.
The
outward
meanes
which
hee
vfeth
are
such
externall
obiects
as
he
conceiueth
to
bee
agreeable
to
their
humour
,
and
therefore
setteth
them
before
them
,
(
as
he
set
before
Christ
all
the
Kingdomes
of
the
world
and
the
glory
of
them
:
into
prison
.
Whether
the
meanes
which
are
vsed
to
draw
men
to
sinne
be
faire
or
foule
,
by
none
of
them
is
the
will
forced
:
but
only
moued
to
yeeld
it selfe
to
the
temptation
.
This
point
affordeth
two
vsefull
directions
.
The
Diuell
owed
mee
a
spight
,
and
now
hath
paid
mee
it
,
thinking
thereby
to
extenuate
their
sinne
;
The
Serpent
beguiled
mee
.
And
if
any
man
haue
beene
any
occasion
of
their
sinne
,
[
a
](A01975-e91520-b)
a
Isa.
66.
2.
which
would
moue
God
to
pitie
them
.
When
men
in
truth
lay
loade
on
themselues
,
Labour
and
are
heauy
loaden
Christ
saith
,
Come
vnto
mee
,
I
will
giue
you
rest
.
But
on
such
as
by
the
shifting
of
sinne
thinke
to
ease
themselues
,
God
will
lay
loade
.
What
[
f
](A01975-e91560-b)
f
Math.
23.
13.
loades
of
woe
did
Christ
lay
vpon
the
hypocriticall
Scribes
and
Pharisies
,
who
put
off
all
burdens
from
themselues
?
What
a
loade
was
laid
on
[
t
](A01975-e91600-b)
t
1.
Sam.
15.
20
,
21
,
22
,
23.
Saul
,
that
by
mincing
his
sinne
sought
to
ease
himselfe
?
and
[
u
](A01975-e91620-b)
u
2.
Sam.
12
13
what
ease
was
giuen
to
Dauid
,
that
laid
the
burden
of
sin
vpon
himselfe
?
The
other
direction
is
in
regard
of
such
sinnes
as
wee
are
tempted
vnto
,
Watch
yee
,
stand
fast
in
the
faith
,
quit
ye
like
men
bee
strong
.
Thus
farre
of
the
meaning
of
the
first
part
of
the
last
Petition
,
and
of
the
Instructions
thence
arising
.
The
second
part
followeth
.
BVT
DELIVER
VS
FROM
EVILL
.
§.
183.
Of
the
extent
of
this
word
Euill
.
Q.
WHerein
differeth
the
latter
part
of
the
last
Petition
from
the
former
?
A.
1.
In
that
the
former
part
respecteth
especially
euill
to
come
,
[
*
](A01975-e91800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
an
Article
is
prefixed
,
which
they
thinke
restraines
the
word
to
one
euill
one
.
But
they
are
deceiued
that
imagine
that
Article
alw
●ies
to
imply
such
a
restraint
.
Sometimes
indeede
it
is
vsed
[
b
](A01975-e91820-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioh.
1.
29.
demonstratiuely
,
pointing
at
one
speciall
one
:
sometimes
[
c
](A01975-e91850-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioh.
1.
20
,
21.
discretiuely
,
distinguishing
one
speciall
one
from
all
others
of
the
same
sort
:
Sometimes
[
d
](A01975-e91880-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
3.
17.
by
way
of
excellency
:
Sometimes
[
e
](A01975-e91910-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
12.
35.
〈◊〉
nitely
mecrely
for
grace
of
speech
:
and
sometimes
in
meere
redundancie
.
The
Article
therefore
doth
not
necessarily
imply
that
the
Diuel
onely
should
be
heere
meant
.
Yet
I
denie
not
,
but
that
he
may
be
included
among
other
euils
.
The
word
is
of
all
genders
,
and
may
comprise
all
euils
vnder
it
.
And
without
contradiction
it
is
best
(
where
there
is
no
circumstance
of
restraint
,
as
here
is
none
)
to
expound
the
Scripture
in
the
largest
extent
:
especially
in
such
a
summarie
as
the
Lords
prayer
is
,
where
so
much
matter
is
comprised
vnder
so
few
words
.
to
preuent
it
:
This
latter
euist
past
or
present
,
to
redresse
it
.
2
In
that
,
that
noteth
out
the
cause
of
sinne
,
which
is
temptation
,
This
the
quality
and
effect
of
sinne
,
which
is
euill
.
Q.
How
many
things
are
to
bee
considered
in
this
latter
part
?
A.
1.
The
thing
praied
against
,
Euill
.
2.
The
thing
prayed
for
,
Deliuer
.
3
The
Person
to
whom
the
one
and
the
other
is
directed
.
4
The
Persons
for
whom
they
are
made
.
Q.
What
is
comprised
vnder
this
word
EVILL
?
A.
1.
Satan
the
principall
Author
of
euill
.
2.
All
other
kinds
of
euill
.
Satan
is
thus
in
other
places
stiled
[
g
](A01975-e92190-b)
g
Mat.
13.
19.
1.
Ioh
2.
13
,
14.
Euill
one
:
and
this
word
[
h
](A01975-e92210-b)
h
Math.
5.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euill
is
oft
put
for
euery
thing
that
is
contrary
to
good
,
and
that
with
the
article
prefixed
before
it
.
[
i
](A01975-e92290-b)
i
Gen
48.
16.
Euill
.
[
k
](A01975-e92340-b)
k
Ma●.
7.
23.
Acts
28.
21.
Sinne.
Iudgements
also
for
sinne
,
and
those
both
[
l
](A01975-e92360-b)
l
Zeph
3.
15.
temporall
and
[
m
](A01975-e92380-b)
m
Luke
16
,
25.
eternall
,
are
stiled
euill
.
In
this
large
extent
is
the
word
here
to
be
taken
.
And
because
it
compriseth
vnder
it
all
manner
of
euils
,
it
is
fitly
set
in
the
last
place
.
§.
184.
Of
euill
the
onely
thing
to
be
prayed
against
.
Q.
WHat
Doctrine
ariseth
from
the
expresse
mention
of
euill
in
this
deprecation
?
sed
libera
nos
à
malo
,
comprehendentes
aduersa
cuncta
.
Cypr.
de
Orat
.
Dom.
§.
19.
A.
Euill
is
the
onely
thing
to
be
prayed
against
.
Obseruantly
marke
all
the
deprecations
mentioned
in
Scripture
,
and
by
a
particular
induction
of
them
you
shall
finde
this
generall
position
abundantly
proued
.
Take
one
instance
which
may
be
insteed
of
all
,
because
it
is
the
best
of
all
,
that
which
Christ
made
a
little
before
his
death
,
I
pray
not
(
saith
Christ
to
his
Father
)
that
thou
should'st
take
them
out
of
the
world
,
but
that
thou
should'st
keepe
them
from
the
EVILL
.
Euill
is
the
venime
,
prayed
for
,
so
nothing
but
that
which
is
euill
is
to
be
prayed
against
.
Learne
hence
wisely
to
obserue
what
is
euill
in
any
thing
,
and
nature
of
it
:
greatest
also
in
the
effects
and
fruits
of
it
.
It
is
the
cause
of
all
euill
.
Nothing
but
that
which
is
effected
or
infected
by
it
,
is
euill
.
The
diuell
,
the
world
,
wicked
men
,
and
other
creatures
of
God
which
are
stiled
euill
,
are
infected
therewith
.
All
manner
of
punishments
and
paines
which
are
indeed
euill
,
whether
temporall
,
spirituall
,
or
eternall
are
caused
by
it
.
Of
all
other
euils
this
ought
most
of
all
to
be
prayed
against
.
All
things
also
that
are
causes
hereof
,
or
occasions
hereto
are
to
bee
prayed
against
,
as
being
in
this
respect
euill
.
Thus
[
a
](A01975-e92690-b)
a
Mat.
26.
41.
temptations
,
and
[
b
](A01975-e92700-b)
b
Pro.
38.
8.
Afflictions
how
they
are
matter
of
deprecation
and
thanksgiuing
.
afflictions
are
to
be
prayed
against
:
not
simply
and
absolutely
:
for
[
c
](A01975-e92710-b)
c
Iam.
1.
2.
Saint
Iames
willeth
vs
to
account
it
all
ioy
,
when
we
fall
into
diuers
temptations
:
and
the
[
d
](A01975-e92740-b)
d
Acts
5.
41.
Apostles
reioyced
in
their
sufferings
:
yea
[
e
](A01975-e92760-b)
e
Iob
1.
21.
Iob
expressely
blesseth
God
for
taking
away
,
as
well
as
for
giuing
.
For
by
the
good
and
wise
prouidence
of
God
,
temporall
crosses
doe
oft
turne
to
our
good
and
profit
.
[
f
](A01975-e92790-b)
f
Psal.
119.
71.
It
is
good
for
me
that
I
haue
bene
afflicted
(
saith
the
Psalmist
)
[
g
](A01975-e92810-b)
g
Heb.
12.
10.
God
chasteneth
vs
for
our
profit
(
saith
the
Apostle
.
)
In
regard
of
this
fruite
which
by
the
ouer-ruling
prouidence
of
God
,
ariseth
out
of
afflictions
they
are
indeed
matter
of
thanksgiuing
,
when
God
doth
so
order
them
:
and
therefore
they
are
not
simply
and
absolutely
to
bee
prayed
against
.
Yet
because
through
the
weakenesse
of
our
flesh
they
oft
cause
discontent
,
impatiencie
and
other
sinnes
(
in
which
respect
they
are
euill
)
so
farre
forth
as
they
cause
any
such
euill
effect
they
may
be
prayed
against
:
at
least
we
must
pray
that
they
bring
not
forth
any
sinne
in
vs
.
Thus
are
wee
to
pray
against
companie
keeping
,
against
feasting
,
against
pleasures
and
pastimes
,
and
against
all
other
things
that
are
vsuall
occasions
of
sinne
.
Yea
against
the
abuse
of
euerie
good
thing
.
For
the
abuse
of
a
good
thing
is
euill
.
And
because
wicked
men
are
oft
made
Satans
instruments
of
working
much
euill
,
wee
may
also
pray
against
all
their
euill
plots
and
practises
,
not
against
their
persons
:
they
are
to
be
prayed
for
(
except
we
know
them
to
haue
sinned
against
the
holy
Ghost
,
or
to
be
vtterly
reiected
of
God
,
or
haue
some
particular
warrant
,
as
the
Prophets
oft
had
,
not
to
pray
for
them
.
)
More
directly
wee
are
to
pray
against
all
sp●rituall
iudgements
,
which
are
not
onely
punishments
of
sinnes
,
but
sinnes
themselues
,
as
hardnesse
of
heart
,
errour
of
iudgement
,
inordinate
lusts
,
despaire
,
and
such
like
.
These
are
directly
euill
.
Thus
are
wee
to
pray
against
eternall
damnation
,
a
dreadfull
euill
.
Finally
,
though
Satan
bee
not
the
onely
euill
here
meant
,
yet
is
hee
an
especiall
and
principall
euill
one
.
§.
185.
Of
the
respects
wherein
Satan
is
stiled
the
euill
one
.
Q.
HOw
is
Satan
an
especiall
euill
one
?
A.
1.
He
is
the
primarie
[
b
](A01975-e92940-b)
b
Ioh.
8.
44.
author
of
euill
.
2.
His
[
c
](A01975-e92980-b)
c
Eph.
6.
12.
disposition
is
onely
to
euill
.
3.
His
[
d
](A01975-e93020-b)
d
Gen.
3.
5.
temptations
are
all
to
euill
.
4.
His
[
e
](A01975-e93060-b)
e
1.
Pet.
5.
8.
continuall
practise
is
in
euill
.
5.
All
[
f
](A01975-e93100-b)
f
1.
Ioh.
3.
8.
euill
doers
are
of
him
.
6.
He
hath
his
[
g
](A01975-e93130-b)
g
Eph.
2.
2.
hand
in
all
euils
:
as
may
be
exemplified
in
these
particulars
following
.
[
h
](A01975-e93170-b)
h
Iob
1.
15
,
17.
Outward
mischiefes
done
by
men
,
[
i
](A01975-e93190-b)
i
Iob
27.
Bodily
diseases
,
[
k
](A01975-e93210-b)
k
1.
Sam.
16.
14.
Vexation
of
spirit
,
[
l
](A01975-e93230-b)
l
Iob
1.
16
,
18
,
19
Extraordinarie
iudgements
from
heauen
,
[
m
](A01975-e93250-b)
m
Acts
5.
3
,
4.
Euill
thoughts
of
the
heart
,
[
n
](A01975-e93270-b)
n
1.
King
.
22.
21
,
22.
Euill
words
,
[
o
](A01975-e93290-b)
o
Ioh.
8.
41
,
44.
Euill
actions
,
[
p
](A01975-e93310-b)
p
Mat.
16.
23.
Disswasions
from
good
,
[
q
](A01975-e93330-b)
q
1.
Thes.
2.
18.
Hinderances
of
good
,
[
r
](A01975-e93350-b)
r
Gen.
3.
5.
Prouocations
to
euill
.
Satan
therefore
may
not
bee
excluded
out
of
the
euills
here
intended
,
but
our
deprecation
rather
is
especially
to
be
directed
against
him
.
Thus
much
of
Euill
prayed
against
.
That
which
is
prayed
for
,
is
in
this
word
DELIVER
.
§.
186.
Of
the
many
wayes
of
deliuering
from
Euill
.
Q.
HOw
may
one
be
deliuered
from
euill
.
A.
1.
By
keeping
away
that
euill
which
is
readie
to
fall
vpon
him
.
2.
By
assisting
him
on
whom
the
euill
is
fallen
,
so
as
he
is
not
ouerwhelmed
,
3.
By
altering
the
nature
of
the
euill
,
and
turning
it
to
a
mans
good
.
Thus
[
b
](A01975-e93530-b)
b
Gen.
50
20.
God
turned
Iosephs
abode
in
Egypt
to
much
good
.
Herein
this
Prouerbe
is
verified
,
I
had
perished
if
I
had
not
perished
.
4.
By
taking
away
the
force
of
the
euill
:
Shadrach
,
Meshach
,
and
Abednego
.
5.
By
remouing
the
euill
cleane
away
.
6.
By
taking
one
away
from
the
euill
to
come
.
§.
187.
Of
that
hope
of
recouerie
which
remaineth
to
them
that
fall
.
Q.
WHat
doctrine
may
be
gathered
from
praying
for
deliuerance
?
A.
There
is
hope
of
recouerie
to
such
as
are
fallen
.
For
deliuerance
from
euill
presupposeth
a
fail
into
euill
:
and
prayer
for
this
deliuerance
implyeth
that
we
may
be
recouered
out
of
it
.
This
is
verified
as
by
manifest
experience
of
many
Saints
that
in
all
ages
haue
bene
recouered
,
A
iust
man
falleth
seuen
times
and
riseth
vp
againe
:
which
though
it
bee
principally
intended
of
affliction
,
yet
may
it
also
be
extended
to
sinne
.
The
ground
of
this
hope
ariseth
from
God
himselfe
:
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
faile
not
:
)
and
from
his
power
(
whereby
he
is
able
to
helpe
them
whom
he
pittieth
:
They
also
,
if
they
abide
not
still
in
vnbeliefe
shall
be
graffed
in
:
for
God
is
able
to
graffe
them
in
againe
.
)
that
is
faithfull
and
will
do
it
,
This
point
concerneth
such
as
stand
,
comfort
the
feeble
minded
,
Strengthen
thy
brethren
.
Yea
also
they
ought
in
the
spirit
of
meekenesse
to
restore
such
an
one
.
As
for
those
which
are
fallen
,
Come
,
let
vs
returne
vnto
the
Lord
:
for
he
hath
torne
,
and
he
will
heale
vs
:
hee
hath
smitten
and
he
will
binde
vs
vp
:
and
withall
not
to
continue
in
Satans
snares
,
but
to
do
what
they
can
to
come
out
of
the
same
,
Remember
from
whence
thou
art
fallen
,
and
repent
,
and
do
the
first
workes
.
As
for
the
rash
,
and
peremptorie
censure
of
Nouations
on
such
as
fall
,
it
is
the
lesse
to
be
regarded
because
it
is
directly
contrary
to
the
maine
scope
of
this
latter
part
of
this
last
Petition
.
It
is
not
without
cause
iudged
heresie
by
the
Ancients
.
Hauing
noted
the
things
prayed
against
,
and
prayed
for
,
we
are
further
to
consider
to
whom
our
desire
herein
is
to
bee
directed
.
§.
188.
Of
God
the
onely
Deliuerer
.
Q.
WHat
Doctrines
may
be
obserued
from
directing
this
part
of
the
Petition
to
God
?
A.
1.
God
is
a
deliuerer
from
euill
.
2.
God
is
the
onely
deliuerer
from
euill
.
Were
not
God
able
and
willing
to
deliuer
,
why
should
this
Petition
be
directed
to
him
?
(
But
he
that
hath
taken
away
our
sinnes
,
is
able
to
keepe
vs
from
the
snares
of
Satan
.
)
Could
any
other
deliuer
,
why
should
that
other
in
this
perfect
plat-forme
be
left
out
?
Among
other
titles
,
[
a
](A01975-e94310-b)
a
Psal
18.
2.
(
Deliuerer
)
is
oft
attributed
to
God
:
and
[
b
](A01975-e94330-b)
b
Deut.
32
39.
2
King
.
19.
19.
Isa.
43.
11.
hereby
is
the
Lord
proued
to
the
God
onely
.
Iust
cause
there
is
therefore
that
in
all
euils
we
should
[
c
](A01975-e94370-b)
c
Psal
50
15.
flie
vnto
the
Lord
,
and
call
vpon
him
in
the
day
of
trouble
:
and
[
d
](A01975-e94390-b)
d
2.
●hro
20
●
.
when
we
know
not
what
to
doe
,
to
fixe
our
eyes
vpon
him
:
and
in
faith
exspect
deliuerance
from
him
.
[
e
](A01975-e94410-b)
e
Lam.
3.
26.
It
is
good
that
a
man
should
both
hope
,
and
quietly
waite
for
the
saluation
of
the
Lord
.
And
as
wee
haue
deliuerance
from
any
euill
,
[
f
](A01975-e94430-b)
f
Psal.
28
6
,
7
,
8.
Folly
of
Papists
in
seeking
deliuerance
of
others
then
God
.
giue
all
the
praise
thereof
to
this
Deliuerer
.
Is
not
their
follie
hereby
euidently
discouered
,
that
in
their
trouble
[
g
](A01975-e94470-b)
g
Isa.
31.
1.
Looke
not
to
the
Holy
one
of
Israel
,
nor
seeke
the
Lord
,
but
looke
and
trust
to
such
as
cannot
deliuer
?
Some
to
[
h
](A01975-e94490-b)
h
Isa.
31.
3.
weake
flesh
,
others
[
i
](A01975-e94510-b)
i
1.
Sam.
28.
7.
&c
to
wicked
fiends
,
[
k
](A01975-e94530-b)
k
Ier.
11.
12
,
13.
others
to
false
gods
.
Much
like
to
these
are
our
aduersaries
the
Papists
,
who
in
seuerall
euils
haue
seuerall
Saints
to
flie
vnto
,
as
in
danger
of
shipwracke
to
Saint
Nicolas
,
in
time
of
warre
to
Saint
George
,
In
captiuitie
to
Saint
Leonard
,
In
infection
of
plague
to
Saint
Rochus
,
In
feare
of
fire
to
S.
Laurence
,
in
trauell
of
child-birth
to
Saint
Margeret
,
in
the
fit
of
an
Ague
to
Saint
Petronil
,
in
tooth-ach
to
Saint
Rombal
or
Saint
Apollonia
:
and
in
other
distresses
to
other
Saints
.
[
*
](A01975-e94720-b)
*
Libera
me
Domina
.
Vsq
quo
,
Domina
,
obliuisceris
me
,
&
non
liberas
me
in
die
tribulationis
?
Ad
te
,
Domina
,
leuaui
animam
:
non
praeualeant
aduersum
me
laquei
mortis
.
In
te
,
Domina
,
speraui
:
non
confundas
in
aeternum
.
O
benedicta
,
in
manibus
tuis
reposita
cst
nostra
salus
.
Bonauent.
In
Psalt
.
Yea
in
their
Ladies
Psalter
they
haue
turned
all
the
Petitions
made
to
God
for
deliuerance
to
the
Virgine
Marie
,
thus
:
Deliuer
me
,
ô
Ladie
.
How
long
doest
thou
forget
me
,
and
doest
not
deliuer
me
in
the
time
of
trouble
?
To
thee
,
ô
Ladie
,
do
I
lift
vp
my
soule
,
let
not
the
snares
of
death
preuaile
against
me
.
In
thee
,
ô
Ladie
,
haue
I
hoped
,
let
me
not
be
confounded
for
euer
.
O
thou
blessed
Ladie
,
in
thy
hands
our
saluation
is
laid
vp
.
Haue
we
not
now
iust
cause
to
crie
out
against
them
,
as
the
Prophet
Ieremiah
did
against
the
idolatrous
Iewes
,
and
say
,
ᵐ
Be
astonished
,
ô
ye
heauens
,
at
this
,
and
be
horribly
afraid
:
for
my
people
haue
committed
two
euils
:
they
haue
forsaken
me
the
fountaine
of
liuing
waters
,
and
hewed
them
out
cisterns
,
broken
cisternes
that
can
hold
no
water
.
180
,
181.
Thus
much
of
the
person
of
whom
is
sought
deliuerance
from
euill
.
The
last
point
concerneth
the
parties
for
whom
it
is
sought
.
Hereof
see
§
.
The
meaning
of
the
Petition
being
opened
,
the
order
is
next
to
bee
considered
.
§.
189.
Of
Sanctification
accompanying
Iustification
.
Q.
WHat
may
be
obserued
from
the
connexion
of
this
Petition
with
the
former
?
A.
Sanctification
accompanieth
Iustification
.
For
as
the
summe
of
the
former
is
Iustification
,
so
the
summe
of
this
latter
is
Sanctification
,
and
in
our
prayer
we
are
taught
to
ioyne
them
together
,
The
grounds
hereof
are
,
1.
The
manifestation
of
mercie
and
puritie
in
God
.
2.
The
cleansing
vertue
which
accompanieth
the
merit
of
Christs
sacrifice
.
3.
The
operation
of
the
Spirit
immediatly
issuing
from
our
incorporation
into
Christ
.
4.
The
efficacie
of
the
Gospell
.
5.
The
vertue
of
faith
.
All
these
are
euidently
set
out
by
the
coniunction
of
Sanctification
with
Iustification
.
1.
Iustification
commendeth
the
rich
mercie
of
God
in
acquitting
sinners
freely
and
fully
of
all
that
debt
wherein
they
stand
obliged
to
his
reuenging
iustice
.
[
a
](A01975-e95020-b)
a
Exod.
34.
6
,
7.
that
God
which
pittieth
sinners
,
will
not
boulster
vp
sinners
in
their
sinnes
.
His
pittie
moueth
him
to
iustifie
them
,
and
his
puritie
moueth
him
to
sanctifie
them
.
2.
[
b
](A01975-e95090-b)
b
Mat.
26.
28.
Shed
for
the
remission
of
sinnes
,
[
c
](A01975-e95110-b)
c
Heb
9.
14.
doth
purge
our
conscience
from
dead
workes
to
serue
the
liuing
God
.
This
double
vse
of
Christs
sacrifice
was
manifested
by
that
[
d
](A01975-e95130-b)
d
Ioh.
19.
34.
bloud
and
water
which
issued
out
of
Christs
side
while
he
was
on
the
crosse
.
They
therefore
who
are
iustified
,
are
also
sanctified
.
3.
By
the
Spirit
of
sanctification
we
are
vnited
vnto
Christ
:
and
this
spirit
by
vertue
of
that
vnion
is
conueyed
into
euery
of
the
members
of
Christs
mysticall
body
.
Now
if
any
man
haue
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
But
if
his
Spirit
be
in
any
,
it
sanctifieth
them
.
4.
The
grace
of
God
which
bringeth
saluation
(
that
is
,
teacheth
vs
that
denying
vngodlinesse
and
worldly
lusts
,
we
should
liue
soberly
,
righteously
,
and
godly
.
That
word
therefore
whereby
we
are
iustified
giueth
no
libertie
to
any
licentiousnesse
,
but
doth
both
direct
vs
in
the
way
of
righteousnesse
,
and
also
giueth
vs
abilitie
to
walke
in
that
way
.
Hereby
it
appeareth
that
the
Gospell
is
as
pure
and
incorrupt
as
the
Law
.
5.
Faith
purifieth
the
heart
.
They
therefore
who
boast
of
their
iustification
and
are
not
truely
sanctified
,
Learne
we
then
both
to
gaine
sound
assurance
to
our
owne
soules
,
§.
190.
Of
maens
pronenesse
to
sinne
after
forgiuenesse
.
Q.
WHat
may
be
obserued
from
the
inference
of
the
Si●t
Petition
in
the
Fift
.
A.
After
pardon
men
are
proue
to
fall
againe
.
Otherwise
there
were
no
need
for
such
as
haue
assurance
of
the
pardon
of
sinne
to
pray
against
temptation
,
or
for
deliuerance
from
euill
.
As
wofull
experience
in
all
Saints
,
euen
the
best
that
euer
liued
,
doth
verifie
the
truth
hereof
,
so
also
the
dayly
sacrifices
which
vnder
the
Law
were
appointed
.
For
euery
propitiatorie
sacrifice
gaue
the
beleeuer
assurance
of
a
full
discharge
for
his
sinnes
,
yet
after
one
was
offered
vp
,
another
,
and
another
,
time
after
time
was
to
be
offered
.
[
a
](A01975-e95450-b)
a
Ioh
13.
10.
Grace
of
iustification
rooteth
not
out
all
remainder
of
sin
.
He
that
is
washed
needeth
not
,
saue
to
wash
his
feet
.
His
feet
therefore
need
to
be
washed
.
And
why
should
he
that
is
iustified
need
to
wash
his
feet
,
if
he
were
not
subiect
to
foule
them
againe
and
againe
?
The
grace
of
iustification
doth
not
vtterly
root
out
all
remainder
of
sinne
.
[
b
](A01975-e95490-b)
b
Rom.
7.
18
,
&c
the
complaint
of
that
iustified
Apostle
Saint
Paul
.
There
were
of
old
a
certaine
Sect
called
Puritans
,
who
indeed
were
plaine
Hereticks
,
on
Luk.
15.
1.
&
on
Gal.
3.
Yet
is
it
againe
reuiued
by
Familists
,
yea
and
by
Papists
too
.
For
they
hold
that
some
are
so
righteous
in
this
life
as
they
need
no
repentance
,
For
our
parts
,
let
none
boast
of
a
pure
and
immaculate
heart
;
Seeing
no
man
is
without
sinne
,
whosoeuer
saith
hee
is
without
fault
▪
is
either
proud
or
foolish
.
Let
vs
euen
after
wee
haue
good
euidence
and
assurance
of
the
pardon
of
our
sinne
,
remaine
watchfull
against
all
enticements
and
temptations
to
sinne
,
and
well
remember
that
caueat
,
which
Christ
gaue
both
to
him
that
he
healed
at
the
poole
of
Bethesda
,
Sinne
no
more
.
This
caueat
doth
not
imply
that
a
man
may
keepe
himselfe
pure
from
all
sinne
,
but
that
hee
ought
with
the
best
care
and
greatest
watchfulnesse
that
hee
can
endeuour
to
bee
so
pure
.
Care
therefore
must
be
taken
to
preuent
sinne
to
come
,
as
well
as
to
seeke
redresse
for
sinne
past
:
otherwise
sinne
will
soone
creepe
vpon
vs
againe
.
If
Satan
be
cast
out
of
a
man
,
he
will
endeuour
to
returne
into
the
house
from
whence
hee
was
cast
out
;
[
g
](A01975-e95690-b)
g
Math.
9.
2.
Be
of
good
cheere
,
your
sinnes
are
forgiuen
you
,
yet
haue
we
no
cause
to
bee
carelesse
and
secure
,
but
rather
to
bee
the
more
watchfull
,
lest
[
f
](A01975-e95710-b)
f
Math.
12.
45.
Opus
est
nobis
quotidiana
sanctificatione
vt
qui
quotidie
delinquimus
,
delicta
nostra
sanctificatione
assidua
repurgemus
.
Cypr.
de
Orat.
dom
§
9.
Satan
by
a
re-entry
make
our
last
estate
worse
then
the
first
.
