A
DIVINE
ENTHYMEME
OF
TRVE
OBEDIENCE
.
2.
COR.
7.1
.
Seeing
we
haue
these
promises
(
dearely
beloued
)
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
and
grow
vp
vnto
full
holinesse
in
the
feare
of
God
.
THE
proeme
of
Moralitie
,
holds
good
in
Diuinitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Aristot
.
Eth.
l.
1.
c.
1.
omne
appetit
bonum
,
and
it
is
a
sure
axiome
:
Finis
&
bonum
conuertuntur
,
that
vaste
Vniuersall
,
like
that
confused
Chaos
in
the
beginning
,
Gen.
1.2
.
out
of
whose
wombe
were
first
drawn
all
things
which
were
made
;
each
particular
,
with
the
whole
it selfe
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
do
endeuour
their
end
,
as
the
smoake
flieth
vpward
;
which
truth
is
well
seene
in
the
great
bodie
of
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
little
bodie
of
man
,
which
is
a
compendium
of
all
this
All.
And
hath
not
mortall
man
his
supernaturall
end
,
where
his
soule
,
a
stranger
here
,
may
stay
it selfe
for
euer
?
Yes
sure
he
hath
,
and
the
end
is
the
accomplishment
of
Gods
promises
;
for
by
faith
we
stand
,
and
receiue
in
hope
:
1.
Ioh.
3.2
.
Now
are
we
the
sonnes
of
God
,
but
it
doth
not
appeare
what
we
shall
be
,
&c.
The
Apostle
therefore
in
the
precedent
Chapter
hauing
earnestly
warned
his
Corinthians
to
flee
the
societie
and
pollutions
of
Idolaters
,
as
being
themselues
temples
of
the
holy
Ghost
;
in
the
two
last
verses
,
he
setteth
downe
the
scope
and
summe
of
mans
blissefull
end
,
the
full
period
of
all
their
desites
,
euen
the
sweete
and
comfortable
promises
of
God
in
Christ
Iesus
,
as
namely
ver.
16.
I
will
dwell
in
them
,
Leuit.
●●
.
12
.
and
walke
in
them
:
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
And
againe
ver.
17
,
&
18.
I
will
receiue
you
,
Isa
32.1
.
Ier.
31.1
.
and
wil
be
a
father
vnto
you
,
and
you
shall
be
my
sonnes
and
daughters
,
saith
the
Lord
Almightie
.
Now
vpon
the
consideration
of
these
premised
promises
promises
,
he
inferreth
and
inforceth
that
sanctitie
whereof
my
text
doth
treate
:
Seeing
we
haue
these
promises
(
dearely
beloued
)
let
vs
cleanse
,
&c.
Which
words
containe
in
them
an
exhortation
,
not
barely
and
simply
propounded
,
but
syllogistically
and
perswasiuely
inforced
,
and
may
very
well
be
called
A
diuine
Enthymeme
of
true
obedience
.
The
Antecedent
part
whereof
is
the
Foundation
,
and
the
consequence
is
the
Building
;
or
if
you
will
,
the
roote
and
growth
of
godlinesse
.
The
Apostle
thus
layeth
the
case
:
Seeing
we
haue
these
promises
,
dearly
beloued
;
and
makes
the
issue
this
,
Let
vs
cleanse
our selues
from
,
&c.
Let
vs
begin
as
he
doth
,
that
we
may
end
as
he
did
.
He
begins
his
suite
vpon
a
sure
ground
,
Seeing
we
haue
these
promises
;
and
followes
the
cause
for
our
welfare
,
Let
vs
cleanse
our selues
from
,
&c.
]
Thus
who
so
begins
and
ends
his
dayes
,
shall
die
the
death
of
the
righteous
,
and
his
last
end
shall
be
like
vnto
his
.
Turne
backe
your
eyes
once
more
vpon
the
words
,
and
you
shall
find
in
them
a
grounded
motiue
to
holinesse
:
in
which
obserue
the
matter
,
the
maner
,
and
both
are
Euangelical
.
1.
Modus
compellendi
(
dearly
beloued
)
vox
verè
apostolica
,
issuing
from
no
other
lips
but
such
as
had
bin
touched
from
the
Altar
of
the
high
God
with
the
hote
burning
coales
of
zeale
and
loue
,
Isa.
6.6
.
and
well
beseeming
the
scholler
of
such
a
Lord
,
who
both
in
life
and
death
did
shew
himselfe
to
be
the
Lord
of
loue
.
2.
Causa
vel
fundamentum
competendi
,
viz.
promissiones
.
In
which
maine
ground
of
his
inforcement
,
he
makes
vs
ioynt
purchasers
with
himselfe
,
viz.
Nos
habemus
:
and
that
of
an
inheritance
which
shall
stand
for
euer
,
viz.
has
promissiones
.
Promissiones
:
that
is
the
maine
thing
.
Obiectum
,
Obiectum
.
the
ground
point
of
this
exhortation
:
and
that
we
may
build
vpon
this
ground
,
he
sheweth
our
interest
and
iust
claime
,
and
that
is
Subiectum
.
Subiectum
.
Nos
habemus
:
We
haue
these
promises
:
and
that
is
the
Antecedent
,
the
ground
,
the
reason
,
the
roote
of
that
which
followes
;
and
that
which
followes
is
an
exhortation
to
sinceritie
and
sound
obedience
,
to
integritie
and
perfect
holinesse
.
To
the
perfection
whereof
there
are
two
maine
labours
,
1.
Remotio
mali
:
Remotio
mali
.
Let
vs
cleanse
our selues
.
2.
Substitutio
boni
:
Substitutio
boni
.
and
grow
vp
,
&c.
For
the
former
,
that
we
may
take
our
worke
with
vs
,
let
vs
remember
the
passages
:
1.
Let
vs
cleanse
,
that
is
the
propertie
of
the
worke
.
2.
Our selues
,
that
is
the
proprietie
of
the
person
.
3.
From
filthinesse
,
that
is
the
matter
to
be
wrought
vpon
.
4.
All
filthinesse
,
there
is
the
generalitie
of
the
taske
.
5.
Of
the
flesh
and
spirit
,
there
is
the
specialitie
of
the
parts
and
powers
infected
.
Hitherto
my
text
hath
brought
vs
downeward
,
the
way
and
path
of
the
death
of
the
righteous
;
Mortificatio
.
wherein
we
must
crucifie
the
old
man
,
not
leaue
one
hoofe
behind
,
not
one
sinne
vnsearched
.
Mortifie
therefore
your
earthly
members
,
&c.
Colos.
3.5
.
The
Apostle
tels
vs
,
that
he
which
ascended
,
is
he
which
descended
first
;
Ephes.
4.9
.
and
as
I
haue
descended
with
you
to
the
similitude
of
his
death
,
so
must
you
be
ingrafted
to
the
similitude
of
his
resurrection
.
Rom.
6.5
.
For
you
must
rise
againe
the
hill
of
holinesse
;
when
we
are
rooted
in
humilitie
,
we
must
rise
and
spring
:
Substitutio
boni
.
so
the
text
faith
,
Let
vs
grow
vp
:
yea
and
flourish
in
the
courts
of
our
God
,
to
full
holinesse
:
&
that
we
may
stand
fast
in
this
estate
,
we
must
take
the
staffe
of
Gods
feare
to
prop
vs
vp
,
in
the
feare
of
God
.
Reu.
20.6
.
And
this
is
rising
to
life
,
viuification
:
and
blessed
are
they
which
haue
part
in
this
first
resurrection
.
And
thus
hauing
seene
a
short
view
of
all
,
the
words
containe
in
them
two
generall
parts
:
1.
The
antecedent
or
reason
premised
:
2.
The
consequent
or
conclusion
inferred
.
The
antecedent
in
these
words
,
Seeing
we
haue
these
promises
,
dearly
beloued
.
The
conclusion
in
these
,
Let
vs
cleanse
our selues
from
all
fi
lt
hinesse
of
the
flesh
,
&c.
And
first
of
the
former
,
and
then
of
the
latter
;
where
with
transposition
of
the
words
,
without
alteration
of
the
sense
,
giue
me
leaue
to
salute
your
patience
in
the
Apostles
order
,
Dearely
beloued
.
Dearely
beloued
:
]
Modus
compellendi
.
Ex
abundantia
cordis
os
loquitur
:
in
nature
and
in
Scripture
you
know
it
to
be
true
,
and
here
example
and
experience
makes
it
good
in
both
:
the
Apostle
,
such
is
the
abundance
of
his
loue
,
that
his
tongue
cannot
containe
,
but
expresse
the
feruent
desire
of
his
heart
,
in
that
he
calleth
his
people
,
Dearly
beloued
.
If
you
turne
but
your
thoughts
to
that
which
he
faith
to
his
Philippians
,
1.8
.
you
shall
find
him
like
the
Spouse
,
euen
sicke
of
loue
toward
them
:
God
is
my
record
(
faith
he
)
how
greatly
I
long
after
you
all
in
the
bowels
of
Christ
Iesus
,
&c.
Had
the
Apostle
either
receiued
or
expected
benefite
for
his
loue
,
it
had
bene
lex
talionis
;
Ioh.
6.26
.
as
the
multitude
loued
Christ
for
the
loaues
;
and
hypocrites
do
euen
the
same
;
but
for
Paul
to
loue
his
Maisters
flocke
for
their
good
,
on
his
part
gratis
,
and
that
in
the
absence
of
his
Maister
,
this
loue
is
great
,
Act.
9.15
.
and
worthy
of
Paul
,
whom
Christ
loued
,
and
chose
him
to
be
the
Apostle
of
the
Gentiles
.
This
Paul
,
this
patterne
of
loue
must
not
be
put
vnder
a
bushell
,
bur
set
on
a
candlesticke
,
to
giue
light
to
all
:
for
,
this
fatherly
affection
is
one
chiefe
point
of
the
Pastorall
office
.
Saint
Peter
for
the
example
of
all
others
,
Doct.
1.
is
bound
vpon
the
allegiance
of
his
loue
to
feed
the
flocke
,
Ioh.
21.
to
seed
them
(
I
say
)
as
a
good
shepheard
with
a
watchfull
and
fatherly
care
and
affection
.
Saint
Iohn
,
if
you
reade
his
writings
,
you
shall
find
them
dulcicora
melliceta
,
full
as
the
Moone
,
and
nothing
but
full
and
plentifull
drops
of
loue
,
sweeter
then
the
honey
and
the
honey
combe
,
calling
them
children
,
1.
Ioh.
2.
little
children
,
babes
,
little
babes
,
beloued
,
and
dearely
beloued
.
Moses
complaineth
of
the
yoke
and
burden
which
loue
laid
vpon
him
by
consequence
of
his
place
:
for
so
you
shal
reade
Numb.
11.11
.
Wherefore
haft
thou
afflicted
thy
seruant
,
and
wherefore
haue
I
not
found
fauour
in
thy
sight
,
that
thou
layest
the
burden
of
all
this
people
vpon
me
?
haue
I
conceiued
all
this
people
?
haue
I
begotten
them
,
that
thou
shouldest
say
vnto
me
,
Carrie
them
in
thy
bosome
,
as
a
nurse
beareth
her
sucking
child
.
By
which
we
may
see
,
that
teachers
are
pascendo
pastores
,
sed
diligendo
patres
;
pastors
for
instruction
,
but
fathers
for
affection
.
For
howsoeuer
we
must
sometime
come
like
the
watchmen
in
the
Canticles
,
qui
non
vult
duci
,
debet
trahi
;
yet
this
seueritie
must
be
paterna
,
non
tyrannica
;
Dum
das
verbera
,
ostende
vbera
,
faith
Bernard
:
Bern.
this
gall
must
be
mingled
with
honey
,
this
bitter
water
must
come
out
of
a
sweete
fountaine
;
this
sharpe
reprehension
from
a
louing
affection
,
it
must
be
in
spiritu
mansuetudinis
,
Galat.
6.1
.
Brethren
,
if
a
man
be
fallen
by
occasion
of
infirmitie
,
ye
that
are
spirituall
restore
such
a
one
in
the
spirit
of
meeknesse
.
And
in
a
word
,
as
our
voices
must
be
the
voice
of
Iohn
Baptist
,
to
crie
vnto
them
:
so
our
hearts
must
be
the
hearts
of
Paul
the
Apostle
to
loue
them
,
for
you
are
vnto
vs
dearely
beloued
.
And
are
you
so
to
vs
,
our
dearely
beloued
?
Vse
.
Then
so
ought
we
to
be
vnto
you
your
dearely
beloued
,
for
if
our
hearts
must
be
liuely
fountaines
running
full
streames
of
loue
towards
you
,
yours
must
not
be
drie
cisternes
of
lead
to
wards
vs
againe
:
for
Amor
amoris
magnes
,
&
durus
est
qui
amorem
nonrependit
:
Loue
is
the
loadstone
of
loue
;
and
for
the
children
not
to
loue
their
fathers
,
it
is
the
highest
pitch
of
ingratitude
,
a
finne
against
nature
,
and
such
as
is
not
to
be
named
.
1.
Thess.
5.12
.
1.
Cor.
16.11
.
Gal
6.6
.
It
is
the
Apostles
rule
,
that
you
should
know
,
and
that
after
a
speciall
maner
,
those
which
labour
amongst
you
in
the
Lord
,
and
haue
them
in
singular
respect
for
their
workes
sake
.
Surely
(
brethren
)
I
must
speake
a
little
what
I
both
heare
and
see
to
your
iust
commendation
.
It
would
be
a
notable
incitement
and
prouocation
to
all
Gods
messengers
abroad
in
the
land
,
to
labor
diligently
and
conscionably
in
their
callings
,
if
their
pains
were
but
requited
with
such
loue
and
respect
as
is
in
this
Citie
;
if
the
wels
of
charitie
which
should
water
the
Eden
of
God
,
were
vnstopped
,
and
made
to
flow
towards
them
in
other
places
abroad
,
as
they
do
here
amongst
you
.
That
which
Saba
said
of
Solomons
1.
King
.
10.8
.
seruants
,
may
well
be
applied
to
the
Ministerie
of
this
Citie
:
Happie
are
the
men
,
and
happie
are
those
thy
seruants
which
stand
euer
before
thee
,
and
heare
thy
wisedome
:
so
happie
are
those
Ministers
,
happie
are
those
seruants
of
God
,
which
stand
and
speake
in
your
presence
,
which
waite
and
minister
at
your
altars
.
But
alas
,
we
that
are
criers
in
the
wildernesse
,
find
other
measure
farre
vnsuting
our
labour
of
loue
.
If
we
did
raine
downe
euery
day
golden
Angels
into
their
laps
,
they
would
crie
with
him
,
Ille
mihi
semper
erit
Deus
,
illius
Aram
:
hugge
vs
,
nay
adore
vs
,
make
gods
of
vs
,
bring
buls
drest
with
garlands
to
sacrifice
vnto
vs
:
but
showring
downe
that
which
is
more
precious
then
gold
,
and
whose
price
is
farre
aboue
pearles
,
the
precious
comforts
of
the
Gospell
,
the
meanes
of
their
eternall
saluation
;
they
are
senslesse
of
the
good
we
do
them
.
O
what
good
bloud
would
it
breed
in
vs
,
if
as
some
other
of
your
sweet
ointments
,
good
examples
,
I
meane
;
so
this
of
loue
and
kindnesse
to
them
that
teach
you
the
way
to
heauen
,
might
runne
from
the
head
to
the
skirts
of
the
garment
,
the
vtmost
coasts
and
corners
of
the
land
.