Wee
haue
need
therefore
of
dayly
sanctification
,
that
wee
who
sinne
dayly
may
cleanse
away
our
sinnes
by
continuall
sanctification
.
§.
191.
Of
Mans
answering
Gods
Mercy
by
dutie
.
Q.
WHat
other
Doctrine
may
bee
obserued
from
the
inference
of
the
Sixt
Petition
on
the
Fift
?
A.
The
mercy
of
God
to
man
requireth
dutie
of
man
to
God
.
The
Fift
Petition
noteth
out
Gods
great
mercy
in
discharging
our
debt
:
and
the
sixt
,
our
bounden
duty
in
auoiding
that
which
displeaseth
and
dishonoureth
him
:
and
,
by
the
rule
of
contraries
,
in
endeuouring
after
that
which
pleaseth
and
honoureth
him
.
It
is
said
of
them
,
to
whom
[
a
](A01975-e95790-b)
a
Zac.
13.
9.
God
saith
,
It
is
my
people
,
that
they
shall
say
,
The
Lord
is
my
God
.
Equitie
,
and
gratefulnesse
require
as
much
.
Most
iust
and
equall
it
is
that
the
goodnesse
of
a
Soueraigne
should
bee
requited
with
all
the
duty
that
a
subiect
can
performe
:
and
not
to
do
it
,
is
a
great
point
of
vngratefulnesse
.
The
vnrighteousnesse
therfore
,
[
b
](A01975-e95850-b)
b
Deut.
32.
15.
God
doth
much
complaine
hereof
.
Let
vs
be
better
aduised
:
and
first
[
c
](A01975-e95870-b)
c
Ephes.
3.
18
,
19
▪
take
notice
of
the
kindnesse
of
the
Lord
to
vs
,
and
then
endeuour
to
[
d
](A01975-e95880-b)
d
Col.
1.
10.
walke
worthy
of
the
Lord
.
Let
vs
therefore
bee
as
conscionable
in
performing
duty
to
God
,
as
wee
are
desirous
to
receiue
mercy
of
God
.
That
so
wee
may
manifest
a
true
childlike
disposition
to
God
,
and
shew
we
respect
him
as
well
as
our selues
in
our
desires
and
endeauours
.
§.
192.
Of
auoiding
temptations
.
Q.
WHat
may
bee
gathered
from
connexion
of
the
latter
part
of
the
Sixt
Petition
with
the
former
part
?
A.
For
auoiding
euill
,
temptations
must
bee
auoided
.
To
this
purpose
tend
the
many
disswasions
in
Scripture
from
temptations
,
as
,
[
a
](A01975-e95960-b)
a
Prou.
1.
15.
Walke
not
in
the
way
.
Refraine
thy
foot
.
[
b
](A01975-e95970-b)
b
—
5.
8.
Come
not
nigh
the
doore
.
[
c
](A01975-e95980-b)
c
—
4
15.
Auoid
.
Passe
away
.
[
d
](A01975-e95990-b)
d
Isa.
52.
11.
Touch
no
vnclean
thing
.
[
e
](A01975-e96000-b)
e
Ephes.
5.
11.
Haue
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
.
[
f
](A01975-e96010-b)
f
2.
Cor.
6
17.
Come
out
from
among
them
.
Temptations
to
sonnes
of
Adam
are
as
fire
to
dry
stubble
,
[
g
](A01975-e96050-b)
g
Gen.
9.
20
,
21.
Noahs
drunkennesse
,
[
h
](A01975-e96070-b)
h
—
19.
33.
Lots
Incest
,
[
i
](A01975-e96090-b)
i
2.
Sam.
11.
2.
Dauids
Adultery
,
[
k
](A01975-e96110-b)
k
2.
Kin.
11.
4.
Salomons
Idolatry
,
[
l
](A01975-e96130-b)
l
Mat.
26.
69
,
&c
Peters
deniall
of
Christ
,
were
all
euill
effects
of
temptations
.
Be
wise
now
therefore
,
O
sonnes
of
men
.
You
especially
that
indeed
desire
to
be
free
from
euill
.
[
a
](A01975-e96180-b)
a
Mat.
4.
4
,
7
,
10.
did
,
resist
them
manfully
and
put
them
away
as
farre
from
you
as
you
can
.
Men
will
not
bring
barrels
of
Gunpowder
neere
the
fire
,
but
lay
them
in
places
farre
from
fire
.
Shall
they
be
more
carefull
for
their
earthy
houses
,
then
you
for
your
heauenly
soules
?
Boast
not
of
thine
abilitie
to
quench
the
fire
of
all
temptations
.
Thine
abilitie
in
this
kinde
must
then
be
greater
then
Peters
,
or
Salomons
,
or
Dauids
,
or
Lots
,
or
Noahs
,
yea
or
Adams
in
his
innocencie
.
For
a
man
to
cast
himselfe
into
temptations
,
and
to
receiue
no
euill
from
those
temptations
is
as
great
a
miracle
as
the
preseruation
of
Shadrach
,
§.
193.
Of
calling
on
God
for
all
things
.
Q.
WHat
may
bee
obserued
from
directing
all
the
Petitions
,
which
any
way
concerne
our
good
,
to
God
?
A.
God
is
all
in
all
.
The
fourth
Petition
setteth
him
out
a
[
a
](A01975-e96340-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Giuer
of
good
things
.
The
fift
a
[
b
](A01975-e96370-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
forgiuer
of
debts
.
The
former
part
of
the
sixt
,
a
[
c
](A01975-e96400-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
preseruer
from
danger
whereunto
wee
are
subiect
.
The
latter
part
of
the
sixt
,
a
[
d
](A01975-e96430-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
deliuerer
from
euill
whereinto
wee
are
fallen
.
On
this
ground
might
Dauid
well
say
,
Whom
haue
I
in
heauen
but
thee
?
and
there
is
none
vpon
earth
that
I
desire
besides
thee
.
They
who
know
and
beleeue
God
to
be
as
hee
is
,
all
in
all
,
cannot
but
detest
that
heathenish
and
blasphemous
distinction
of
white
and
blacke
gods
:
the
former
of
which
they
made
Bestowers
of
good
things
,
Deliuerers
from
euill
things
.
But
to
vs
there
is
but
one
God
,
the
Father
,
of
whom
are
all
things
,
and
wee
in
him
.
Of
him
wee
ought
to
seeke
euery
good
thing
wee
want
.
To
him
we
ought
to
fly
for
succour
against
all
euill
.
So
we
are
here
taught
:
so
let
vs
doe
.
§.
194.
Of
the
general
points
for
which
wee
are
taught
to
pray
in
the
last
Petition
.
Q.
WHat
are
wee
to
pray
for
by
vertue
of
the
last
Petition
?
1.
Such
things
as
concerne
the
whole
Petition
in
generall
:
or
the
distinct
parts
thereof
in
particular
,
1.
In
regard
of
the
whole
,
we
ought
to
pray
for
Sanctification
.
Thus
doth
Saint
Paul
pray
for
the
Thessalonians
,
The
very
God
of
Peace
sanctifie
you
wholly
.
As
our
owne
happinesse
moueth
vs
to
pray
for
Iustification
,
in
the
former
Petition
,
that
wee
may
be
acquitted
of
sinne
,
for
which
we
should
otherwise
be
damned
:
so
the
honour
of
God
should
moue
vs
to
pray
for
sanctification
.
this
is
the
will
of
God
,
our
sanctification
,
and
thereby
is
the
holy
God
much
honoured
.
2.
In
regard
of
the
manner
of
setting
downe
this
Petition
negatiuely
,
we
are
taught
to
pray
for
Freedome
against
the
power
of
sinne
,
Cleanse
meè
from
secret
faults
:
keepe
backe
thy
seruant
also
from
presumptuous
sins
;
let
them
not
haue
dominion
ouer
mee
.
For
in
sinne
there
is
a
guilt
which
maketh
vs
lyable
to
Gods
vengeance
(
this
is
prayed
against
in
the
Fift
Petition
)
and
a
power
which
holdeth
vs
in
bondage
,
and
maketh
vs
such
slaues
thereto
,
as
wee
cannot
serue
God
.
3.
For
this
end
we
are
taught
to
pray
for
Participation
of
the
power
of
Christs
death
,
and
4.
Participation
of
the
Spirit
of
Christ
.
For
in
Christs
death
there
is
distinctly
to
be
considered
a
Merit
,
and
a
Power
.
The
Merit
thereof
freeth
from
the
guilt
and
punishment
of
sinne
.
The
Power
thereof
from
the
dominion
,
yea
and
by
degrees
from
the
very
act
of
sinne
:
which
in
the
Saints
after
the
death
of
their
body
shall
vtterly
cease
.
Of
this
power
of
Christs
death
thus
speaketh
the
Apostle
,
We
are
buried
with
Christ
by
Baptisme
into
death
,
&c.
And
againe
,
Our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
henceforth
wee
should
not
serue
sinne
.
This
power
of
Christs
death
is
conueighed
into
vs
by
the
Spirit
of
Christ
.
dead
in
sinne
.
But
if
the
Spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
vs
,
it
will
quicken
vs
.
Wherefore
that
wee
may
partake
of
the
power
of
Christs
death
,
wee
must
pray
for
participation
of
the
Spirit
of
Christ
.
Dauid
well
knew
how
requisite
this
Spirit
was
to
keep
downe
the
power
of
sinne
,
and
therefore
hauing
prayed
for
pardon
of
sinne
,
not
take
his
holy
Spirit
from
him
.
These
are
the
generall
things
which
by
vertue
of
this
whole
Petition
we
are
to
pray
for
.
We
will
further
note
out
such
particulars
as
concerne
the
distinct
parts
.
§.
195.
Of
the
particulars
for
which
we
are
to
pray
by
vertue
of
the
first
part
of
the
last
Petition
.
Q.
WHat
are
the
particulars
to
be
prayed
for
vnder
the
first
part
of
the
Sixt
Petition
?
A.
1.
Knowledge
of
our
spirituall
enemies
.
Without
knowledge
of
them
,
there
will
be
no
feare
of
them
,
no
desire
of
helpe
and
succour
against
them
,
or
of
freedome
from
them
.
2.
Sight
of
the
danger
wherein
wee
are
by
reason
of
them
.
To
know
that
there
are
enemies
,
pernicious
,
and
dangerous
enemies
little
moueth
them
who
see
no
danger
wherein
themselues
are
by
reason
of
such
enemies
.
Alas
my
Master
,
how
shall
we
doe
?
Thus
will
they
bee
affected
that
are
able
to
discerne
the
danger
wherein
they
are
by
reason
of
their
spirituall
enemies
.
They
will
enquire
what
to
doe
.
But
the
danger
which
is
not
seene
,
is
not
feared
.
Wherefore
God
sends
Ministers
to
people
.
To
open
their
eyes
that
they
may
come
from
the
power
of
Satan
to
God
.
3.
Wisedome
to
discerne
their
wiles
,
their
many
cunning
stratagems
,
and
kindes
of
assaults
:
and
to
finde
out
where
their
strength
lyeth
:
and
how
they
may
be
withstood
.
Thus
shall
we
be
kept
the
more
safely
from
them
,
that
wee
fall
not
into
their
temptations
,
4.
Vnderstanding
of
our
owne
weakenesse
.
How
vnable
we
are
to
stand
of
our selues
:
much
more
vnable
to
withstand
such
enemies
as
we
haue
,
flesh
and
bloud
,
but
Spirits
,
Principalities
and
powers
,
&c.
When
the
Spirit
is
ready
,
the
flesh
is
weake
:
how
much
more
weake
will
it
be
when
the
spirit
is
secure
.
Such
as
know
not
their
owne
weakenesse
will
be
so
ouer-bold
and
presumptuous
as
they
will
not
feare
to
cast
themselues
into
temptations
.
5.
Knowledge
of
the
almightie
power
of
God
.
Thus
doth
the
Apostle
expressely
pray
in
behalfe
of
the
Ephesians
,
that
they
may
know
what
is
the
exceeding
greatnesse
of
his
power
towards
them
that
beleeue
.
6.
Restraint
of
Satans
power
.
This
the
Angell
intended
when
hee
said
to
the
Diuell
,
The
Lord
rebuke
thee
.
So
malicious
and
audacious
is
Satan
as
hee
will
not
sticke
to
assault
the
best
,
if
the
Lord
doe
not
restraine
him
.
It
is
most
likely
that
hee
could
not
be
ignorant
that
Christ
was
the
Sonne
of
God
,
and
yet
did
hee
venter
to
set
vpon
him
.
7.
Assistance
from
God
:
for
though
Satan
be
restrained
,
yet
cannot
wee
stand
of
our selues
,
but
shall
fall
euen
thorow
our
owne
weakenesse
.
If
God
be
for
vs
,
who
can
be
against
vs
?
Great
reason
there
is
therefore
to
seeke
assistance
of
God
.
8.
Confidence
and
courage
in
God
.
This
is
it
which
the
Apostle
intendeth
,
strong
in
the
Lord
.
For
nene
of
them
that
trust
in
God
shall
be
desolate
.
He
is
their
buckler
.
Hee
saueth
them
.
It
is
therefore
most
requisite
to
pray
for
affiance
in
him
.
9.
Sufficient
grace
to
beare
out
assaults
when
wee
are
tempted
.
For
sometimes
it
is
needfull
for
vs
to
be
tempted
.
Then
our
request
ought
to
bee
that
that
which
is
needfull
may
proue
vsefull
and
profitable
:
10.
Power
ouer
the
flesh
.
The
flesh
is
a
secret
inward
tempter
,
whereby
Satan
gets
great
aduantage
.
It
continually
lústeth
,
and
fighteth
against
the
Spirit
.
If
it
preuaile
we
are
gone
.
Now
in
that
this
flesh
is
euer
in
vs
so
long
as
we
retaine
flesh
vpon
vs
,
who
hath
not
cause
to
pray
,
and
cry
as
the
Apostle
did
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
!
Rom.
7.
24.
We
can
neither
fly
from
,
nor
put
to
flight
this
cruell
enemy
.
Wee
cannot
but
carry
it
about
with
vs
,
because
it
is
bound
to
vs
.
And
which
is
more
miserable
,
wee
are
forced
to
nourish
this
enemy
:
destroy
it
we
cannot
.
11.
Contempt
of
the
world
.
The
world
is
another
tempter
,
which
hath
sundry
baits
of
pleasures
,
profits
,
and
promotions
to
allure
vs
vnto
it
:
and
thorow
fiue
gates
,
the
fiue
sences
,
it
woundeth
vs
.
Incline
not
my
heart
to
couetousnesse
.
Turne
away
mine
eyes
from
beholding
vanity
.
Psal
119
36
,
37.
12.
Patience
vnder
all
crosses
.
Crosses
are
a
kinde
of
tryall
and
temptation
.
By
impatiency
wee
are
brought
to
faint
and
sinke
vnder
them
which
is
to
be
ouercome
.
This
is
it
which
Sathan
watcheth
for
.
For
so
soone
as
hee
obserueth
any
to
faint
and
fall
,
hee
presently
seazeth
vpon
them
.
Not
without
cause
therefore
did
the
Apostle
Pray
for
the
Colossians
that
they
might
bee
strengthened
with
all
might
vnto
all
patience
.
13.
Moderation
of
all
afflictions
.
Though
we
haue
some
patience
,
yet
if
afflictions
increase
,
they
may
so
try
our
patience
,
as
to
bring
it
to
naught
.
For
they
which
haue
the
greatest
measure
haue
but
their
measure
:
and
afflictions
by
continuance
and
increase
may
exceed
that
measure
:
O
Lord
correct
me
,
but
with
iudgement
.
By
iudgement
is
not
there
meant
vengeance
and
indignation
(
for
it
is
opposed
to
wrath
.
)
14.
Preseruation
from
a
reprobate
sence
.
For
if
we
be
once
giuen
vp
thereto
,
then
hath
Satan
fast
hold
of
vs
.
God
hath
vtterly
forsaken
such
.
Euery
temptation
is
to
them
as
a
snare
to
hold
them
fast
,
and
as
an
hooke
to
pull
them
downe
to
destruction
.
Most
fitly
may
that
which
the
Apostle
saith
of
them
that
will
be
rich
,
be
applyed
to
such
as
are
of
a
reprobate
sence
,
They
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
,
which
drowne
men
in
perdition
and
destruction
.
For
men
of
a
reprobate
sence
are
such
,
as
,
being
depriued
of
all
iudgement
and
conscience
,
runne
headlong
into
such
euils
as
are
against
the
instinct
of
nature
.
Because
blindnesse
of
mind
,
hardnesse
of
heart
,
deadnesse
of
conscience
,
peruersnesse
of
affection
,
pride
,
presumption
,
selfe-conceitednesse
,
idlenesse
,
carelesnesse
,
securitie
and
such
like
vices
are
fore-runners
vnto
a
reprobate
sence
,
wee
ought
also
earnestly
to
pray
against
them
all
.
§.
196.
Of
the
particulars
for
which
we
are
to
pry
by
vertue
of
the
second
part
of
the
last
Petition
.
Q.
WHat
are
the
particulars
to
be
prayed
for
vnder
the
second
part
of
the
Sixt
Petition
,
A.
1.
Recouerie
from
sinne
being
fallen
into
it
.
Renew
a
right
spirit
within
mee
.
Repentance
is
that
grace
whereby
such
as
are
fallen
recouer
themselues
,
as
is
euident
by
this
aduice
which
Christ
giueth
,
Remember
from
whence
thou
art
fallen
,
and
repent
.
Repentance
therefore
is
heere
to
be
prayed
for
.
Satan
is
as
much
disappointed
by
repenting
of
sinne
,
as
by
not
yeelding
to
sinne
.
2.
Dispossession
of
Satan
.
Satan
is
that
Euill
one
that
hath
his
finger
in
euery
euill
thing
.
So
long
as
hee
abideth
any
where
,
freedome
from
euill
cannot
he
expected
.
If
hee
therefore
haue
really
entered
into
any
,
by
prayer
and
fasting
he
may
be
cast
out
.
3.
Alienation
of
heart
from
the
world
.
They
who
haue
beene
bewitched
by
the
world
,
so
as
they
haue
loued
the
same
,
and
haue
beene
entangled
therein
,
which
is
a
great
euill
,
ought
to
pray
to
bee
pulled
out
of
it
:
and
to
haue
their
hearts
turned
from
it
,
as
the
heart
of
Amnon
was
from
Tamar
:
so
that
the
hatred
wherewith
they
hate
it
,
4.
Suppression
of
all
the
lusts
of
the
flesh
,
after
they
are
risen
vp
.
Preuention
of
them
is
implied
in
the
former
part
of
this
Petition
.
If
that
be
not
obtained
but
that
the
flesh
doth
rise
vp
&
lust
and
rebell
against
the
Spirit
,
our
desire
ought
to
bee
,
to
haue
those
lusts
beaten
downe
againe
,
and
we
freed
from
the
thraldome
of
them
.
Saint
Paul
reckons
vp
17.
particular
lusts
of
the
flesh
together
.
5.
Remouall
of
iudgements
.
Such
afflictions
as
come
from
the
wrath
of
God
,
and
so
long
as
they
lie
vpon
vs
,
manifest
his
indignation
against
vs
,
are
as
euills
to
be
prayed
against
.
In
which
respect
thus
prayeth
the
Church
,
Turne
vs
againe
,
O
God
:
and
cause
thy
face
to
shine
.
O
Lord
God
of
Host
▪
how
long
wilt
thou
be
angry
?
Such
a
iudgement
was
that
Plague
for
the
remouall
whereof
Dauid
built
an
Altar
,
[
a
](A01975-e98240-b)
a
Psal.
46.
9.
war
,
[
b
](A01975-e98250-b)
b
Ioel.
2.
19.
famine
,
[
c
](A01975-e98260-b)
c
2
Sam.
24.
25.
plague
,
[
d
](A01975-e98270-b)
d
Pro.
30.
8.
pouerty
,
[
e
](A01975-e98280-b)
e
Dan.
9.
17.
captiuity
,
[
f
](A01975-e98290-b)
f
Act.
12.
5.
imprisonment
,
[
g
](A01975-e98300-b)
g
Psal.
119.
22.
reproach
,
[
h
](A01975-e98310-b)
h
2
King
.
20.
3.
sicknesse
,
[
i
](A01975-e98320-b)
i
Psal
38.
1
,
&c.
paine
and
such
like
afflictions
for
remouall
whereof
we
may
pray
,
as
was
shewed
[
*
](A01975-e98330-b)
*
§.
124.
before
.
6.
A
blessed
departure
out
of
this
world
.
So
long
as
wee
are
in
this
world
we
are
subiect
to
many
euills
,
which
lie
and
presse
sore
vpon
vs
.
But
by
death
we
are
deliuered
from
them
all
:
at
lest
if
our
death
be
in
the
Lord
.
For
they
only
are
blessed
that
die
in
the
Lord
.
They
which
die
not
in
the
Lord
,
are
not
deliuered
from
euill
:
but
like
the
fish
which
leapeth
out
of
warme
water
into
flaming
fier
,
Q.
May
a
man
then
pray
for
death
?
A.
Not
simply
and
absolutely
,
with
desire
to
haue
the
time
appointed
by
God
,
preuented
,
but
with
submission
to
the
good
pleasure
of
God
.
Concerning
our
departure
out
of
this
world
two
things
are
here
intended
.
1.
That
we
be
willing
no
depart
.
2.
That
our
departure
be
in
the
Lord
.
Both
these
are
manifested
in
old
Simeons
swanlike-song
:
where
hee
sheweth
his
willingnesse
to
depart
,
in
peace
.
So
much
also
is
euident
in
Saint
Pauls
desire
.
I
haue
(
saith
he
)
a
desire
to
depart
.
This
was
not
an
absolute
prayer
for
death
.
It
was
a
manifestation
rather
of
what
he
could
willingly
haue
wished
,
and
to
bee
with
Christ
,
hee
sheweth
what
kinde
of
death
hee
desired
.
And
this
we
must
absolutely
desire
,
that
when
we
dye
,
we
may
dye
the
death
of
the
righteous
,
an
happy
death
:
which
is
a
finall
deliuery
from
all
the
euill
whereunto
in
this
world
wee
are
subiect
.
7.
Resurrection
of
the
body
.
For
death
in
it selfe
is
an
euill
,
holding
the
body
in
the
graue
as
in
a
prison
where
it
rotteth
and
consumeth
.
The
resurrection
of
the
body
is
it
that
maketh
a
mans
dissolution
to
be
a
blessing
.
Thus
is
his
body
by
death
as
seede
sowne
in
the
ground
which
bringeth
forth
an
haruest
.
This
Christ
hath
promised
:
8.
Absolution
at
the
day
of
iudgement
.
When
our
bodies
are
raised
,
they
together
with
our
soules
shall
be
presented
before
Christs
tribunall
seate
.
There
to
bee
condemned
for
our
sinnes
,
is
a
farre
greater
euill
then
any
that
in
this
world
can
befall
vs
.
And
better
it
were
that
our
bodies
should
neuer
be
raised
,
then
bee
raised
to
condemnation
.
Oft
therefore
doth
the
Apostle
pray
for
the
Saints
that
they
may
be
kept
blamelesse
vnto
the
comming
of
Christ
.
9.
Aeternall
glory
in
heauen
.
They
who
are
aduanced
thereunto
are
fully
deliuered
from
all
euill
,
and
from
all
feare
of
all
euill
.
God
shall
wipe
away
all
teares
from
their
eyes
:
that
is
,
hee
shall
take
away
all
occasions
of
mourning
:
therefore
by
way
of
explication
it
is
added
,
There
shall
be
no
more
death
,
neither
sorrow
,
nor
crying
,
&c.
This
was
it
that
the
penitentiary
thiefe
prayed
for
in
these
words
,
Lord
remember
me
when
thou
commest
into
thy
Kingdome
.
Deliuer
vs
from
euill
,
there
remaineth
nothing
that
further
we
may
aske
.
§.
197.
Of
the
things
for
which
we
ought
to
giue
thankes
in
the
last
Petition
.
Q.
WHat
are
the
things
for
which
thanks
is
to
be
giuen
by
virtue
of
the
last
Petition
?
A.
1.
Euery
sanctifying
Grace
.
2.
Freedome
from
the
power
of
darknesse
.
For
both
these
we
haue
the
expresse
patterne
of
the
Apostle
:
I
thanke
my
God
for
the
grace
of
God
.
In
euery
thing
(
that
is
in
euery
grace
)
ye
are
euriched
.
yee
are
not
destitute
of
any
gift
.
I
giue
thankes
to
the
Father
,
who
hath
deliuered
vs
from
the
power
of
darknesse
.
We
heard
[
*
](A01975-e98850-b)
*
§.
169.
before
that
San●lification
was
the
Summe
of
this
Petition
.
But
particular
sanctifying
graces
(
whereof
nine
are
reckoned
vp
together
,
Gal.
5.
22
,
23.
)
are
the
parts
and
members
which
make
vp
that
Summe
.
Of
these
therefore
wee
must
take
notice
,
and
for
these
wee
must
giue
thankes
.
Now
because
that
Summe
is
implyed
vnder
the
negatiue
,
we
are
answerably
to
giue
thankes
for
freedome
from
the
contrary
,
which
the
Apostle
stileth
power
of
darknesse
.
Vnder
darknesse
he
compriseth
sin
,
death
,
diuell
,
and
damnation
.
While
wee
are
vnder
the
power
of
these
,
we
are
their
vassalls
.
It
is
therefore
a
blessing
worthy
of
all
praise
to
be
freed
from
them
.
Other
particulars
seuerally
concerne
the
distinct
parts
of
this
Petition
.
§.
198.
Of
the
particulars
for
which
thankes
is
to
bee
giuen
by
virtue
of
the
first
part
of
the
last
Petition
.
Q.
WHat
are
the
particulars
for
which
the
first
part
of
the
sixt
Petition
requireth
thankes
to
bee
giuen
.
A.
1.
Vnder
standing
of
the
law
,
whereby
we
know
what
sin
is
,
when
we
are
tempted
thereto
,
how
fearefull
a
thing
it
is
to
yeeld
to
such
temptations
,
how
wretched
their
case
is
that
are
left
to
the
power
of
temptation
.
By
the
Law
is
the
knowledge
of
sinne
.
That
therefore
which
giueth
vs
notice
of
so
great
danger
,
is
a
thing
praise-worthy
:
especially
if
we
haue
vnderstanding
thereof
.
2.
Wisedome
to
discerne
our
enemies
and
their
assaults
.
This
proceedeth
from
the
former
,
and
goeth
a
degree
farther
;
and
in
that
respect
it
bindeth
vs
to
more
thankfulnesse
.
With
thankfulnesse
saith
the
Psalmist
to
God
,
Thou
thorew
thy
commandements
hast
made
me
wiser
then
mine
enemies
.
3.
The
victory
which
Christ
hath
go●ten
ouer
spirituall
enemies
.
It
is
in
praise
of
Christ
that
the
Psalmist
saith
to
him
,
Thou
hast
led
captituity
captiue
.
we
giue
thee
thankes
because
thou
hast
taken
to
thee
thy
great
power
,
and
hast
raigned
:
and
destroyed
them
that
destroy
the
earth
.
4.
Strength
to
withstand
our
enemies
.
As
Christ
himselfe
hath
ouercome
them
,
so
by
his
spirit
hee
giueth
vs
power
to
ouercome
,
Hee
hath
giuen
to
vs
the
Spirit
of
power
.
On
which
ground
saith
the
Apostle
,
I
thanke
him
who
hath
enabled
me
.
5.
Resolution
to
yeeld
to
no
allurements
whether
they
come
from
the
flesh
or
the
world
.
[
a
](A01975-e99250-b)
a
1.
Sa.
25.
32
,
33
Dauid
blessed
God
for
asswaging
his
passion
,
and
keeping
him
from
shedding
blood
,
so
wee
must
praise
God
(
whensoeuer
our
minde
is
alienated
from
the
world
and
flesh
)
for
that
alteration
of
our
disposition
.
6.
Patience
to
beare
out
all
brunts
.
Afflictions
to
our
weake
flesh
are
soare
temptations
:
but
by
patience
wee
are
kept
from
being
swallowed
vp
by
them
.
In
which
respect
the
Apostle
saw
great
cause
to
thanke
God
for
the
patience
of
the
Thessalonians
.
7.
Power
in
all
conflicts
to
ouercome
.
Such
,
though
they
bee
led
vnto
temptation
,
are
not
led
into
temptation
.
It
is
expressely
noted
of
them
that
had
gotten
victory
,
that
they
sang
a
song
of
praise
.
§.
199.
Of
the
particulars
for
which
thankes
is
to
be
giuen
by
virtue
of
the
last
part
of
the
last
Petition
.
Q.
WHat
are
the
things
for
which
the
second
part
of
the
last
Petition
requireth
thankes
?
A.
1.
Repentance
after
sinne
committed
.
This
is
a
sure
euidence
of
deliuerance
from
a
great
euill
.
Therefore
the
Church
glorified
God
because
hee
had
granted
repentance
.
2.
Rescue
out
of
Satans
clutches
.
If
Satan
haue
at
any
time
got
any
aduantage
against
vs
,
as
he
getteth
great
aduantage
against
witches
and
sorcerers
,
yea
and
against
other
impudent
,
and
audacious
sinners
whom
he
hath
fast
in
his
clutches
,
to
bee
rescued
and
recouered
out
of
his
hands
affordeth
iust
cause
of
much
thankes
:
Mary
Magdalene
,
out
of
whom
went
se●en
diuels
,
well
knew
to
be
most
due
,
and
therefore
in
testimony
of
thankfulnesse
shee
followed
Christ
and
ministred
to
him
of
her
substance
.
3.
Recouery
out
of
the
world
.
4.
Conquest
of
the
Spirit
ouer
the
flesh
.
For
by
the
Spirits
conquest
,
5.
Remouall
of
iudgements
.
Iudgements
and
all
manner
of
crosses
are
in
their
kinde
euills
:
and
remouall
of
them
is
a
deliuerance
from
those
euills
:
Whereupon
the
Saints
haue
beene
thankfull
for
such
deliuerances
.
the
Church
for
returning
her
captiuity
.
6.
Victory
ouer
death
.
Death
in
it selfe
is
a
dreadfull
euill
:
the
very
e●trance
into
damnation
.
But
by
Christ
the
sting
of
it
is
pulled
out
,
the
nature
of
it
is
altered
.
It
is
made
a
gate
into
eternall
glory
.
7.
Hope
of
resurrection
to
life
.
8.
Hope
of
eternall
glory
.
These
are
full
and
small
deliuerances
from
all
euill
.
Gods
promise
of
these
to
such
as
beleeue
,
is
as
a
performance
of
them
.
Our
hope
therefore
resting
on
Gods
promise
for
these
affordeth
iust
occasion
of
reioycing
and
praising
GOD
,
§.
200.
Of
duties
required
in
the
last
Petition
.
Q.
WHat
duties
are
we
to
endeauour
after
by
virtue
of
the
last
Petition
?
A.
1.
To
abstaine
from
all
sinne
.
For
this
is
the
maine
thing
heere
prayed
against
.
This
is
it
which
maketh
temptation
so
hurtfull
as
it
is
.
The
more
we
forbeare
sinne
,
the
lesse
damage
shall
we
receiue
from
any
temptations
.
[
a
](A01975-e99860-b)
a
Psal.
34.
14.
Many
,
2.
[
c
](A01975-e99900-b)
c
2.
Cor.
7.
1.
To
perfect
holinesse
.
For
vnder
the
auoiding
of
any
euill
,
an
endeauouring
after
the
contrary
good
is
alwayes
in
Scripture
implyed
.
Yea
[
d
](A01975-e99920-b)
d
Isa.
1.
16
,
17.
they
are
very
oft
ioyned
together
.
[
e
](A01975-e99940-b)
e
2.
Pet.
1.
5
,
6
,
7.
adding
one
grace
to
another
,
and
also
by
[
f
](A01975-e99960-b)
f
1.
Pet.
2.
2.
continuall
growth
in
euery
grace
.
These
two
duties
arise
from
the
generall
Summe
of
the
last
Petition
.
3.
To
be
iealous
ouer
our selues
,
4.
[
*
](A01975-e100040-b)
*
See
§.
192.
To
auoide
all
occasions
of
euill
.
Occasions
of
euill
are
temptations
to
euill
.
Should
not
they
then
who
pray
against
temptations
,
auoide
them
as
much
as
possibly
then
can
?
5.
To
withstand
beginnings
.
So
did
the
Apostle
when
[
i
](A01975-e100080-b)
i
Gal.
2.
5.
hee
would
not
giue
place
to
false
brethren
(
who
were
dangerous
tempters
)
no
not
for
an
houre
.
Thus
much
also
he
intendeth
in
this
exhortation
,
[
k
](A01975-e100110-b)
k
Eph.
4.
27.
Giue
no
place
to
the
diuell
:
which
is
as
if
he
had
said
,
If
Satan
at
any
time
tempt
you
,
yeald
not
an
inch
to
him
,
let
him
get
no
aduantage
at
all
,
which
he
cannot
but
get
,
if
at
the
beginning
ye
yeald
any
whit
at
all
to
him
.
Much
good
is
got
by
a
due
obseruation
of
this
dutie
,
and
much
wisedome
is
manifested
thereby
.
For
that
euill
which
in
the
beginning
is
easily
preuented
,
6.
To
watch
continually
.
[
l
](A01975-e100160-b)
l
Mat.
24.
42.
This
is
a
dutie
whereunto
in
Scripture
we
are
much
exhorted
:
and
that
not
without
cause
.
For
our
spirituall
enemies
are
alwayes
readie
to
tempt
vs
,
Watch
and
pray
that
yee
enter
not
into
temptation
.
7.
To
be
[
m
](A01975-e100240-b)
m
1.
Pet.
5.
8.
sober
and
[
n
](A01975-e100260-b)
n
Luke
21.
34.
temperate
:
where
these
are
not
,
euery
tempter
will
rule
as
he
list
.
For
intemperancie
and
all
excesse
blind
the
vnderstanding
,
and
open
a
passage
to
all
manner
of
euill
desires
and
filthy
lusts
,
and
make
vs
vnfit
to
pray
,
to
watch
,
to
fight
,
and
to
defend
our selues
against
our
spirituall
enemies
.
8.
To
cast
off
euery
burden
.
9.
To
mortifie
our
members
on
the
earth
.
[
b
](A01975-e100370-b)
b
Row
.
6.
●
.
—
7.
24.
Body
.
This
bodie
is
made
vp
of
seuerall
particular
lusts
,
and
euill
motions
,
as
a
body
of
members
.
And
as
a
bodie
exerciseth
all
functions
by
the
members
,
so
the
flesh
executeth
all
mischiefes
by
particular
lusts
:
and
one
lust
helpeth
another
,
as
one
member
another
,
and
as
deare
are
these
lusts
to
the
naturall
man
,
as
the
members
of
his
body
.
Those
particular
lusts
are
therefore
fitly
stiled
members
,
and
they
are
said
to
be
members
on
the
earth
,
[
e
](A01975-e100440-b)
e
1.
Sam.
15.
9.
33.
Saul
did
the
fat
beasts
:
but
deale
with
them
as
Samuel
did
with
Agag
:
and
[
f
](A01975-e100480-b)
f
Ios.
10.
26.
Ioshua
with
the
kings
of
Canaan
.
10.
To
beate
downe
our
bodie
.
This
is
done
by
forbearing
to
pamper
our selues
,
11.
To
renounce
the
world
.
The
world
is
such
a
tempter
,
as
[
b
](A01975-e100550-b)
b
Iam.
4.
4.
the
friendship
of
it
is
enmitie
with
God
.
[
c
](A01975-e100570-b)
c
1.
Ioh.
2.
15.
If
any
man
loue
the
world
,
the
loue
of
the
Father
is
not
in
him
.
[
d
](A01975-e100590-b)
d
2.
Tim.
4.
10.
Demas
,
that
old
Disciple
Demas
by
embracing
the
world
was
brought
to
renounce
his
Christian
profession
.
It
is
therefore
most
meete
that
[
e
](A01975-e100620-b)
e
Gal.
6.
14.
the
world
be
crucified
to
vs
,
and
we
to
the
world
:
that
our
hearts
bee
cleane
alienated
one
from
another
,
and
that
wee
haue
no
more
to
do
one
with
another
then
the
liuing
with
the
dead
.
Thus
shall
wee
bee
sure
not
to
bee
ouertaken
by
the
temptations
of
the
world
.
12.
To
resist
the
diuell
.
Resist
the
diuell
,
and
he
will
flie
from
you
.
13.
To
put
our
trust
in
God
.
14.
[
m
](A01975-e100730-b)
m
Iam.
5.
8.
To
suffer
afflictions
patiently
.
All
crosses
and
afflictions
are
temptations
.
[
*
](A01975-e100760-b)
*
See
the
whole
Armour
of
God
,
on
Eph.
6
15.
Let
patience
therefore
haue
her
perfect
worke
.
The
last
12
duties
arise
from
the
first
part
of
the
last
Petition
.
15.
To
auoide
that
which
is
any
way
euill
.
This
we
praying
against
,
must
carefully
auoide
.
abstaine
from
all
appearance
of
euill
.
16.
To
returne
from
that
euill
whereinto
we
are
fallen
.
to
repent
,
17.
To
take
heed
of
relapse
.
A
relapse
in
bodily
diseases
is
dangerous
:
much
more
in
the
soules
disease
.
It
is
a
doggish
tricke
to
turne
to
his
owne
vomit
againe
.
18.
To
keepe
the
enemie
from
returning
after
he
is
cast
out
.
19.
To
stand
alwayes
armed
.
Hauing
done
all
,
stand
.
20.
Be
faithfull
vnto
death
.
last
enemie
.
He
who
is
faithfull
vnto
death
,
by
death
receiueth
full
deliuerance
from
all
euill
.
These
sixe
last
duties
arise
from
the
last
part
of
the
last
Petition
.
§.
201.
Of
duties
required
in
the
last
Petition
in
regard
of
others
.
Q.
WHat
duties
doth
the
last
Petition
teach
vs
in
the
behalfe
of
others
?
A.
1.
To
consider
one
another
.
2.
To
keepe
others
from
sinne
.
Thus
will
they
bee
kept
from
being
hurt
by
any
temptation
.
Ye
intend
to
adde
more
to
our
sinnes
,
and
to
our
trespasse
.
Their
intent
therefore
was
to
keepe
their
brethren
from
sinne
.
3.
To
edifie
others
.
loue
edifieth
:
and
that
by
instruction
,
exhortation
,
admonition
,
and
other
like
duties
.
4.
To
encourage
others
against
their
enemies
.
What
a
notable
encouragement
is
this
of
the
Apostle
,
Watch
you
,
stand
fast
in
the
faith
,
quit
you
like
men
,
●e
strong
.
Another
like
,
but
more
large
encouragement
is
set
downe
,
Eph.
6.
10
,
11
,
12
,
13
,
&c.
By
good
encouragement
life
and
spirit
is
put
into
men
:
and
they
are
enboldened
like
Lions
to
stand
against
their
enemies
.
For
this
,
the
true
grounds
of
good
encouragement
must
bee
laid
downe
:
which
are
Gods
presence
,
Gods
promises
,
Gods
properties
,
the
necessitie
of
standing
out
and
fighting
valiantly
,
the
glorie
of
the
conquest
,
the
damages
of
yealding
,
the
miserie
of
being
ouercome
,
with
the
like
.
5.
To
strengthen
the
weake
.
[
b
](A01975-e101340-b)
b
Luke
22.
32.
This
did
Christ
expresly
giue
in
charge
to
Peter
.
And
this
is
done
not
onely
by
encouragement
,
but
also
by
[
c
](A01975-e101360-b)
c
Rom.
15.
1.
bearing
their
infirmities
,
and
[
d
](A01975-e101380-b)
d
Gal.
6.
2.
burdens
.
Thus
they
which
through
their
owne
weakenesse
might
haue
bene
made
a
prey
to
tempters
,
may
be
kept
safe
from
them
.
6.
To
keepe
others
from
falling
from
the
grace
of
God
.
7.
To
restore
such
as
fall
.
[
g
](A01975-e101470-b)
g
Deut.
〈◊〉
4.
The
Law
teacheth
to
helpe
vp
a
beast
being
fallen
.
[
h
](A01975-e101480-b)
h
1.
Cor.
9.
9
,
10.
Doth
God
take
care
for
beasts
?
Or
saith
he
it
altogether
for
our
sakes
?
For
our
sakes
,
no
doubt
,
this
is
written
.
8.
To
saue
the
obstinate
with
feare
.
He
deliuered
him
vnto
Satan
for
destruction
of
the
flesh
,
that
the
Spirit
might
be
saued
.
Was
not
this
to
saue
him
with
feare
?
9.
To
receiue
the
penitent
.
If
a
man
haue
beene
ouertaken
with
a
temptation
,
and
by
his
repentance
manifest
a
recouerie
from
the
same
,
wee
ought
so
to
account
of
him
,
as
if
he
had
not
fallen
at
all
.
So
S.
Paul
requireth
the
Corinthians
to
receiue
the
forenamed
incestuous
person
:
and
to
forgiue
him
and
comfort
him
.
This
is
an
especiall
meanes
to
make
his
deliuerance
firme
and
stable
.
10.
To
pray
for
others
.
§.
202.
Of
the
matter
of
humiliation
gathered
out
of
the
last
Petition
.
Q.
WHat
are
the
things
to
be
bewailed
by
reason
of
the
Sixt
Petition
?
A.
1.
Our
first
Parents
yeelding
to
the
Diuell
.
2.
The
power
,
malice
,
subtiltie
,
and
sedulitie
of
Satan
.
For
Satan
is
the
chiefe
Tempter
,
who
hath
a
finger
in
all
temptations
;
in
which
respect
the
more
powerfull
,
malicious
,
subtill
,
and
sedulous
he
is
,
the
more
dangerous
is
temptation
.
Not
without
cause
therefore
did
the
diuine
voice
cry
,
Woe
to
the
inhabitants
of
the
earth
,
and
of
the
Sea
,
because
the
Diuell
is
come
downe
to
you
,
hauing
great
wrath
.
3.
The
many
stumbling
blockes
in
the
world
.
Woe
to
the
world
.
These
are
so
much
the
more
to
be
bewailed
by
reason
of
the
deceitfulnesse
of
the
world
which
so
bewitcheth
many
,
as
it
draweth
them
to
those
stumbling
blockes
,
and
maketh
them
to
stumble
and
fall
thereat
,
as
Demas
did
.
Yea
on
this
ground
our
loue
,
euen
too
too
inordinate
loue
,
of
this
world
is
to
be
bewailed
.
4.
The
prauitie
of
our
nature
.
5.
Our
spirituall
blindnesse
.
the
midst
of
Samaria
,
6.
Our
foolish
pro●enesse
to
yeeld
to
euery
temptation
,
7.
The
rebellions
of
ou●
flesh
.
This
maketh
vs
refuse
all
the
meanes
which
are
sanctified
to
keepe
vs
from
temptation
,
and
to
take
part
with
the
tempters
,
and
so
to
become
captiues
and
slaues
vnto
them
.
8.
Presumption
in
our
strength
.
9.
Inabilitie
to
stand
against
temptations
.
Of
this
weakenesse
of
the
flesh
doth
Christ
complaine
where
hee
willeth
his
Disciples
to
pray
against
temptation
.
10.
Timorousnesse
,
11.
Impatiencie
.
Many
crosses
which
might
easily
bee
borne
by
a
patient
spirit
,
thorow
impatiencie
proue
very
hurtfull
temptations
.
12.
Prouocations
of
Gods
wrath
.
Our
onely
hope
,
and
confidence
of
being
freed
from
temptations
,
or
so
helped
against
them
as
they
shall
not
ouercome
vs
,
is
in
God
.
If
God
then
be
prouoked
to
wrath
,
and
so
moued
to
deny
vs
his
assistance
,
and
to
giue
vs
ouer
to
the
power
of
Tempters
,
how
can
wee
stand
?
Vnder
this
head
,
abusing
his
mercies
,
grieuing
his
Spirit
,
despising
his
Messengers
,
and
such
like
,
are
comprised
.
These
twelue
are
most
directly
against
the
first
part
of
the
last
Petition
.
The
other
that
follow
are
against
the
other
part
.
13.
[
a
](A01975-e102270-b)
a
Reu.
2.
4.
Losse
of
first
loue
.
14.
[
b
](A01975-e102290-b)
b
2
Pet.
2.
18.
&c
Back-sliding
from
the
truth
.
These
two
,
and
others
like
to
these
are
directly
contrary
to
the
maine
intent
of
adding
the
latter
clause
of
the
last
Petition
to
the
former
:
which
is
Recouerie
from
euill
.
If
recouerie
from
euill
be
to
be
prayed
for
,
is
it
not
a
matter
much
to
be
bewailed
,
that
such
as
are
recouered
should
relapse
,
and
make
[
c
](A01975-e102320-b)
c
Luke
11.
26.
their
last
estate
worse
then
the
first
?
15.
[
d
](A01975-e102350-b)
d
Mar.
3.
5.
Hardnesse
of
heart
.
16.
[
e
](A01975-e102370-b)
e
Isa.
53.
1.
Infidelitie
.
17.
[
f
](A01975-e102390-b)
f
Ezek.
2
,
5.
Impenitencie
.
These
three
,
and
others
like
vnto
them
,
make
men
vncapable
of
recouerie
.
So
much
the
more
therefore
to
be
bewailed
.
Q.
What
other
particulars
are
to
be
bewailed
,
vnder
the
last
Petition
,
in
relation
to
others
?
A.
1.
[
g
](A01975-e102450-b)
g
Prou.
7.
21.
Inticing
others
to
sinne
.
2.
[
h
](A01975-e102470-b)
h
Ier.
23
14
,
17.
Encouraging
them
in
sinne
.
3.
[
i
](A01975-e102490-b)
i
Ezek.
34.
4.
Discouraging
the
weake
.
4.
[
k
](A01975-e102510-b)
k
Gen.
21.
9.
Scoffing
at
grace
.
By
these
and
such
like
meanes
men
are
sorely
tempted
.
5.
[
l
](A01975-e102550-b)
l
Iob
19.
13.
14
,
15.
Leauing
them
that
are
fallen
.
6.
[
m
](A01975-e102570-b)
m
Luk.
7.
39.
&c
Reiecting
the
penitent
.
These
two
branches
of
vnmercifulnesse
are
contrarie
to
the
desire
and
duty
of
recouering
others
,
intimated
in
the
last
Branch
of
the
last
Petition
,
and
on
that
ground
to
be
bewailed
.
Q.
What
doth
the
inference
of
this
Sixt
Petition
vpon
the
Fift
shew
to
be
bewailed
?
A.
1.
A
dead
and
naked
faith
.
2.
[
n
](A01975-e102660-b)
n
1.
Ioh.
1.
8
A
vaine-glorious
conceit
of
perfection
.
[
o
](A01975-e102680-b)
o
Luke
16.
15.
Christ
doth
oft
vpbraid
this
to
the
Pharisies
.
This
Petition
is
in
vaine
prescribed
to
such
.
3.
Vngratefulnesse
.
When
they
who
dayly
seeke
mercy
of
God
,
take
part
with
the
enemies
of
God
:
like
[
p
](A01975-e102710-b)
p
Hos.
2.
2
,
&c.
Israel
of
whom
the
Prophet
Hosea
much
complaineth
.
Hitherto
to
the
first
part
of
the
substance
of
Prayer
,
which
is
Petition
,
in
the
sixe
branches
thereof
hath
beene
handled
.
The
second
followeth
,
which
is
Praise
.
§.
203.
Of
pressing
Prayer
with
weighty
Reasons
.
Q.
WHich
is
the
forme
of
Praise
?
A.
For
thine
is
the
Kingdome
,
and
the
power
,
and
the
glory
for
euer
.
Q.
How
are
these
words
to
be
considered
?
A.
1.
In
relation
to
the
Petitions
.
2.
Singly
by
themselues
.
In
relation
to
the
Petitions
this
clause
respecteth
him
who
maketh
the
Petitions
to
strengthen
his
faith
,
and
to
enlarge
his
desire
.
But
singly
considered
by
it selfe
it
respecteth
God
to
whom
the
Petitions
are
directed
to
set
out
the
glory
of
his
name
.
Q.
How
is
the
forenamed
relation
manifested
?
A.
By
this
Particle
of
connexion
,
[
b
](A01975-e102930-b)
b
Exod.
33.
19.
I
will
be
gracious
(
saith
the
Lord
)
to
whom
I
will
be
gracious
;
and
I
will
shew
mercy
on
whom
I
will
shew
mercy
.
[
c
](A01975-e102960-b)
c
Ephes.
1.
11.
He
worketh
all
things
after
the
counsell
of
his
owne
will
.
For
our
sakes
therefore
is
this
reason
added
to
the
Petitions
:
and
that
partly
to
put
an
[
d
](A01975-e102980-b)
d
Ioel.
2.
13.
edge
vnto
our
Prayers
,
and
to
sharpen
them
:
and
partly
[
e
](A01975-e102990-b)
e
2.
Chro.
14.
11.
to
put
strength
vnto
our
faith
,
and
to
make
vs
without
doubting
to
expect
a
gracious
grant
of
them
.
Q.
What
doctrine
may
bee
raised
from
the
addition
of
this
reason
.
A.
Prayer
is
to
be
pressed
with
reasons
.
Take
a
view
of
the
Prayer
of
Saints
recorded
in
Scripture
,
and
you
shall
find
this
aboundantly
proued
:
for
example
read
the
Prayer
of
[
f
](A01975-e103030-b)
f
Exo.
32.
11.
&c.
Moses
,
[
g
](A01975-e103050-b)
g
Ios.
7.
7
,
8
,
9
Iosua
,
[
h
](A01975-e103070-b)
h
2.
Chro.
14.
11.
Asa
,
[
i
](A01975-e103090-b)
i
—
20
6
,
&c.
Iehosaphat
,
[
k
](A01975-e103110-b)
k
2
Kin.
19.
15.
&c.
Hezekiah
and
others
.
Grounds
and
reasons
of
Prayer
being
rightly
ordered
demonstrate
a
necessitie
of
making
the
Prayer
,
and
great
equity
for
obtaining
the
things
prayed
for
:
and
in
that
respect
they
put
life
,
vigour
,
and
feruencie
into
the
spirit
of
him
that
prayeth
,
whereby
the
prayer
commeth
to
be
much
more
acceptable
and
auaileable
.
I
earne
we
hereby
to
ponder
our
prayers
before
wee
poure
them
forth
,
and
duely
to
consider
what
we
aske
,
why
wee
aske
that
which
we
aske
,
what
grounds
we
haue
of
obtaining
our
desire
,
that
so
wee
may
with
the
greater
feruencie
of
desire
and
sted●astnesse
of
faith
,
yea
and
importunitie
and
constancie
hold
out
:
and
that
though
God
seeme
at
first
not
to
heare
or
regard
our
prayer
.
They
who
know
that
their
prayers
are
grounded
on
good
,
iust
,
and
weighty
reasons
will
[
m
](A01975-e103150-b)
m
Luke
18.
7.
cry
day
and
night
vnto
him
,
and
[
n
](A01975-e103170-b)
n
Isa.
62.
1.
not
hold
their
peace
nor
rest
;
They
will
[
o
](A01975-e103190-b)
o
Exo.
32.
10.
not
let
the
Lord
alone
,
but
[
p
](A01975-e103210-b)
p
Gen.
32.
26.
hold
him
till
he
blesse
them
.
§.
204.
Of
taking
grounds
for
faith
in
prayer
from
God
himselfe
.
Q.
WHence
is
the
reason
,
vsed
in
the
Lords
Prayer
,
taken
?
A.
From
God
himselfe
.
For
the
summe
of
it
is
a
declaration
of
such
things
as
appertaine
to
God
,
and
shew
him
to
bee
both
able
and
willing
to
grant
such
suites
as
are
rightly
made
vnto
him
.
Q.
What
doctrine
doth
the
kinde
of
reason
import
.
A.
In
Prayer
the
maine
ground
of
our
pleading
must
be
fetcht
from
God
.
Well
consider
the
fore-named
prayers
of
[
a
](A01975-e103320-b)
a
Exo.
32
,
11
,
&c
Moses
,
[
b
](A01975-e103340-b)
b
Ios
7.
7
,
&c.
Iosua
,
[
c
](A01975-e103360-b)
c
2.
Chro.
14.
11.
Asa
,
[
d
](A01975-e103380-b)
d
—
20.
6
,
&c.
Iehosaphat
,
[
e
](A01975-e103400-b)
e
2.
Kin.
19.
15
,
&c.
Hezekiah
and
others
like
to
them
,
and
in
them
all
you
shall
finde
Gods
Couenant
,
truth
,
mercie
,
power
and
other
like
motiues
pleaded
.
In
particular
take
for
this
purpose
speciall
notice
of
Daniels
powerfull
prayer
,
thus
expressed
,
O
my
God
,
encline
thine
eare
and
heare
,
open
thine
eyes
and
behold
our
desolations
,
and
the
Citie
which
is
called
by
thy
name
.
For
wee
doe
not
present
our
supplications
before
thee
for
our
righteousnesse
,
but
for
thy
great
mercies
.
O
Lord
heare
,
O
Lord
forgiue
,
O
Lord
hearken
and
doe
.
Deferre
not
for
thine
owne
sake
,
O
my
God
:
for
thy
Citie
and
thy
people
are
called
by
thy
name
.
Here
protestation
is
made
against
any
worth
in
themselues
,
and
the
name
and
mercies
of
God
onely
are
pleaded
.
And
that
for
good
reason
.
For
1.
In
our selues
there
can
bee
nothing
to
plead
before
God
whereby
hee
should
bee
moued
to
grant
our
desire
.
For
who
seeth
not
iust
cause
to
say
to
himselfe
as
Iaakob
once
did
,
I
am
lesse
then
all
thy
mercies
,
that
is
,
I
am
not
worthy
of
the
least
of
all
thy
mercies
:
Enter
not
into
iudgement
with
thy
seruant
:
for
in
thy
sight
shall
no
man
liuing
be
iustified
.
2.
Out
of
God
there
can
bee
nothing
to
moue
him
.
For
[
n
](A01975-e103550-b)
n
1.
Cor.
4.
7.
who
hath
any
thing
that
he
hath
not
receiued
of
God
?
[
o
](A01975-e103560-b)
o
Rom.
11.
36.
Of
him
,
and
through
him
are
all
things
.
Whatsoeuer
therefore
is
in
Prayer
pleaded
before
God
must
bee
fetcht
from
God
himselfe
.
Obiect
.
[
p
](A01975-e103600-b)
p
Exod.
32.
13.
Moses
in
his
Prayer
pleaded
Abraham
,
Isaak
,
and
Israel
desiring
God
to
remember
them
.
[
q
](A01975-e103650-b)
q
Psal.
132.
1
,
2.
The
Psalmist
pleadeth
Dauid
,
his
afflictions
,
his
oath
,
and
vow
.
[
r
](A01975-e103700-b)
r
1.
Kin.
20.
3.
Hezekiah
pleadeth
his
vprightnesse
and
integritie
.
[
s
](A01975-e103740-b)
s
Isa.
64
9
,
10.
Psal.
79.
7.
The
desolations
of
Gods
people
,
and
[
t
](A01975-e103760-b)
t
Psal.
13.
4.
the
insultations
of
their
enemies
are
also
oft
pleaded
;
and
other
like
reasons
taken
from
men
.
Answ.
Abram
,
Isaak
,
Israel
,
and
Dauid
are
named
,
Gods
Couenant
made
to
them
is
intended
:
so
as
no
worth
in
their
persons
,
but
Gods
truth
in
keeping
his
Couenant
made
with
them
,
is
pleaded
.
2.
where
mention
is
made
of
his
seruants
Oath
and
Vow
,
the
honour
and
glory
which
by
their
oath
and
vow
was
couenanted
to
God
,
is
meant
:
so
as
not
the
worth
of
the
oath
and
vow
,
as
mans
worke
,
but
the
matter
thereof
,
which
tended
to
Gods
glory
,
is
pleaded
.
The
praise
of
God
is
in
this
forme
of
the
Lords
Prayer
chiefly
intended
:
and
[
u
](A01975-e103850-b)
u
Psal.
22.
21
,
22.
oft
by
the
Saints
expressed
and
pleaded
in
their
prayers
,
his
children
,
euen
the
fruit
of
his
body
,
if
they
kept
Gods
Couenant
,
should
sit
vpon
his
Throne
for
euermore
.
Now
Hezekiah
being
lineally
descended
from
Dauid
,
and
hauing
endeauoured
in
all
sinceritie
to
keepe
Gods
Couenant
,
was
so
sicke
as
he
receiued
the
sentence
of
death
before
he
had
a
child
to
succeed
him
on
the
Throne
of
Dauid
.
The
grounds
of
plea
which
papists
teach
and
practise
must
needs
be
false
,
because
they
are
not
taken
from
God
.