To
conclude
this
point
,
you
that
are
called
and
entred
into
the
place
of
nursing
fathers
,
and
you
that
receiue
the
sincere
milke
of
the
word
,
that
your
soules
may
grow
thereby
,
let
me
exhort
you
in
the
bowels
of
Christ
Iesus
,
to
lend
all
your
helping
hands
and
consenting
hearts
,
that
as
you
haue
begun
,
so
you
may
make
perfect
this
holy
combination
of
Paul
and
his
dearely
beloued
.
Concordia
crescunt
minutissima
,
discordia
vel
maxima
dilabuntur
.
Surely
brethren
,
the
Pastor
and
the
people
are
an
holy
temple
,
wherein
the
Lord
hath
a
delight
to
dwell
,
whose
delight
hath
euer
bene
amongst
the
sonnes
of
men
:
if
then
we
wil
be
liuing
stones
of
that
holy
building
,
it
behoueth
that
we
be
louing
stones
,
ioyned
together
in
the
vnitie
of
the
Spirit
.
Our
life
is
but
as
a
iourney
to
a
farre
more
excellente
.
state
of
glorie
in
the
kingdome
of
heauen
,
and
the
way
thereto
is
but
one
for
both
,
and
Saint
Iames
calleth
it
,
the
Kings
high
way
of
charitie
,
the
royall
law
of
loue
.
Via
regia
.
lam
.
2.8
.
If
therefore
the
Pastor
and
people
be
Antipodes
in
their
wayes
,
if
they
walke
in
opposition
,
and
harbour
an
antipathie
of
affections
,
and
thus
thinke
to
come
to
Christ
,
they
may
walke
from
pole
to
pole
,
but
shall
neuer
attaine
their
end
.
The
good
shepheard
therefore
is
said
to
go
before
his
sheepe
,
and
the
good
sheepe
are
said
to
follow
him
,
Ioh.
10.3
.
And
let
vs
follow
the
counsell
of
a
good
Pastor
to
this
purpose
,
Vbicertus
es
de
via
perge
mecum
,
vbi
haeres
quaere
mecum
:
if
we
be
both
in
the
old
and
good
way
,
Ier.
6.16
.
let
vs
accompanie
and
cheare
one
another
;
but
if
we
be
wrong
,
let
vs
enquire
,
and
guide
each
other
.
Let
vs
helpe
to
beare
one
anothers
burdens
,
and
supply
each
others
wants
.
Let
the
one
minister
spirituall
,
the
other
carnall
things
.
You
must
giue
panem
promptuary
,
and
we
sanctuary
.
We
must
receiue
bread
and
sufficiencie
for
our
liues
,
otherwise
can
we
not
giue
the
bread
of
life
.
The
one
must
be
helpfull
with
the
sweate
of
the
browes
,
and
the
other
with
the
sweate
and
trauell
of
the
braines
.
These
things
do
,
and
the
God
of
peace
shall
be
with
vs
,
God
euen
our
God
shall
giue
vs
his
blessing
:
God
shall
blesse
vs
,
Psal.
67.6
.
and
all
the
ends
of
the
earth
shall
feare
him
.
And
so
from
the
maner
,
passe
we
to
the
matter
.
The
matter
in
the
whole
and
summe
,
is
an
exhortation
to
holinesse
;
but
considered
in
parts
and
due
order
,
Fundamentû
competendi
.
we
obserued
the
antecedent
reason
,
and
consequent
issue
.
The
antecedent
comes
now
in
hand
,
and
offers
it selfe
vnder
these
words
,
Seeing
we
haue
these
promises
.
Let
me
propound
it
vnto
you
as
a
proposition
,
wherein
obserue
,
1.
Subiectum
,
viz.
nos
[
We
]
.
2.
Praedicatum
,
viz.
promissiones
[
promises
]
:
and
[
has
habemus
,
]
is
the
copula
which
ioynes
them
together
.
Subiectum
doth
challenge
the
first
place
,
for
it
is
the
first
word
.
1.
Subiectum
We
]
And
the
parties
here
aimed
at
,
are
apparent
,
Paul
and
his
people
,
the
Apostle
and
the
Corinthians
;
the
one
a
chosen
vessell
,
Act.
9.
of
a
persecuter
made
a
Preacher
of
the
name
of
Christ
;
the
other
were
members
of
the
Church
of
God
in
Corinth
,
2.
Cor.
1.1
.
2.
Cor.
1.2
.
and
of
the
Saints
that
dwelt
in
Achaia
,
those
that
could
call
God
their
Father
,
and
Christ
Iesus
their
Lord
;
Paul
and
the
Corinthians
,
beleeuers
,
these
are
that
(
We
)
the
subiect
of
this
present
purpose
.
All
the
comfortable
promises
in
Christ
Iesus
belong
onely
to
the
faithfull
.
Doctr.
So
my
text
tels
you
in
effect
.
[
We
]
viz.
the
faithfull
haue
these
promises
.
Saint
Paul
elsewhere
makes
the
point
more
plaine
,
1.
Corin.
3.22
.
Whether
ye
be
Paul
,
or
Apollos
,
or
Cephas
,
(
or
what
teacher
soeuer
may
more
properly
challenge
you
)
or
life
,
or
death
,
whether
things
present
,
or
things
to
come
,
all
are
yours
,
(
but
not
for
them
,
nor
yet
for
your selues
,
but
rather
for
this
)
ye
are
Christs
,
Heb.
11.
and
Christ
is
Gods
.
Abraham
beleeued
God
aboue
hope
,
and
is
therefore
called
the
father
of
the
faithfull
;
and
God
makes
his
couenant
with
him
,
and
with
his
seed
for
euer
,
Genes.
17.7,8
.
For
to
the
faithfull
he
is
rich
in
mercie
:
Exod.
20.6
.
he
shewes
mercie
vnto
thousands
in
them
that
beleeue
in
him
,
and
loue
him
,
&c.
God
made
his
couenant
with
Israel
by
name
,
but
it
was
onely
with
the
Israel
that
is
of
God
,
Rom.
9.6
.
viz.
the
faithfull
.
For
they
are
not
all
Israel
which
are
of
Israel
;
but
this
know
,
that
they
which
are
of
faith
,
the
same
are
the
children
of
Abraham
,
Gal.
3.7
.
And
if
you
be
Christs
,
Gal.
3.29
.
then
are
ye
of
faith
,
then
are
ye
Abrahams
seed
,
and
heires
according
to
the
promise
.
So
then
,
they
which
be
of
faith
,
are
blessed
with
faithfull
Abraham
;
these
haue
the
promises
.
Gal.
3.9
.
The
promises
of
Christ
belong
to
the
faithfull
onely
.
Reasons
.
1.
Because
they
onely
haue
the
earnest
of
the
promises
:
Gal.
4.5
.
the
adoption
of
sonnes
,
whereby
they
crie
,
Abba
,
Father
,
viz.
the
inward
testimonie
of
the
Spirit
fealing
to
their
spirits
the
ocrtaintie
and
assurance
of
their
adoption
and
saluation
in
Christ
Iesus
,
Rom.
8.16
.
2.
Because
their
names
onely
are
written
in
heauen
,
they
are
the
inrolled
citizens
,
who
onely
by
right
of
proprietie
and
inheritance
,
haue
true
right
,
interest
and
comfort
of
all
the
sweet
promises
of
God
,
either
for
this
life
or
for
a
better
;
Reioyce
in
this
therefore
,
that
your
names
are
written
in
heauen
.
Luk.
10.19
.
3.
Because
to
them
onely
pertaine
the
couenants
,
as
may
appeare
by
the
promulgation
.
viz.
the
word
;
Rom.
9.4
.
by
the
confirmation
,
viz.
the
Sacraments
and
the
oath
of
assurance
;
these
onely
belong
to
the
faithfull
,
I
meane
in
their
vertue
and
comfortable
ends
.
For
the
word
,
it
is
to
them
onely
the
sweet
sauour
of
life
vnto
life
,
and
to
others
it
is
otherwise
,
2.
Cor.
2.16
.
In
the
Sacrament
,
Impy
edunt
corpus
Domini
,
sed
non
corpus
Dominum
;
in
the
faithfull
it
hath
his
comfortable
fruite
,
but
in
vnbeleeuers
it
is
a
step
to
their
condemnation
,
1.
Cor.
11.29
.
And
for
the
oath
of
assurance
,
the
Apostle
precisely
nameth
the
heires
of
promise
:
For
God
willing
more
abundant
to
shew
vnto
the
heires
of
promise
,
the
stablenesse
of
his
couenant
,
hath
bound
himselfe
by
an
oath
,
&c.
Hebr.
6.17
.
4.
Because
that
Christ
is
our
Redemption
.
yea
our
Sanctification
,
1.
Cor.
1.30
.
Our
Redemption
through
faith
,
in
whose
bloud
we
are
reconciled
to
God
,
Ephes.
5.
Rom.
8.31
.
Rom.
5.8
.
Rom.
8.1
.
and
of
enemies
are
made
heires
,
Rom.
3.24
.
And
our
Sanctification
also
,
in
whom
all
the
comfortable
promises
are
sanctified
to
vs
,
and
through
whom
all
our
endeuours
are
sanctified
and
accepted
of
God
.
Vse
.
1
Do
the
promises
belong
to
the
faithfull
onely
?
then
1.
Hence
learne
the
freedome
and
libertie
of
Gods
Saints
,
that
they
shall
not
be
condemned
with
the
world
,
Rom.
8.1
.
For
Now
(
saith
the
Apostle
,
as
speaking
of
the
vertue
of
these
sweet
promises
)
there
is
no
condemnation
to
them
which
liue
godly
in
Christ
Iesus
,
&c.
for
Christ
hath
set
them
free
,
from
sin
.
Reu
21.4
.
Satan
,
death
,
hel
,
and
condemnation
:
but
as
for
the
wicked
,
it
is
otherwise
,
for
in
them
sin
reigneth
in
their
mortal
bodies
,
the
law
condemneth
,
the
conscience
gnaweth
,
and
accuseth
,
death
executeth
,
the
diuel
rageth
,
and
hell
tormenteth
,
Luk.
11.26
.
&
their
latter
end
is
worse
then
their
beginning
.
2.
Then
are
they
not
onely
free
from
the
curse
,
but
also
assured
of
the
blessing
:
and
this
is
that
which
seasons
the
bitternesse
of
all
sorrowes
,
though
they
were
more
bitter
then
the
waters
of
Marrah
,
Numb.
33.8
.
Exod.
15.23
.
2.
Cor.
4.17
.
Augustine
.
euen
the
promised
eternall
and
farre
more
excellent
weight
of
glorie
,
where
(
as
Augustine
speaketh
)
we
shall
haue
laetitiane
sine
tristitia
,
sine
dolore
locum
,
sine
labore
vitam
,
viz.
mirth
without
moane
,
place
without
paine
,
life
without
labour
,
light
without
darknesse
,
where
shall
be
no
howling
heard
,
nor
sorrow
knowne
,
but
possession
of
euerlasting
ioyes
,
summam
&
certam
tranquilitatem
,
great
tranquilitie
,
tranquill
felicity
,
happie
eternitie
,
eternall
blessednesse
in
the
presence
of
the
God
of
glorie
,
with
whom
is
stabilitie
and
sacietie
of
cuerlasting
life
and
happinesse
,
without
danger
of
failing
or
falling
,
deceasing
or
decreasing
for
euermore
.
3.
If
theirs
be
the
promises
,
then
haue
we
assurance
of
the
blessings
of
this
life
also
:
Godlinesse
is
profit
able
vnto
all
things
,
which
hath
the
promise
of
the
life
present
,
and
of
that
which
is
to
come
,
1.
Tim.
4.8
.
So
that
whatsoeuer
we
do
(
if
we
be
within
the
couenant
of
promise
)
either
concerning
our
bodies
or
soules
,
our
life
present
or
our
life
to
come
,
Gods
blessing
shall
be
with
vs
.
And
therefore
,
saith
Moses
,
Deut.
28.1
,
2
,
3
,
4
,
5.
If
thou
shalt
obey
diligently
the
voice
of
the
Lord
thy
God
,
and
obserue
and
do
all
his
commandements
,
blessed
shalt
thou
be
in
the
citie
,
and
blessed
in
the
field
,
blessed
shalt
thou
be
in
the
fruite
of
thy
bodie
,
and
in
the
fruite
of
thy
ground
,
the
fruite
of
thy
cattell
,
the
increase
of
thy
kine
,
and
the
flockes
of
thy
sheepe
:
blessed
shalt
thou
be
when
thou
comest
in
,
and
blessed
shalt
thou
be
when
thou
goest
out
:
the
Lord
shall
blesse
thee
in
(
all
)
that
thou
settest
thy
hand
to
do
,
the
labours
of
thy
hands
,
the
workes
of
thy
calling
,
yea
and
the
meditations
of
thy
heart
.
For
,
faith
Dauid
,
Psal.
1.4
.
Looke
(
whatsoeuer
)
he
doth
,
it
shall
prosper
.
So
that
we
may
with
boldnesse
send
forth
our
prayers
,
the
messengers
of
our
wants
,
vnto
the
high
Court
of
heauen
,
yea
and
be
assured
that
they
shall
be
sent
back
againe
like
the
brethren
of
Ioseph
,
laden
with
the
blessings
of
God
.
And
why
?
we
haue
Gods
promise
,
that
he
will
giue
to
them
that
aske
,
and
open
the
gate
to
them
that
knocke
:
this
our
Sauiour
affirmeth
,
Verily
,
verily
I
say
vnto
you
,
whatsoeuer
ye
shall
aske
the
Father
in
my
name
,
it
shall
be
giuen
vnto
you
:
aske
and
ye
shall
receiue
,
that
your
ioy
may
be
full
.
So
that
of
all
other
comforts
that
can
befall
vs
in
this
life
,
this
is
the
greatest
,
which
cannot
be
taken
from
vs
,
that
he
will
heare
our
prayers
:
and
though
our
soules
and
consciences
be
troubled
with
cares
,
and
the
burthen
of
our
sinnes
,
yet
he
hath
promised
to
case
them
.
For
so
saith
our
Sauiour
,
Come
vnto
me
all
ye
that
labour
,
and
are
heauie
laden
with
the
burden
of
your
sinnes
,
and
I
will
ease
you
.
And
though
our
mouthes
should
be
stopped
,
yet
well
may
we
lift
vp
our
soules
to
the
Lord
,
from
whence
commeth
our
helpe
.
Labour
therefore
to
be
in
Christ
,
and
he
shall
set
thee
as
the
seale
vpon
his
hand
,
and
the
signet
on
his
right
arme
:
For
the
eyes
of
the
Lord
are
ouer
the
righteous
,
Psal.
33.18.19
and
his
eares
are
open
vnto
their
crie
.
4.
If
the
faithfull
onely
haue
the
promises
,
then
for
the
terrour
of
the
wicked
,
for
they
shall
haue
no
part
in
these
promises
,
but
shall
be
cast
out
from
the
presence
of
God
,
as
Hagar
and
her
sonne
were
cast
out
of
the
house
of
Abraham
,
Gal.
4.30
.
Put
out
the
seruant
and
her
sonne
,
for
the
sonne
of
the
seruant
shall
not
be
heire
with
the
free
woman
.
Yea
,
and
they
shall
not
onely
be
depriued
of
the
promise
both
of
this
life
and
of
a
better
,
but
shall
suffer
the
curse
of
God
both
of
this
life
and
of
that
which
is
to
come
.