They
are
these
,
Intercession
of
Saints
,
Bloud
of
Martyrs
,
Supererrogatorie
workes
of
extraordinarie
persons
,
Merit
of
a
mans
own
workes
,
and
others
like
to
these
.
What
strength
can
these
adde
to
faith
in
prayer
?
What
assurance
can
they
giue
of
being
heard
,
when
they
depend
on
man
,
and
haue
no
warrant
out
of
Gods
Word
?
We
that
are
better
instructed
,
ought
to
take
notice
of
the
things
whereby
God
hath
made
himselfe
knowne
to
vs
:
being
comprised
vnder
this
Title
the
[
a
](A01975-e104000-b)
a
See
§.
20.
name
of
God
.
And
when
wee
come
to
prayer
,
meditate
thereon
seriously
,
that
our
faith
being
grounded
on
so
sure
a
Rocke
as
God
is
,
and
on
his
promises
and
properties
,
wee
may
with
comfort
and
patience
expect
a
gracious
answere
,
and
blessed
grant
of
our
Petitions
.
The
reason
added
to
the
Petitions
being
generally
touched
,
It
is
further
more
distinctly
in
the
seuerall
branches
thereof
to
be
handled
.
§.
205.
Of
appropriating
Gods
Attributes
to
himselfe
.
Q.
HOw
is
God
in
this
reason
set
out
?
A.
By
his
Attributes
.
For
these
words
,
Kingdome
,
Power
,
Glory
,
for
euer
doe
point
out
foure
distinct
Attributes
,
of
God
,
which
are
1.
[
a
](A01975-e104140-b)
a
Psal.
22.
28.
Soueraignty
.
Kingdome
.
2.
[
b
](A01975-e104170-b)
b
Ier.
32.
17.
2.
Chro.
20.
6.
Omnipotency
.
Power
.
3.
[
c
](A01975-e104200-b)
c
Psal.
113.
4.
Isa.
6.
3.
Excellency
.
Glory
.
4.
[
d
](A01975-e104230-b)
d
Psal.
90.
2
▪
Isa.
57.
15.
Eternitie
.
For
euer
.
Q.
How
are
these
Attributes
applyed
to
God
?
A.
By
a
speciall
propertie
and
excellency
.
So
much
doth
this
Particle
THINE
and
the
Article
THE
import
.
Thine
and
thine
onely
are
these
.
Thine
they
are
originally
of
thy selfe
;
and
that
in
an
infinite
measure
and
degree
.
who
onely
hath
Kingdome
,
and
Power
,
and
Glory
for
euer
.
Though
this
Particle
THINE
,
bee
but
once
expressed
,
yet
by
vertue
of
the
copulatiue
Particle
,
AND
,
As
for
the
fourth
Attribute
,
Eternitie
,
intimated
in
this
clause
,
For
euer
,
it
is
so
expressed
,
as
appertaining
to
all
and
euery
of
the
other
three
.
For
Gods
kingdome
is
for
euer
:
for
euer
:
his
Glory
for
euer
:
and
whatsoeuer
else
is
in
God
,
is
,
as
God
himselfe
,
for
euer
.
Well
therefore
may
this
be
considered
in
relation
to
other
Attributes
,
as
an
attribute
of
them
,
and
simply
in
it selfe
as
a
distinct
attribute
.
§.
206.
Of
Gods
hauing
all
things
at
his
command
.
Q.
WHat
kinde
of
kingdome
is
here
meant
?
A.
Gods
vniuersall
kingdome
:
Church
of
Christ
.
In
this
extent
it
is
said
,
His
kingdome
ruleth
ouer
all
.
Q.
What
doth
this
application
of
kingdome
to
God
,
import
?
A.
God
hath
all
things
at
his
command
.
Where
Dauid
applyeth
this
absolute
soueraignty
to
God
in
the
very
words
which
Christ
doth
,
Thine
is
the
kingdome
,
O
Lord
,
he
addeth
by
way
of
explication
,
All
that
is
in
heauen
and
in
earth
is
thine
.
Both
riches
and
honour
come
of
thee
:
and
in
thine
hand
it
is
to
make
great
,
and
to
giue
strength
vnto
all
.
It
is
God
that
first
made
all
things
,
and
that
still
vpholdeth
,
preserueth
,
Of
him
,
and
through
him
,
and
to
him
are
all
things
.
Hee
is
the
possessour
of
heauen
and
earth
.
All
things
therefore
must
needs
be
at
his
command
.
On
this
ground
we
see
what
iust
cause
wee
haue
to
make
all
the
forenamed
Petitions
vnto
God
:
and
of
him
to
aske
whatsoeuer
is
to
be
asked
in
Prayer
.
For
all
are
at
his
disposing
.
The
Psalmist
vpon
his
acknowledgement
of
Gods
soueraignty
maketh
this
inference
,
Command
deliuerance
for
Iaakob
.
§.
207.
Of
the
absolute
Supremacie
of
Gods
Soueraigntie
.
Q.
WHat
doth
the
Emphaticall
manner
of
attributing
Kingdome
to
God
(
THE
Kingdome
)
import
?
A.
Gods
is
the
most
supreme
and
absolute
Soueraignty
.
a
Kingdome
,
which
is
ouer
all
,
vnder
none
,
is
Gods
.
Wherefore
God
is
stiled
[
b
](A01975-e104850-b)
b
Psal.
47.
2.
Mal.
1.
14.
A
great
King
:
[
c
](A01975-e104870-b)
c
1.
Tim.
6.
16.
A
King
of
Kings
and
Lord
of
Lords
:
[
d
](A01975-e104890-b)
d
Psal.
95
3.
A
great
King
aboue
all
Gods
:
[
e
](A01975-e104910-b)
e
Isa.
6.
5.
The
King
and
Lord
of
Hosts
:
A
King
who
hath
the
[
f
](A01975-e104930-b)
f
Mat.
5.
34
,
35.
heauen
for
his
Throne
:
and
the
earth
for
his
footstoole
.
God
was
before
all
,
euen
eternall
.
Though
the
creatures
ouer
which
he
raigneth
,
were
not
from
eternitie
,
yet
had
the
eternall
God
an
eternall
right
of
raigning
,
by
vertue
whereof
hee
was
King
ouer
all
things
that
are
so
soone
as
euer
they
were
.
And
this
right
he
must
needs
haue
of
himselfe
,
and
by
himselfe
.
For
he
being
an
[
g
](A01975-e104990-b)
g
Ier.
10
10.
1.
Tim.
1.
17.
eternall
King
,
who
could
bee
before
him
,
from
whom
he
might
receiue
a
right
of
Soueraignty
?
As
he
is
[
h
](A01975-e105010-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
of
himselfe
,
so
is
hee
[
i
](A01975-e105040-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lord
of
himselfe
:
A
supreme
and
absolute
Monarch
.
This
Supremacie
of
Gods
Soueraignty
,
teacheth
such
as
haue
any
Soueraignty
to
[
k
](A01975-e105080-b)
k
Reu.
4.
10.
cast
their
crownes
downe
at
the
feet
of
this
high
Soueraigne
.
Howsoeuer
there
bee
some
who
in
their
Dominions
are
in
all
causes
,
and
ouer
al
persons
supreme
Gouernours
,
yet
with
this
limitation
,
vnder
God
.
That
Soueraignty
which
they
haue
is
Gods
image
,
by
vertue
whereof
they
are
stiled
,
[
l
](A01975-e105130-b)
l
Psal.
82.
6.
Gods
.
Yet
because
they
are
what
they
are
of
God
,
and
vnder
God
,
they
are
also
stiled
[
m
](A01975-e105170-b)
m
Ibid.
Children
of
the
most
High
,
[
n
](A01975-e105190-b)
n
Lam.
4.
20.
Annointed
of
the
Lord
,
[
o
](A01975-e105210-b)
o
Rom
13.
4.
Ministers
of
God
.
2.
It
teacheth
vs
all
to
aduance
God
aboue
all
,
and
to
preferre
him
before
all
,
to
[
p
](A01975-e105240-b)
p
Luke
12.
4
,
5.
feare
him
,
[
q
](A01975-e105250-b)
q
Mat
22.
37.
loue
him
,
trust
in
him
,
and
euery
way
respect
him
more
then
all
other
,
and
to
obey
him
rather
then
any
other
King
or
Gouernour
.
This
is
such
a
ruled
case
,
so
cleare
and
euident
,
as
[
r
](A01975-e105260-b)
r
Act.
4.
19.
—
5.
29.
the
Apostles
made
their
enemies
Iudges
thereof
.
If
a
King
in
his
Dominions
is
to
bee
preferred
and
obeyed
before
all
subordinate
Magistrates
:
much
more
God
before
all
Kings
and
other
Gouernours
thorowout
the
whole
world
.
§.
208.
Of
god
being
King
onely
.
Q.
WHat
doth
the
appropriating
of
Kingdome
to
God
import
?
A.
Gods
is
the
onely
Kingdome
.
This
Particle
THINE
(
Thine
is
the
Kingdome
)
importeth
a
property
.
All
other
Kingdomes
are
but
parts
of
his
.
There
is
no
power
but
of
God
.
The
powers
that
be
are
ordained
of
God
.
This
is
to
be
knowne
and
acknowledged
both
to
keepe
vs
from
all
base
,
and
slauish
obedience
to
earthly
Gouernours
in
things
against
Gods
will
:
and
also
to
prouoke
vs
readily
and
willingly
to
obey
them
in
all
lawfull
things
for
conscience
sake
,
for
the
Lords
sake
.
If
earthly
kingdomes
be
,
as
they
are
,
within
the
limits
of
Gods
kingdome
,
parts
thereof
,
subordinate
thereto
,
then
no
obedience
must
bee
yeelded
to
the
Gouernours
of
them
,
but
that
which
may
stand
with
the
Lawes
of
Gods
kingdome
:
so
as
God
the
onely
King
may
bee
obeyed
therein
and
thereby
.
But
in
euery
thing
that
may
stand
with
the
Lawes
of
Gods
Kingdome
,
obedience
is
to
be
yeelded
to
Gouernours
on
earth
,
because
their
Kingdomes
are
parts
of
Gods
,
and
they
Gods
Deputies
and
Ministers
.
Whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
:
and
they
that
resist
shall
receiue
to
themselues
damnation
.
These
are
the
grounds
that
binde
vs
to
obey
Magistrates
for
conscience
sake
.
Not
that
one
man
hath
power
ouer
anothers
conscience
;
this
power
is
Gods
Prerogatiue
:
but
that
God
to
whom
all
mens
consciences
are
and
ought
to
be
subiect
,
hath
ordained
the
Powers
,
and
requireth
subiection
to
them
.
So
as
that
which
is
done
for
conscience
sake
,
is
done
for
the
Lords
sake
.
§.
209.
Of
the
Duties
due
to
God
by
reason
of
his
Kingdome
,
and
comfort
thence
arising
.
Q.
WHat
are
the
Duties
which
the
holy
Ghost
by
vertue
of
Gods
kingdome
and
Soueraignty
requireth
of
vs
?
A.
1.
To
suffer
God
to
[
a
](A01975-e105510-b)
a
Psal.
24.
7.
9.
enter
in
,
and
abide
among
vs
.
2.
To
be
willing
that
he
[
b
](A01975-e105530-b)
b
—
110.
3.
raigne
and
rul●
ouer
vs
.
3.
To
be
[
c
](A01975-e105550-b)
c
Isa.
6
,
2
,
5.
Dan.
6.
26.
humbled
and
to
tremble
at
his
presence
.
4.
To
[
d
](A01975-e105570-b)
d
Ier.
10.
7.
feare
and
reuerence
his
Maiestie
.
5.
To
[
e
](A01975-e105590-b)
e
Psal.
22.
27
,
28.
Zac.
14.
16
,
17.
worship
him
.
6.
To
[
f
](A01975-e105610-b)
f
Psal.
47.
6
,
7.
1.
Tim.
1.
17.
praise
and
glorifie
him
.
7.
To
[
g
](A01975-e105630-b)
g
Psal.
2.
6
,
11
,
12.
serue
and
obey
him
.
8.
To
[
h
](A01975-e105650-b)
h
Mal.
1.
13
,
14.
offer
to
him
the
best
that
we
haue
.
9.
To
[
i
](A01975-e105670-b)
i
Mat.
5.
34
,
35.
●ake
heed
of
profaning
or
abusing
any
thing
that
is
his
.
10.
To
[
k
](A01975-e105690-b)
k
Psal.
149.
2.
Zach.
9.
9.
testifie
our
loue
to
him
by
reioycing
in
him
.
11.
To
[
l
](A01975-e105710-b)
l
Psal.
5.
2.
seeke
helpe
of
him
.
12.
To
[
m
](A01975-e105730-b)
m
Isa.
43.
15.
Zeph.
3.
15.
rest
and
relie
vpon
him
.
Q.
What
is
the
comfort
that
ariseth
from
Gods
soueraignie
?
A.
Assurance
of
supply
of
all
things
needfull
,
and
of
protection
from
all
things
hurtfull
.
Assurance
,
I
say
,
to
such
as
take
him
for
their
King
,
and
in
testimonie
thereof
are
readie
to
performe
all
the
forenamed
duties
.
Though
God
be
a
King
ouer
all
,
yet
all
take
him
not
for
their
King
.
Some
being
[
*
](A01975-e105780-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
qui
sunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absq
,
vtilitate
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absque
iugo
.
sonnes
of
Belial
,
without
yoke
,
say
,
[
n
](A01975-e105830-b)
n
Psal.
2.
3.
Let
vs
breake
his
bonds
asunder
,
and
cast
his
cords
away
from
vs
.
[
o
](A01975-e105850-b)
o
Luke
19.
14.
We
will
not
haue
him
to
rule
ouer
vs
.
Yet
,
will
they
,
nill
they
,
God
is
their
King
.
And
because
willingly
they
yeald
not
to
him
,
by
force
he
keepeth
them
vnder
.
To
these
more
terror
,
then
comfort
ariseth
from
Gods
soueraignty
.
But
to
his
loyall
subiects
much
comfort
must
needs
arise
.
For
their
King
hauing
all
things
at
his
command
,
will
he
suffer
them
to
want
what
he
knoweth
to
be
behoouefull
for
them
?
or
to
be
annoyed
with
any
hurtfull
thing
?
All
the
properties
of
a
good
King
are
in
God
.
But
to
prouide
for
his
subiects
,
and
to
protect
them
are
properties
set
downe
by
the
holy
Ghost
in
the
description
of
a
good
King
.
the
kingdome
is
,
do
those
things
for
his
subiect
?
This
of
Gods
kingdome
.
The
next
propertie
is
his
power
.
In
these
words
,
And
the
power
.
§.
210.
Of
Gods
power
.
What
it
is
.
How
farre
it
extendeth
.
Q.
WHat
is
ment
by
Gods
power
?
A.
His
abilitie
to
do
any
thing
.
Power
attributed
to
a
creature
implieth
that
abilitie
which
it
hath
:
so
it
doth
also
applied
to
the
Creator
.
Now
as
other
attributes
applied
to
God
are
his
verie
essence
,
and
as
his
essence
is
infinite
,
so
also
is
his
power
,
which
extendeth
it selfe
to
euery
thing
that
by
power
may
be
done
:
according
to
these
Scripture
Phrases
[
a
](A01975-e105990-b)
a
Gen.
18.
14.
●er
32.
27.
Is
anything
too
hard
for
the
Lord
?
[
b
](A01975-e106010-b)
b
Luke
1.
37.
With
God
nothing
is
impossible
.
[
c
](A01975-e106030-b)
c
Mar
10.
17.
With
God
all
things
are
possible
.
In
this
respect
he
is
stiled
[
d
](A01975-e106050-b)
d
Gen.
17.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
Almightie
.
Q.
Are
all
things
without
exception
,
within
the
compasse
of
Gods
power
?
A.
Not
such
things
as
import
impotencie
,
or
imperfection
.
Gods
power
were
not
omnipotent
,
but
rather
impotent
,
if
those
were
within
the
circuit
thereof
.
Such
phrases
therefore
as
these
,
[
e
](A01975-e106140-b)
e
Tit.
1.
2.
Cannot
,
[
f
](A01975-e106160-b)
f
Heb.
6.
18.
Impossible
,
are
,
in
relation
to
those
things
,
applyed
to
God
.
Some
of
the
particulars
,
which
by
reason
of
omnipotencie
,
God
cannot
do
,
are
these
.
1.
Matters
of
contradiction
:
as
one
thing
at
the
same
time
to
be
and
not
to
be
:
or
one
and
the
same
thing
to
be
infinite
,
and
finite
.
Such
things
are
in
their
nature
impossible
.
And
God
cannot
establish
them
,
because
they
are
against
truth
,
and
imply
impotencie
.
For
whatsoeuer
is
,
it
is
by
the
power
of
the
Creator
:
and
by
his
power
it
is
as
it
is
.
If
withall
it
be
not
when
it
is
,
or
be
contrary
to
what
the
Creator
maketh
it
,
where
is
the
power
of
the
Creator
?
If
he
himselfe
should
bee
supposed
to
establish
such
contradictions
,
he
cannot
be
supposed
to
establish
them
by
his
power
.
The
one
part
is
by
power
,
the
other
therefore
must
be
,
if
it
could
be
,
by
that
which
is
contrary
to
power
,
euen
by
impotencie
.
2.
Matters
of
iniquitie
:
All
sinfull
matters
.
As
these
are
contrary
to
the
will
,
puritie
and
perfection
of
God
,
so
they
arise
from
impotencie
of
vnderstanding
,
will
,
memorie
,
conscience
,
affection
,
and
actions
.
By
power
it
is
that
any
either
do
not
,
or
cannot
sinne
.
By
weakenesse
it
is
therefore
that
any
fall
into
sinne
.
These
emphaticall
phrases
(
[
i
](A01975-e106280-b)
i
Gen.
18.
25.
Shall
not
the
Iudge
of
all
the
earth
do
right
?
[
k
](A01975-e106300-b)
k
Ezek.
18.
29.
Are
not
the
wayes
of
the
Lord
equall
?
[
l
](A01975-e106320-b)
l
Rom.
3.
5.
Is
God
vnrighteous
?
[
m
](A01975-e106340-b)
m
—
9.
14.
Is
there
vnrighteousnesse
with
God
?
)
do
imply
an
impossibilitie
.
So
farre
is
God
from
sinne
,
as
[
n
](A01975-e106360-b)
n
Iam.
1.
13.
He
cannot
be
tempted
with
euill
:
neither
tempteth
he
any
man
.
3.
Matters
of
inconstancie
and
variablenesse
.
By
power
it
is
that
one
remaineth
firme
,
stable
,
constant
,
inuiolable
,
vnchangeable
.
Weakenesse
therefore
causeth
the
contrary
.
Of
the
Almightie
it
is
said
,
[
o
](A01975-e106400-b)
o
Iam.
1.
17.
With
him
is
no
variablenesse
,
neither
shadow
of
turning
.
Where
it
is
said
,
[
p
](A01975-e106420-b)
p
1.
Sam.
15.
29.
He
will
not
repent
,
Hee
is
stiled
The
strength
of
Israel
:
Whereby
is
implyed
that
it
is
of
strength
that
he
changeth
not
.
On
this
ground
it
is
also
said
,
[
q
](A01975-e106450-b)
q
2.
Tim.
2
13.
God
cannot
denie
himselfe
.
[
r
](A01975-e106470-b)
r
Tit.
1.
2.
God
cannot
lie
.
[
s
](A01975-e106490-b)
s
Heb.
6.
18.
It
is
impossible
that
God
should
lie
.
4.
Matters
of
Passion
,
or
suffering
,
as
to
be
mocked
,
deceiued
,
oppressed
,
put
to
death
with
the
like
.
These
imply
a
subiection
to
a
superiour
power
,
and
in
that
respect
an
impotencie
.
Wherefore
it
is
said
of
God
,
[
t
](A01975-e106540-b)
t
Gal.
6.
7.
He
is
not
mocked
.
[
u
](A01975-e106560-b)
u
Iam.
1.
13.
He
cannot
be
tempted
.
The
Sonne
of
God
to
make
himselfe
capable
of
suffering
,
which
for
mans
redemption
was
necessarie
,
assumed
flesh
,
[
x
](A01975-e106580-b)
x
1.
Pet.
3.
18.
In
which
he
was
put
to
death
.
For
in
his
diuine
nature
he
could
not
die
,
nor
any
way
suffer
.
§.
211.
Of
the
difference
betwixt
Gods
absolute
and
actuall
power
.
Q.
DOth
Gods
power
actually
extend
it selfe
to
all
things
that
by
power
may
be
done
?
A.
No
:
not
to
bring
them
into
act
,
or
to
effect
them
.
Many
,
many
things
there
be
which
God
is
able
to
do
,
that
he
doth
not
,
no●
euer
will
do
.
[
a
](A01975-e106660-b)
a
Mat.
26.
53.
He
could
haue
sent
his
Angels
to
haue
rescued
Christ
out
of
the
Iewes
hands
.
[
b
](A01975-e106670-b)
b
—
3.
9.
He
could
out
of
stones
haue
raised
children
to
Abraham
.
He
could
haue
made
more
worlds
.
He
could
haue
sent
more
flouds
to
destroy
the
world
againe
and
againe
.
Hee
could
haue
redeemed
the
diuels
.
Infinite
are
the
things
which
he
could
do
,
but
will
not
do
.
Well
therefore
is
Gods
power
distinguished
into
his
Absolute
and
Actuall
power
.
Gods
absolute
power
is
that
whereby
he
is
able
to
do
whatsoeuer
by
power
may
bee
done
:
as
is
euident
by
these
phrases
,
[
c
](A01975-e106730-b)
c
Luke
1.
37.
With
God
nothing
is
impossible
.
[
d
](A01975-e106750-b)
d
Mar.
10.
27.
With
God
all
things
are
possible
.
Gods
actuall
power
is
that
whereby
he
doth
all
things
that
in
his
counsell
he
determineth
to
do
:
as
it
is
written
,
[
e
](A01975-e106790-b)
e
Psal.
115.
3.
He
hath
done
whatsoeuer
he
pleased
.
Herein
lyeth
the
difference
betwixt
Gods
absolute
and
actuall
power
,
That
his
absolute
power
extendeth
it selfe
beyond
his
will
,
as
the
fore-named
instances
shew
.
But
his
actuall
power
is
bounded
within
the
compasse
of
his
will
.
In
this
limitation
was
he
well
instructed
who
said
to
Christ
,
[
f
](A01975-e106860-b)
f
Mar.
1.
40.
If
thou
wilt
thou
canst
make
me
cleane
.
And
they
who
said
of
God
,
[
g
](A01975-e106880-b)
g
Dan.
3.
17.
Our
God
whom
we
serue
is
able
to
deliuer
vs
,
&c.
Therupon
they
all
so
trusted
to
Gods
power
,
as
they
subiected
themselues
to
his
will
.
§.
212.
How
power
is
proper
to
God
.
Q.
WHy
is
power
by
a
propertie
with
emphasis
applyed
to
God
thus
,
[
*
](A01975-e106940-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
power
?
A.
1.
Gods
onely
is
truly
and
properly
power
.
It
is
therefore
stiled
[
a
](A01975-e107000-b)
a
Eph.
1.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
might
of
power
.
So
as
all
power
compared
to
his
,
is
as
no
power
,
but
very
weakenesse
.
His
is
THE
POWER
,
that
which
is
worthie
to
be
called
power
,
is
Gods
.
[
b
](A01975-e107030-b)
b
Psal.
62.
11.
Power
belongeth
vnto
God
.
2.
Gods
power
is
beyond
all
limits
.
It
is
[
*
](A01975-e107060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
an
exceeding
greatnesse
of
power
.
To
it
nothing
is
impossible
.
By
it
all
things
were
made
,
[
c
](A01975-e107110-b)
c
Ios.
10.
13.
to
stand
still
,
or
[
d
](A01975-e107130-b)
d
2.
King
.
20.
11.
to
runne
backe
,
The
[
e
](A01975-e107150-b)
e
Exod.
14.
21.
sea
to
be
diuided
,
The
Rocke
to
send
forth
water
,
and
what
not
?
3.
[
g
](A01975-e107200-b)
g
Iob
39.
19.
Hast
thou
giuen
the
horse
strength
?
saith
God
to
man
:
implying
thereby
that
God
hath
done
it
,
and
none
but
God
.
[
h
](A01975-e107220-b)
h
Ioh
19.
11.
Thou
couldest
haue
no
power
at
all
(
saith
Christ
to
Pilate
)
except
it
were
giuen
thee
from
aboue
.
[
i
](A01975-e107250-b)
i
1.
Chro.
29.
12.
Power
and
might
are
in
Gods
hand
:
in
his
hand
it
is
to
giue
strength
to
all
.
4.
All
power
is
subordinate
to
Gods
.
This
Asa
acknowledgeth
where
he
saith
,
[
k
](A01975-e107290-b)
k
2.
Chro.
14.
11.
It
is
nothing
with
thee
to
helpe
,
whether
with
many
,
or
with
them
that
haue
no
power
.
So
as
,
[
l
](A01975-e107310-b)
l
Rom.
8.
31.
If
God
be
for
vs
who
can
be
against
vs
?
[
m
](A01975-e107330-b)
m
Psal.
118.
8.
It
is
better
to
trust
in
the
Lord
then
to
put
confidence
in
man
.
On
these
and
other
like
grounds
well
may
it
be
said
to
God
,
THINE
IS
THE
POWER
.
§.
213.
Of
the
Duties
due
to
God
by
reason
of
his
power
.
Q.
WHat
duties
are
required
by
vertue
of
Gods
power
?
A.
1.
To
put
difference
betwixt
God
and
all
creatures
.
In
regard
of
the
power
of
God
the
Psalmist
saith
,
O
Lord
God
of
hoasts
,
who
is
a
strong
Lord
like
vnto
thee
?
And
to
proue
that
none
is
like
to
God
,
he
setteth
out
many
euidences
of
Gods
power
.
2.
To
flie
to
God
in
all
time
of
need
,
and
to
seeke
helpe
of
him
.
If
thou
wilt
thou
canst
make
me
cleane
.
3.
To
beleeue
Gods
word
.
For
he
is
able
to
make
it
good
.
Abraham
was
strong
in
faith
,
4.
To
be
strong
in
God
.
a
power
of
might
.
Hee
can
giue
strength
to
vs
.
5.
To
abide
contentedly
in
the
estate
wherein
God
setteth
vs
.
I
can
do
all
things
through
Christ
that
strengtheneth
me
.
6.
To
endure
patiently
all
afflictions
.
So
did
the
said
Apostle
,
who
said
,
7.
To
carrie
our selues
humbly
before
God
.
Humble
your selues
vnder
the
mightie
hand
of
God
.
Gods
is
a
mightie
hand
:
we
must
therefore
be
humble
vnder
it
.
8.
To
feare
God
.
9.
To
feare
no
creature
.
The
Lord
is
on
my
side
:
I
will
not
feare
:
what
can
man
do
vnto
me
?
We
are
not
carefull
to
answer
thee
:
our
God
whom
we
serue
is
able
to
deliuer
vs
.
10.
To
praise
God
.
11.
To
hope
well
of
such
as
are
weake
.
God
is
able
to
make
them
stand
.
12.
To
be
bountifull
to
such
as
need
.
God
is
able
to
make
all
graces
abound
,
&c.
§.
214.
Of
the
comfort
arising
from
Gods
power
.
Q.
WHat
comfort
ariseth
from
the
consideration
of
Gods
power
?
A.
Assurance
of
the
accomplishment
of
Gods
promises
.
To
strengthen
the
Prophets
faith
in
the
promise
which
God
had
made
of
returning
the
captiuitie
of
the
Iewes
,
God
giueth
him
this
answer
,
Behold
,
I
am
the
Lord
,
th●
God
of
all
flesh
:
is
there
anything
too
hard
for
me
?
To
exemplifie
this
,
the
holy
Ghost
putteth
vs
in
mind
of
Gods
power
to
strengthen
our
faith
in
these
promises
following
.
1.
The
alteration
of
our
corrupt
nature
.
For
with
God
all
things
are
possible
.
2.
The
vocation
of
the
Iewes
.
For
God
is
able
to
graffe
them
in
againe
.
3.
All
needfull
grace
.
4.
Perseuerance
to
the
end
.
No
man
shall
plucke
Christs
sheepe
out
of
his
hand
.
5.
Supply
of
all
necessities
.
6.
Assistance
in
all
trouble
.
Vpon
this
ground
that
God
hath
a
mightie
arme
,
and
strong
hand
,
assurance
is
giuen
to
Dauid
of
sufficient
protection
.