The
wicked
Shall
be
turned
into
hell
,
and
all
those
that
for
get
God
:
and
,
God
shall
destroy
the
wicked
for
euer
.
And
for
this
life
,
Iob
speaketh
,
Their
portion
shall
be
accursed
on
earth
.
Iob
24.
18
And
God
speaketh
,
Deut.
28.16
.
If
thou
shalt
not
obey
and
keepe
all
these
my
commandements
,
all
these
curses
shall
come
vpon
thee
:
cursed
shalt
thou
be
in
the
towne
,
and
cursed
shalt
thou
be
in
the
field
,
cursed
shall
be
thy
basket
and
thy
dough
,
the
fruite
of
thy
land
,
the
increase
of
thy
kine
,
and
the
flocks
of
thy
sheepe
:
cursed
shalt
thou
be
when
thou
comest
in
,
and
cursed
shalt
thou
be
when
thou
goest
out
.
Dcut.
28
,
20.
The
Lordshall
send
cursing
,
trouble
and
shame
in
(
all
)
that
thou
settest
thy
hand
to
do
.
So
that
if
thou
be
not
in
this
couenant
or
promise
of
blessing
,
nothing
shall
be
sanctified
from
God
,
or
accepted
to
God
;
he
will
send
cursing
,
trouble
and
shame
in
(
all
)
thou
settest
thy
hand
to
do
.
Suppose
thou
performe
the
worke
of
charitie
,
and
giue
almes
;
although
it
may
be
good
to
them
that
receiue
it
,
yet
it
is
a
sinne
in
himselfe
:
For
whatsoeuer
is
done
without
faith
,
is
sinne
.
Yea
all
thy
goods
gotten
,
though
gotten
by
the
sweate
of
thy
browes
and
the
labour
of
thy
calling
,
yet
Gods
curse
remaining
vpon
them
,
they
are
put
in
a
bottomlesse
bag
.
For
to
the
pure
,
all
things
are
pure
,
but
to
the
impure
,
is
nothing
pure
.
This
then
is
the
estate
of
a
wicked
man
:
cursed
in
life
,
cursed
in
death
,
but
most
cursed
after
death
,
when
the
curse
of
God
shall
torture
and
torment
bodie
and
soule
for
euer
.
5.
Hence
learne
the
estate
of
the
faithfull
to
be
the
best
,
and
the
calling
of
a
Christian
to
be
most
honorable
.
Put
case
in
the
most
prosperous
of
the
wicked
,
such
a
one
as
the
Prophet
speaketh
of
,
which
neuer
had
knot
to
his
death
,
the
web
of
whose
life
hath
bene
altogether
without
trouble
or
molestation
,
and
let
him
be
compared
with
a
seruant
of
Christ
,
which
hath
drunke
deepe
of
the
cuppe
of
sorrowes
,
and
in
conclusion
you
shall
finde
the
end
of
this
man
to
be
better
and
more
glorious
then
his
.
If
Alexander
be
not
the
sonne
of
Iupiter
,
his
siluer
is
but
drosse
,
his
confession
shall
be
to
his
owne
confusion
:
Iam
video
me
esse
mortalem
;
but
a
true
Christian
is
the
most
honorable
calling
:
of
the
houshold
of
faith
,
Gal.
4.26
.
Gal.
4.5
.
Eph.
2.19
.
1
Cor.
6.3
.
of
the
stocke
and
linage
of
Ierusalem
aboue
,
by
adoption
they
are
sonnes
,
Saints
by
calling
,
kings
by
deputation
,
for
the
Saints
shall
iudge
the
Angels
,
yea
and
reigne
in
the
heauenly
state
of
glory
for
euer
.
Who
so
saw
it
might
see
great
difference
twixt
Diues
and
Lazarus
while
they
liued
;
and
who
so
hath
not
seene
it
shall
see
greater
distance
twixt
them
now
,
Luk.
16.19.20
the
one
being
in
Abrahams
bosome
,
the
other
in
hell
torments
:
where
he
which
formerly
knew
not
his
God
nor
himselfe
.
nor
would
daigne
to
know
poore
Lazarus
,
this
man
which
once
had
a
world
at
will
,
would
now
giue
a
world
if
he
had
it
,
for
one
drop
of
cold
water
to
coole
his
tong
,
to
teach
vs
that
there
is
great
difference
twixt
the
rich
mans
non
mouebor
,
&c.
&
their
downfall
,
imply
descendunt
in
infernum
.
Psal.
30.6
.
Iob.
21.13
.
O
how
suddenly
do
they
vanish
,
perish
,
and
come
to
a
fearefull
end
!
but
as
for
Gods
Saints
be
they
despicable
in
the
eies
of
men
,
yet
their
prayers
and
teares
are
written
in
the
booke
of
Gods
remembrance
,
Esa.
38.5
.
and
right
deare
and
precious
in
the
sight
of
God
,
is
the
death
of
all
his
Saints
.
Psal.
116.15
.
6.
Seeing
these
promises
for
this
life
and
a
better
life
redound
to
vs
,
&
to
vs
only
:
then
hence
let
vs
learne
to
take
comfort
in
these
promises
,
in
all
things
,
whatsoeuer
our
dangers
and
distresses
are
;
for
God
euen
our
God
,
is
Pater
omnipotens
,
both
able
and
willing
for
to
do
vs
good
.
Art
thou
then
in
affliction
?
know
that
there
is
no
darknesse
but
flieth
from
the
Sunne
,
no
poyson
but
yeeldeth
to
medicine
,
no
winter
but
is
remoued
by
Sommer
;
for
if
God
doth
suffer
calamity
to
befall
vs
for
his
glory
and
our
good
,
he
will
take
it
away
againe
.
Psal.
34.19
.
For
many
are
the
troubles
of
the
righteous
;
but
here
is
the
Lords
promise
which
is
our
comfort
,
he
will
deliuer
out
of
all
:
we
haue
this
promise
,
which
is
as
the
faithfull
witnesse
in
heauen
for
our
comfort
.
7.
Seeing
the
faithfull
onely
haue
these
promises
;
then
ought
we
to
labour
for
a
true
faith
,
for
this
is
the
instrument
of
our
redemption
,
the
fruite
of
the
Spirit
,
the
clothing
of
our
soules
,
the
ioy
of
the
godly
,
the
perfection
of
the
Church
,
the
euidence
by
which
we
hold
both
our
Being
,
Mark
.
9.24
.
and
well
being
;
Lord
we
beleeue
,
helpe
our
vnbeleefe
.
8.
Lastly
,
hath
God
giuen
vs
these
promises
?
Let
vs
then
learne
to
giue
vnto
God
that
which
is
Gods
,
viz.
thankes
and
praise
,
For
he
that
offereth
me
thankes
and
praise
,
hehonoureth
me
,
Psal.
50.23
.
Surely
(
brethren
)
there
is
not
the
least
of
his
mercies
but
deserues
a
Quid
retribuam
.
Psal.
116.12
.
Psal.
8.4
.
And
What
is
man
that
thou
,
art
so
mindfull
of
him
,
or
the
sonne
of
man
that
thou
sor
egardest
him
?
&c.
What
is
to
be
found
in
man
which
might
moue
the
Lord
to
be
so
gracious
,
or
to
be
expected
from
man
which
may
adde
vnto
his
honour
,
to
whose
complete
and
all-sufficient
fulnesse
,
nothing
can
be
added
?
Surely
this
is
some
and
all
;
Thou
shalt
glorifie
me
,
Psal.
50.14
.
to
sing
and
say
,
Corde
,
&
cordis
fide
,
&
fidibus
;
Glory
be
to
God
on
high
,
on
earth
peace
,
goodwill
towards
men
.
Luk.
2.14
.
Our
hearts
shall
be
glad
when
our
lips
speake
his
glorie
,
and
our
tongues
,
shall
sing
of
his
righteousnesse
,
while
we
liue
will
we
praise
the
Lord
,
and
giue
thankes
vnto
him
for
a
remembrance
of
his
holinesse
;
for
to
vs
hath
he
giuen
these
promises
,
and
therefore
Regi
saeculorum
.
1.
Tim.
1.
17.
Now
,
saith
the
Apostle
;
Now
is
a
time
to
lift
vp
your
hearts
and
say
as
he
saith
:
To
the
King
eternall
,
immortall
,
inuisible
,
and
God
onely
wise
,
be
honour
and
glory
for
euer
and
euer
,
Amen
.
And
of
the
subiectum
thus
far
,
and
now
the
Praedicatum
cometh
in
place
,
viz.
these
promises
.
Promises
,
]
Promissiones
1.
Politicae
.
Promises
I
finde
to
be
generally
of
two
sorts
;
politicall
or
ciuill
,
and
religious
or
diuine
:
vnder
the
former
are
ranked
all
contracts
,
compacts
,
bargaines
,
and
other
cases
of
commutatiue
iustice
in
the
Common-wealth
betwixt
man
and
man
.
2.
Religiosae
.
Legales
.
Euangelicae
.
Religious
promises
I
name
such
as
wherein
God
doth
more
properly
challenge
a
share
,
as
being
either
the
inlargements
of
the
bounty
from
God
to
man
,
or
the
ingagement
of
obedience
from
man
to
God
:
and
these
I
find
to
be
double
,
Legall
or
Euangelicall
,
1.
Deut.
27.26
.
Gal.
3.10
.
Legall
,
ex
pacto
simpliciter
;
hoc
fac
&
viues
,
and
againe
,
Cursed
is
he
that
continueth
not
in
all
things
that
are
written
in
the
Law
.
2.
Euangelicall
,
ex
pacto
secundum
quid
;
being
the
free
donations
of
Gods
soueraigne
bounty
which
worketh
all
good
in
all
:
Come
vnto
me
all
ye
that
trauell
and
are
heauie
,
Haba.
2.4
.
Mat.
11.28
.
Ioh.
3.16
.
Isa.
43.25
.
&c.
So
God
loued
the
world
that
he
,
&c.
I
am
he
,
behold
I
am
he
that
putteth
away
thy
vnrighteousnesse
euen
for
my
names
sake
,
Isa.
43.25
.
These
are
called
the
promises
of
Gods
grace
,
because
freely
giuen
,
and
so
performed
gratis
:
the
promises
of
the
Spirit
,
Eph.
1.13
.
Rom.
10.8
.
because
the
Spirit
is
both
the
author
and
applier
of
them
:
the
words
of
faith
,
because
they
are
made
with
the
condition
of
faith
to
apprehend
and
apply
them
:
they
are
also
the
promises
of
hope
,
because
that
our
haruest
is
in
hope
onely
:
Heb.
6.17
.
The
hope
of
eternal
life
which
God
that
cannot
lie
hath
promised
,
Tit.
1.2
.
God
hath
made
a
couenant
with
his
people
,
and
it
is
called
the
couenant
of
promise
,
Eph.
2.12
.
the
Arke
of
which
testimony
is
the
sure
words
of
the
Gospell
;
the
keepers
and
interpreters
whereof
are
his
holy
ones
,
vpon
whom
he
hath
put
his
Vrim
and
Thummim
,
Exod.
28.30
.
to
cause
Israel
to
heare
and
know
and
do
his
couenant
.
The
franchised
liberties
thereof
are
his
promises
:
the
hedges
or
walles
of
defence
are
his
iudgements
:
the
feales
of
assurance
are
his
counsell
,
his
word
,
his
oath
,
his
Sacraments
:
the
earnest
penny
is
the
spirit
of
sanctification
:
the
stipulators
are
the
Maker
and
his
creature
,
God
and
man
;
God
of
his
free
bounty
promising
all
good
things
for
this
and
a
better
life
,
in
Christ
,
for
the
glory
of
his
goodnesse
;
and
man
protesting
faith
and
perfect
obedience
to
his
heauenly
Maker
.
So
that
Subiectum
huiusfaederis
,
are
the
sonnes
of
God
onely
,
(
as
I
haue
shewed
before
)
the
sonnes
of
promise
,
Gal.
4.28
.
Rom.
9.8
.
such
as
through
faith
in
a
pure
conscience
keepe
his
commandement
alway
.
This
couenant
by
faith
,
we
apply
it
,
we
hold
it
in
hope
,
and
shew
forth
the
fruites
thereof
in
a
godly
life
and
holy
conuersation
.
Thus
farre
we
haue
walked
at
large
,
but
now
returne
I
pray
you
with
me
from
whence
we
haue
digressed
,
for
the
bounds
of
my
text
do
bound
me
within
the
liberties
of
this
holy
couenant
;
for
so
my
text
tels
vs
:
Has
promissiones
.
Sinne
is
a
bad
Mistresse
which
makes
men
serue
long
for
little
,
and
in
the
end
paieth
with
bad
wages
;
For
the
wages
of
sinne
is
death
:
Rom.
6.23
.
but
our
God
is
liberall
as
an
Emperour
,
who
hath
bestowed
a
great
gift
vpon
vs
in
our
creation
;
and
that
being
lost
,
hath
giuen
vs
a
greater
,
and
promised
greatest
of
all
.
As
a
good
Physitian
he
healeth
vs
,
and
as
a
good
merchant
hireth
vs
,
non
vt
duram
seruiamus
seruitutem
,
but
that
we
should
be
made
coheires
with
Christ
.
Has
promissiones
,
these
promises
also
.
God
hath
promised
saluation
to
his
people
which
haue
bene
since
the
world
began
,
from
Adam
to
Abraham
,
Gen.
3.15
.
from
Abraham
to
Moses
,
Gen.
17.4
.
from
Moses
to
Christ
,
Luk.
18.5
.
Luk.
20,27
.
Gal.
4.4
.
Exod.
14.10
.
Heb.
9.15
.
And
in
the
fulnesse
of
time
God
sent
our
Sauiour
according
to
his
promise
,
Luk.
1.
54.
Act.
3.12
.
and
our
Sauiour
Christ
did
mightily
shew
himselfe
to
be
the
Sonne
of
God
,
and
the
Redeemer
of
his
people
Israel
,
Luk.
24
19.
in
whom
all
the
prophecies
,
promises
and
figures
did
meet
,
as
many
lines
in
the
center
.
These
promises
also
.
The
Apostle
doth
alledge
onely
two
texts
of
these
promises
,
which
are
like
the
grapes
and
fruites
of
Eschol
,
which
the
spies
brought
from
the
land
of
Canaan
;
(
as
if
he
should
say
)
By
these
few
you
may
taste
and
see
how
sweete
the
Lord
is
;
and
if
I
should
labour
to
go
through
them
all
,
I
suppose
they
are
moe
in
number
then
the
haires
of
my
head
,
and
the
plenty
of
them
would
beget
want
of
strength
in
me
to
deliuer
them
.
Moses
the
man
of
God
doth
giue
vs
to
wit
,
1.
Promissiones
rarae
.
that
these
promises
are
first
,
Rarae
&
inauditae
,
worthy
his
performance
onely
,
who
in
all
things
with
his
holy
arme
doth
get
himselfe
the
victorie
.
Psal.
98.2
.
Who
would
haue
thought
that
a
wombe
of
ninety
yeares
barrennesse
,
should
be
a
ioyfull
mother
of
children
?
God
promised
it
,
Gen.
17.17
.
and
he
performed
it
,
Gen.
21.6
.
Who
would
imagine
that
God
would
bring
Israel
out
of
Aegypt
,
thus
as
it
is
said
,
and
after
so
strange
a
maner
,
by
tentations
,
by
signes
,
and
by
wonders
,
by
warre
,
by
a
mightie
hand
,
and
by
a
stretched
out
arme
,
and
by
great
terrors
?
according
to
all
that
the
Lord
did
for
them
in
Aegypt
,
Deut.