7.
Deliuerance
out
of
all
euill
.
8.
The
resurrection
of
our
bodies
.
9.
Eternall
glorification
.
Hitherto
of
Gods
Kingdome
and
Power
.
The
third
property
is
his
Glory
,
set
downe
in
these
words
,
AND
THE
GLORY
.
§.
215.
Of
Gods
glory
.
What
it
is
.
Q.
WHat
is
ment
by
Gods
Glorie
?
A.
That
Excellencie
which
is
in
him
.
For
the
Excellencie
of
a
thing
,
that
which
causeth
it
to
bee
in
high
esteeme
,
and
procureth
a
name
,
fame
,
and
renoune
vnto
it
,
is
the
Glory
of
it
.
The
[
a
](A01975-e108260-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
Cal.
grau●
fuit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gloriosus
fuit
.
Inde
nomen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
grauitas
,
gloria
.
Hebrew
word
signifieth
that
which
is
weighty
and
of
worth
.
The
[
b
](A01975-e108300-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fama
,
gloria
.
Greeke
word
signifieth
both
fame
and
glory
.
For
glory
causeth
fame
.
In
Scripture
,
glory
and
excellency
are
put
for
one
and
the
same
thing
:
and
that
in
relation
both
to
creatures
,
and
to
the
Creator
:
as
,
where
the
Prophet
speaking
of
the
glory
of
the
Church
,
saith
,
[
c
](A01975-e108340-b)
c
Isa.
35.
2.
the
GLORY
of
Lebanon
shall
be
giuen
vnto
it
,
the
EXCELLENCY
of
Carmel
and
Sharon
.
The
shall
see
the
GLORY
of
the
Lord
,
and
the
EXCELLENCY
of
our
God
.
On
this
ground
where
the
excelency
of
our
God
is
set
forth
,
glory
is
attributed
to
him
,
and
he
is
stiled
[
d
](A01975-e108420-b)
d
Act.
7.
2.
God
of
glory
,
[
e
](A01975-e108440-b)
e
Psal.
24
8.
King
of
Glory
,
[
f
](A01975-e108460-b)
f
Eph.
1.
17.
Father
of
glory
.
And
his
Name
,
Habitation
,
Throne
and
Gospell
,
because
of
the
excellency
of
them
,
are
stiled
[
g
](A01975-e108500-b)
g
Neh.
9.
5.
a
name
of
glory
,
[
h
](A01975-e108520-b)
h
Isa.
63.
15.
an
habitation
of
glory
,
[
i
](A01975-e108540-b)
i
Ier.
14.
21.
a
throne
of
glory
,
[
k
](A01975-e108560-b)
k
1
Tim.
1.
11.
a
Gospell
of
glory
.
Yea
for
the
same
end
Glory
is
also
prefixed
before
the
things
of
God
,
as
[
l
](A01975-e108590-b)
l
Isa.
2.
10.
Glory
of
Maiesty
,
[
m
](A01975-e108610-b)
m
Psal.
145.
11.
Glory
of
Kingdome
,
[
n
](A01975-e108630-b)
n
Ephes.
1.
6.
Glory
of
Grace
,
[
o
](A01975-e108650-b)
o
2
Thes.
1.
9.
Glory
of
Power
.
§.
216.
Of
the
Incomprehensiblenesse
of
Gods
Glorie
.
Q.
MAy
Gods
glory
be
comprehended
by
Man
?
A.
No.
a
light
which
no
man
can
approach
vnto
.
For
as
all
other
properties
of
God
are
his
very
essence
,
so
is
his
glory
which
is
the
excellency
of
all
.
When
Moses
desired
God
to
shew
him
his
glory
,
Thou
canst
not
see
my
FACE
for
there
shall
no
man
see
MEE
and
liue
.
By
this
answer
it
appeareth
that
Gods
glory
is
his
face
,
and
his
face
is
himselfe
.
For
these
three
phrases
applied
to
God
,
glory
,
face
,
me
,
are
all
put
for
one
and
the
same
thing
.
And
that
all
these
are
incomprehensible
,
this
phrase
sheweth
,
Thou
canst
not
see
my
face
.
Yet
God
being
willing
to
gratifie
him
,
so
farre
as
he
was
capable
,
shewed
him
his
Backe-parts
,
some
glimps
of
his
glory
.
§.
217.
Of
the
meanes
of
manifesting
Gods
Glorie
.
Q.
HOw
is
Gods
glory
manifested
?
A.
By
such
meanes
as
it
pleaseth
him
to
afford
.
For
meanes
he
hath
afforded
in
all
ages
to
that
purpose
.
THese
meanes
haue
beene
of
seuerall
sorts
.
Some
extraordinary
,
others
ordinary
:
Some
more
obscure
,
others
more
bright
.
Extraordinary
meanes
were
such
particular
representations
of
Gods
glory
as
at
sundry
times
were
shewed
to
sonnes
of
men
,
as
[
a
](A01975-e108940-b)
a
Exo.
16.
10.
A
brightnesse
in
that
cloud
wherein
God
was
wont
to
manifest
his
presence
:
and
that
[
b
](A01975-e108950-b)
b
Ezek.
1.
28
,
29
Apparition
,
or
vision
which
was
shewed
to
Ezekiel
.
Ordinary
meanes
were
the
[
c
](A01975-e108980-b)
c
Psal.
26.
8.
Tabernacle
and
the
[
d
](A01975-e108990-b)
d
1
Sam.
4.
21
,
22
Arke
.
Other
more
cleere
and
bright
meanes
are
his
Word
,
Works
,
and
Image
.
Both
parts
of
Gods
Word
,
the
Law
and
Gospell
doe
clearely
set
out
the
glory
of
God
.
The
Law
,
the
glory
of
his
Iustice
:
the
Gospell
,
the
glory
of
his
Mercy
.
Glory
therefore
is
attributed
to
them
both
.
The
Apostle
[
e
](A01975-e109070-b)
e
2
Cor.
39.
where
hee
stileth
the
Law
a
ministration
of
condemnation
,
attributeth
glory
to
it
But
the
Gospel
which
he
stileth
a
ministration
of
righteousnesse
,
hee
affirmeth
to
exceede
in
glory
.
This
is
[
f
](A01975-e109120-b)
f
2
Cor.
3.
18.
that
glasse
wherein
with
open
face
wee
behold
the
glory
of
God
.
All
Gods
works
declare
his
glory
:
As
his
workes
of
[
g
](A01975-e109150-b)
g
Psal
19
1.
Rom.
1.
20.
Creation
,
and
[
h
](A01975-e109170-b)
h
Psal.
97.
6.
Preseruation
or
prouidence
.
But
among
the
works
of
God
,
they
which
are
more
then
ordinary
workes
of
wonder
,
as
all
manner
of
[
i
](A01975-e109190-b)
i
Num.
14.
22.
Ioh.
2.
11.
Miracles
,
[
k
](A01975-e109210-b)
k
Exod.
15.
11.
Extraordinary
iudgements
on
the
wicked
,
[
l
](A01975-e109230-b)
l
Psal.
85.
9.
Extraordinary
deliuerances
of
his
people
,
and
other
mercies
.
And
most
principally
that
exceeding
greatnesse
of
his
power
which
he
wrought
in
Christ
when
[
m
](A01975-e109250-b)
m
Rom.
6.
4.
hee
raised
him
from
the
dead
.
The
Image
of
God
,
which
is
sundry
waies
planted
in
creatures
,
doth
euery
way
set
out
the
glory
of
God
:
as
[
n
](A01975-e109280-b)
n
Rom.
3.
23.
that
Image
after
which
man
was
first
created
:
[
o
](A01975-e109300-b)
o
2
Cor.
3.
18.
that
after
which
man
is
renewed
:
[
p
](A01975-e109320-b)
p
1
Cor.
11.
7.
that
whereby
such
as
are
in
authority
haue
superiority
,
dignity
,
and
excellency
aboue
others
:
and
[
q
](A01975-e109330-b)
q
Heb.
1.
3.
that
which
was
set
in
Christ
made
man
.
The
most
bright
and
perspicuous
representation
of
Gods
glory
that
euer
was
giuen
,
was
Christ
the
true
,
naturall
onely
begotten
Sonne
of
God
,
the
brightnesse
of
his
glory
,
and
the
expresse
Image
of
his
Person
:
of
whom
Saint
Iohn
saith
,
[
r
](A01975-e109360-b)
r
Ioh.
1.
14.
we
beheld
his
glory
,
the
glory
as
of
the
onely
begotten
of
the
Father
.
And
Christ
of
himselfe
saith
,
[
f
](A01975-e109380-b)
f
—
14.
9.
He
that
hath
seene
me
hath
seene
the
Father
.
For
Christis
[
t
](A01975-e109400-b)
t
1
Tim.
3.
16.
God
manifested
in
the
flesh
.
Of
all
places
heauen
is
the
place
where
Gods
glory
is
most
conspicuously
séene
.
There
the
fore-named
Sonne
of
God
abideth
in
his
greatest
glory
:
and
there
are
other
meanes
of
manifesting
the
deuine
glory
so
farre
as
the
creature
may
bee
made
capable
of
enduring
the
brightnesse
thereof
.
There
it
is
said
that
[
u
](A01975-e109430-b)
u
Act.
7.
55.
Stephen
saw
the
glory
of
God
.
There
shall
all
the
Saints
be
[
x
](A01975-e109450-b)
x
Iude
v.
24.
presented
before
the
glory
of
God
.
[
y
](A01975-e109470-b)
y
1
Cor.
13.
12.
Now
wee
see
thorow
a
glasse
darkely
:
but
there
face
to
face
.
There
[
z
](A01975-e109490-b)
z
Mat.
18.
10.
the
Angels
alwaies
behold
the
face
of
God
.
And
there
[
*
](A01975-e109510-b)
*
—
22.
30.
wee
shall
bee
as
the
Angells
of
God
.
§.
218.
How
glory
is
proper
to
God
.
Q.
WHy
is
glory
by
a
property
with
emphasis
applied
to
God
,
thus
,
And
the
glory
?
A.
1.
The
Fountaine
of
all
glory
is
in
God
.
That
which
the
Psalmist
faith
of
life
,
may
fitly
bee
applyed
to
glory
:
with
God
is
the
Fountain
of
glory
.
2.
The
brightnesse
of
Gods
glory
obscureth
all
other
glory
.
Behold
euen
the
Moone
and
it
shineth
not
:
yea
the
Starr●s
are
not
pure
in
his
sight
.
The
glorious
Angels
are
said
to
haue
wings
to
couer
their
faces
:
Thi●e
is
the
glory
.
§.
219.
Of
Mans
giuing
glory
to
God
,
and
taking
glory
from
God
.
Q.
HOw
is
the
creature
said
to
[
a
](A01975-e109760-b)
a
Psal.
29.
1
,
2.
giue
glory
to
God
,
or
to
[
b
](A01975-e109770-b)
b
Rom.
1.
23.
take
it
from
him
?
A.
Not
properly
,
but
respectiuely
:
namely
in
respect
of
the
creatures
minde
,
and
the
Creators
account
.
For
giuing
glory
to
God
,
it
is
truly
said
,
Can
a
man
bee
profitable
to
God
as
he
that
is
wise
may
be
profitable
to
himselfe
?
If
thou
be
righteouse
what
giuest
thou
to
him
?
or
what
receiueth
he
of
thine
hand
?
But
he
that
doth
those
things
which
are
pleasing
and
acceptable
to
God
,
hath
a
minde
,
will
and
desire
,
if
it
were
in
his
power
,
to
giue
glory
to
God
:
and
God
doth
account
such
a
minde
,
will
and
desire
,
where
there
is
an
answerable
endeauour
,
as
if
indeede
actually
and
properly
glory
were
giuen
to
him
.
This
minde
to
glorifie
and
praise
God
is
manifested
by
an
acknowledgement
of
God
,
and
of
all
his
excellencies
,
by
making
them
knowne
,
and
by
an
answerable
respect
and
carriage
.
Where
we
are
exhorted
to
giue
glory
to
God
,
Declare
his
glory
among
the
nations
.
Worship
the
Lord
.
Feare
before
him
.
Say
,
the
Lordraigneth
,
&c.
On
the
contrary
side
,
taking
glory
from
God
,
It
is
truely
said
,
If
thou
siunest
,
what
d●st
thou
against
God
?
But
the
sinner
,
especially
the
wilfull
sinner
,
whose
sinnes
are
committed
directly
against
the
deuine
Maiesty
,
hath
a
minde
,
will
and
desire
,
if
it
were
in
his
power
,
to
rob
God
of
his
glory
,
and
to
take
it
from
him
,
and
God
doth
so
account
of
him
,
as
if
by
him
hee
were
indeede
actually
and
properly
depriued
of
glory
.
To
such
he
saith
,
[
h
](A01975-e109900-b)
h
Mal.
3.
8.
ye
haue
rob●ed
me
In
these
respects
Glory
is
taken
from
God
,
when
[
i
](A01975-e109930-b)
i
Psal.
14.
1.
he
is
denied
to
be
,
or
[
k
](A01975-e109950-b)
k
Rom.
1
21.
not
glorified
as
God
:
or
when
[
l
](A01975-e109970-b)
l
Hos.
2.
5
,
&c.
that
which
is
due
to
God
is
giuen
to
others
,
or
[
m
](A01975-e109990-b)
m
Ezek.
28.
2.
assumed
to
ones
selfe
.
In
these
and
other
like
respects
God
is
said
to
bee
[
n
](A01975-e110010-b)
n
—
20.
27.
blasphemed
.
To
blaspheme
,
according
to
the
notation
of
the
originall
word
,
is
[
*
](A01975-e110020-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Transfigere
nomen
Iebou●
.
Len.
24
,
16.
to
hurt
ones
fame
:
and
in
the
Law
a
blasphemer
is
said
to
strike
thorow
the
Name
of
the
Lord
.
Not
that
any
hurt
is
properly
done
to
God
,
or
to
his
glorious
Name
,
but
that
,
if
it
could
bee
hurt
,
they
doe
what
they
can
to
hurt
it
:
or
that
they
hinder
the
brightnesse
of
Gods
glory
from
shining
forth
to
others
:
as
a
man
,
that
cannot
take
away
any
whit
of
light
from
the
Sun
,
may
notwithstanding
by
sundry
meanes
hinder
the
Sun-shine
from
others
.
§.
220.
Of
the
duties
due
to
God
by
reason
of
his
Glorie
.
Q.
WHat
duties
doth
the
appropriating
of
glory
to
God
import
?
A.
1.
To
[
a
](A01975-e110120-b)
a
Exod.
20
,
3.
account
him
the
only
true
God
.
It
is
his
chiefest
glory
to
bee
a
God
:
yea
to
bee
the
onely
true
God
.
[
b
](A01975-e110130-b)
b
Isa.
42.
8.
This
glory
will
he
not
giue
to
another
.
It
is
therefore
to
be
reserued
entirely
to
him
.
2.
To
aduance
him
aboue
all
.
[
c
](A01975-e110150-b)
c
Psal.
113.
4.
The
Lord
is
high
aboue
all
nations
:
and
his
glory
aboue
the
heauens
:
accordingly
hee
must
be
aduanced
.
3.
To
acknowledge
his
[
*
](A01975-e110180-b)
*
1
Tim.
6.
16.
infinite
perfection
▪
and
that
in
all
his
attributes
.
Herein
his
glory
consisteth
.
Such
phrases
as
these
,
(
[
d
](A01975-e110190-b)
d
Psal.
147.
5.
His
wisedome
is
infinite
:
[
e
](A01975-e110210-b)
e
Isa.
40.
18.
There
is
no
searching
thereof
.
[
f
](A01975-e110230-b)
f
Ephes
1.
19.
The
exceeding
greatnesse
of
his
power
.
[
g
](A01975-e110250-b)
g
Psal.
108.
4.
His
mercy
is
great
aboue
the
heauens
,
and
his
truth
reacheth
vnto
the
cloudes
.
[
h
](A01975-e110270-b)
h
—
36.
6.
His
righteousnesse
is
like
the
mountaines
:
his
iudgements
a
great
deepe
)
Such
phrases
as
these
imply
an
infinite
perfection
in
Gods
properties
.
4.
To
admire
his
excellency
.
Glory
and
excellency
is
the
onely
true
cause
of
admiration
.
[
i
](A01975-e110300-b)
i
Psal.
8.
1.
The
consideration
of
Gods
surpassing
glory
did
euen
rauish
Dauids
heart
with
an
holy
admiration
thereof
.
5.
To
adore
his
Maiesty
.
Adoration
is
properly
due
to
Glory
,
Maiesty
,
and
Excellency
.
When
the
[
k
](A01975-e110330-b)
k
Ezek
1.
29.
Prophet
saw
the
appearance
of
the
glory
of
God
,
hee
fell
downe
vpon
his
face
:
6.
To
[
l
](A01975-e110380-b)
l
1
Chro.
29.
11
,
12.
ascribe
the
glory
of
all
glory
to
him
.
If
there
be
any
glory
in
vs
,
glory
of
dignity
,
glory
of
wealth
,
glory
of
strength
,
glory
of
any
vertue
,
[
m
](A01975-e110390-b)
m
Psal.
115.
1.
we
ought
to
ascribe
it
to
him
,
who
is
the
Fountaine
of
all
glory
,
from
whom
we
haue
all
the
glory
which
we
haue
:
and
not
to
our selues
.
7.
[
n
](A01975-e110410-b)
n
Iob.
5.
44.
To
seeke
the
glory
which
commeth
from
God
alone
,
euen
that
glory
which
warranteth
,
approueth
and
giueth
.
For
glory
being
Gods
,
God
being
the
Fountaine
of
all
true
glory
,
that
which
commeth
not
from
him
,
is
but
a
shew
and
shadow
of
true
glory
.
8.
To
abase
and
cast
downe
our selues
at
the
glorious
presence
of
God
:
as
[
o
](A01975-e110430-b)
o
Isa.
6.
5.
Isaiah
did
.
Thus
is
Gods
glory
magnified
.
9.
To
iustifie
God
and
condemne
our selues
in
his
proceedings
against
vs
,
that
God
may
be
glorified
.
So
did
[
p
](A01975-e110460-b)
p
Dan.
9.
7.
Daniel
in
the
name
of
all
his
people
.
This
was
it
which
[
q
](A01975-e110480-b)
q
Iosh.
7.
19.
Iosuah
intended
when
he
said
to
Achan
,
Giue
glory
to
the
Lord
,
and
make
confession
to
him
.
10.
To
praise
God
in
all
things
.
[
r
](A01975-e110520-b)
r
Psal.
50.
23.
Who
so
offereth
praise
,
glorifieth
God
.
The
nine
Lepers
that
being
healed
of
Christ
went
away
without
giuing
thanks
,
are
said
,
[
s
](A01975-e110540-b)
s
Luk.
17.
18.
not
to
returne
to
giue
glory
to
God
.
11.
To
[
t
](A01975-e110570-b)
t
1
Cor.
10.
31.
doe
all
things
to
the
glory
of
God
.
Gods
glory
ought
to
be
the
Marke
whereat
we
aime
in
euery
thing
that
wee
doe
.
12.
To
cause
others
to
glorifie
God
.
For
this
end
Christ
chargeth
vs
to
[
u
](A01975-e110600-b)
u
Mat.
5.
16.
let
our
light
shine
before
men
.
§.
221.
Of
the
waies
whereby
others
are
brought
to
glorifie
God
.
Q.
HOw
may
others
be
brought
to
glorifie
God
?
A.
1.
By
declaring
the
glory
and
excellency
of
God
.
Thus
may
others
come
to
knowledge
of
God
:
and
so
to
glorifie
him
.
The
[
a
](A01975-e110680-b)
a
Psal.
66.
2
,
4.
Psalmist
hauing
exhorted
to
set
forth
the
glory
of
Gods
Name
,
and
to
make
his
name
glorious
,
addeth
as
an
effect
thereof
,
All
the
earth
shall
sing
to
thy
Name
.
2.
By
[
b
](A01975-e110720-b)
b
Psal.
29.
1
,
2.
inciting
and
prouoking
men
to
glorifie
God
.
This
was
Dauid
very
diligent
to
doe
.
For
it
putteth
a
kinde
of
life
into
men
,
and
quickneth
them
vp
the
more
to
doe
a
duty
.
3.
By
[
c
](A01975-e110750-b)
c
2
Thes.
3.
1.
furthering
the
Word
of
God
,
and
causing
it
to
haue
a
free
passage
.
The
Word
is
a
powerfull
meanes
to
make
men
glorifie
God
.
4.
By
[
d
](A01975-e110770-b)
d
1
Pet.
2.
9.
shewing
forth
the
vertue
of
God
in
vs
.
[
e
](A01975-e110780-b)
e
Mat.
9.
8.
Christ
by
this
meanes
drew
on
multitudes
to
glorifie
God
.
5.
By
[
f
](A01975-e110810-b)
f
Phil.
2.
15.
shining
as
lights
in
darknesse
.
Thus
[
g
](A01975-e110820-b)
g
1
Pet.
2.
12.
they
which
speake
euill
of
vs
,
may
be
this
light
be
brought
to
glorifie
God
.
6.
By
conuerting
sinners
.
When
the
Gentiles
so
heard
the
Word
as
thereby
faith
was
wrought
in
them
,
[
h
](A01975-e110840-b)
h
Act.
13.
48.
they
glorified
God
.
On
this
ground
[
i
](A01975-e110860-b)
i
Psal.
51.
13.
Dauid
voweth
to
teach
sinners
Gods
waies
.
7.
By
our
owne
repentance
.
When
the
beleeuing
Iewes
heard
that
God
had
granted
repentance
to
the
Gentiles
,
[
k
](A01975-e110900-b)
k
Act.
11.
18.
they
glorified
God
.
8.
By
manifest
euidences
of
entire
repentance
.
[
l
](A01975-e110930-b)
l
Gal.
1.
23
,
24.
They
which
heard
that
Paul
preached
the
faith
that
once
he
destroyed
(
a
cleare
demonstration
of
his
sound
conuersion
)
glorified
God
.
9.
By
workes
of
mercy
.
[
m
](A01975-e110960-b)
m
2
Cor.
9.
12
,
13
,
15.
Saint
Paul
was
hereby
stirred
vp
to
giue
thankes
to
God
:
And
saith
of
such
workes
,
that
they
are
abundant
by
many
thanksgiuings
to
God
:
and
that
many
glorifie
God
for
liberall
contribution
vnto
them
.
10.
By
fruits
of
righteousnesse
.
Of
these
it
is
expressely
said
,
[
n
](A01975-e111010-b)
n
Phil.
1.
11.
they
are
to
the
glory
and
praise
of
God
.
Men
are
made
[
o
](A01975-e111030-b)
o
Isa.
61.
3.
trees
of
righteousnesse
,
the
planting
of
the
Lord
that
hee
might
bee
glorified
.
11.
By
all
manner
of
[
p
](A01975-e111060-b)
p
Mat.
5.
16.
good
workes
.
They
that
see
them
will
glorifie
God
.
12.
By
the
measure
of
grace
answerable
to
the
meanes
.
[
q
](A01975-e111090-b)
q
Ioh.
15
8.
Herein
is
my
Father
glorified
if
ye
beare
much
fruit
,
saith
Christ
of
such
as
were
trained
vp
vnder
his
powerfull
ministry
.
13.
By
suffering
for
the
truth
of
God
.
For
[
r
](A01975-e111120-b)
r
1
Pet.
4.
16.
God
on
their
part
who
suffer
is
glorified
.
§.
222.
Of
those
who
are
to
set
forth
Gods
Glorie
.
Q.
WHo
are
bound
to
set
forth
the
glory
of
God
?
A.
1.
[
a
](A01975-e111190-b)
a
Psal.
103.
20.
Angels
in
heauen
.
They
haue
best
ability
to
doe
it
.
2.
[
b
](A01975-e111210-b)
b
Psal.
147.
12.
Members
of
the
Church
.
They
on
earth
haue
the
best
meanes
to
doe
it
.
Such
are
comprised
vnder
these
titles
Ierusalem
,
and
Sion
,
who
are
oft
incited
to
glorifie
God
.
3.
[
c
](A01975-e111250-b)
c
Mal.
2.
1
,
2.
Psal.
135.
19
,
20.
Ministers
of
the
Word
.
Their
proper
and
peculiar
calling
it
is
to
glorifie
God
,
and
to
teach
others
so
to
doe
.
4.
[
d
](A01975-e111270-b)
d
Psal.
29.
1.
Magistrates
.
They
beare
Gods
Image
:
and
on
earth
are
Gods
.
5.
[
e
](A01975-e111290-b)
e
Psal.
148.
11
,
12
All
sorts
of
people
.
Young
men
,
Maidens
,
old
men
,
children
and
others
.
For
all
haue
iust
cause
so
to
doe
.
6.
[
f
](A01975-e111320-b)
f
Psal.
150.
6.
All
liuing
creatures
.
Their
life
is
of
God
.
7.
[
g
](A01975-e111340-b)
g
Psal.
148.
8
,
9.
Sencelesse
creatures
also
:
as
Fire
,
haile
,
snow
,
vapours
,
&c.
Their
being
is
of
God
.
To
conclude
,
[
h
](A01975-e111370-b)
h
Psal.
145.
9
,
10.
Gods
tender
mercies
are
ouer
all
his
workes
.
Therefore
all
his
workes
should
praise
him
.
§.
223.
Of
the
chiefest
enemies
of
Gods
glory
.
Q.
WHo
among
men
are
greatest
enemies
of
Gods
glory
?
A.
1.
[
a
](A01975-e111450-b)
a
Psal.
14.
1.
Atheists
,
who
say
in
their
heart
,
there
is
no
God
.
2.
[
b
](A01975-e111480-b)
b
Rom.
1.
23.
Psal.
106.
20.
Idolaters
,
who
change
the
glory
of
the
corruptible
God
into
an
image
made
like
to
corruptible
things
.
3.
[
c
](A01975-e111510-b)
c
Leu.
24.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
transfigere
.
Blasphemers
,
who
strike
thorow
the
Name
of
God
.
4.
[
d
](A01975-e111560-b)
d
Mal.
3.
8.
Sacrilegious
persons
,
who
rob
God
.
5.
[
e
](A01975-e111590-b)
e
—
1.
7.
Profane
persons
,
who
despise
God
.
6.
[
f
](A01975-e111620-b)
f
Act.
12.
23.
Proud
persons
,
who
arrogate
Gods
due
to
themselues
.
7.
[
g
](A01975-e111640-b)
g
1.
Ioh
5.
10.
Vnbeleeuers
,
who
make
God
a
lyer
.
8
[
h
](A01975-e111660-b)
h
Rom.
2.
24.
Lewd
professors
,
who
cause
others
to
blaspheme
the
name
of
God
.
9.
[
i
](A01975-e111680-b)
i
Reu.
16.
9.
All
impenitent
sinners
.
Of
such
it
is
said
,
They
repented
not
to
giue
God
glory
.
For
by
repentance
is
God
much
glorified
:
and
that
both
by
the
penitents
themselues
,
and
others
.
Hitherto
of
the
three
expressed
Attributes
of
God
,
Kingdome
,
Power
,
Glory
.
The
Amplification
of
them
followeth
in
this
clause
,
For
euer
.
§
224.
Of
Eternitie
.
To
what
things
it
is
applyed
.
Q.
HOw
are
the
Kingdome
,
Power
,
and
Glory
of
God
amplified
?
A.
By
their
vnchangeable
continuance
.
This
phrase
FOR
EVER
implyeth
both
Eternitie
,
and
Immutabilitie
.
The
phrase
in
the
originall
,
to
translate
it
word
for
word
,
[
*
](A01975-e111810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
secula
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
lib.
1.
de
coelo
.
is
,
for
ages
:
The
originall
roote
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
doth
properly
signifie
that
which
is
for
euer
.
Now
because
an
age
is
the
longest
vsuall
distinction
of
time
,
the
same
word
that
signifieth
eternity
is
put
for
an
age
.
And
when
there
is
no
end
of
that
which
is
spoken
of
,
the
plurall
number
indefinitely
without
any
limitation
,
thus
,
for
ages
,
is
vsed
to
set
out
the
euerlastingnesse
of
it
.
But
euerlastingnesse
,
or
eternitie
is
diuersly
vsed
in
Scripture
.
For
such
things
are
said
to
bee
for
euer
,
euerlasting
,
eternall
,
which
haue
both
beginning
and
end
,
which
haue
beginning
,
but
no
end
,
which
haue
no
beginning
yet
an
end
,
which
haue
neither
beginning
nor
end
.
1.
The
things
which
hauing
both
beginning
and
end
also
are
said
to
be
eternall
and
for
euer
,
[
a
](A01975-e111970-b)
a
Ios.
8.
28.
an
heape
for
euer
.
[
b
](A01975-e111990-b)
b
Deut.
13.
16.
The
like
is
noted
of
that
heape
which
was
to
bee
made
of
that
Citie
where
Idolaters
were
harboured
.
2
Such
as
are
immutable
while
their
date
lasteth
.
Thus
[
c
](A01975-e112000-b)
c
Exod.
21.
6.
the
things
which
remained
inalterable
for
the
time
of
a
mans
life
are
said
to
bee
for
euer
,
as
the
seruice
of
him
whose
eare
was
boared
thorow
with
a
nawle
,
by
his
Master
:
and
the
things
which
endured
all
the
time
of
the
Iewes
pedagogie
,
and
politie
till
the
first
comming
of
Christ
,
as
the
[
d
](A01975-e112020-b)
d
Exod.
12.
24.
Passeouer
,
and
other
like
legall
Rites
:
and
the
things
which
are
to
endure
till
the
end
of
the
world
:
as
[
e
](A01975-e112030-b)
e
Gen.
9.
16.
the
Couenant
whereof
the
Rainbow
is
a
signe
,
and
[
f
](A01975-e112040-b)
f
Eccl.
1.
4.
the
earth
.
All
these
had
their
beginning
:
and
they
haue
had
or
shall
haue
their
end
.
Yet
are
they
said
to
bee
for
euer
,
because
no
abrogation
,
or
alteration
was
to
be
of
them
,
till
their
date
and
end
was
come
.
2.
The
things
which
hauing
a
beginning
haue
no
end
,
for
euer
,
or
euerlasting
;
because
these
phrases
haue
especiall
respect
to
future
continuance
.
Such
are
1.
Good
Angels
,
who
[
g
](A01975-e112110-b)
g
Luk.
20.
36.
Heb.
2.
9.
neuer
dye
:
who
[
h
](A01975-e112130-b)
h
Math.
18.
10.
alwayes
behold
the
face
of
God
.
2.
Euill
Angels
,
who
are
[
i
](A01975-e112160-b)
i
Inde
,
verse
6.
reserued
in
euerlasting
chaines
.
3.
The
humane
nature
of
Christ
:
whose
[
k
](A01975-e112190-b)
k
A.
&
.
2.
31.
flesh
saw
no
corruption
:
and
who
,
euen
as
man
,
[
l
](A01975-e112210-b)
l
Heb.
7.
24.
continueth
for
euer
.
4.
The
soules
of
men
,
[
m
](A01975-e112240-b)
m
Eccl.
12.
7.
which
returne
to
God
when
the
body
which
is
but
dust
returneth
to
the
earth
.
5.
Mens
bodies
after
the
Resurrection
,
when
[
n
](A01975-e112280-b)
n
1.
Cor.
15.
53.
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
:
and
when
[
o
](A01975-e112300-b)
o
1.
Thes.
4.
17.
wee
shall
be
euer
with
the
Lord
.
6.
The
highest
heauen
:
that
place
where
Christ
now
abideth
in
his
humane
nature
,
and
which
is
the
blessed
habitation
of
the
glorious
Angels
,
and
glorified
Saints
.
This
is
stiled
[
p
](A01975-e112330-b)
p
2.
Cor.
51.
an
eternall
house
:
[
q
](A01975-e112350-b)
q
1
Pet.
1.
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
an
inheritance
incorruptible
,
that
fadeth
not
away
.
7.
Hell
:
the
place
of
the
damned
,
where
their
worme
dyeth
not
,
and
the
fire
is
not
quenched
(
Mar.
9.
44
)
where
their
punishment
is
euerlasting
,
Mat.
25.
46.
8.
All
things
that
remaine
after
the
day
of
Iudgement
:
when
there
shall
be
no
more
death
,
Reu.
21.
4.
3.
The
things
which
haue
no
beginning
but
an
end
,
are
such
decrees
of
God
as
were
in
time
accomplished
.
The
decree
was
in
the
purpose
of
God
before
all
times
,
giuen
before
the
world
began
.
4.
The
things
which
haue
neither
beginning
nor
end
are
most
properly
eternall
.
1.
God
saith
of
himselfe
,
Before
mee
there
was
no
God
formed
,
neither
shall
there
bee
after
mee
.
Isai.
43.
10.
Fitly
therefore
doth
the
man
of
God
say
vnto
him
,
From
euerlasting
to
euerlasting
thou
art
God
,
Psal.
90.
2.
The
proper
name
of
God
[
*
](A01975-e112570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iod
Sheuatum
innuit
futurum
:
Holem
,
praesens
:
Lamed
He
quiescens
in
camets
,
praeteritum
.
Omnia
igitur
tempora
in
se
continet
.
Nomen
istud
sacrum
sic
explicat
Iohannes
Gracè
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Bezaean
.
not
.
in
Apoc.
1.
4.
Isa.
96.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pater
aeternitatis
Iehouah
doth
fully
set
out
this
propertie
,
and
immutable
eternitie
.
For
it
compriseth
vnder
it
all
times
,
past
,
present
,
future
.
2.
The
Sonne
of
God
is
called
Father
of
Eternitie
,
in
that
,
he
is
eternall
himselfe
,
and
the
author
of
such
things
as
endure
for
euer
.
3.
The
Spirit
of
God
in
the
beginning
moued
vpon
the
face
of
the
waters
,
4.
All
the
properties
of
God
are
,
as
these
three
,
(
Kingdome
,
Power
,
Glory
)
for
euer
.
His
Dominion
is
an
euerlasting
Dominion
,
Dan.
7.
14.
euen
from
generation
to
generation
,
Dan.
4.
31.
His
Glory
is
eternall
,
1.
Pet.
5.
10.
His
righteousnesse
is
an
euerlasting
righteousnesse
,
Psal.
119.
142.
His
truth
is
for
euer
,
Psal.
117.
2.
His
mercy
is
for
euer
,
Psal.
136.
1.
So
also
his
Counsell
,
Law
,
Oath
,
Couenant
and
the
like
,
whereof
see
§.
226.
Thus
we
see
that
eternitie
properly
taken
,
1.
Gods
Eternitie
is
without
beginning
.
So
is
no
creatures
.
For
by
him
were
all
things
created
that
are
in
heauen
,
2.
Gods
is
without
alteration
.
So
is
no
creature
as
wee
shall
[
*
](A01975-e112910-b)
*
§.
227.
afterwards
shew
.
3.
Gods
is
independent
.
Hee
euer
was
,
and
euer
remaineth
to
be
of
himselfe
,
and
by
himselfe
.
Creatures
haue
their
continuance
of
God
,
In
him
wee
liue
,
and
moue
,
and
haue
our
being
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
.
§
225.
Of
the
Duties
which
arise
from
Gods
Eternitie
.
Q.
WHat
duties
doth
that
Eternitie
which
is
proper
to
God
teach
vs
?
A.
1.
To
acknowledge
him
to
be
the
onely
Creator
.
all
things
were
made
by
him
.
2.
To
seeke
preseruation
of
him
.
On
this
ground
the
Psalmist
thus
prayeth
,
O
my
God
take
mee
not
away
in
the
middest
of
my
dayes
:
thy
yeares
are
throughout
all
generations
.
3.
To
giue
the
praise
of
continuance
of
all
good
to
him
.
It
was
vsuall
with
the
Psalmist
to
giue
thankes
to
God
,
because
his
mercy
endureth
for
euer
.
4.
To
ascribe
eternall
glory
to
him
that
is
eternall
.
This
phrase
is
frequent
among
the
Saints
,
To
God
bee
glory
for
euer
and
euer
.
5.
In
our
time
to
serue
him
.
Thus
doe
wee
what
lyeth
in
our
power
to
continue
seruice
to
the
Eternall
for
euer
.
If
all
generations
were
carefull
euery
one
in
their
time
to
serue
God
,
the
mortalitie
of
man
would
be
no
hindrance
to
the
perpetuitie
of
Gods
seruice
.
Abraham
called
vpon
the
name
of
the
euerlasting
God
.
6.
To
make
him
knowne
to
posteritie
.
This
is
a
further
meanes
of
procuring
an
euerlasting
name
to
the
euerlasting
God
.
For
our
posteritie
being
instructed
by
vs
,
may
declare
Gods
name
to
their
posteritie
:
and
so
posteritie
to
posteritie
throughout
all
generations
.
Marke
these
things
(
saith
the
Psalmist
)
that
ye
may
tell
it
to
the
generations
following
:
For
this
God
is
our
God
for
euer
and
euer
.
7.
To
depend
on
him
for
our
posteritie
.
Wee
are
mortall
,
and
shall
not
euer
liue
to
prouide
for
our
posteritie
.
But
God
remaining
for
euer
wee
may
well
commend
such
as
suruiue
vs
to
his
prouidence
,
and
depend
on
him
for
his
care
ouer
them
.
The
Psalmist
hauing
made
acknowledgement
of
Gods
euerlasting
continuance
,
saying
thus
to
him
,
Thou
art
the
same
:
and
thy
yeares
shall
haue
no
end
,
he
maketh
this
inference
,
The
children
of
thy
seruants
shall
continue
:
and
their
seed
shall
be
established
before
thee
.
8.
To
feare
him
more
then
creatures
.
Creatures
though
neuer
so
mighty
,
and
malicious
may
die
,
&
we
be
freed
from
feare
of
them
.
Thou
Lord
art
most
high
for
euermore
,
but
thine
enemies
shall
perish
.
9.
To
preferre
him
before
all
.
To
shew
what
iust
cause
there
is
to
preferre
God
before
all
,
thus
saith
the
Lord
of
himselfe
,
Before
me
there
was
no
God
formed
,
neither
shall
there
bee
after
me
.
10.
To
follow
after
righteousnesse
.
11.
To
turne
others
to
righteousnesse
.
For
both
these
shall
shine
,
for
euer
and
euer
.
12.
To
hope
in
death
.
13.
To
be
comforted
for
those
that
die
in
the
Lord
.
For
the
eternall
God
will
raise
vp
both
vs
and
others
beleeuing
in
him
,
to
eternall
life
.
Thus
much
of
Gods
Eternitie
plainely
expressed
vnder
this
phrase
,
for
euer
.
His
Immutabilitie
is
also
imployed
thereby
.
§.
226
Of
immutabilitie
:
to
what
things
it
may
be
applyed
.
Q.
WHat
,
besides
Eternity
,
is
implyed
vnder
this
clause
FOR
EVER
.
A.
Immutabilitie
.
That
which
euer
remaineth
the
same
without
any
alteration
is
most
properly
said
to
be
for
euer
.
Thou
art
the
same
,
and
thy
yeares
shall
haue
no
end
.
His
immutability
and
eternity
are
both
ioyned
together
.
As
eternitie
,
so
also
immutabilitie
is
diuersly
taken
in
Scripture
.
For
1.
Many
things
are
said
to
be
vnchangeable
,
1.
Sundry
Lawes
and
Statutes
.
2.
Last
Wills
and
Testaments
.
3.
Sacred
Vowes
of
such
as
haue
power
to
make
them
.
When
thou
shalt
vow
a
Vow
vnto
the
Lord
thy
God
,
thou
shalt
not
slacke
to
pay
it
.
4.
Things
consecrated
.
It
is
a
snare
to
a
man
to
deuoure
that
which
is
consecrated
.
holy
to
the
Lord
▪
consecrated
to
him
.
5.
Lawfull
oathes
.
6.
The
bond
of
mariage
.
What
God
hath
ioyned
together
let
no
man
put
asunder
.
2.
Other
things
by
custome
become
immutable
:
as
1.
Euill
practises
.
2.
Ciuill
ordinances
.
thereupon
it
is
said
,
Of
necessitie
he
must
deliuer
one
to
them
.
3.
Sundry
things
are
made
immutable
by
speciall
supportance
:
as
1.
Coelestiall
spirits
.
gathered
together
in
Christ
:
by
whom
they
are
confirmed
and
established
.
2.
The
Church
militant
.
3.
Particular
Saints
.
4.
The
gifts
and
calling
of
God
.
These
are
without
repentance
:
Such
as
God
neuer
repenteth
the
bestowing
of
them
.
On
this
ground
the
Apostle
thus
saith
of
such
as
were
called
and
made
partakers
of
the
gift
of
God
,
I
am
confident
of
this
very
thing
,
that
he
which
hath
begun
a
good
worke
in
you
,
will
performe
it
vntill
the
day
of
Iesus
Christ
.
4.
There
are
many
things
which
haue
an
immutable
nature
giuen
them
:
so
as
according
to
that
course
which
God
hath
appointed
,
they
cannot
be
altered
:
as
1.
Sundry
natiue
properties
.
2.
The
earth
and
the
mountaines
thereon
.
abide
for
euer
.
3.
Seasons
and
intercourse
of
times
.
Then
,
&c.
Here
the
immutable
entercourse
of
those
seasons
is
set
downe
as
an
vndeniable
principle
.
4.
The
visible
heauens
and
the
host
thereof
.
The
Lord
giueth
the
Sunne
for
a
light
by
day
,
and
the
ordinances
of
the
Moone
and
of
the
Starres
for
a
light
by
night
:
namely
,
so
to
abide
without
alteration
.
5.
The
highest
heauen
and
all
therein
.
There
neither
moath
nor
rust
corrupt
,
nor
theeues
breake
through
,
nor
steale
.
5.
Some
things
are
essentially
in
themselues
immutable
:
and
so
immutable
as
it
is
impossible
they
should
be
changed
:
as
1.
God
himselfe
.
Mal.
3.
6.
Iam.
1.
17.
2.
Gods
counsell
.
Psal.
33.
11.
Heb.
6.
17.
3.
Gods
Law
.
Luke
16.
17.
4.
Gods
oath
.
Psal.
110.
4.
Isa.
45.
23.
5.
Gods
couenants
.
Ier.
33.
20
,
21.
6.
Gods
promises
.
Heb.
6.
13
,
18.
7.
Euery
word
of
God
.
Num.
23.
19.
8.
Gods
loue
.
Ier.
31.
3.
As
God
himselfe
is
,
so
are
the
things
which
are
essentiall
to
him
,
and
come
out
of
him
,
as
those
which
are
before
mentioned
,
and
others
like
vnto
them
,
immutable
,
inuiolable
.
§.
227.
Of
the
difference
betwixt
the
immutabilitie
of
the
Creator
and
creatures
.
Q.
WHerein
lyeth
the
difference
betwix●
the
immutability
of
the
Creator
,
and
of
the
creaturcs
?
A.
1.
God
hath
his
stabilitie
of
himselfe
:
which
is
euident
by
this
stile
which
God
giueth
to
himselfe
,
I
AM
THAT
I
AM.
The
Lord
giueth
the
ordinances
of
the
Moone
,
and
of
the
Starres
:
hee
hath
appointed
them
the
courses
which
they
keepe
so
constantly
.
He
hath
founded
the
earth
,
and
established
the
heauens
.
2.
It
is
simply
and
absolutely
impossible
that
Gods
stabilitie
should
be
altered
.
Angles
kept
not
their
first
estate
.
The
Lord
remoueth
the
mountaines
and
ouer
turneth
them
in
his
anger
:
He
shaketh
the
earth
out
of
her
place
,
and
maketh
the
pillars
thereof
tremble
.
He
commandeth
the
Sunne
and
it
riseth
not
,
&c.
In
Ioshuahs
time
the
Sunne
stood
still
.
3.
God
remaineth
immutable
by
himselfe
.
I
am
Iehouah
,
saith
the
Lord
,
I
change
not
.
Because
hee
is
Iehouah
,
of
himselfe
,
by
himselfe
,
therefore
he
changeth
not
.
But
the
creatures
are
supported
by
God
,
and
kept
stable
and
vnchangeable
by
his
prouidence
.
As
the
Lord
first
appointed
them
their
firme
and
stable
course
,
so
,
that
they
may
the
better
keepe
it
,
he
putteth
vnder
the
hand
of
his
diuine
prouidence
to
support
them
.
him
all
things
consist
.
The
immutabilitie
therefore
which
is
in
any
creature
is
wholy
at
Gods
disposing
,
either
to
confirme
,
or
alter
it
.
So
as
immutabilitie
properly
taken
,
is
proper
to
God
.
§.
228.
Of
the
duties
which
arise
from
Gods
immutabilitie
.
Q.
TO
what
duties
are
we
bound
by
reason
of
Gods
immutabilitie
?
A.
1.
To
put
difference
betwixt
the
Creator
and
creatures
:
as
the
Psalmist
did
,
where
in
opposition
betwixt
the
Creator
and
creatures
he
saith
,
They
shall
perish
,
but
thou
shalt
endure
,
&c.
2.
To
respect
God
as
Saints
in
former
times
haue
done
.
He
is
the
same
God
now
that
euer
he
was
.
Why
then
should
he
not
be
accordingly
esteemed
.
[
b
](A01975-e114760-b)
b
Mal.
3.
4
,
5.
6.
This
argument
taken
from
Gods
immutabilitie
doth
God
himselfe
vse
to
prouoke
to
pietie
,
&
to
reclaime
them
from
all
impietie
.
[
c
](A01975-e114770-b)
c
2.
Chro.
17.
3.
4.
True
Saints
haue
also
hereby
bene
moued
to
carrie
themselues
towards
God
,
3.
To
trust
in
the
Lord.
As
the
mountaines
round
about
Ierusalem
stand
vnmoueable
for
the
defence
and
saferie
thereof
,
So
the
Lord
is
round
about
his
people
for
euer
.
4.
To
beleeue
Gods
word
and
promise
.
Sarah
beleeued
Gods
word
euen
against
the
ordinarie
course
of
nature
,
Because
she
iudged
him
faithfull
who
had
promised
.
5.
Confidently
to
waite
for
saluation
.
For
this
end
hath
God
shewed
to
the
heires
of
promise
the
immutabilitie
of
his
counsell
,
that
we
might
haue
a
strong
consolation
,
&c.
6.
To
hold
close
to
Gods
word
:
not
to
alter
it
any
way
.
7.
To
yeald
to
the
counsell
of
God
made
knowne
.
God
in
his
counsell
is
vnchangeable
.
It
shall
stand
:
whether
we
yeald
vnto
it
,
or
repine
against
it
.
On
this
ground
[
g
](A01975-e114930-b)
g
1.
Sam.
3.
18.
the
Saints
,
where
the
purpose
of
God
was
manifested
,
8.
To
be
stedfast
,
perfect
as
our
heauenly
Father
is
perfect
.
Some
of
those
particulars
wherein
we
must
be
vnmoueable
and
immutable
are
these
.
1.
In
our
promises
.
2.
Cor.
1.
17.
2.
In
our
oathes
.
Psal.
15.
4.
3.
In
our
vowes
.
Eccl.
5.
4.
4.
In
our
faith
and
hope
.
Col.
1.
23.
5.
In
our
profession
.
Heb.
3.
12.
&
13.
9.
6.
In
all
good
duties
.
Gal.
6.
9.
Hitherto
of
the
Attributes
here
appropriated
to
God
singly
and
seuerally
considered
by
themselues
.
The
relation
which
they
haue
to
the
Petitions
is
further
to
be
declared
.
§.
229.
Of
Gods
kingdome
.
How
it
worketh
confidence
in
Prayer
.
Q.
WHat
relation
haue
the
forenamed
properties
of
God
to
the
Petitions
of
this
prayer
?
A.
As
reasons
to
enforce
them
:
[
*
](A01975-e115170-b)
*
See
§.
203.
which
they
do
by
giuing
vs
assurance
of
obtaining
them
:
which
will
more
clearely
appeare
by
a
distinct
application
of
euery
particular
propertie
to
the
Petitions
:
and
of
euery
particular
Petition
to
the
seuerall
properties
.
Q.
How
doth
Gods
Soueraigntie
giue
vs
assurance
of
obtaining
our
Petitions
?
A.
It
importeth
Gods
willingnesse
to
heare
vs
.
This
is
a
great
encouragement
to
moue
vs
to
come
to
God
,
and
to
expect
a
gracious
answer
from
him
.
O
thou
that
hearest
prayer
,
this
inference
is
made
,
vnto
thee
shall
all
flesh
come
.
Now
Gods
willingnesse
and
readinesse
to
heare
may
well
be
gathered
from
this
clause
,
Thine
is
the
kingdome
,
because
it
is
the
propertie
of
good
Kings
readily
to
open
their
eares
to
their
subiects
suites
,
as
is
excellently
set
downe
in
the
[
c
](A01975-e115250-b)
c
Psal.
72.
12
,
13
,
14.
description
of
that
King
that
was
a
type
of
Iesus
Christ
the
King
of
kings
.
But
God
hath
all
the
properties
of
a
good
King
in
him
.
Yea
they
are
all
originally
in
him
,
as
in
the
head
,
fountaine
and
well-spring
.
The
properties
that
are
in
other
good
Kings
are
deriued
from
him
.
He
hath
them
infinitely
aboue
all
measure
.
We
may
well
therfore
be
assured
that
the
kingdome
being
Gods
,
he
being
our
King
and
Soueraigne
,
we
may
boldly
present
our
suites
to
him
,
and
confidently
expect
the
accomplishment
of
our
desires
.
Well
did
he
know
this
,
that
did
vsually
in
his
Petitions
to
God
,
stile
him
King
,
saying
,
Hea●ken
vnto
the
voice
of
my
crie
,
Thou
art
my
KING
O
God
:
command
deliuerance
for
Iaakob
.
God
is
my
KING
of
old
working
saluation
.
Wherfore
take
due
and
true
notice
of
thine
estate
,
Thine
is
the
kingdome
.
§.
230.
Of
Gods
power
.
How
it
strengthenth
faith
in
Prayer
.
Q.
HOw
doth
Gods
power
enforce
our
desire
?
A.
It
sheweth
how
able
God
is
to
grant
whatsoeuer
we
desire
of
him
.
A
King
may
be
ready
and
willing
to
heare
his
subiects
suits
,
but
if
withall
hee
be
not
able
to
grant
their
Petitions
,
and
to
effect
their
desires
,
what
confidence
can
they
haue
in
calling
vpon
him
?
when
a
poore
subiect
thus
cryed
to
a
mortall
King
,
Helpe
,
ô
Lord
,
my
King
:
he
answered
,
If
the
Lord
do
not
helpe
thee
,
whence
shall
I
helpe
thee
?
What
heart
can
a
subiect
haue
to
go
to
such
a
Soueraigne
?
There
may
be
more
hope
of
helpe
from
him
that
is
vnwilling
,
then
from
him
that
is
vnable
.
[
b
](A01975-e115480-b)
b
Ier.
32.
17
,
27.
Ost
therefore
is
Gods
power
alledged
to
strength●n
our
faith
in
prayer
:
Q.
A.
[
*
](A01975-e115570-b)
*
§.
●11
.
wee
haue
before
shewed
that
God
is
able
to
do
many
things
which
he
will
not
do
.
Though
[
c
](A01975-e115580-b)
c
Mat.
26.
53.
Christ
knew
that
his
Father
could
haue
sent
more
then
twelue
legions
of
Angels
to
rescue
him
,
yet
because
he
also
knew
that
it
was
the
will
of
his
Father
at
that
time
to
deliuer
him
into
the
hands
of
his
enemies
,
he
would
not
pray
for
those
legions
to
be
sent
.
Though
God
be
able
at
any
time
to
preserue
any
people
from
any
iudgment
,
yet
when
his
will
is
not
to
deliuer
them
,
the
prayers
of
[
d
](A01975-e115590-b)
d
Ezek.
14
▪
14.
Noah
,
Daniel
,
and
Iob
,
or
of
[
e
](A01975-e115620-b)
e
ler.
15.
1.
Moses
,
and
Samuel
,
shall
not
be
of
force
for
them
.
[
f
](A01975-e115650-b)
f
1.
Sam.
16.
1.
Samuel
prayed
for
Saul
,
but
was
not
heard
.
Q.
How
then
is
Gods
power
a
ground
of
faith
?
A.
In
that
it
is
ioyned
with
his
willingnesse
.
Therefore
it
is
here
added
to
his
kingdome
,
[
a
](A01975-e115720-b)
a
§.
229.
which
wee
haue
shewed
to
set
out
his
readinesse
to
heare
.
They
who
place
their
confidence
on
Gods
power
aright
,
are
not
ignorant
thereof
.
Instance
the
Leper
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
cleane
.
In
those
things
whereof
we
haue
euidence
for
Gods
willingnesse
,
we
may
with
confidence
rest
vpon
Gods
power
for
the
obtaining
of
them
.
Wherefore
,
well
acquaint
thy selfe
with
Gods
Word
,
and
with
his
promises
therein
,
that
thereby
thou
maist
bee
well
instructed
in
the
things
which
God
is
willing
to
grant
,
and
so
with
greater
confidence
trust
to
his
power
.
§.
231.
Of
Gods
glory
.
How
it
setleth
the
soule
for
obtaining
her
desire
.
Q.
HOw
doth
Gods
glory
encourage
vs
,
with
confidence
to
call
on
God
?
A.
It
implyeth
a
concurring
of
his
will
and
power
together
.
Gods
glory
is
the
maine
end
that
he
aimeth
at
in
all
things
.
The
Lord
hath
made
all
things
for
himselfe
:
namely
,
to
set
out
his
glorie
.
The
things
therefore
which
tend
to
his
glory
hee
will
assuredly
grant
.
For
they
are
none
of
those
things
which
were
[
b
](A01975-e115830-b)
b
§.
210.
before
noted
to
import
impotencie
,
or
imperfection
:
and
in
that
regard
are
within
the
compasse
of
his
power
.
But
they
are
the
things
which
God
aimeth
at
,
&
which
hee
hath
ordained
to
be
done
:
&
in
that
regard
,
no
doubt
can
be
made
of
Gods
willingnes
to
grant
them
.
Seeing
then
that
God
is
able
to
do
whatsoeuer
he
is
willing
to
do
:
And
seeing
that
whatsoeuer
God
is
able
&
willing
to
do
shall
be
done
:
and
seeing
that
the
things
which
tend
to
Gods
glory
God
is
both
able
and
willing
to
do
,
wil
not
this
conclusion
necessarily
follow
fion
those
premises
,
The
things
which
are
asked
of
God
for
the
glory
of
God
shal
assuredly
be
granted
?
How
fitly
therfore
doth
Christ
hauing
prescribed
sundry
Petitions
,
which
all
tend
to
the
glory
of
God
,
teach
vs
to
put
God
in
minde
of
his
glory
for
strengthening
our
faith
in
obtaining
them
?
That
this
motiue
taken
from
Gods
glory
,
may
rightly
bee
vsed
in
prayer
,
and
thy
faith
be
strengthened
thereby
,
be
sure
that
all
the
Petitions
,
which
thou
preferrest
to
God
,
do
make
to
Gods
glory
.
Let
them
not
bee
to
satisfie
thy
lusts
:
aske
and
not
receine
.
§.
232.
Of
Gods
vnchangeable
Eternitie
.
How
it
maketh
vs
rest
on
God
for
obtaining
our
desires
.
Q.
HOw
doth
Gods
vnchangeable
eternitie
enbolden
vs
in
faith
to
call
vpon
God
?
A.
It
maketh
vs
confidently
to
expect
what
God
hath
formerly
granted
:
and
to
doe
for
vs
that
which
hee
hath
alwayes
done
for
them
that
haue
called
on
him
,
and
beleeued
in
him
.
On
this
ground
the
Psalmist
thus
pleadeth
,
Our
fathers
trusted
in
thee
:
they
trusted
,
and
thou
didst
deliuer
them
:
They
cryed
vnto
thee
,
and
were
deliuered
:
they
trusted
in
thee
,
and
were
not
confounded
.
This
pleading
of
Gods
former
dealings
implyeth
faith
in
Gods
vnchangeable
continuing
to
bee
the
same
God
:
the
same
God
in
our
time
,
that
he
was
of
old
in
our
fathers
time
:
the
same
God
to
vs
,
that
hee
was
to
our
fathers
.
[
b
](A01975-e115990-b)
b
Psal.
74.
13
,
&c.
On
this
ground
it
hath
beene
vsuall
with
Saints
to
call
to
minde
,
[
c
](A01975-e116020-b)
c
Psal.
105.
5.
call
on
others
to
remember
the
same
.
The
Prophet
rendereth
this
reason
,
of
declaring
Gods
former
dealings
,
to
posteritie
,
[
d
](A01975-e116030-b)
d
Psal.
78.
7.
That
they
might
set
their
hope
in
God
.