4.34
.
Who
could
haue
thought
that
the
Red
sea
should
be
diuided
,
or
Iordan
driuen
back
?
Exod.
14.21
.
Iosh.
10.12
.
Exod.
16.13
.
Num.
20.8
.
or
the
Moon
should
stay
her
course
,
and
the
Sunne
forget
his
going
downe
?
that
Manna
should
be
rained
from
heauen
?
that
liuing
waters
should
flow
from
the
flintie
rocke
?
These
things
God
promised
,
Exod.
3.19
.
and
these
,
and
greater
then
these
the
Lord
hath
done
in
their
due
season
:
for
he
is
the
God
who
made
all
things
of
nothing
,
which
quickneth
the
dead
,
and
calleth
those
things
which
are
not
,
as
though
they
were
,
Rom.
4.17
.
2.
2.
Promissiones
certissime
Mal.
3.6
.
Most
sure
and
certaine
,
as
proceeding
from
the
eternitie
and
immutabilitie
of
his
will
,
and
verity
,
with
whom
is
no
change
,
nor
shadow
of
changing
.
God
saith
concerning
him
that
promiseth
by
vow
or
oath
,
Implebit
omne
quod
promisit
,
Numb.
30.3
.
He
shall
not
breake
his
promise
;
but
do
according
to
all
that
he
hath
promised
.
And
shall
the
Lord
say
,
and
not
do
it
?
promise
,
and
not
performe
it
?
Surely
God
shall
as
soone
not
be
himselfe
,
as
his
proceedings
not
be
the
truth
:
he
were
not
omnipotent
,
but
impotent
,
if
it
were
otherwise
.
Therfore
the
Apostle
doth
thus
stile
him
,
God
that
cannot
lie
,
Tit.
1.2
.
The
faithfull
God
,
Deut.
7.8
.
with
whom
is
no
change
,
his
promises
are
therefore
Yea
and
Amen
,
2.
Cor.
1.20
.
certissimae
.
3.
3.
Promissiones
gratuitae
.
Gratuitae
,
the
effects
of
his
mercie
and
goodnesse
,
without
any
merite
or
desert
of
ours
.
Deut.
7.7
.
He
set
not
his
loue
vpon
you
(
saith
Moses
to
Israel
)
nor
chose
you
because
you
were
moe
in
number
then
other
people
,
for
you
were
the
fewest
of
all
people
:
but
because
the
Lord
loued
you
,
&c.
And
in
the
riches
of
his
mercie
God
chose
this
people
first
,
and
his
first
promise
he
made
to
them
,
Leuit.
26.12
.
I
will
walke
with
you
,
I
will
be
your
God
,
and
you
shall
be
my
people
:
yea
and
enlargeth
the
same
,
Ier.
31.1
.
I
will
be
the
God
of
all
the
families
of
Israel
,
and
they
shal
be
my
people
,
&c.
When
Adam
sinned
against
God
,
God
had
compassion
towards
him
;
yea
when
he
maketh
Gods
liberalitie
the
patrone
of
his
iniquitie
,
saying
,
The
woman
which
thou
gauest
me
,
&c.
then
did
he
promise
,
The
seed
of
the
woman
should
breake
the
Serpents
head
.
Genes.
3.12
.
These
and
the
like
are
gratuitae
promissiones
,
without
any
precedent
merit
of
man
as
a
motiue
to
moue
him
thereunto
,
the
free
donations
and
enlargements
of
his
goodnesse
and
bountie
.
4.
4.
Promissiones
magnae
&
pretiosae
.
Magnae
&
pretiosae
:
so
Saint
Peter
teacheth
vs
to
esteem
them
,
2.
Pet.
1.3
.
For
these
,
that
our
God
will
be
with
vs
wheresoeuer
we
go
,
ruling
and
assisting
vs
in
whatsoeuer
we
do
,
these
are
magnae
&
pretiosae
.
Oh
how
sweete
are
thy
promises
!
Exod.
5.18
.
Psal.
119.
He
ruleth
vs
according
to
his
promise
,
not
as
Pharaoh
ruled
Israel
,
with
a
rod
of
iron
,
toyling
them
in
their
taskes
of
bricke
,
allowing
no
straw
;
but
he
commands
vs
weldoing
,
and
helpes
vs
to
do
it
;
and
when
our
seruice
is
done
of
dutie
,
herein
his
bountifull
dealing
passeth
our
conceiuing
,
when
for
a
broken
seruice
on
earth
,
he
makes
a
promise
of
heauen
,
not
as
they
are
now
,
subiect
to
corruption
:
2.
Pet.
3.10
.
For
the
heauens
shall
passe
away
with
a
noise
,
and
the
elements
shall
be
consumed
with
heate
;
but
as
they
shall
be
then
refined
,
most
glorious
and
stable
,
for
the
comfort
and
crowning
of
his
Saints
;
Magnae
&
pretiosae
.
So
that
as
a
Father
saith
,
The
children
of
God
hauing
tasted
hereof
in
the
life
to
come
,
do
mourne
and
grieue
in
the
heauens
,
that
their
repentance
was
no
sooner
,
their
thankfulnesse
no
more
,
and
their
obedience
no
greater
to
glorifie
God
on
earth
:
so
that
as
it
is
said
of
the
glorious
Church
,
Quàm
mirabilia
de
te
narrantur
,
ô
Ciuitas
Dei
:
Oh
how
great
and
wonderfull
things
are
spoken
of
thee
,
O
thou
Citie
of
God!
such
are
his
promises
according
to
the
excellencie
of
his
wisedome
and
power
,
Magnae
&
pretiosae
.
And
in
the
fift
place
,
that
we
may
inherite
the
promises
,
5.
Promissiones
futurae
.
I
must
informe
you
,
that
they
are
futurae
,
viz.
of
things
to
come
,
the
promises
of
hope
.
Our
life
(
saith
Paul
)
is
hid
with
Christ
:
and
it
appeares
not
what
we
shall
be
.
Peraduenture
,
some
will
say
,
better
to
haue
something
certaine
.
But
to
them
I
say
,
our
hope
is
not
a
dead
but
a
liuely
hope
:
1.
Pet.
1.3
.
2.
Pet
3.8
.
not
depending
vpon
man
,
whose
breath
is
in
his
nostrils
,
but
vpon
our
God
,
with
whom
one
day
is
as
a
thousand
yeares
,
and
a
thousand
yeares
as
one
day
.
The
Apostle
saith
,
God
is
faithfull
:
and
,
We
know
whom
we
haue
beleeued
.
If
our
life
therefore
be
a
warfare
,
our
hope
is
an
helmet
.
Eph.
6.
if
a
sea-faring
,
hope
is
our
anchor
,
to
stay
our
ships
in
danger
,
Act.
27.33
.
till
the
day
appeare
,
Act.
28.
And
in
a
word
,
in
all
things
this
is
our
stay
,
God
is
faithfull
;
he
hath
promised
,
and
will
performe
it
,
but
all
in
his
due
time
;
his
(
I
say
)
and
not
ours
,
Psal.
40.1
.
that
we
should
keepe
our
soules
still
waiting
on
the
Lord
;
therefore
they
are
futurae
.
6.
6.
Promissiones
augustissimae
.
To
comprise
many
in
one
,
and
not
to
totall
all
in
iust
account
:
in
briefe
,
the
promises
of
God
are
generall
,
particular
,
reall
,
personall
,
conditionall
,
free
,
temporall
,
eternall
,
who
can
go
through
them
all
?
The
Apostle
saith
,
that
the
Angels
looke
with
amazement
at
the
mysterie
of
our
redemption
,
to
behold
the
infinite
oddes
betwixt
Gods
greatnesse
and
our
vilenesse
:
so
to
let
passe
the
great
and
precious
promises
of
his
word
and
Spirit
,
the
care
and
ministery
of
his
Angels
and
creatures
;
and
to
consider
that
our
very
corrections
shall
do
vs
good
,
Psal.
94.12
.
that
he
will
turne
our
beds
in
our
sicknesse
,
Psal.
41.
take
care
of
the
haires
of
our
heads
,
Matth.
10.
Matth.
10.30
.
it
will
driue
vs
to
astonishment
to
consider
;
for
there
is
no
end
of
his
goodnesse
.
The
heathen
Captaine
which
had
care
to
wash
his
souldiers
wounds
,
they
could
not
sufficiently
honour
him
with
praises
:
surely
if
the
God
of
glorie
and
Captaine
of
his
Church
,
should
do
such
and
so
great
things
for
vs
,
let
vs
say
with
Saint
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Rom.
11.33
.
O
the
deepnesse
of
the
riches
both
of
the
wisedome
and
loue
of
God
,
and
his
wayes
that
are
past
finding
out
!
Thus
farre
we
haue
dealt
in
these
promises
at
rouers
(
as
I
may
say
)
and
now
to
bring
them
home
to
our
hearts
,
which
are
the
true
marke
.
Vse
.
1
Are
these
promises
rarae
&
inauditae
?
Let
vs
hence
learne
to
ioy
in
the
same
;
Oh
how
sweete
are
thy
words
vnto
my
throate
,
yea
sweeter
then
honey
vnto
my
mouth
!
Psal.
119.103
.
And
againe
,
Thy
testimonies
haue
I
claimed
as
mine
heritage
for
euer
,
for
they
are
the
very
ioy
of
my
heart
,
Psal.
119.111
.
Thus
Sara
reioyced
,
and
called
others
to
reioyce
with
her
,
Gen.
21.6
.
God
hath
caused
me
to
reioyce
,
all
that
heare
will
reioyce
with
me
.
Luk.
1.46
.
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
reioyceth
in
God
my
Sauiour
:
this
is
the
song
of
that
blessed
euer
Virgin
mother
,
who
reioyced
in
these
promises
.
Secondly
,
are
they
certissimae
?
Then
let
vs
beleeue
and
trust
in
them
,
by
the
example
of
our
father
Abraham
,
who
beleeued
aboue
hope
.
So
though
they
are
aboue
,
beside
,
contrary
to
reason
,
yet
knowing
that
God
is
powerfull
and
able
,
faithfull
,
and
so
ready
to
make
his
promise
good
,
let
vs
be
strengthened
in
faith
,
and
giue
glorie
to
God
,
Rom.
4.17
.
Yea
and
in
the
second
place
,
trust
and
relie
on
his
promised
mercies
:
for
hereby
we
haue
accesse
to
challenge
God
both
for
safetie
and
saluation
.
Thus
Moses
is
bold
to
charge
God
with
his
promise
,
on
the
behalfe
of
Israel
,
Exod.
32.13
.
Remember
Abraham
,
Isaac
and
Iacob
,
to
whom
thou
swarest
,
&c.
and
it
followeth
,
ver
14.
Then
the
Lord
changed
his
mind
from
the
euill
,
&c.
An
instance
of
like
nature
we
haue
in
Deut.
9.27
.
Dauid
had
the
like
refuge
in
extremitie
,
Lord
,
where
are
thy
former
mercies
which
thou
swarest
to
Dauid
in
thy
truth
?
Psal.
89.49
.
Calling
to
minde
therefore
the
certaintie
of
these
promises
,
let
vs
by
the
example
of
Iacob
commit
our selues
to
Gods
tuition
and
defence
,
Gen.
32.9
.
for
they
are
certissimae
.
3.
Are
they
Gratuitae
,
the
free
donations
of
his
goodnesse
&
mercy
?
Then
where
are
the
blind
merits
of
Monks
and
Friars
,
and
the
workes
of
supererogation
of
insolent
Iesuites
?
their
pretended
merits
either
of
condignitie
or
congruity
,
are
altogether
repugnant
to
the
freedome
of
these
promises
:
a
debt
of
desert
as
hire
to
a
labourer
,
or
of
duty
as
of
thankfulnesse
to
a
benefactour
,
farre
be
it
that
we
should
claime
any
such
due
from
God
to
vs
;
for
to
vs
belongeth
shame
and
confusion
,
Gen.
32.10
.
being
lesse
then
the
least
of
Gods
mercies
:
It
is
his
great
mercie
that
we
are
not
consumed
,
and
therefore
in
all
these
promises
,
Psal.
115.1
.
Not
vnto
vs
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
glorie
.
4.
Are
they
magnae
&
pretiosae
?
Hence
then
let
vs
learne
to
be
thankfull
.
When
one
told
Dauid
Sauls
intendment
to
make
him
his
sonne
in
law
,
he
answered
,
For
what
?
Seemeth
it
a
small
thing
vnto
you
to
be
sonne
in
law
to
a
King
?
Sam.
18.18
.
what
am
I
?
or
what
is
my
life
,
or
the
familie
of
my
father
in
Israel
,
that
I
should
be
sonne
in
law
to
a
King
?
His
case
fits
with
ours
,
but
in
some
respects
it
doth
not
;
for
what
comparison
betwixt
Dauid
and
vs
,
or
analogy
twixt
God
and
Saul
?
Dauid
had
deserued
well
of
his
countrey
;
and
againe
,
though
he
were
sonne
in
law
,
yet
should
not
be
heire
to
the
Crowne
:
but
for
our selues
,
I
say
not
,
what
am
I
?
but
what
are
we
,
or
our
fathers
house
?
was
not
our
father
an
Amorite
,
and
our
mother
an
Hittite
,
drowned
in
superstition
,
sold
vnto
sinne
,
and
full
of
ignorance
?
I
say
of
the
best
,
which
can
best
expresse
his
mind
and
meaning
,
that
he
cannot
expresse
his
owne
vnworthinesse
.
And
betwixt
God
and
Saul
,
what
should
I
say
?
who
is
the
Saul
of
Sauls
,
in
whose
respect
all
the
Princes
of
the
earth
are
but
washpots
,
vnto
whom
the
Angels
are
ministers
,
accounting
it
their
greatest
honour
to
do
him
seruice
,
yea
and
the
heauens
and
the
earth
do
bow
downe
vnto
him
:
&
yet
vs
tantillos
&
tales
,
so
weake
,
and
so
vnworthy
,
hath
he
crowned
with
his
honours
,
to
make
vs
sonnes
and
daughters
to
himselfe
,
to
reigne
and
rule
for
euer
in
his
glory
.
Praise
ye
the
Lord
therefore
all
ye
his
Saints
,
for
it
becometh
the
Saints
right
well
to
be
thankfull
.
5.
Are
they
Futurae
,
of
good
things
to
come
?
Then
it
behoueth
vs
,
expectare
impletionem
,
to
waite
on
his
mercies
vntill
he
heare
vs
,
helpe
vs
,
heale
vs
,
and
crowne
vs
:
Patientia
vobis
opus
est
,
Heb.
10.36
.
Ye
haue
need
of
patience
,
that
when
you
haue
done
the
will
of
God
you
might
inherite
the
promise
:
therefore
must
we
become
followers
of
them
which
through
faith
and
patience
,
Heb.
12.1
.
obtained
the
promises
.
6.
And
lastly
,
are
they
so
generall
,
speciall
,
such
as
hath
bene
said
,
tam
augustissimae
,
so
glorious
,
and
in
extent
so
large
and
liberall
?
Let
vs
then
make
the
same
vse
of
them
which
the
Apostle
here
maketh
in
this
place
;
viz.
Let
vs
obey
them
,
Let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
.
Where
in
the
transition
of
the
point
from
the
Antecedent
,
(
Seeing
we
haue
these
promises
)
to
the
Consequent
:
let
vs
cleanse
our selues
,
&c.
Doct.
obserue
,
The
promises
of
God
in
Christ
are
the
ground
of
obedience
:
the
Apostle
therefore
to
this
purpose
maketh
the
same
connexion
,
Tit.
2.11
.
The
grace
of
God
which
bringeth
saluation
to
all
men
hath
appeared
,
and
teacheth
vs
to
deny
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
godlily
and
righteously
and
soberly
in
this
present
world
:
the
grace
of
God
teacheth
vs
not
to
do
vngodlines
but
to
deny
it
,
to
cleanse
our selues
from
all
the
outrages
and
vngodlinesse
of
the
hand
and
tong
,
yea
and
all
sinfull
lusts
of
the
heart
:
&
that
we
should
liue
towards
God
piè
,
towards
others
iustè
,
and
to
our selues
sobriè
.
The
grace
of
God
teacheth
vs
to
do
euen
so
as
I
haue
said
.
The
promises
of
God
are
the
ground
of
obedience
,
I
beseech
you
by
the
mercies
of
God
,
saith
Saint
Paul
,
Rom.
12.1
.
that
you
giue
vp
your
bodies
and
soules
a
liuing
sacrifice
vnto
God
.
&c.
Where
he
makes
Gods
mercies
the
onely
motiue
to
obedience
;
for
howsoeuer
some
do
his
will
of
compulsion
,
because
they
dare
do
no
other
,
yet
,
plures
colligit
amor
;
and
good
men
loue
God
for
himselfe
,
euen
of
zeale
to
his
glory
.
The
Lord
hath
two
ordinary
Heralds
of
obedience
,
viz.
his
promises
,
and
his
threats
:
Aut
sequeris
aut
traheris
,
either
his
mercies
to
allure
vs
,
or
his
iudgements
to
terrifie
vs
;
and
therefore
we
say
on
behalfe
of
his
mercies
,
that
the
liberty
of
a
Christian
doth
necessarily
imply
(
not
lasinesse
)
but
holinesse
:
and
when
we
say
that
the
promises
of
God
are
gratuitae
,
our
meaning
is
ex
parte
antecedente
non
consequente
;
free
on
Gods
part
to
vs
,
for
no
inducement
in
vs
to
moue
him
to
compassion
;
but
not
so
on
our
part
towards
him
,
for
they
are
done
vpon
condition
of
our
obedience
.
It
is
in
his
promises
as
in
his
threatnings
,
they
all
runne
(
not
absolutely
but
)
with
a
prouiso
,
expressed
or
at
least
wise
vnderstood
.
Si
nisi
non
esset
,
perfectum
quidlibet
esset
,
Were
it
not
for
conditions
and
exceptions
,
our
end
was
present
destruction
,
Except
you
repent
you
shall
all
perish
:
but
the
Nisi
comes
in
like
a
Repriueall
betwixt
the
sentence
and
the
execution
day
:
and
as
it
is
in
the
case
of
threatning
,
so
likewise
of
promise
;
for
there
is
a
twofold
nisi
,
of
repentance
,
and
of
obedience
,
so
that
except
we
performe
the
conditions
,
we
haue
no
part
nor
claime
in
the
promises
.
The
charge
of
Iosua
makes
it
plaine
,
Iosua
23.
as
that
chapter
doth
dilate
at
large
;
neither
need
I
stand
to
cleare
this
point
,
that
all
the
promises
run
with
the
condition
of
holinesse
,
for
all
the
Sermons
of
the
Prophets
and
Apostles
,
giue
witnesse
to
this
purpose
:
And
this
is
the
will
of
God
,
euen
your
sanctification
:
God
hath
purchased
you
to
be
a
people
,
Tit.
2.14
.
holy
and
peculiar
to
himselfe
,
that
you
should
be
zealous
of
good
workes
:
&
therefore
Gods
loue
and
our
obedience
,
which
God
hath
ioyned
together
,
let
no
man
put
asunder
.
Vse
.
1
Are
the
promises
of
God
the
ground
of
obedience
?
Then
our
doctrine
is
not
a
doctrine
of
liberty
,
neither
is
the
calling
of
a
Christian
a
calling
of
ease
;
for
we
preach
not
mercies
,
or
promises
,
that
men
should
liue
as
they
list
.
Should
a
malefactor
contemne
his
Prince
because
he
is
mercifull
,
or
a
sonne
disobey
his
father
for
his
loue
and
affection
?
This
I
say
,
that
precedent
promises
can
purchase
no
license
for
subsequent
sinnes
.
It
is
not
our
hope
,
but
the
profession
of
our
hope
that
shall
saue
vs
.
Saint
Paule
therefore
saith
,
1.
Cor.
5.7
.
Purge
out
the
old
leauen
,
that
you
may
be
a
new
lumpe
,
for
Christ
our
passeouer
is
sacrificed
for
vs
.
Because
he
was
crucified
for
vs
,
let
vs
not
crucifie
him
againe
,
but
rather
because
he
was
sacrificed
for
vs
,
let
vs
sacrifice
our selues
for
him
,
in
obedience
and
sanctity
.
For
Gods
mercie
and
our
obedience
must
be
ioyned
together
,
and
they
that
turne
away
obedience
and
faith
from
their
hearts
,
turne
away
Christs
merits
and
mercies
from
their
soules
;
and
they
that
will
not
weepe
ouer
him
whom
their
sinnes
haue
wounded
,
he
shall
neuer
bleede
ouer
them
that
their
sinnes
my
be
pardoned
:
and
therefore
,
2.
See
the
calumniation
of
our
quarrelling
aduersaries
,
the
aduersaries
of
the
grace
of
God
,
the
Church
of
Rome
,
which
charge
vs
with
that
we
neuer
taught
,
God
he
knowes
our
innocency
,
viz.
that
we
teach
promise
without
obedience
,
faith
without
workes
;
and
therefore
that
we
are
solifidians
,
and
teach
a
doctrine
of
licenciousnesse
to
all
impietie
.
But
to
these
I
say
,
that
we
haue
not
so
taught
,
Eph.
4.20
.
neither
haue
we
so
learned
Christ
;
for
we
teach
,
faith
without
workes
to
be
a
dead
faith
,
and
the
promises
of
God
without
our
obedience
shall
do
vs
no
good
;
for
howsoeuer
they
are
sufficient
in
themselues
,
yet
are
they
not
effectuall
in
vs
.
But
to
bring
home
their
sinne
to
their
owne
doores
,
to
pay
them
with
their
owne
coine
,
or
rather
to
strike
than
with
the
rod
which
they
haue
prepared
:
may
I
not
say
,
and
experience
beare
me
witnesse
,
that
I
speake
the
truth
in
Christ
and
lie
not
?
Is
not
their
doctrine
a
doctrine
of
liberty
,
1
Tim.
4.1
.
or
rather
of
diuels
?
which
make
merchandise
of
sinne
,
as
of
flesh
in
the
shambles
,
making
shipwrack
of
faith
and
a
good
conscience
;
and
hauing
clad
themselues
with
the
figge
leaues
of
a
blind
dispensation
from
a
Popish
broker
,
they
blush
not
at
most
direfull
proiects
,
but
walke
secure
in
the
machinations
and
executions
of
all
villany
.
What
shall
I
name
that
which
is
not
to
be
named
amongst
Christians
,
the
tolleration
of
stewes
,
and
the
like
(
which
yet
is
not
paralelled
among
the
nations
?
)
Alas
,
paruaqueror
,
these
be
but
trifles
.
Seneca
.
Audent
aliquid
breuibus
gyaris
&
carcere
dignum
:
To
kill
a
King
,
or
poison
a
Prince
,
to
blow
vp
a
Senate
,
to
defie
God
,
deface
religion
,
plot
treasons
,
spoile
a
nation
;
these
and
the
like
are
patronized
among
those
Satanicall
spirits
,
and
the
actors
canonized
for
worthies
,
and
their
acts
for
workes
of
supererogation
.
I
might
instance
in
their
intended
desolations
in
the
dayes
of
our
famous
Deborah
,
the
memoriall
of
whose
name
shall
be
blessed
for
euer
:
and
their
hellish
treasons
now
in
the
dayes
of
our
happie
Ioshua
(
whose
yeares
the
Lord
make
as
many
ages
,
and
fill
all
his
dayes
with
peace
)
a
Monarch
for
his
power
,
and
a
man
after
Gods
owne
heart
,
so
famous
for
his
learning
,
so
learned
in
religion
,
and
religious
in
profession
,
innocent
from
wrong
,
peaceable
in
his
wayes
,
and
mercifull
to
all
,
if
not
too
mercifull
to
them
;
and
yet
did
not
these
infernall
spirits
,
Antichristian
pioners
and
Romish
Mold
warpes
,
seeke
to
extinguish
this
glorious
light
,
and
the
life
of
the
whole
land
,
vno
tactu
,
vno
ictu
,
vno
nictu
,
with
one
blow
,
sulphurious
blast
,
in
the
twinkling
of
an
eye
,
to
haue
dismembred
and
crushed
together
the
gouernment
,
counsell
,
wisedom
,
learning
,
iustice
and
religion
of
God
in
the
whole
land
?
Oh
inauditum
nefas
,
oh
nefandum
scelus
!
Oh
vnspeakable
villanie
,
especially
to
be
countenanced
or
canonized
but
in
the
Rolles
of
hel
,
or
by
a
Pope
a
diuel
incarnate
:
and
doth
not
the
Pope
giue
libertie
and
dispensations
for
the
committing
of
the
same
?
is
not
this
a
doctrine
of
libertie
,
which
doth
giue
libertie
to
make
themselues
(
as
it
were
)
drunke
with
the
bloud
of
so
many
worthies
?
I
dare
be
bold
to
say
,
that
all
the
Masses
,
Dirges
,
Trentals
,
smoakie
fumes
and
polluted
lip-seruice
,
and
(
as
the
Apostle
speaketh
)
beggerly
rudiments
,
Gal.
4.9
.
or
(
if
you
will
)
cosening
shifts
of
all
the
idolatrous
Iesuites
,
Monkes
and
Friers
,
and
adde
to
them
all
the
English
calues
,
begotten
by
the
buls
of
Rome
,
cannot
wash
this
one
bloudie
sinne
from
the
Popes
bloud-guiltie
soule
.
3.
What
shall
I
say
of
the
world
,
who
from
the
promises
of
God
take
libertie
to
sinne
?
For
God
and
the
world
are
contrary
:
and
it
is
to
be
obserued
,
that
Gods
Saints
out
of
his
promises
deduce
arguments
of
obedience
,
which
worldly
libertines
do
not
.
I
wil
dwell
among
you
:
I
will
walke
with
you
:
I
will
be
your
God
:
I
will
be
your
Father
,
&c.
these
are
Gods
promises
,
and
the
Apostle
reades
them
in
feare
and
feeling
,
Seeing
we
haue
these
promises
,
let
vs
cleanse
our selues
;
but
the
world
reades
them
in
licentiousnes
,
Seeing
we
haue
these
promises
,
let
vs
defile
our selues
.
Psal.
130.4
.
There
is
mercie
with
God
,
therefore
shall
he
be
feared
,
saith
Dauid
;
therefore
we
need
not
feare
him
,
saith
the
world
.
The
time
of
our
abiding
here
is
short
,
therefore
let
vs
vse
the
world
as
though
we
vsed
it
not
,
1.
Cor.
7.29
.
saith
the
Apostle
;
but
let
vs
vse
it
while
we
haue
it
,
1.
Cor.
15.32
.
Let
vs
eate
and
drinke
,
for
to
morrow
we
shall
die
,
saith
the
libertine
.
These
things
being
thus
,
I
do
the
lesse
wonder
to
reade
what
is
written
:
Know
ye
not
,
my
brethren
,
that
the
wisedome
of
the
world
is
foolishnesse
?
and
,
the
loue
of
the
world
is
enmitie
with
God
,
Iam.
4.
By
which
opposition
you
may
perceiue
that
there
are
two
sorts
of
men
here
aimed
at
;
the
former
,
such
as
are
not
named
,
nor
worthy
the
naming
,
which
promise
themselues
libertie
,
and
yet
are
themselues
the
seruants
of
corruption
,
2.
Pet.
2.19
.
Who
turne
the
grace
of
God
into
wantonnesse
,
beasts
without
reason
,
men
without
humanitie
,
as
bad
as
the
horse
and
mule
which
haue
no
vnderstanding
,
their
consciences
are
feared
with
an
hote
iron
,
and
are
setled
on
the
lees
of
their
iniquities
,
which
make
a
mocke
of
Gods
promises
,
and
say
Where
is
the
promise
of
his
coming
?
2.
Pet.
3.3
.
beasts
led
in
sensualitie
,
which
haue
giuen
themselues
to
worke
vncleannesse
,
euen
with
greedinesse
,
Ephes
4.
a
generation
of
vipers
,
and
vicious
brood
,
Math.
23.33
.
more
degenerate
then
Nebuchadnezzar
from
a
King
to
a
beast
,
for
whom
is
reserued
the
damnation
of
hell
;
Be
not
therefore
companions
with
them
,
for
you
were
once
darknesse
,
but
now
are
you
light
in
the
Lord
,
Eph.
5.7
.
and
therefore
labour
to
be
of
them
which
are
the
children
of
light
,
the
sonnes
of
God
,
and
heires
with
Christ
according
to
these
promises
,
in
whom
resteth
the
spirit
of
feare
and
feeling
.
Prou.
28.14
.
Lastly
,
that
we
may
so
do
as
the
promises
moue
and
teach
vs
,
viz.
forsake
sinne
,
and
embrace
holinesse
;
let
vs
euermore
consider
the
sufferings
of
Christ
for
sinne
,
and
his
promises
mouing
him
thereunto
.
Can
the
adulterer
take
delight
in
the
sinne
of
the
flesh
,
considering
his
flesh
that
was
wounded
for
his
sinnes
?
Could
the
voluptuous
and
feathered
gallants
take
such
surfets
of
pleasure
,
seeing
Christ
sweating
and
shedding
streames
of
water
&
bloud
?
Could
the
horseleach
the
vnsatiable
seruant
of
Mammon
say
as
the
Poet
saith
,
Populus
me
sibilat
,
mihi
plaudo
ipse
domi
,
so
blesse
himselfe
in
his
wretched
gettings
,
and
know
Christ
pierced
to
the
heart
for
getting
of
them
?
Or
can
we
heare
of
his
bleeding
and
suffering
,
and
yet
continue
in
sinning
?
Can
we
loue
that
,
which
God
at
all
times
and
in
all
places
hath
so
protested
that
he
hates
?
He
could
not
endure
it
in
heauen
;
Angeli
detruduntur
,
the
Angels
were
throwne
downe
headlong
for
it
;
he
could
not
endure
it
on
earth
,
Christus
crucifigitur
,
his
owne
Sonne
died
for
it
:
nor
yet
in
hell
,
Inferni
cruciantur
,
whole
legions
are
tormented
for
it
.
Let
vs
therfore
deale
with
sinne
for
his
sake
,
as
he
was
dealt
withall
for
ours
.
The
Iewes
pursued
him
in
his
life
,
crucified
him
in
his
death
,
Math.
27.60
.
Augustine
.
and
when
he
was
dead
,
rolled
a
stone
vpon
him
:
so
let
vs
(
as
Augustine
counselleth
)
vpon
the
crosse
of
repentance
betweene
these
two
grand
theeues
,
the
world
and
the
flesh
,
crucifie
sinne
,
pursue
it
in
the
rising
,
resist
it
in
the
growing
,
rest
not
vntill
we
haue
killed
it
,
and
then
(
as
neuer
safe
enough
)
let
vs
rolle
a
stone
vpon
it
,
neuer
to
reuiue
the
same
or
the
like
againe
.