Were
not
the
Kingdome
,
Power
,
and
Glory
Gods
FOR
EVER
,
Were
not
God
euer
the
same
God
,
this
argument
taken
from
Gods
former
fauours
,
and
Gods
former
workes
,
would
be
of
little
force
to
make
succeeding
ages
to
trust
in
him
.
Wherefore
that
all
ages
might
in
faith
call
vpon
God
,
and
with
confidence
depend
on
him
to
be
heard
and
helpt
:
yea
that
they
who
haue
once
beene
heard
and
helpt
might
hold
on
in
calling
vpon
God
and
seeking
helpe
of
him
euery
day
,
euen
all
the
dayes
of
their
life
,
fitly
doth
the
Lord
adde
this
clause
FOR
EVER
,
to
set
out
the
immutable
eternitie
of
God
himselfe
,
and
of
all
his
properties
,
as
of
his
Soueraignty
,
Omnipotencie
,
and
Excellencie
.
Oft
meditate
hereon
,
that
thou
maist
with
as
strong
confidence
call
on
God
as
Abraham
,
Dauid
,
the
Prophets
,
Apostles
,
and
other
Saints
haue
done
:
but
with
this
Prouiso
that
thou
endeuour
to
be
such
as
they
were
,
and
so
to
call
on
him
as
they
did
:
for
God
for
euer
remaineth
the
same
:
and
casteth
his
gracious
eye
vpon
the
same
kinde
of
persons
.
Thus
much
of
the
application
of
the
particular
properties
of
God
to
all
the
Petitions
in
generall
.
Each
Petition
shall
further
be
applyed
to
each
propertie
.
§.
233.
Of
the
speciall
relation
which
the
seuerall
Petitions
haue
to
the
Kingdome
of
God
.
Q.
WHat
particular
respects
hath
euery
of
the
Petitions
to
Gods
Kingdome
?
A.
1.
It
appertaines
to
a
King
to
haue
his
●onour
aduanced
.
[
a
](A01975-e116180-b)
a
Math.
5.
35.
The
Lord
forbiddeth
to
sweare
by
Ierusalem
because
▪
it
is
the
Citie
of
the
great
King
:
so
as
the
things
of
the
great
King
must
not
be
profaned
:
the
King
is
dishonoured
thereby
,
which
he
will
not
brooke
.
The
Lord
will
giue
strength
to
his
King
,
and
exalt
the
horne
of
his
anointed
,
It
is
fit
for
a
King
to
be
exalted
,
and
haue
his
name
hallowed
.
Good
ground
therefore
there
is
to
make
this
Petition
,
Hallowed
be
thy
name
,
to
him
whose
the
kingdome
is
.
2.
It
cannot
bee
doubted
but
that
a
King
will
maintaine
his
Kingdome
.
It
belongeth
to
him
so
to
doe
.
Who
should
doe
it
,
if
not
he
?
the
Kingdome
is
,
Thy
Kingdome
come
.
3.
Obedience
is
most
due
to
a
King
.
Of
Christ
the
King
of
the
Church
it
is
foretold
that
All
Kings
shall
fall
downe
before
him
:
All
Nations
shall
serue
him
.
Yea
wee
are
commanded
to
serue
him
,
the
kingdome
is
,
this
Petition
,
Thy
will
bee
done
?
4.
A
King
prouides
all
needfull
things
for
his
Subiects
.
So
much
is
noted
in
the
description
of
a
good
King
,
He
shall
come
downe
like
raine
vpon
the
mowen
grasse
,
and
as
showers
that
water
the
earth
:
In
his
dayes
shall
be
aboundance
of
peace
.
May
wee
not
now
pray
thus
,
Giue
vs
this
day
our
dayly
bread
,
to
him
whose
the
kingdome
is
?
5.
It
is
in
the
power
of
the
highest
to
forgiue
.
If
the
King
grant
a
Pardon
to
a
Traitor
,
who
can
condemne
him
?
Christ
sitting
in
iudgement
,
to
shew
what
authoritie
hee
had
to
absolue
and
condemne
,
King
.
The
KING
shall
say
,
Come
ye
blessed
,
&c.
and
He
shall
say
depart
you
cursed
,
&c.
Great
reason
therfore
there
is
thus
to
pray
,
Forgiue
vs
our
debts
,
to
him
whose
the
kingdome
is
,
6.
It
is
a
Kings
Office
to
deliuer
his
Subiects
from
their
enemies
,
and
from
the
euils
which
may
befall
them
.
Fitly
to
this
purpose
saith
the
Prophet
.
The
Lord
hath
taken
away
thy
iudgements
:
hee
hath
cast
out
thine
enemies
:
The
King
of
Israel
,
euen
the
Lord
is
in
the
middest
of
thee
:
thou
shalt
not
see
euill
any
more
.
We
haue
therefore
iust
cause
to
say
,
Leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
,
to
him
whose
the
Kingdome
is
.
§.
234.
Of
the
speciall
relation
which
the
seuerall
Petitions
haue
to
Gods
power
.
Q.
WHat
particular
respect
hath
euery
of
the
Petitions
to
Gods
power
?
A.
1.
To
haue
Gods
name
rightly
and
duely
hallowed
requireth
a
diuine
power
.
The
Lord
strong
and
mighty
,
is
the
King
of
Glory
.
Wherefore
to
hallow
Gods
name
must
bee
desired
and
expected
of
him
whose
the
power
is
.
2.
Gods
Kingdome
can
not
bee
perfected
but
by
almightie
power
.
For
many
and
mighty
are
the
enemies
thereof
.
Few
,
and
weake
are
the
true
members
and
friends
thereof
.
They
therefore
that
speake
of
the
glory
of
Gods
kingdome
,
talke
of
his
power
.
So
as
this
Petition
,
Thy
kingdome
come
,
is
to
bee
made
to
him
,
whose
the
power
is
.
3.
By
a
strong
hand
it
is
that
mortal
sinful
men
are
brought
to
do
Gods
will
.
With
men
it
is
impossible
.
To
him
therefore
whose
the
power
is
,
it
is
requisite
thus
to
pray
,
Thy
will
be
done
on
earth
.
4.
All
our
necessities
cannot
bee
fupplied
but
by
a
diuine
power
.
If
the
Lord
helpe
thee
not
,
whence
shall
I
helpe
thee
?
out
of
the
barn-floore
,
or
out
of
the
wine-presse
?
God
is
able
to
make
all
grace
abound
towards
you
,
that
ye
alwaies
hauing
all
sufficiency
in
all
things
,
may
abound
to
euery
good
worke
.
As
therefore
wee
would
haue
our
desire
granted
,
so
let
vs
say
,
Giue
vs
this
day
our
daily
bread
,
to
him
,
whose
the
power
is
.
5.
Whether
is
it
easier
to
say
to
the
sicke
of
the
palsie
,
Thy
sinnes
are
forgiuen
thee
,
or
to
say
,
Arise
,
and
take
vp
thy
bed
and
walke
?
Both
are
done
by
the
same
power
,
which
is
diuine
,
omnipotent
.
Make
therefore
to
him
whose
the
power
is
this
Petition
,
Forgiue
vs
our
debts
.
6.
To
bee
able
to
stand
against
the
assaults
of
Satan
,
the
power
is
,
wee
must
pray
,
Leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
§.
235.
Of
the
speciall
relation
which
the
seuerall
Petitions
haue
to
Gods
glorie
.
Q.
WHat
particular
respect
hath
euery
of
the
Petitions
to
Gods
glory
?
A.
1.
The
hallowing
of
Gods
Name
is
the
chiefest
part
of
his
glory
.
I
will
be
sanctified
,
saith
the
Lord
,
in
them
that
come
nigh
to
me
,
and
before
all
the
people
I
will
bee
glorified
.
By
being
sanctified
,
or
hallowed
,
God
is
glorified
.
In
faith
therefore
we
may
thus
pray
,
Hallowed
be
thy
name
,
to
him
whose
the
gloryis
.
2.
Gods
Kingdome
is
the
prime
place
of
his
glory
.
the
place
where
his
honour
dwelleth
.
To
the
Church
the
peculiar
Kingdome
of
God
it
is
said
,
The
glory
of
the
Lord
is
risen
vpon
thee
:
his
glory
shall
bee
seene
vpon
thee
.
Confidently
therefore
to
him
whose
the
glory
is
wee
may
make
this
sute
,
Thy
Kingdome
come
.
3.
The
creature
cannot
better
glorifie
God
then
by
obeying
his
will
.
is
my
Father
glorified
that
yee
beare
much
fruit
.
To
obey
is
better
then
Sacrifice
.
Hee
therefore
that
prayeth
,
Thy
will
be
done
,
to
him
,
whose
the
glory
●s
,
may
be
s●re
to
haue
his
prayer
granted
.
4.
The
diuine
prouidence
in
temporall
blessings
much
amplifieth
Gods
glory
.
his
glory
.
They
shall
speake
of
thy
glory
,
by
way
of
explication
,
hee
reckoneth
vp
many
euidences
of
Gods
prouidence
in
temporall
blessings
,
thus
,
The
eyes
of
all
waite
vpon
thee
:
thou
giuest
them
their
meate
in
due
season
,
&c.
His
glory
therefore
whose
the
glory
is
will
moue
him
to
grant
this
Petition
,
Giue
vs
this
day
our
daily
bread
.
5.
The
glory
of
God
is
exceedingly
commended
by
pardoning
sinne
.
To
the
praise
of
the
glory
of
his
grace
we
haue
forgiuenesse
of
sinne
.
In
much
confidence
therefore
thou
maist
say
Forgiue
vs
our
debts
,
to
him
whose
the
glory
is
.
6.
Preseruation
and
deliuerance
of
Saints
from
euill
much
magnifieth
and
setteth
forth
the
glory
of
God
.
Where
the
Prophet
reckoneth
vp
many
deliuerances
which
God
gaue
to
his
people
,
They
shall
feare
the
Name
of
the
Lord
from
the
West
:
and
his
glory
from
the
rising
of
the
Sun
.
And
on
the
same
ground
saith
God
himselfe
,
I
will
set
my
glory
among
the
heathen
.
This
Petition
,
Leade
vs
not
into
temptation
but
deliuer
vs
from
euill
,
may
in
faith
be
made
to
him
whose
the
glory
is
.
§.
236.
Of
the
speciall
relation
which
the
seuerall
Petitions
haue
to
Gods
vnchangeable
eternitie
.
Q.
WHat
particular
respect
bane
euery
of
the
Petitions
to
Gods
immutable
eternity
?
A.
1.
Gods
Name
is
for
euer
,
2.
His
Kingdome
is
an
euerlasting
Kingdome
.
3.
Gods
will
is
to
be
done
thorow-out
all
Ages
,
by
vs
,
by
our
sonnes
,
by
our
sonnes
sonnes
.
Wee
may
therefore
well
make
these
Petitions
.
Hallowed
be
thy
name
,
Thy
Kingdome
come
,
Thy
will
be
done
,
though
they
be
of
euerlasting
and
immutable
matters
,
to
the
eternall
God
whose
the
Kingdome
is
,
and
the
power
,
and
the
glory
FOR
EVER
.
4.
We
euery
day
want
bread
,
so
shall
we
doe
as
long
as
we
liue
.
whosoeuer
drinketh
of
this
water
shall
thirst
againe
.
5.
Our
Fathers
of
old
to
our
time
haue
sinned
:
6.
The
Diuel
hath
beene
a
murtherer
from
the
beginning
,
Giue
vs
this
day
our
daily
bread
,
And
forgiu●
vs
our
debts
,
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
,
haue
neede
to
be
well
instructed
in
Gods
eternity
,
and
immutability
.
For
in
faith
we
may
make
the
forenamed
Petitions
concerning
our
perpetuall
needs
to
him
whose
Kingdome
,
and
power
,
and
glory
is
FOR
EVER
.
Hitherto
of
the
acknowledgement
of
Gods
properties
as
they
haue
relation
to
the
Petitions
,
and
are
reasons
to
enforce
them
.
The
said
acknowledgement
is
further
to
bee
considered
singly
and
simply
by
it selfe
.
§.
237.
Of
the
necessary
vse
of
this
clause
,
Thine
is
the
Kingdome
,
and
the
power
and
the
glory
for
euer
.
Q.
WHat
doth
the
acknowledgement
of
Gods
properties
singly
considered
import
?
A.
A
forme
of
praise
.
Thine
,
O
Lord
,
is
the
greatnesse
,
and
the
power
,
and
the
glory
,
&c.
Thus
is
this
clause
(
Thine
is
the
Kingdome
and
the
power
,
and
the
glory
for
euer
)
the
second
part
of
the
Lords
Prayer
:
whereby
the
perfection
of
that
Prayer
is
set
out
.
Petition
&
Praise
.
It
is
certaine
that
those
words
are
not
of
the
euangelicall
Text
,
but
were
inserted
by
the
Greekes
.
But
as
diligent
searchers
into
all
sorts
of
greeke
copies
,
as
he
,
haue
found
it
,
not
onely
in
the
expositions
and
commentaries
of
greeke
Fathers
,
but
also
in
most
of
the
greeke
copies
of
the
New
Testament
.
And
the
ancient
Syriack
translator
,
who
was
none
of
the
greeke
expositors
,
hath
it
.
Yea
many
of
the
Latine
Fathers
also
make
mention
thereof
,
as
of
a
part
of
the
Lords
Prayer
,
though
some
of
them
sometimes
in
their
expositions
haue
omitted
it
.
Obiect
.
Saint
Luke
hath
left
out
this
clause
.
Luke
11.
1.
&c.
Answ.
The
History
which
Saint
Luke
recordeth
as
an
occasion
of
setting
downe
the
Lords
Prayer
,
is
not
the
same
which
Saint
Mathew
recordeth
,
but
another
.
The
occasion
mentioned
by
Saint
Mathew
was
this
.
The
hypocriticall
Pharisees
got
to
themselues
the
name
of
deuout
persons
by
their
frequent
,
and
much
praying
.
But
Christ
obseruing
their
Deuotion
to
be
but
plaine
superstition
,
discouereth
sundry
of
their
aberrations
both
in
the
manner
and
also
in
the
matter
of
their
prayers
,
and
to
giue
his
Disciples
and
others
a
patterne
,
whereunto
if
they
held
close
,
they
might
sufficiently
be
directed
in
the
matter
and
manner
of
prayer
,
he
prescribeth
that
forme
which
is
thereupon
called
the
Lords
Prayer
.
It
was
therefore
necessary
that
this
patterne
of
Prayer
should
be
perfect
,
without
deficiency
,
or
superfluity
.
The
occasion
mentioned
by
Saint
Luke
was
this
.
Iohn
the
Baptist
had
declared
to
his
Disciples
what
things
especially
they
should
by
prayer
aske
of
God
.
Thereupon
Christs
Disciples
entreate
their
Master
to
doe
the
like
for
them
.
On
this
occasion
therefore
it
was
sufficient
for
Christ
to
note
out
such
principall
points
as
were
most
behoofull
to
be
asked
of
God
,
though
hee
did
not
prescribe
so
perfect
a
forme
as
that
which
is
recorded
in
his
Sermon
on
the
Mount
.
Let
it
now
bee
well
considered
,
whether
they
that
vse
the
Lords
Prayer
as
a
perfect
patterne
,
haue
sufficient
cause
from
Lukes
not
mentioning
of
this
forme
of
praise
,
cleane
to
omit
it
.
Surely
as
Saint
Mathew
hath
recoded
this
prayer
,
Christ
vttered
it
,
and
so
is
it
to
be
vsed
of
vs
,
when
it
is
vsed
as
a
forme
or
patterne
of
Prayer
.
§.
238.
Of
adding
Praise
to
Petition
.
Q.
WHat
doth
the
adding
of
this
last
part
of
the
Lords
Prayer
to
the
former
import
?
A.
Praise
must
be
added
to
Petition
.
If
[
a
](A01975-e118120-b)
a
Psal.
50.
15.
Phil.
4
▪
6.
expresse
precepts
,
approued
[
b
](A01975-e118140-b)
b
Dan.
6.
10.
Col.
1
▪
3.
practises
,
pretious
[
c
](A01975-e118150-b)
c
1
Sam.
2.
30.
Psal.
50.
23.
promises
,
gracious
[
d
](A01975-e118160-b)
d
Luk.
17.
19.
approbations
,
plentifull
[
e
](A01975-e118170-b)
e
2.
Chr.
20.
22.
remunerations
,
be
motiues
to
stirre
vs
vp
to
performe
a
dutie
,
motiues
are
not
wanting
to
prouoke
vs
to
praise
God
:
especially
to
prouoke
such
as
haue
the
Spirit
of
supplication
bestowed
vpon
them
:
and
haue
a
ready
minde
,
and
forward
will
to
present
Petitions
vnto
God
according
to
their
needs
.
For
1.
Praise
is
the
end
of
Petitions
.
Wee
call
vpon
God
for
such
and
such
blessings
that
we
may
praise
and
blesse
God
for
the
same
.
Saue
vs
O
God
of
our
saluation
,
that
we
may
giue
thankes
to
thy
holy
Name
,
and
glory
in
thy
praise
.
2.
Praise
maketh
Petition
powerfull
.
For
God
is
most
willing
and
ready
to
grant
their
Petitions
,
whose
heart
hee
knoweth
to
be
ready
and
willing
to
praise
him
.
To
giue
praise
for
former
benefits
is
an
effectuall
meanes
to
obtaine
further
benefits
.
The
tradese-man
that
dealeth
with
a
chap-man
that
is
carefull
to
pay
for
wares
formerly
receiued
,
will
bee
ready
to
trust
him
with
more
,
according
to
his
neede
.
On
this
direction
,
Offer
vnto
God
thanksgiuing
,
Call
vpon
mee
in
ihe
day
of
trouble
,
and
I
will
deliuer
thee
.
3.
Praise
is
a
due
debt
which
Petitioners
are
bound
to
pay
.
He
that
inuiteth
thee
to
call
on
him
,
and
promiseth
to
deliuer
thee
,
requireth
and
expecteth
this
recompence
,
thou
shalt
glorifie
me
.
4.
Praise
is
all
that
we
can
returne
vnto
God
for
all
his
benefits
to
vs
.
What
shall
I
render
to
the
Lord
for
all
his
benefits
towards
me
,
this
answer
was
giuen
,
I
will
take
the
cup
of
saluation
:
that
is
,
I
will
offer
a
solemne
Sacrifice
,
wherein
and
whereby
I
will
shew
the
deliuerances
,
and
preseruations
which
God
hath
afforded
to
me
.
For
by
way
of
exposition
hee
addeth
a
little
after
,
I
will
offer
the
Sacrifice
of
Thanksgiuing
.
5.
Praise
is
an
euidence
of
that
good
respect
wee
beare
to
God
.
By
Petition
we
shew
the
respect
which
wee
beare
to
our selues
.
Haue
mercy
on
vs
,
shewed
a
care
of
their
owne
welfare
:
onely
one
,
who
returned
to
giue
glory
to
God
,
shewed
his
care
of
Gods
honour
.
6.
Praise
moueth
God
to
shew
good
respect
to
man
.
For
he
that
thus
said
,
Th●m
that
honour
mee
will
I
honour
,
will
performe
what
he
hath
said
.
7.
Praise
is
the
greatest
honour
that
wee
can
giue
to
God
.
For
thus
saith
the
Lord
himselfe
,
Who
so
offereth
praise
glorifieth
me
.
8.
To
praise
God
is
the
most
heauenly
exercise
that
in
this
world
can
be
performed
.
The
celestiall
spirits
spend
their
time
therein
,
Reu.
5.
13.
And
7.
11
,
12.
&
.
19.
1.
&c.
9.
A
setting
forth
of
Gods
praise
,
is
an
especiall
meanes
to
quicken
the
spirit
,
and
to
make
the
heart
the
more
ready
to
prayer
,
and
the
more
cheerefull
therein
.
When
the
Psalmists
heart
was
set
to
Praise
the
Lord
,
Awake
vp
my
glory
,
awake
Psaltery
and
Harpe
,
I
my selfe
will
awake
early
.
When
the
Spirit
of
a
man
is
dull
and
heauy
,
so
as
he
cannot
pray
,
let
him
meditate
on
Gods
mercies
and
other
excellencies
,
and
set
himselfe
to
praise
God
,
and
hee
shall
finde
a
spirituall
vigour
thereby
put
into
him
.
10.
Ingratitude
is
one
of
the
most
odious
vices
that
can
be
:
detestable
to
God
and
man
.
sonnes
of
God
,
they
vnmindfull
of
Gods
gracious
calling
,
mixed
themselues
with
daughters
of
men
:
which
made
God
repent
that
he
had
made
man
,
and
thereupon
he
brought
vpon
the
world
that
generall
deluge
,
wherewith
he
swept
away
all
but
eight
persons
.
§.
239.
Of
praising
God
.
How
it
is
done
.
Q.
WHat
is
it
to
praise
God
?
A.
1.
To
acknowledge
God
to
be
what
he
is
.
Thus
doth
Moses
in
his
Psalme
of
thanksgiuing
praise
God
,
saying
,
The
Lord
is
a
man
of
warre
:
Iehouah
is
his
name
.
2.
To
attribute
to
God
that
which
is
his
:
as
Christ
doth
in
this
forme
;
Thine
ô
Lord
,
is
the
greatnesse
,
and
the
power
,
and
the
glory
,
&c.
3.
To
ascribe
to
God
that
which
is
done
by
him
.
Thus
doth
[
c
](A01975-e118780-b)
c
Exod.
15.
4.
Moses
praise
God
,
by
ascribing
to
him
the
ouerthrow
of
Pharaoh
and
his
hoast
.
So
doth
[
d
](A01975-e118810-b)
d
Psal.
107.
2
,
3.
&c.
the
Psalmist
in
most
of
his
Psalmes
of
praise
.
4.
To
professe
that
which
God
giueth
to
be
giuen
of
him
:
[
e
](A01975-e118860-b)
e
1.
Chro.
29.
14
▪
&c.
All
things
come
of
thee
,
and
of
thine
owne
haue
we
giuen
thee
.
5.
To
declare
to
others
all
the
forenamed
points
concerning
God
.
To
this
purpose
saith
Dauid
,
Giue
thankes
vnto
the
Lord
,
make
knowne
his
deeds
among
the
people
.
Sing
vnto
him
:
sing
Psalmes
vnto
him
:
talke
ye
of
all
his
wondrous
workes
.
And
againe
,
I
will
declare
thy
name
vnto
my
brethren
:
in
the
middest
of
the
congregation
will
I
praise
thee
.
6.
To
worship
God
in
testimonie
of
all
the
said
points
:
as
is
euident
by
this
exhortation
,
Giue
vnto
the
Lord
the
glorie
due
to
his
Name
:
bring
an
offering
,
and
come
before
him
:
worship
the
Lord
,
&c.
By
all
these
particular
branches
of
praising
God
gathered
out
of
the
Scriptures
,
it
is
most
cleare
,
that
by
praising
and
glorifying
God
,
we
giue
nothing
at
all
to
God
:
but
onely
what
he
is
,
what
is
●is
,
what
is
done
,
or
giuen
by
him
,
is
acknowledged
and
declared
,
and
God
with
due
respect
reuerenced
and
adored
.
Which
as
it
directeth
vs
how
to
praise
God
,
so
it
setteth
out
Gods
goodnesse
in
accepting
that
which
is
his
owne
,
as
giuen
to
him
by
vs
:
and
also
it
discouereth
the
peruerse
disposition
of
vngratefull
persons
,
who
do
as
much
as
in
them
lieth
to
with-hold
from
God
that
which
is
his
owne
,
and
most
due
vnto
him
.
§.
240.
Of
the
things
for
which
God
is
to
be
praised
.
Q.
WHich
are
the
Principall
grounds
for
which
God
is
to
be
praised
?
A.
1.
His
Excellencie
in
himselfe
.
2.
His
Soueraigntie
aboue
vs
.
3.
His
Mercie
towards
vs
.
All
these
shew
that
God
is
most
worthy
of
all
praise
.
1.
Excellencie
in
any
thing
is
praise
worthy
:
as
excellencie
of
knowledge
,
excellencie
of
wisedome
,
excellencie
of
power
and
strength
,
excellencie
of
any
vertue
,
yea
excellencie
of
eloquence
,
excellencie
of
beautie
and
euerie
other
excellencie
.
It
is
said
of
the
woman
whose
excellencies
were
many
,
Shee
shall
be
praised
:
and
Let
her
owne
workes
praise
her
:
But
[
*
](A01975-e119100-b)
*
§.
218.
we
haue
shewed
that
all
excellencies
are
in
God
.
Yea
the
excellencies
which
are
in
creatures
are
Gods
,
because
they
come
all
from
God
.
If
therfore
praise
be
due
to
any
,
much
more
to
God
.
That
very
praise
which
in
any
respect
may
lawfully
be
giuen
to
any
creature
,
is
most
properly
due
to
him
.
Where
Dauid
blesseth
A●igail
for
her
wise
aduise
,
he
first
blesseth
God
that
sent
her
,
saying
,
Blessed
be
the
Lord
which
sent
thee
this
day
to
meet
me
:
and
blessed
be
thy
aduise
,
and
blessed
be
thou
,
&c.
But
because
Herod
gaue
not
God
the
glorie
which
was
giuen
to
him
he
was
eaten
of
wormes
.
Besides
there
are
such
infinitely
surpassing
excellencies
in
God
,
as
no
creature
is
capable
of
:
as
Selfe-existencie
,
Etermitie
,
All-sufficiency
,
Immutabilitie
,
Omnipotencie
,
Vbiquitie
,
&c.
That
praise
therefore
is
due
to
God
,
who
is
like
vnto
thee
,
ô
Lord
,
amongst
the
Gods
?
Who
is
like
thee
,
glorious
in
holinesse
,
fearefull
in
praises
,
&c.
There
is
none
holy
as
the
Lord
:
for
there
is
none
beside
thee
:
neither
is
there
any
rocke
like
our
God
.
Great
is
the
Lord
,
and
greatly
to
be
praised
.
Thus
we
see
how
Gods
excellencie
ministreth
iust
and
great
cause
of
praising
God
.
If
when
we
are
about
to
praise
God
,
our
hearts
were
deepely
fixed
on
a
due
meditation
and
serious
consideration
of
Gods
excellencies
,
they
would
bee
much
quickened
vnto
this
heauenly
dutie
of
praising
God
.
2.
Soueraigntie
maketh
one
to
be
much
praised
.
Who
more
praised
then
Kings
?
They
are
praised
for
the
things
praise-worthy
in
their
owne
persons
,
and
praise-worthy
in
their
subiects
.
If
in
a
kingdome
there
be
learned
Deuines
,
faithfull
Ministers
,
iust
Magistrates
,
wise
Counsellers
,
valiant
Souldiers
,
victorious
Captaines
,
skilfull
Artificers
,
industrious
Husbandmen
,
obedient
Subiects
,
the
King
is
much
praised
for
them
all
:
and
it
is
supposed
that
his
wise
and
good
gouernment
is
the
cause
of
all
.
Besides
praise
vseth
to
be
proportioned
according
to
the
dignitie
wherein
men
are
.
The
higher
a
mans
place
is
,
the
more
praise
vseth
to
be
giuen
to
him
.
Kings
therefore
being
the
highest
in
their
Dominions
,
greatest
praise
vseth
to
bee
giuen
to
them
.
But
God
hath
beene
[
a
](A01975-e119270-b)
a
§
▪
207.
prooued
to
be
the
most
supreme
and
absolute
Soueraigne
ouer
all
,
The
King
of
Kings
.
On
this
ground
we
are
thus
incited
to
praise
God
,
Sing
praises
to
God
,
sing
praises
,
sing
praises
to
our
KING
,
sing
praises
:
for
God
is
the
King
of
all
the
earth
,
&c.
This
reason
is
giuen
of
the
heauenly
Halelu-iah
,
For
the
Lord
God
omnipotent
reigneth
.
As
God
by
his
Soueraigntie
is
the
highest
of
all
,
so
by
vertue
of
his
prudent
gouernment
,
all
good
things
which
are
any
way
praise-worthy
,
are
indeed
done
.
They
that
haue
knowledge
hereof
,
and
can
in
truth
of
heart
acknowledge
as
much
,
will
assuredly
bee
ready
on
all
occasions
to
praise
God
.
3.
Kindnesse
,
goodnesse
,
and
mercie
are
the
things
which
do
most
of
all
enflame
the
heart
to
giue
praise
.
They
are
the
most
principall
obiect
of
praise
,
for
which
thankes
vseth
to
be
giuen
.