And
in
conclusion
,
Seeing
we
haue
these
promises
,
merits
and
mercies
for
the
remission
of
sinnes
,
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
an
grow
vp
to
full
holinesse
in
the
feare
of
God
.
My
text
,
you
see
,
hath
brought
vs
now
from
the
antecedent
promises
to
the
consequent
inferred
,
Let
vs
cleanse
,
&c.
Which
conclusion
is
a
sure
perswasion
to
a
regenerate
life
;
wherein
is
contained
the
two
parts
of
sanctification
:
-
1.
Remotio
mali
,
Let
vs
cleanse
our selues
from
,
&c.
-
2.
Substitutio
boni
,
And
grow
vp
to
full
holinesse
,
&c.
Furthermore
,
in
the
conclusion
obserue
the
two
generall
parts
of
a
proposition
.
-
-
1.
Subiectum
,
Vs
:
Let
vs
cleanse
,
&c.
-
2.
Praedicatum
,
in
the
two
parts
forenamed
,
-
Remotione
mali
,
Let
vs
cleanse
,
&c.
-
Substitutione
boni
,
And
grow
vp
to
,
&c.
To
take
them
then
in
order
as
they
are
propounded
.
And
first
of
the
Subiectum
,
Vs.
Subiectum
.
Vs
]
If
we
enquire
who
are
here
meant
,
we
shall
finde
them
the
same
with
the
former
(
We
)
viz.
Paul
and
the
Corinthians
beleeuers
;
these
are
they
that
must
cleanse
themselues
.
From
whence
obserue
,
There
is
drosse
in
the
best
,
Doctr.
euen
the
most
regenerate
,
and
that
in
all
the
parts
and
powers
of
the
flesh
and
spirit
.
All
flesh
is
as
grasse
,
Iam.
1.10
.
and
full
of
frailties
;
there
is
no
come
but
may
be
blasted
,
and
no
soule
but
may
be
corrupted
.
In
the
fairest
rose
,
a
man
may
find
a
canker
;
euen
so
the
holiest
man
hath
his
gifts
,
with
sundry
imperfections
.
The
stoutest
man
may
haue
a
fall
;
and
the
iust
man
falls
seuen
times
a
day
.
Whosoeuer
then
is
without
sinne
,
let
him
cast
the
first
stone
at
his
fellow
.
in
many
things
(
saith
the
Apostle
)
we
sinne
all
.
And
therefore
saith
Iob
,
though
a
iust
man
,
If
I
shall
iustifie
my selfe
,
my
owne
mouth
shall
condemne
me
:
if
I
will
put
forth
my selfe
for
a
perfect
man
,
he
will
proue
me
a
wicked
doer
,
Iob
9.20
.
And
Dauid
to
like
purpose
(
though
a
man
after
Gods
owne
heart
)
cries
out
,
Heale
my
soule
,
O
Lord
,
for
I
haue
sinned
against
thee
.
1.
Ioh.
1.10
.
And
who
so
faith
that
he
is
without
sinne
,
is
a
lier
,
and
the
truth
is
not
in
him
,
1.
Ioh.
1.10
.
There
is
sinne
therefore
in
the
godly
aswell
as
the
vngodly
,
but
with
difference
;
the
one
sinnes
of
infirmity
,
the
other
with
consent
and
approbation
:
in
the
one
sin
dwels
,
peccatum
inhabitans
,
in
the
other
it
reignes
,
Peccatum
inhabitans
&
regnans
.
peccatum
regnans
.
It
is
in
the
godly
as
a
fire
which
he
laboureth
to
quench
:
but
in
the
wicked
a
consuming
fire
,
which
he
takes
pleasure
to
kindle
.
Of
the
godly
Saint
Iohn
saith
,
they
commit
not
sinne
,
1.
Ioh.
3.
9.
Howsoeuer
they
offend
,
yet
it
is
with
reluctation
of
spirit
,
they
are
preuented
and
ouertaken
vnawares
,
Gal.
6.1
.
But
the
wicked
commit
sinne
,
and
continue
therein
;
but
their
commtitimus
will
seale
them
a
mittimus
,
and
send
them
to
hell
body
and
soule
.
This
then
is
the
difference
:
The
godly
say
with
Dauid
,
Wash
me
throughly
from
mine
iniquitie
&
cleanse
me
from
my
sinne
,
for
I
acknowledge
my
transgressions
and
my
sinne
is
before
me
;
against
thee
,
thee
onely
haue
I
sinned
and
done
euill
in
thy
sight
,
&c.
Psal.
51.2.3
.
He
humbles
himselfe
with
the
prodigo
,
Luk.
15.
I
haue
sinned
against
heauen
and
against
thee
ô
Father
of
my
flesh
and
spirit
.
Knockes
his
breast
as
the
arke
of
all
iniquity
,
and
sighing
saies
:
Luk.
18.13
.
God
be
mercifull
to
me
a
sinner
.
But
the
wicked
Ieremy
describes
them
thus
,
They
blush
at
nothing
,
they
haue
an
harlots
forehead
;
Ier.
it
is
meate
and
drinke
to
them
to
commit
wickednesse
:
and
Peter
saith
:
They
wonder
at
the
children
of
God
,
Pet.
because
they
runne
not
riot
as
they
do
:
and
in
one
word
,
in
the
one
sinne
reignes
,
but
in
the
other
sinne
onely
remaines
.
Reason
.
1
1.
Because
we
haue
sucked
corruption
from
the
breasts
of
our
mothers
,
yea
not
onely
borne
,
but
conceiued
in
sinne
,
Psal.
51.5
.
Nemo
naescitur
sanctus
;
and
therefore
in
that
we
are
heires
in
hope
,
Non
tam
generatio
quàm
regeneratio
spectanda
est
;
euery
Natus
must
be
renatus
:
for
it
is
written
,
Except
you
be
borne
againe
,
&c.
Ioh.
3.5
.
Yea
and
regeneration
is
not
presently
perfected
but
by
degrees
:
as
a
wilde
oliue
tree
growing
out
of
a
stone-wall
,
the
boughes
and
branches
thereof
may
be
cut
and
corrected
,
but
the
roote
remaining
,
by
the
sent
of
water
will
be
ready
to
sproute
anew
,
till
the
wall
be
broken
and
the
roote
pulled
vp
;
so
old
Adam
who
remaining
in
the
wals
of
this
earthly
tabernacle
,
may
be
curbed
and
suppressed
that
sinne
reigne
not
in
our
mortall
bodies
,
yet
will
he
be
prompt
and
readie
to
bring
forth
fruites
of
vnrighteousnesse
,
vpon
occasion
,
till
the
walles
of
this
earthly
house
be
destroied
by
death
,
to
be
raised
againe
more
gloriously
.
2.
Because
our
sanctification
is
but
in
part
,
as
Saint
Paule
doth
dispute
the
point
,
Rom.
7.22
.
For
I
delight
in
the
law
of
God
after
the
inward
man
,
but
I
see
another
law
in
my
members
rebelling
against
the
law
of
my
minde
.
3.
Because
by
this
we
might
be
humbled
with
our
wants
,
and
keepe
our
soules
waiting
on
Gods
mercy
,
and
more
earnestly
endeauour
to
be
in
Christ
.
Paule
for
our
example
was
filled
with
the
Spirit
,
and
had
abundance
of
reuelations
,
taken
vp
into
the
third
heauen
,
and
heard
such
mysteries
,
as
is
not
possible
for
the
tongue
of
man
to
vtter
:
but
lest
he
should
be
exalted
out
of
measure
,
there
is
giuen
him
,
stimulus
concupiscentiae
,
and
the
messenger
of
Satan
was
sent
to
buffet
him
,
2.
Cor.
12.7
.
For
as
the
diuell
brings
euill
out
of
good
,
so
God
brings
good
out
of
euill
,
causing
the
wants
of
his
Saints
and
their
infirmities
,
yea
their
sinnes
which
the
diuell
worketh
as
poyson
to
kill
them
,
to
be
for
their
welfare
in
his
prouidence
,
and
potions
to
cure
them
;
for
by
these
he
humbleth
them
;
so
that
all
things
worke
for
their
good
.
Vse
.
1
1.
Rom.
8.28
.
Is
there
drosse
in
the
best
?
Then
can
we
expect
no
iustification
by
our
workes
,
for
sinne
cannot
iustifie
sinne
,
and
in
our
best
actions
are
manifold
imperfections
,
Gal.
2.16
.
Know
that
a
man
is
not
iustified
by
the
deedes
of
the
law
,
but
by
the
faith
of
Iesus
Christ
,
&c.
2.
See
here
the
Errour
of
the
Catharists
,
which
hold
that
after
regeneration
none
can
sinne
;
for
say
they
,
As
of
a
wilde
tree
the
old
top
being
cut
off
,
and
new
impes
ingrasted
,
it
bringeth
fruite
no
more
wilde
,
but
good
fruite
;
so
we
being
ingrafted
into
Christ
sinne
not
:
grounding
on
that
text
,
Whosoeuer
is
borne
of
God
sinneth
not
.
1
Ioh.
3.9
.
But
I
answer
,
that
their
Simile
holds
not
:
and
I
put
this
question
whether
they
make
Christ
or
the
man
to
be
the
stocke
so
grafted
;
for
we
know
that
the
fruite
is
good
by
vertue
of
the
impe
and
not
of
the
stocke
:
if
then
we
are
the
impes
in
Christ
,
by
their
reason
he
should
be
made
fruitfull
and
good
by
vs
:
but
if
they
make
man
the
stocke
,
and
Christ
the
impe
or
grafts
,
I
say
the
new
man
Christ
sinnes
not
;
&
so
saith
Saint
Ioh.
3.9
.
But
yet
they
must
remember
the
old
stock
,
&
to
looke
to
the
roote
which
will
not
be
presently
changed
,
but
will
yeeld
still
wilde
branches
bearing
fruites
of
vnrighteousnesse
.
3.
This
teacheth
vs
,
by
their
drosse
to
purge
our selues
,
and
not
to
take
liberty
to
sinne
because
they
haue
sinned
.
Because
one
man
hath
fallen
into
the
sea
and
scaped
drowning
,
shall
a
man
leape
into
the
sea
?
this
were
high
presumption
.
Build
not
therefore
vpon
their
ruines
,
for
their
infirmities
are
written
for
our
instruction
,
to
shew
that
God
will
not
spare
sinne
wheresoeuer
he
findes
it
,
no
not
in
his
Saints
,
but
doth
register
and
chronicle
their
reproches
to
all
posterities
,
like
Lots
wife
which
was
turned
into
a
pillar
of
salt
,
and
set
vp
as
examples
to
season
others
;
Gen.
19.26
.
and
to
giue
vs
warning
,
vpon
whom
the
ends
of
the
world
are
come
,
that
whereas
for
them
there
was
a
cure
behind
,
the
sacrifice
of
the
Lambe
,
which
was
not
yet
slaine
,
but
for
such
as
shall
now
sinne
Christ
dieth
no
more
,
Reu.
22.7
.
for
his
next
coming
shall
be
in
iudgemen
.
4.
Mat.
7.1
.
We
are
taught
to
beware
of
rash
iudgement
to
condemne
a
man
for
some
few
infirmities
,
as
because
one
professor
is
discouered
for
an
hypocrite
,
therefore
to
censure
all
,
as
if
all
the
Apostles
were
to
be
condemned
for
Iudas
.
Should
a
sonne
despise
his
father
because
he
is
poore
?
or
the
blind
disdaine
to
be
directed
by
the
lame
,
because
he
cannot
walke
with
him
?
Surely
we
are
not
to
contemne
the
meanest
gifts
;
for
in
the
building
of
the
Temple
all
haue
not
the
chiefest
place
,
but
some
square
the
stones
,
some
fit
the
mortar
,
some
carry
,
and
some
place
the
worke
.
Ex
quouis
ligno
non
sit
Mercurius
:
so
to
the
building
of
the
Temple
of
Christ
,
1
Cor.
3.13
.
1
Cor.
12.
some
bring
stubble
,
some
straw
,
some
mortar
,
euery
man
according
to
the
measure
of
faith
which
he
hath
receiued
,
and
in
the
end
euery
mans
worke
shall
be
tried
by
the
fire
;
and
till
the
end
let
all
this
be
vsed
to
edification
.
If
none
should
study
physick
but
those
that
could
cure
all
diseases
,
we
should
haue
no
Physicians
;
and
if
none
should
serue
God
but
those
that
could
serue
God
perfectly
,
we
should
haue
none
to
serue
God
.
Which
of
you
casteth
away
a
crackt
peece
of
gold
,
or
a
broken
siluer
cup
?
No
more
are
we
to
despise
the
graces
of
God
in
a
meane
person
though
imperfect
;
for
he
which
hath
receiued
most
hath
many
wants
,
and
a
wise
mans
iudgement
begins
at
his
owne
house
.
5.
And
lastly
,
we
learne
not
to
brag
and
boast
of
our
broken
seruice
,
but
to
be
humbled
with
our
manifold
wants
and
infirmities
.
When
we
haue
preached
all
our
liues
,
and
praied
with
neuer
so
entire
affection
,
and
laboured
our
callings
with
neuer
so
great
diligence
,
we
are
altogether
vnprofitable
,
hauing
left
more
vndone
then
those
we
haue
performed
:
yea
and
whatsoeuer
we
haue
done
is
in
such
great
weaknesse
,
Psal.
143.
2.
that
Lord
,
if
thoushouldest
marke
what
is
done
amisse
,
who
shall
be
able
to
abide
it
.
In
conclusion
therefore
let
him
haue
the
glory
in
all
things
,
who
giueth
seede
vnto
the
sower
and
bread
to
him
that
needeth
,
1.
Cor.
9.10
.
who
worketh
in
vs
both
to
will
and
to
do
:
and
we
let
vs
cleanse
our selues
;
for
when
we
haue
done
all
,
we
are
still
vnprofitable
seruants
.
Luk.
17.10
.
And
of
the
(
Subiectum
)
thus
farre
;
now
to
the
praedicate
,
wherein
is
set
downe
Remotio
mali
,
Remotio
mali
in
5.
viz.
Let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
.
Wherin
obserue
the
fiue
forenamed
passages
.
-
1.
The
property
of
the
worke
,
Cleanse
.
]
-
2.
The
propriety
of
the
persons
[
our
selues
]
-
3.
The
matter
to
be
wrought
on
[
filthinesse
]
-
4.
The
generality
of
the
taske
[
all
filthinesse
]
-
5.
The
speciality
of
the
parts
and
powers
infected
[
flesh
and
spirit
.
]
For
the
first
,
&c.
Cleanse
]
which
is
a
metaphoricall
speech
taken
from
outward
washing
:
for
as
filth
is
done
away
by
water
,
so
by
the
helpe
of
Gods
Spirit
,
must
we
cleanse
our selues
from
sinne
.
You
shall
reade
to
this
purpose
,
diuers
lawes
and
statutes
in
Israel
:
of
cleansing
the
Altar
,
Exod
,
29.
of
cleansing
the
Leaper
,
Leuit.
13.
of
cleansing
the
house
of
the
Lord
,
2.
Chron.
29.
of
cleansing
Iudah
and
Ierusalem
,
2.
Chron.
34.
of
cleansing
the
people
,
with
the
gates
and
entrances
of
their
cities
and
houses
,
Nehem.
11.