I
will
praise
thy
Name
,
for
thy
louing
kindnesse
.
all
nations
to
praise
the
Lord
,
on
this
ground
,
His
mercifull
kindnesse
is
great
towards
vs
.
After
hee
had
thus
set
out
the
goodnesse
of
God
,
The
Lord
is
gracious
,
and
full
of
compassion
:
slow
to
anger
,
and
of
great
mercie
:
the
Lord
is
good
to
all
,
and
his
tender
mercies
are
ouer
all
his
workes
,
he
maketh
this
inference
,
All
thy
workes
shall
praise
thee
,
ô
Lord
:
and
thy
Saints
shall
blesse
thee
.
Gods
mercies
therefore
,
the
maine
matter
of
praise
,
are
to
be
called
to
mind
,
and
to
be
set
in
order
,
when
we
go
about
to
praise
God
.
These
are
they
,
that
are
of
greatest
power
to
rouse
vp
our
dull
spirits
,
to
put
a
spirituall
life
into
vs
,
and
to
prouoke
vs
to
praise
the
Lord
.
I
haue
distinctly
laid
downe
these
in
The
whole
Armour
of
God
,
Treat
.
3.
Part.
2.
§.
63.
Now
in
that
the
forenamed
grounds
of
praise
are
onely
in
God
,
1.
[
a
](A01975-e119510-b)
a
Psal.
148.
13.
His
onely
is
true
excellencie
,
as
was
before
prooued
.
§.
218.
2.
[
b
](A01975-e119530-b)
b
Dan.
4
,
25.
His
Soueraigntie
onely
is
absolute
.
As
before
.
§.
207.
208.
3.
[
c
](A01975-e119550-b)
c
Math.
19.
17.
He
onely
is
good
.
And
[
d
](A01975-e119560-b)
d
Iam.
1.
17.
euery
good
thing
commeth
from
him
.
Idolaters
,
who
giue
praise
to
false
gods
(
as
[
e
](A01975-e119580-b)
e
Dan.
5
23.
Belshazzer
did
)
and
flatterers
,
who
vnduly
praise
men
(
as
[
f
](A01975-e119600-b)
f
Act.
12.
22.
Herods
people
did
)
depriue
God
of
that
glorie
which
is
due
to
him
.
Let
such
duely
weigh
the
fearefull
issue
that
befell
both
Belshazzer
and
Herod
.
How
farre
praise
may
be
giuen
to
men
,
is
declared
in
The
whole
Armour
of
God
.
Treat
.
3.
Part.
2.
§.
61.
Hitherto
of
the
Substance
of
the
Lords
Prayer
.
The
Circumstance
following
it
remaineth
to
be
handled
.
§.
241.
Of
the
meaning
and
vse
of
AMEN
being
prefixed
before
a
Speech
.
Q.
A.
The
Lord
God
of
my
Lord
the
King
say
so
too
:
that
is
,
as
other
Translators
turne
it
,
ratifie
it
.
The
Greeke
Translators
thus
turne
it
,
Be
it
done
.
The
root
from
whence
the
word
commeth
signifyeth
as
much
,
as
is
euident
by
this
phrase
in
Salomons
Prayer
,
O
God
of
Israel
,
let
thy
word
,
I
pray
thee
,
which
thou
spakest
vnto
Dauid
.
This
Particle
in
Scripture
is
diuersly
vsed
.
Sometimes
it
is
prefixed
before
that
which
is
vttered
:
and
sometimes
it
is
inferred
after
it
.
It
is
prefixed
before
Speeches
,
Amen
,
Amen
,
I
say
to
thee
,
except
a
man
bee
borne
againe
hee
can
not
see
the
Kingdome
of
God
.
And
because
Nicodemus
made
question
thereof
in
the
same
manner
hee
doth
againe
repeat
it
(
saying
,
Amen
,
Amen
,
I
say
to
thee
,
Except
a
man
bee
borne
of
water
and
of
the
Spirit
,
hee
can
not
enter
into
the
Kingdome
of
God
)
to
shew
that
it
was
a
true
,
certaine
,
sure
,
infallible
point
which
fell
not
from
his
mouth
vnawares
,
but
such
an
one
as
hee
durst
stand
to
,
yea
and
pawne
his
credit
thereupon
.
Q.
What
duties
doth
Amen
import
when
it
is
prefixed
before
a
Speech
?
A.
Two
especially
.
1.
Attention
.
2.
Beliefe
.
1.
Where
the
holy
Ghost
by
any
note
or
signe
setteth
out
the
Excellencie
,
Necessitie
,
Vtilitie
or
any
other
like
commendation
of
a
point
,
hee
requireth
vs
to
giue
more
then
ordinarie
attention
thereunto
.
I
say
vnto
you
,
there
shall
not
bee
left
here
one
stone
vpon
another
,
that
shall
not
be
throwne
downe
.
2.
Where
the
Holy
Ghost
knoweth
vs
to
bee
backward
and
hard
to
beleeue
such
Principles
as
be
of
an
infallible
veritie
,
he
vseth
asseuerations
,
&
obtestations
to
draw
vs
on
to
giue
the
more
credence
thereunto
.
Answerably
therefore
we
must
mixe
faith
with
our
hearing
of
such
points
.
To
this
purpose
when
Christ
obserued
vnbeliefe
,
§.
242.
Of
the
vse
of
AMEN
being
added
to
a
Speech
.
Q.
HOw
is
AMEN
added
to
a
speech
?
A.
1.
By
him
that
vttereth
a
speech
.
2.
By
him
,
or
them
that
heare
it
.
[
a
](A01975-e120290-b)
a
Ro
16
▪
24
,
27
It
was
vsuall
with
the
Apostles
when
they
made
a
prayer
,
[
b
](A01975-e120370-b)
b
1.
Kin.
1.
36.
onely
one
,
or
[
c
](A01975-e120380-b)
c
Neh.
5.
13.
many
together
.
Many
are
the
kindes
and
formes
of
speeches
whereunto
AMEN
is
in
Scripture
noted
to
be
added
,
as
1.
[
d
](A01975-e120420-b)
d
Rom.
15.
33.
Petitions
.
2.
[
e
](A01975-e120440-b)
e
Neh.
8.
6.
Benedictions
and
Praises
.
3.
[
f
](A01975-e120460-b)
f
Neh.
5.
13.
Imprecations
and
Curses
.
4.
[
g
](A01975-e120480-b)
g
1.
Ioh.
5
▪
21.
Exhortations
to
Duties
.
5.
[
h
](A01975-e120500-b)
h
Reu.
22.
20.
Declarations
of
Promises
.
6.
[
i
](A01975-e120520-b)
i
Reu.
1.
7.
Denunciations
of
Iudgements
.
Three
especiall
things
doth
AMEN
import
,
when
it
is
pronounced
after
any
of
the
fore-named
speeches
.
1.
True
assent
.
[
k
](A01975-e120580-b)
k
1.
Cor.
14
,
16.
This
the
Apostle
implyeth
,
where
hee
directeth
the
Church
to
pray
,
reade
and
preach
in
a
knowne
tongue
,
for
this
end
,
that
euen
the
vnlearned
Hearer
may
say
Amen
,
that
is
,
vnderstanding
what
hee
heareth
giue
assent
thereto
.
2.
Earnest
desire
.
When
the
Prophet
Ieremiah
heard
the
prophesie
of
Hananiah
concerning
the
returne
of
the
King
of
Iudah
to
his
Kingdome
,
and
the
other
Captiues
to
their
land
,
and
of
the
vessels
that
were
taken
away
,
to
the
Temple
,
though
hee
knew
that
to
bee
a
false
prophesie
,
yet
to
shew
how
earnestly
hee
desired
that
it
might
bee
so
,
[
l
](A01975-e120650-b)
l
Ier.
28.
6.
hee
saith
thereto
,
AMEN
:
and
fully
to
declare
what
hee
meant
thereby
,
hee
addeth
,
The
Lord
doe
so
:
the
Lord
performe
thy
words
,
&c.
3.
Stedfast
faith
.
[
m
](A01975-e120690-b)
m
Reu.
22.
20.
Where
Christ
maketh
a
promise
of
his
second
comming
,
saying
,
Surely
I
come
quickely
:
the
Church
,
to
shew
her
stedfast
faith
in
that
promise
,
saith
,
AMEN
,
which
importeth
thus
much
,
Lord
,
I
beleeue
what
thou
hast
said
:
Euen
so
,
come
Lord
Iesus
.
These
being
the
proper
ends
of
saying
Amen
,
Assent
,
Desire
and
Faith
,
it
is
without
contradiction
true
,
that
whosoeuer
saith
Amen
,
must
vnderstand
that
whereunto
he
saith
Amen
.
In
this
case
two
things
are
necessarily
to
bee
vnderstood
.
1.
[
n
](A01975-e120810-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
words
that
are
vttered
.
2.
[
o
](A01975-e120840-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
meaning
of
those
words
.
If
the
words
spoken
bee
not
vnderstood
,
into
the
aire
,
altogether
in
vaine
:
and
the
speaker
and
hearer
are
as
Barbarians
one
to
another
.
No
more
benefit
can
bee
receiued
by
the
words
of
a
man
not
vnderstood
,
then
by
the
indistinct
voice
of
an
vnreasonable
creature
.
But
suppose
the
words
bee
such
as
in
themselues
are
intelligible
,
being
English
words
to
an
English
man
,
yet
if
the
sence
and
meaning
of
them
bee
not
conceiued
,
they
are
to
no
better
purpose
then
words
of
a
strange
and
vnknowne
language
.
Words
haue
sometimes
a
figuratiue
sence
and
meaning
,
which
if
it
bee
not
vnderstood
,
the
proper
and
true
vse
and
benefit
of
them
is
lost
.
If
Christ
had
not
made
his
Disciples
to
vnderstand
the
sence
and
meaning
of
this
direction
,
Take
heed
and
beware
of
the
leauen
of
the
Pharisies
and
of
the
Sadduces
,
they
had
got
no
good
at
all
thereby
.
It
is
therefore
necessarie
that
as
the
words
themselues
,
so
the
proper
sence
of
them
be
well
vnderstood
.
Ob.
AMEN
is
an
Hebrew
word
:
that
language
is
vnderstood
of
very
few
:
why
then
is
it
vsed
of
all
Nations
,
of
all
people
in
all
Nations
,
learned
and
vnlearned
?
A.
[
q
](A01975-e120960-b)
q
Rom.
1.
15.
The
Apostles
,
though
they
spake
,
2.
Continuall
vse
hath
made
it
familiar
to
all
persons
,
of
all
languages
,
in
all
nations
.
So
as
it
is
euery
where
as
a
proper
vulgar
,
mother
word
.
Thus
these
two
Titles
Iesus
Christ
,
though
the
one
be
Hebrew
,
and
the
other
Greeke
,
are
made
so
familiar
,
as
in
all
languages
they
are
retained
.
3.
No
other
one
word
so
fit
for
the
purpose
,
can
in
any
other
language
be
inuented
,
as
Amen
is
.
Not
without
reason
therefore
,
and
iust
cause
is
it
,
that
it
hath
beene
made
a
word
of
all
languages
.
It
compriseth
vnder
it
whatsoeuer
is
expressed
or
vnderstood
in
and
by
the
speech
whereunto
it
is
added
.
These
words
,
Cursed
be
hee
that
confirmeth
not
all
the
words
of
this
Law
to
doe
them
)
had
a
large
extent
:
yet
the
AMEN
,
which
the
people
were
to
say
thereto
,
extended
it selfe
as
farre
.
§.
243.
Of
the
duties
which
AMEN
added
to
a
speech
implyeth
.
Q.
WHat
duties
are
implyed
by
the
vse
of
AMEN
after
a
speech
ended
?
A.
1.
Such
as
concerne
the
Speaker
.
2.
3.
Such
as
concerne
both
Speaker
and
Hearer
.
Three
duties
especially
are
required
of
him
that
vttereth
the
speech
whereunto
Amen
is
added
.
1.
To
speake
intelligibly
in
a
knowne
tongue
.
This
is
a
point
much
pressed
,
1.
Cor.
14.
2.
&c.
See
more
hereof
in
The
whole
Armour
of
God
▪
on
Ephes.
6.
18.
§.
87
,
88.
2.
To
sprake
audibly
,
so
as
they
which
are
to
say
Amen
,
may
heare
what
is
said
.
with
a
lowd
voice
.
Accordingly
the
Leuites
that
were
the
mouth
of
the
people
to
God
,
and
prayed
in
their
presence
,
cryed
with
a
loud
voice
vnto
the
Lord
their
God
.
Be
a
prayer
made
as
intelligibly
as
may
be
,
if
it
bee
not
heard
of
them
that
are
present
,
they
cannot
with
assent
,
desire
,
and
faith
say
Amen
.
3.
To
speake
disti●ctly
:
that
is
,
so
treatably
as
hearers
may
obserue
euery
Petition
,
and
euery
particular
point
for
which
thankes
is
giuen
.
It
is
expressely
noted
of
such
as
instructed
the
people
of
God
that
they
did
it
distinctly
:
Three
duties
also
are
required
of
them
who
say
Amen
to
a
speech
vttered
by
others
.
1.
To
attend
diligently
to
that
which
is
vttered
.
stand
vp
,
while
he
spake
.
That
gesture
implyeth
a
diligent
attention
.
If
our
minds
be
wandring
,
and
not
attentiue
to
that
which
is
vttered
,
what
assent
,
what
desire
,
what
faith
can
there
be
?
And
if
there
bee
none
of
these
,
to
what
end
is
Amen
said
?
Surely
it
is
a
plaine
mockage
of
God
.
2.
To
giue
assent
therto
.
If
with
the
mouth
Amen
be
vttered
and
no
assent
giuen
with
the
heart
,
heart
and
tongue
are
repugnant
,
and
no
better
censure
can
be
giuen
of
such
an
Amen
,
then
that
it
is
the
Amen
of
an
hypocrite
,
which
is
odious
and
detestable
to
God
?
How
shal
we
say
Amen
?
)
implyeth
assent
:
for
a
man
may
vtter
this
word
Amen
to
that
which
he
vnderstandeth
not
:
but
with
assent
of
minde
&
heart
he
cannot
say
Amen
.
3.
To
manifest
that
assent
.
saying
Amen
,
oft
vsed
in
Scripture
doth
import
a
manifestation
of
assent
.
For
that
which
is
said
and
vttered
,
is
manifested
.
This
manifestation
of
assent
on
the
hearers
part
,
must
bee
,
as
the
vttering
of
the
prayer
on
the
Speakers
part
,
the
whole
Armour
of
God
,
on
Ephes.
6.
18.
Treat
.
3.
Part.
2.
§
83.
audibly
.
Euery
hearer
in
an
assembly
must
vtter
Amen
,
as
loud
as
the
Minister
vttereth
the
prayer
.
In
many
places
it
is
put
off
onely
to
the
Clerke
.
But
herein
all
should
bee
Clearkes
.
There
is
mention
made
of
a
celestiall
sound
,
which
was
as
it
were
the
voice
of
a
great
multitude
,
and
as
the
voice
of
many
waters
,
and
as
the
voice
of
mighty
thundering
,
saying
,
Hallelu-iah
.
If
full
assemblies
in
our
Churches
did
all
of
them
andibly
after
a
prayer
say
Amen
,
so
audibly
as
the
sound
of
euery
ones
voice
there
present
might
come
at
least
to
the
Ministers
eares
,
it
would
be
such
a
sound
as
is
there
mentioned
,
as
heauenly
sound
:
A
sound
well
beseeming
a
Church
.
No
Echo
like
to
the
Echo
which
maketh
the
wals
of
a
Church
to
ring
againe
with
Amen
.
Such
a
sound
would
quicken
a
Ministers
spirits
,
and
put
a
kinde
of
heauenly
life
into
the
people
themselues
.
The
duties
which
are
required
both
of
speaker
and
hearers
by
vertue
of
Amen
to
be
added
,
1.
To
know
the
ground
of
all
that
is
vttered
,
that
that
which
is
mentioned
,
whereunto
Amen
is
to
be
added
,
is
grounded
on
Gods
Word
,
and
agreeable
to
his
will
.
For
this
is
the
confidence
which
we
haue
in
him
,
that
if
wee
aske
any
thing
according
to
his
will
,
he
heareth
vs
.
2.
To
haue
the
minde
fixed
thereon
.
The
minde
of
the
speaker
,
as
well
as
the
Hearer
may
bee
ro●●ng
and
wandring
:
especially
when
a
set
,
prescribed
,
vsuall
forme
of
prayer
is
vttered
:
or
when
a
prayer
is
read
.
Now
because
the
vtterer
of
a
prayer
must
say
Amen
to
his
owne
prayer
,
as
well
as
the
hearers
,
he
,
as
well
as
they
,
and
they
,
as
well
as
hee
,
euen
all
of
them
must
hold
their
minde
steady
thereon
;
will
their
heart
be
remoued
from
God
,
while
they
draw
neere
to
him
with
their
mouth
:
which
is
an
abomination
to
him
.
3.
To
retaine
,
as
well
as
they
can
,
in
memorie
all
that
is
vttered
.
For
Amen
must
bee
applyed
to
the
whole
speech
,
and
to
euery
part
thereof
.
Matters
well
retained
in
memorie
make
Amen
to
come
from
the
heart
,
and
to
bee
vttered
with
a
goodwill
.
When
I
remember
these
things
,
I
poure
out
my
soule
in
me
,
saith
the
Psalmist
.
That
which
is
forgotten
,
is
as
not
heard
,
or
not
vnderstood
,
or
not
attended
vnto
.
4.
To
be
affected
with
the
prayer
.
This
will
make
men
double
their
Amen
,
as
the
Iewes
did
when
Ezra
blessed
the
Lord
.
All
the
people
answered
,
Amen
,
Amen
,
with
lifting
vp
their
hands
.
Did
not
their
speech
and
gesture
both
declare
much
affection
of
heart
?
Without
this
inward
affection
Amen
will
be
but
coldly
vttered
.
5.
To
beleeue
Gods
gracious
acceptation
of
the
prayer
.
It
hath
beene
[
a
](A01975-e121990-b)
a
§.
241.
before
proued
that
Amen
is
a
ratification
of
all
that
which
is
vttered
before
it
.
But
with
what
heart
can
that
which
is
not
before
beleeued
,
bee
after
ratified
.
Expressely
therefore
saith
Christ
,
What
thing
so
euer
ye
desire
,
when
yee
pray
,
beleeue
that
yee
receiue
it
,
And
his
Apostle
putteth
this
in
,
Let
him
aske
in
faith
.
§.
244.
Of
the
grounds
of
Faith
,
whereby
we
may
expect
the
obtaining
of
what
we
pray
for
.
Q.
HOw
may
we
beleeue
the
obtaining
of
those
things
which
we
pray
for
?
A.
By
praying
for
such
things
as
we
know
to
be
promised
.
Gods
promises
are
the
true
and
proper
ground
of
a
sound
faith
.
Whatsoeuer
is
supposed
to
bee
beleeued
without
a
promise
,
is
but
supposed
,
or
rather
presumed
:
it
is
not
rightly
and
truly
beleeued
.
Vpon
it
thou
hast
caused
me
to
hope
,
or
to
trust
.
The
ground
then
of
his
confidence
was
Gods
promise
.
the
whole
Armour
of
God
,
on
Eph.
6.
16.
Treat
.
2.
Part
▪
6.
§.
75.
76.
77.
Of
Faith
.
Now
because
Gods
promises
are
of
diuers
kinds
(
some
things
being
absolutly
promised
,
others
but
conditionally
)
as
Gods
promises
be
made
,
so
must
our
faith
be
ordered
.
Absolute
promises
must
be
beleeued
absolutly
:
conditionall
promises
,
with
submission
to
Gods
wisedome
in
granting
,
or
not
granting
what
we
pray
for
.
S.
Paul
hauing
prayed
for
the
Philippians
,
and
knowing
that
he
prayed
for
such
things
as
God
had
absolutely
promised
,
thus
manifesteth
his
stedfast
faith
,
I
am
confident
of
this
very
thing
that
he
which
hath
begun
a
good
worke
in
you
,
will
performe
it
vntill
the
day
of
Iesus
Christ
.
will
of
God
,
to
be
ordered
therein
,
as
it
should
seeme
good
to
God
.
Concerning
the
Petitions
of
the
Lords
Prayer
they
are
most
of
them
absolutely
promised
:
euen
all
of
them
but
the
fourth
.
1.
For
hallowing
Gods
Name
,
God
himselfe
hath
said
,
I
haue
both
glorified
my
Name
,
and
will
glorifie
it
.
2.
For
the
comming
of
his
kingdome
,
Christ
hath
said
,
The
gates
of
hell
shall
not
preuaile
against
my
Church
.
3.
For
doing
his
will
,
this
is
a
branch
of
the
new
Couenant
which
by
Christs
death
is
made
absolute
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walke
in
my
Statutes
,
and
you
shall
keepe
my
iudgements
and
do
them
.
5.
For
pardoning
sinne
,
this
is
another
branch
of
the
foresaid
new
Couenant
,
I
will
forgiue
their
iniquitie
,
and
I
will
remember
their
sinne
no
more
.
6.
For
not
leading
into
temptation
,
but
deliuering
from
euill
,
the
Apostle
saith
,
God
will
not
suffer
you
to
be
tempted
aboue
that
you
are
able
:
but
will
with
the
temptation
make
a
way
to
escape
.
4.
For
daily
bread
,
both
to
be
full
,
and
to
be
hungry
,
both
to
abound
and
to
suffer
need
.
Yea
he
can
so
giue
,
and
so
take
away
,
as
to
minister
thereby
to
his
Saints
matter
of
blessing
him
,
Well
therefore
may
we
say
Amen
to
all
the
Petitions
of
the
Lords
Prayer
:
to
those
fiue
,
which
are
of
blessings
absolutely
promised
,
with
an
assured
faith
of
obtaining
the
very
things
which
are
prayed
for
.
To
that
wich
is
not
so
absolutely
promised
(
which
is
the
fourth
)
with
such
a
submission
of
our selues
wholy
to
Gods
good
pleasure
,
as
to
beleeue
that
God
will
do
that
which
he
in
his
wisedome
seeth
to
be
best
for
vs
.
That
he
will
giue
such
temporall
blessings
as
he
knoweth
to
be
good
for
vs
:
or
giue
vs
such
grace
as
shall
enable
vs
to
beare
the
want
of
such
things
as
he
denieth
vs
.
What
God
denieth
to
the
Prayers
of
his
Saints
,
he
knoweth
that
it
is
good
for
them
to
be
without
it
.
He
therefore
that
is
well
instructed
in
Gods
wisedome
,
and
assured
of
his
loue
,
will
without
question
thinke
it
much
better
to
haue
that
which
God
knoweth
to
be
hurtfull
,
or
vnmeet
for
him
,
to
be
denied
,
rather
then
granted
vnto
him
.
If
that
which
we
pray
for
,
bee
not
at
the
first
granted
,
wee
ought
to
persist
,
and
hold
on
in
praying
for
it
,
as
[
o
](A01975-e122520-b)
o
Gen.
32.
26.
Iaakob
,
who
said
to
the
Angell
of
the
Couenant
the
Lord
Iesus
Christ
(
[
p
](A01975-e122540-b)
p
Hos.
12.
4.
Of
perseuering
in
Prayer
,
See
the
whole
Armour
of
God
,
on
Eph.
6.
18.
Treat
.
3.
§
141.
&c.
with
whom
by
Prayer
he
wrestled
)
I
will
not
let
thee
go
,
except
thou
blesse
me
.
And
in
this
perseuerance
in
Prayer
we
must
also
waite
,
and
with
patience
expect
a
gratious
answer
of
our
humble
and
faithfull
supplications
ordered
according
to
the
will
of
God
.
This
is
the
expresse
charge
of
the
Prophet
,
[
q
](A01975-e122570-b)
q
Hab.
2.
3.
Though
it
tarrie
,
waite
for
it
.
This
is
the
propertie
of
true
faith
.
For
[
r
](A01975-e122590-b)
r
Isa.
28.
16.
Of
waiting
,
See
The
whole
Armour
of
God
,
on
Eph.
6.
17.
Treat
1.
Part.
7.
§.
9.
〈◊〉
.
Hope
.
He
that
beleeueth
will
not
make
haste
.
§.
245.
Of
setting
AMEN
in
the
last
place
.
Q.
WHy
is
AMEN
set
in
the
last
place
?
A.
1.
To
shew
the
extent
of
it
.
2.
To
shew
the
vse
of
it
.
For
the
extent
of
AMEN
,
It
must
be
applyed
to
the
whole
Prayer
that
goeth
before
it
,
and
to
euery
part
and
particle
thereof
.
Therefore
in
reciting
the
particular
curses
of
the
Law
,
[
*
](A01975-e122720-b)
*
Deut.
27.
15.
&c.
AMEN
was
expresly
added
to
euery
particular
curse
.
Though
so
expresly
by
an
audible
voice
it
be
not
alwaies
added
to
euery
clause
of
euery
Prayer
,
yet
the
mind
giuing
assent
,
and
the
heart
inclining
a
desire
,
and
mind
and
heart
yealding
faith
to
the
whole
and
to
euery
part
,
Amen
,
after
all
is
vttered
is
a
testification
of
as
much
.
Thus
then
by
saying
AMEN
when
all
the
Lords
Prayer
is
ended
,
we
shew
that
our
assent
,
desire
and
faith
is
extended
to
praise
,
as
well
as
to
Petition
:
and
,
among
Petitions
,
to
such
as
tend
to
Gods
glorie
,
as
our
owne
good
:
and
,
of
them
which
tend
to
his
glorie
,
to
that
which
maketh
to
the
prosperous
encrease
of
his
Church
,
as
well
as
to
that
whereby
his
Name
is
hallowed
:
yea
and
to
that
which
tendeth
to
the
doing
of
his
will
,
and
that
in
the
manner
of
doing
it
,
as
it
is
done
in
heauen
,
as
well
as
in
the
matter
thereof
:
and
among
the
Petitions
that
tend
to
our
good
,
as
well
to
them
which
concerne
our
spirituall
well-fare
as
to
that
which
concerneth
our
temporall
well-fare
:
and
of
those
which
promote
our
spirituall
well-fare
,
as
well
to
that
whereby
our
sanctification
is
craued
,
as
to
that
whereby
we
desire
to
be
iustified
:
and
in
that
of
our
iustification
,
of
our
profession
of
forgiuing
our
debters
,
as
well
as
to
our
supplication
for
Gods
discharge
of
our
debts
to
him
:
and
in
that
of
our
sanctification
,
both
to
preseruation
from
Satans
assaults
,
and
also
to
recouer
out
of
his
snares
,
and
full
deliuerie
from
all
euill
:
yea
in
euery
Petition
to
others
good
,
as
well
as
to
our
owne
.
Were
Amen
placed
in
any
other
place
then
in
the
very
end
of
a
prayer
,
euen
after
all
is
finished
,
it
could
not
haue
so
large
an
extent
.
2.
For
the
vse
of
AMEN
,
It
is
a
recapitulation
,
or
collection
into
a
briefe
summe
,
of
all
that
hath
gone
before
,
so
as
it
being
vttered
when
the
prayer
is
finished
,
it
sheweth
that
when
all
particulars
haue
been
in
speciall
mentioned
,
we
must
as
in
a
generall
view
cast
our
mind
vpon
them
all
againe
,
and
reuiew
our
desire
of
them
:
As
Salomon
did
more
amply
and
expresly
.
For
after
he
had
finished
his
long
,
pithy
,
powerfull
prayer
which
he
made
at
the
dedication
of
the
Temple
,
with
a
new
and
fresh
desire
hee
compriseth
the
summe
of
all
,
and
thus
commendeth
it
to
God
,
Let
these
my
words
wherewith
I
haue
made
supplication
before
the
Lord
be
nigh
vnto
the
Lord
our
God
day
and
night
,
that
he
maintaine
the
cause
of
his
seruant
,
and
the
cause
of
his
people
Israel
,
at
all
times
,
as
the
matter
shall
require
.
As
the
Preface
therefore
prefixed
before
the
Lords
Prayer
,
teacheth
vs
not
rashly
but
aduisedly
,
with
due
preparation
to
come
into
Gods
presence
and
to
pray
to
him
,
so
AMEN
,
being
added
after
the
Prayer
,
teacheth
vs
,
not
abruptly
but
circumspectly
,
with
due
consideration
of
all
that
hath
bene
prayed
,
to
depart
out
of
Gods
presence
,
and
to
breake
off
Prayer
.
Whensoeuer
we
present
any
Prayer
to
the
the
diuine
Maiestie
let
vs
so
do
.
AMEN
.
FINIS
.