And
these
lawes
,
we
know
,
were
typicall
,
hauing
resemblance
of
things
to
come
:
and
the
same
God
being
our
God
,
requireth
the
same
of
vs
in
substance
,
which
was
prefigured
in
these
ceremonies
and
shadowes
.
For
the
Altar
is
our
heart
,
Cor
mundum
,
Psal.
51.
a
cleane
heart
:
the
leprosie
is
our
sinne
,
which
stings
like
a
scorpion
,
and
infects
like
a
leprosie
:
the
house
of
the
Lord
,
are
our
bodies
and
soules
,
which
are
the
temples
of
the
holy
Ghost
:
Iudah
and
Ierusalem
,
are
the
Israel
of
God
,
which
must
be
holy
euen
as
he
is
holy
:
and
the
people
and
their
gates
,
are
we
here
assembled
,
whom
of
no
people
,
he
hath
made
a
people
,
that
we
should
sanctifie
our
gates
,
viz.
our
affections
and
actions
,
through
which
the
Spirit
of
grace
shall
go
in
and
out
.
Lift
vp
your
heads
,
O
ye
gates
,
and
be
ye
lift
vp
ye
euer
lasting
doores
:
purge
the
altar
of
your
hearts
,
Psal.
24.7
.
cleanse
the
leprosie
of
your
sinne
,
sanctifie
your
bodies
and
soules
;
and
though
Israel
play
the
harlot
,
yet
let
not
Iudah
sinne
,
but
make
cleane
and
prepare
the
doores
of
your
tabernacles
,
Psal.
118.19
.
that
the
King
of
glorie
may
come
in
.
Againe
.
I
finde
by
obseruation
generally
,
that
we
are
said
two
wayes
to
be
cleansed
:
which
I
may
call
the
former
and
the
after
labour
,
viz.
the
inchoation
and
progression
of
repentance
.
Man
in
the
former
is
meerly
a
patient
,
dead
vnto
sinne
,
Rom.
7.18
.
2.
Cor.
3.5
.
in
whom
dwels
no
good
thing
;
hauing
no
power
to
raise
himselfe
;
but
euen
the
disposition
of
the
will
,
which
is
otherwise
blindly
led
,
and
captiue
vnto
sin
,
it
doth
proceed
of
him
which
workes
all
good
in
all
.
1.
Cor.
12.6
.
But
in
the
other
we
are
in
some
sort
agents
,
cooperary
Dei
,
liuely
instruments
to
worke
out
our
owne
saluation
.
For
the
former
,
it
is
no
more
possible
for
a
man
to
cleanse
himselfe
,
then
to
change
the
spots
of
a
Leopard
,
or
to
wash
white
the
skin
of
a
Morian
.
The
heart
of
naturall
man
is
so
hardened
through
the
deceitfulnesse
of
sinne
,
that
except
a
more
powerfull
spirit
doth
incline
,
and
soften
,
and
dispose
it
inwardly
to
good
,
a
man
with
as
good
successe
may
plow
on
the
rocke
,
or
sow
on
the
shoare
,
as
by
words
thinke
to
winne
a
man
to
repentance
:
for
this
cleansing
,
it
is
the
gift
of
God
,
Ephes.
2.4
.
and
the
first
act
thereof
is
his
immediate
hand
;
such
as
all
the
naturall
eloquence
and
force
of
man
cannot
effect
.
For
,
as
the
wise
man
speaketh
,
Who
can
say
,
I
haue
made
my
owne
heart
cleane
?
Prou.
20
,
19.
And
as
that
cripple
which
eight
and
thirtie
yeares
waited
at
the
poole
of
Bethesda
,
if
he
had
not
bene
helped
by
our
Sauiour
,
had
liued
and
died
a
cripple
,
because
he
was
not
able
to
moue
himselfe
into
the
waters
,
Ioh.
5.5
.
so
except
a
more
powerfully
spirit
doth
moue
,
yea
and
compell
vs
into
the
maine
of
Maries
weeping
water
of
life
,
we
should
liue
and
die
,
and
be
damned
for
want
of
penitencie
.
Dauid
therefore
for
the
example
of
all
others
,
thus
teacheth
vs
to
turne
to
the
God
of
our
saluation
:
Haue
mercie
vpon
me
,
O
God
,
according
to
,
&c.
Psal.
51.1
.
And
againe
,
ver.
1.
Wash
(
thou
)
me
throughly
from
mine
iniquitie
.
And
againe
,
ver.
7.
Purge
(
thou
)
me
with
bysope
,
&c.
And
againe
,
ver.
10.
Create
in
me
a
clane
heart
,
O
God
,
&
.
And
so
the
Prophet
Ieremie
teacheth
,
See
Ez.
36.25
Conuert
thou
me
,
and
I
shall
be
conuerted
,
for
thou
art
the
Lord
my
God
,
Ier.
31.18
.
And
yet
not
this
,
but
the
after
labour
of
renouation
,
is
the
proper
and
most
genuine
interpretation
of
my
text
.
Wherein
through
the
grace
of
God
,
we
are
become
instrumentall
agents
to
cleanse
our selues
.
And
to
this
purpose
runne
all
the
precepts
and
commandements
,
which
call
for
our
obedience
and
amendments
,
Ezech.
18.30
Rom.
12.2
.
Isa.
1.16
.
Turne
you
,
turne
you
,
&c.
Wash
you
,
make
you
cleane
,
&c.
Fashion
not
your selues
like
vnto
this
world
,
but
be
yerenewed
.
&c.
And
the
like
.
These
precepts
we
call
Euangelicall
,
which
do
alwayes
presuppose
Gods
mercifull
hand
to
helpe
,
whose
grace
is
prest
and
readie
to
all
that
call
vpon
him
,
more
willing
to
giue
then
we
to
aske
,
and
giueth
more
then
we
can
desire
,
yea
and
is
not
wanting
to
any
,
except
they
be
wanting
to
themselues
.
And
to
what
end
doth
God
lend
vs
eyes
and
eares
,
and
hands
and
feete
,
but
to
see
and
heare
,
and
worke
and
walke
?
So
his
grace
which
is
giuen
vnto
vs
,
must
not
be
idle
but
operatiue
to
all
good
workes
,
to
adde
to
our
faith
vertue
,
to
vertue
knowledge
,
to
knowledge
temperance
,
&c.
2.
Pet.
1.5.6
.
—
A
man
therefore
in
his
renouation
is
not
ficulnus
inutile
lignum
,
like
the
image
of
Baal
,
or
the
stumpe
of
Dagon
,
1.
Kin.
18.17
.
1.
Sam.
5.4
.
Psal.
13
5.15
.
or
the
idols
of
the
Gentiles
,
which
haue
eyes
and
see
not
,
eares
and
heare
not
,
mouthes
and
speake
not
,
hands
,
&c.
But
as
the
sicke
which
was
healed
,
must
take
vp
his
bed
and
walke
;
Mar.
2.11
.
&
as
the
dumbe
,
the
blinde
,
the
lame
,
and
the
dead
,
which
were
restored
to
speech
,
and
sight
,
and
strength
,
and
life
,
they
spake
,
and
saw
,
and
leaped
,
and
gaue
glorie
to
God
:
and
as
Paul
,
after
his
conuersion
,
Act.
9.20
.
must
presently
preach
the
Gospell
;
so
must
we
not
suffer
the
grace
of
God
and
his
good
meanes
to
sleepe
or
be
idle
in
vs
,
but
we
must
set
our
hands
to
his
plow
,
labour
in
his
vineyard
,
worke
the
saluation
of
our selues
and
others
,
worke
(
I
say
)
and
that
for
life
,
euen
with
feare
and
trembling
.
Phil.
2.12
.
The
carter
driuing
by
the
way
(
let
me
craue
your
honourable
patience
for
a
familiar
and
homely
comparison
)
sodainly
his
wheele
chopped
into
a
dangerous
pit
,
and
the
poore
man
well
perceiuing
the
difficultie
and
streights
to
escape
,
presently
fell
downe
on
his
knees
,
and
besought
his
god
iupiter
to
come
and
helpe
;
but
a
voice
was
returned
vnto
him
,
saying
.
Set
thy
shoulder
to
the
wheele
,
and
lash
on
thy
horses
,
and
then
I
will
helpe
thee
:
euen
so
the
helpe
of
Gods
sauing
health
,
is
proper
to
the
generation
of
Seekers
,
which
are
not
slacke
,
no
nor
weary
of
well
doing
,
but
seeke
him
with
the
whole
heart
,
Psal.
24
6.
viz.
with
all
the
force
and
power
of
the
parts
and
powers
both
of
bodie
and
mind
:
so
that
as
it
is
true
in
common
experience
,
Fortes
Deus
adiuuat
,
God
doth
helpe
and
blesse
the
endeuours
of
a
diligent
hand
;
so
is
it
most
true
in
our
purgation
,
Vp
,
and
be
doing
,
Neh.
2.
and
God
will
be
with
you
;
for
seeing
God
doth
enable
vs
,
we
must
stirre
and
bestirre
to
cleanse
our selues
.
Reason
.
1
1.
Iob
25.5
.
Because
our
God
is
most
pure
and
holy
,
which
hath
found
folly
in
his
Angels
,
yea
and
the
heauens
are
not
cleare
in
his
sight
,
Iob
15.15
.
how
much
more
is
man
abhominable
and
filthy
,
which
drinketh
iniquitie
like
water
?
yea
our
God
is
iealous
and
iust
God
,
Haba.
1.13
.
whose
eyes
cannot
see
and
spare
offenders
.
Slow
to
anger
,
but
great
in
power
,
and
cannot
iustifie
the
wicked
,
Nahum
1.3
.
He
spared
not
the
world
which
sinned
,
but
ouerwhelmed
all
with
a
floud
of
water
.
He
spared
not
his
Church
,
Gen.
7.
the
Quintessence
of
the
world
:
no
nor
his
Saints
,
Psal.
106.
iude
6.
ver.
the
Quintessence
of
his
Church
:
not
the
Angels
,
which
were
in
his
presence
,
but
threw
them
downe
from
heauen
like
lightning
:
no
nor
his
onely
Sonne
standing
in
our
place
,
Math.
27.46
.
but
he
bare
the
full
viall
of
his
wrath
.
Magna
amaritudo
peccati
,
quae
tantam
amaritudinem
peperit
.
Surely
it
is
time
that
we
cleanse
our selues
,
for
our
God
is
a
iealous
God
,
to
visite
the
sinnes
of
the
fathers
vpon
the
children
,
Exod.
20.
Heb.
12.29
.
to
the
third
and
fourth
generation
of
them
that
hate
him
.
2.
Because
it
is
his
will
and
pleasure
that
we
should
be
pure
and
holy
,
As
obedient
children
(
saith
Saint
Peter
)
not
fashioning
your selues
to
the
former
lusts
of
your
ignorance
,
but
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
.
Deut.
10.17
.
And
if
you
call
him
Father
,
which
without
respect
of
person
iudgeth
euery
man
according
to
his
worke
,
passe
the
time
of
your
dwelling
here
in
feare
,
I.
Pet.
1.15
,
16.
3.
Because
the
pure
in
heart
shall
onely
stand
in
his
presence
,
to
which
purpose
were
all
the
oblations
and
washings
of
the
Leuiticall
law
,
together
with
the
differences
and
distinguishments
of
the
cleane
and
vncleane
,
Leuit.
11.
in
birds
,
and
beasts
,
and
men
also
,
to
teach
that
no
vncleane
or
sinnefull
person
shall
stand
in
his
presence
:
1
Cor.
15.
neither
doth
corruption
in
herite
incorruption
.
For
if
the
question
be
,
Who
shall
ascend
into
the
mountaine
of
the
Lord
?
or
who
shall
stand
in
his
holy
place
?
The
answer
is
,
Euen
he
that
hath
innocent
hands
,
and
a
pure
heart
,
Psal.
24.
3.
4.
And
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
Math.
5.
4.
Because
the
promises
both
of
this
and
a
better
life
belong
to
them
onely
.
Vnto
the
pure
are
all
things
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
minds
and
consciences
are
defiled
;
they
professe
that
they
know
God
,
but
in
workes
they
deny
him
,
and
are
abhominable
and
disobedient
,
and
to
euery
good
worke
reprobate
,
Tit.
1.15
.
And
for
a
better
life
.
God
is
light
(
saith
Saint
Iohn
)
and
in
him
dwelleth
no
darknesse
,
if
we
say
that
we
haue
fellowship
with
him
,
and
walke
in
darknesse
,
we
lie
and
do
not
truely
;
but
if
we
walke
in
the
light
,
as
he
is
in
the
light
,
we
haue
fellowship
one
with
another
,
and
the
bloud
of
Christ
his
Son
cleanseth
vs
from
all
sinne
.
1.
Ioh.
1.
6.7
.
Vse
.
1
1.
The
vse
of
this
point
is
,
that
seeing
in
the
worke
of
renouation
,
man
is
meerely
a
patient
dead
vnto
sinne
&c.
not
to
ascribe
the
worke
of
renouation
or
corruption
vnto
our selues
,
but
vnto
God
onely
.
For
as
it
was
not
possible
for
the
Israelits
,
to
passe
through
the
red
sea
,
if
God
by
a
speciall
miracle
had
not
prepared
their
way
and
made
a
passage
for
them
:
so
for
man
to
passe
from
the
waies
of
death
,
to
the
waies
of
life
,
from
the
waies
of
sinne
to
the
waies
of
righteousnesse
,
without
the
speciall
meditation
and
helpe
of
diuine
grace
is
impossible
.
This
is
that
which
our
Sauiour
speaketh
of
,
Ioh.
15.5
.
Without
me
you
can
do
nothing
.
For
can
we
promise
any
thing
more
to
our selues
then
Dauid
in
the
119.
Psal.
I
will
run
O
Lord
(
saith
he
)
the
way
of
thy
commandements
,
when
thou
hast
set
my
heart
at
liberty
?
Can
we
run
with
our
feete
,
before
our
hearts
be
prepared
,
or
can
we
run
with
our
heart
,
before
God
hath
enlarged
it
?
Can
we
run
the
way
without
the
way
?
which
is
Christ
Iesus
,
away
which
we
cannot
see
,
till
our
eies
be
enlightned
?
Not
so
:
but
when
God
shall
haue
opened
the
eies
of
our
vnderstandings
,
then
with
Dauid
may
we
see
the
wonderfull
things
of
Gods
law
.
For
there
is
gratia
praeueniens
,
before
we
can
do
any
good
,
and
there
must
be
gratia
cooperans
,
to
assist
vs
in
well
doing
,
and
gratiaperficiens
vel
subsequens
,
to
continue
vnto
the
end
;
so
that
we
cannot
perfect
the
worke
of
renouation
,
Nisi
gratia
praeueniat
,
gratia
cooperetur
,
gratiaperficiat
vel
subsequatur
.
2.
Seeing
God
of
his
mercie
doth
deuide
the
worke
of
our
purification
with
vs
,
and
doth
challenge
the
former
to
himselfe
,
it
remaineth
in
the
latter
that
we
be
not
wanting
to
our selues
;
but
seeing
he
hath
begun
,
conuerted
,
cleansed
vs
,
let
vs
second
this
inchoation
,
conuersion
,
purgation
,
by
cleansing
our selues
and
working
out
our
owne
saluation
.
For
whereas
formerly
we
were
blinde
,
now
he
hath
enlightned
vs
;
we
were
cast
downe
,
but
he
hath
raised
vs
;
we
were
dead
in
sinnes
&
trespasses
,
but
he
hath
quickned
vs
,
illuminating
our
minds
,
rectifying
our
willes
,
disposing
our
hearts
from
euill
to
good
:
Let
vs
not
be
the
enemies
of
God
and
our
owne
saluation
,
to
quench
the
spirit
,
but
endeuour
our selues
to
know
the
good
pleasure
of
his
will
,
for
he
hath
enlightned
vs
:
to
walke
in
his
waies
,
for
he
hath
raised
vs
;
and
by
all
meanes
to
make
our
election
sure
,
for
he
doth
enable
vs
to
euery
good
worke
.
And
so
from
the
property
of
the
worke
,
let
vs
descend
to
the
propriety
of
the
person
.
The
propriety
of
the
person
2.
Our selues
]
It
is
a
worke
worth
the
labour
,
to
bring
the
worke
of
cleansing
to
our
owne
house
.
Saint
Paule
saith
,
Let
a
man
examine
himselfe
,
1.
Cor.
11.
Prou.
18.
And
the
Wiseman
witnesseth
:
iustus
primus
est
accusator
sui
.
The
iust
mans
iudgement
beginnes
at
his
owne
heart
.
Nullibi
clariùs
agnosci
potest
vera
iustitia
quàm
cum
de
peccatis
aliorum
agitur
;
verò
enim
iustitia
(
vt
ait
Gregorius
)
compassionem
habet
,
falsa
vero
indignationem
.
A
righteous
man
is
not
sooner
seene
in
any
thing
then
in
this
,
when
comparison
is
made
twixt
him
and
others
:
Truth
and
honesty
herein
are
full
of
compassion
,
but
falshood
and
hypocrisie
hatch
malice
and
indignation
.
The
eye
which
seeth
all
things
seeth
not
it selfe
,
viz.
Per
lineamrectam
,
but
by
reflection
:
so
the
infirmities
of
others
we
see
per
radios
directos
,
and
they
are
euer
in
our
sight
,
but
our
owne
sinnes
we
see
per
ambages
&
circumloquia
,
neither
will
we
see
them
till
iudgement
doth
force
them
home
to
the
conscience
.
A
wonder
it
is
to
see
how
the
world
is
in
loue
with
lying
vanity
:
Maxima
pars
hominum
stultitiae
vitio
laborat
:
who
is
he
amongst
vs
which
doth
not
thinke
himselfe
wise
,
and
cleane
,
and
holy
,
&
better
then
other
men
?
Aurum
&
opes
&
vasa
frequens
donabit
amicos
,
Qui
velie
ingenio
cedere
,
nullus
erit
.
That
other
men
are
richer
then
themselues
some
will
cunningly
grant
for
aduantage
,
to
lay
the
greatest
loade
on
the
weakest
horse
;
but
that
men
are
better
or
more
holy
,
is
the
last
thing
that
will
be
heard
of
.
A
strange
thing
,
that
sinfull
man
who
is
of
all
creatures
most
miserable
,
should
be
of
all
creatures
most
proud
.
Saint
Paule
turnes
his
eies
into
his
owne
heart
for
the
example
of
all
others
,
where
taking
a
strict
view
,
he
calles
himselfe
the
chiefe
of
sinners
:
and
Dauid
speaking
of
his
owne
sinnes
faith
,
that
they
are
euer
in
his
sight
,
Psal.
51.3
.
But
I
know
not
how
men
are
sicke
of
selfeloue
,
and
the
deepenesse
of
folly
doth
possesse
their
hearts
:
when
in
the
infirmities
of
others
,
they
are
more
then
Lynceous
eyes
,
but
in
their
owne
offences
they
are
oculis
capti
,
and
more
blinde
then
Bats
and
Moles
:
In
other
mens
sinnes
,
Polyphemus
mutatur
in
Argum
,
they
haue
more
cies
then
the
Leopard
hath
spots
,
and
not
a
more
shall
escape
their
censure
;
but
in
their
owne
,
Argus
mutatur
in
Polyphemum
,
and
they
are
more
blinde
then
Bartimaeus
which
knew
not
men
from
trees
,
neither
can
they
see
beames
at
home
.
But
who
so
thus
rashly
wadeth
into
the
infirmities
of
others
,
Volodie
fratris
vel
cupidine
laudis
ducitur
:
either
hatred
or
pride
hath
euermore
an
hand
in
such
dealing
.
Et
qui
sibi
malus
,
cui
bonus
?
and
how
should
we
expect
good
from
him
to
others
,
which
knowes
not
to
be
good
vnto
himselfe
?
For
charity
first
purgeth
her
owne
heart
,
and
then
in
compassion
passeth
to
the
infirmities
of
others
.
Because
that
euery
one
shall
giue
an
account
for
his
owne
soule
,
Reason
.
and
for
the
measure
of
grace
which
he
hath
receiued
;
other
mens
talents
shall
not
come
in
our
reckonings
,
but
in
particular
,
so
shall
the
Summons
be
:
Luk.
16.
Redde
rationem
,
Giue
thou
an
account
of
thine
owne
Stewardship
.
And
What
art
thou
then
that
iudgest
another
mans
servant
,
seeing
in
that
thou
iudgest
another
thou
doest
condemne
thy selfe
,
Rom.
2.
1.
And
againe
,
that
euery
seruant
standeth
or
falleth
to
his
owne
Lord
,
Rom.
144.
And
in
this
case
it
may
well
be
said
,
Who
made
thee
a
iudge
or
aruler
ouer
him
?
Peter
therefore
when
he
will
be
smattering
in
Iohns
affaires
,
our
Sauiour
answereth
,
Quid
est
hoc
tibi
?
What
is
that
to
thee
?
looke
thou
to
thy selfe
,
follow
thoume
.
Ioh.
21.
Vse
.
1
1.
This
serues
for
the
condemnation
of
all
hypocrites
,
whose
fashion
is
to
wade
deeply
into
other
mens
consciences
,
yea
and
euen
bloudily
to
goare
their
best
gifts
by
their
mouthy
and
vncleane
censures
.
They
bind
burdens
heauy
and
grieuous
to
be
borne
,
and
lay
them
on
other
mens
shoulders
.
Math.
23
.
but
they
themselues
will
not
touch
them
with
the
least
of
their
fingers
:
Serpents
,
a
generation
of
Vipers
,
painted
Sepulchers
,
who
although
the
poyson
of
Aspes
be
vnder
their
lips
,
and
their
feete
do
treade
the
steps
of
darknesse
,
yet
these
for
a
pretence
of
zeale
and
holinesse
will
throw
the
first
stone
,
and
pursue
the
infirmities
of
their
brethren
with
deadly
hatred
.
Clodius
accusat
Moechos
,
Catilina
Cethegum
.
They
which
are
most
in
fault
,
for
the
most
part
will
soonest
find
fault
:
but
thou
which
teachest
another
,
teachest
thou
not
thy selfe
?
Rom.
2.
Thou
that
preachest
to
another
,
Thou
shalt
not
steale
,
doest
thou
steale
?
Or
thou
which
sayest
to
another
,
Thou
shalt
not
commit
adulterie
,
doest
thou
commit
adulterie
?
Hypocrite
,
primùm
ecce
trabem
,
Matth.
7.3
.
first
cast
the
beame
out
of
thine
owne
eye
,
that
thou
mayest
more
clearely
see
the
more
that
is
in
thy
brothers
eye
.
Vse
.
2
And
among
all
other
hypocrites
,
it
taxeth
the
headlong
and
blind
zeale
of
our
late
Separatists
and
Anabaptisticall
spirits
,
whose
bowels
of
late
yeares
did
euen
burst
with
indignation
,
as
the
bowels
of
Iudas
gushed
out
;
crying
out
against
disorders
abroad
,
but
neuer
reforming
their
owne
consciences
at
home
;
whereof
one
speaketh
very
well
,
Conuenimus
ad
reformandam
Ecclesiam
,
sed
praepostero
ordine
,
quisque
enim
alium
emendare
vult
,
seipso
neglecto
:
A
preposterous
kind
of
zeale
,
as
of
those
whose
meetings
are
not
for
the
better
but
for
the
worse
,
which
censure
in
seueritie
the
slips
of
others
,
but
labour
not
at
all
to
cleanse
themselues
.
The
Pharisees
,
the
fathers
and
predecessors
of
these
Sectaries
,
they
condemned
our
Sauiour
propter
peccatricem
,
Luk.
7.39
.
they
taxed
his
disciples
for
vnwashen
hands
,
Mat.
15.
yea
and
censured
them
for
the
eares
of
corne
,
Math.
12.
so
these
supercilious
and
blind
guides
,
in
other
mens
infirmities
they
straine
at
a
gnat
,
but
in
their
owne
they
swallow
a
camell
.
Qui
non
suis
bonis
,
sed
alienis
malis
sanctimoniae
laudem
venantur
:
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
their
madnesse
(
I
say
)
and
folly
is
manifest
,
because
not
for
good
things
(
which
themselues
do
not
,
)
but
from
euils
,
which
they
spie
out
it
others
(
as
best
acquainted
therewith
in
secret
)
hence
would
they
gaine
the
name
of
zeale
and
puritie
;
and
hereby
they
sucke
no
small
aduantage
.
But
let
me
vse
once
more
what
our
Sauiour
vseth
often
:
Quid
vides
festucam
?
Hypocrite
,
why
seest
thou
the
mote
?
Matth.
7.
Et
vt
dicam
aliquid
mirabile
:
surely
a
wonder
it
seemes
to
me
;
Qui
habet
trabem
,
videt
:
&
qui
non
habet
trabem
,
non
videt
.
he
that
hath
a
beame
in
his
eye
,
sees
:
and
he
that
hath
none
,
sees
not
.
But
the
reason
is
,
1.
Cor.
13.
Charitas
non
cogitat
malum
,
A
pure
heart
thinkes
no
hurt
.
As
when
our
first
parents
were
innocent
,
they
saw
not
their
nakednesse
;
Gen.
3.
but
when
they
had
sinned
,
they
saw
,
and
were
ashamed
:
so
a
wonder
it
is
,
that
their
sinnes
which
are
as
beames
in
the
eyes
,
should
so
cleare
their
sight
,
that
they
can
see
motes
in
others
.
Vse
.
3
It
serueth
as
a
sure
rule
to
examine
how
it
stands
with
vs
in
the
case
of
humilitie
:
for
a
nearer
or
truer
way
to
know
whether
we
be
proud
or
humble
,
cannot
be
then
this
,
how
we
iudge
our selues
pure
or
holy
in
respect
of
others
.
The
proud
who
examine
all
things
falsly
,
take
this
preposterous
course
,
in
comparing
themselues
with
others
,
they
put
in
one
scale
the
infirmities
of
their
brethren
,
and
in
the
other
their
owne
seeming
righteousnesse
,
altogether
forgetting
their
sinnes
,
which
makes
them
in
iudging
to
iustifie
themselues
:
but
the
humble
,
best
acquainted
with
their
owne
wants
,
other
mens
sinnes
being
hid
from
them
,
in
one
scale
put
their
owne
sinnes
,
and
in
the
other
the
good
things
of
others
;
which
makes
them
sigh
vnder
the
burden
of
their
infirmities
,
and
say
with
the
poore
Publican
,
God
be
mercifull
to
me
a
sinner
.
Moses
when
his
face
did
shine
so
gloriously
,
that
the
people
could
not
beare
the
splendor
thereof
,
Exod.
34.
onely
himselfe
knew
it
nor
.
And
the
most
dangerous
sicknesse
which
doth
befall
the
soule
(
the
bottomlesse
gulfe
of
despaire
onely
excepted
)
is
,
that
any
should
thinke
himselfe
pure
,
and
holy
,
and
cleane
,
and
better
then
other
men
:
for
they
which
know
themselues
sicke
,
do
seeke
for
helpe
;
but
they
which
thinke
themselues
cleane
,
do
liue
and
die
in
their
sinnes
for
want
of
cleansing
.
But
we
,
my
brethren
,
knowing
our
manifold
and
foule
offences
,
let
my
text
bring
vs
backe
,
whence
we
are
digressed
,
to
cleanse
and
purge
our
owne
hearts
first
,
euery
one
to
cleanse
one
,
that
so
all
may
be
cleansed
;
cleansed
,
I
say
(
from
filthinesse
:
)
and
that
is
the
third
passage
of
the
point
,
viz.
the
matter
to
be
wrought
vpon
.
Filthinesse
)
The
matter
to
be
wrought
vpon
,
is
filthinesse
:
3.
The
matter
to
be
wroughtvpō
.
where
by
a
Synecdochicall
procession
,
is
put
the
part
for
the
whole
,
as
one
figure
is
put
for
a
thousand
:
so
vnder
this
word
filthinesse
,
is
comprehended
sinne
in
generall
:
and
from
the
very
name
,
behold
the
nature
of
sinne
,
it
is
called
filthinesse
,
whence
obserue
,
Sinne
is
odious
,
as
it
may
appeare
elsewhere
by
the
names
in
the
Scripture
;
it
is
called
pollution
,
a
leprosie
,
Leuit.
20.
2.
Pet.
2.
23.
Iosh.
7.
a
contagion
,
the
vomit
of
a
dog
,
and
wallowing
of
a
swine
in
the
mire
.
Againe
,
it
is
called
vncleannesse
,
the
execrable
thing
;
and
euery
where
it
is
said
to
be
abhomination
,
more
loathsome
then
the
boiles
of
Iob
,
or
the
sores
of
Lazarus
:
A
menstruous
cloth
,
as
Isaiah
speakes
;
The
stoole
of
wickednes
:
Lam.
1.
as
we
vse
the
name
in
the
basest
maner
.
Dauid
calleth
it
,
rottennesse
and
putrifaction
,
psal.
38.
My
wounds
stinke
,
and
are
corrupt
,
&c.
And
speaking
more
generally
of
all
sinners
,
he
saith
,
Corrupt
they
are
,
and
become
abhominable
.
Psal
14.
The
Prophet
Isaiah
doth
thus
decypher
the
nature
and
estate
of
sin
and
sinners
,
whether
we
speake
of
one
sinner
,
or
of
a
sinful
nation
:
The
whole
head
is
sicke
,
and
the
whole
heart
is
heauie
:
from
the
sole
of
the
foot
to
the
head
,
there
is
nothing
whole
therein
,
but
wounds
,
and
swelling
,
and
sores
full
of
corruption
:
they
haue
not
bene
wrapped
,
nor
bound
vp
,
nor
mollified
with
oyle
,
Isa.
1.5
,
6.
And
the
Prophet
Ezechiel
sets
downe
the
ingendring
of
such
a
spurious
and
beastly
progenie
,
like
euil
and
darknesse
,
and
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
animalia
,
which
come
not
vnder
the
view
of
Gods
creation
:
Ezek.
16.
Thine
habitation
and
thy
kindred
(
saith
he
)
is
of
the
idolatrous
Canaaniets
,
thy
father
an
Amorite
,
and
thy
mother
an
Hittite
:
and
in
thy
natiuitie
thy
nauell
was
not
cut
,
thou
wast
not
washed
in
water
to
soften
thee
,
thou
wast
not
salted
with
salt
,
nor
swadled
in
clouts
,
but
thou
wast
naked
,
and
in
thy
bloud
.
By
all
which
may
appeare
the
nature
of
the
matter
now
in
hand
,
viz.
the
filthinesse
and
beastiall
pollution
and
vncleannesse
of
sinne
and
sinners
.
Vse
.
Is
finne
so
odious
?
Then
see
and
know
from
the
Prophet
Hosea
,
the
filthinesse
of
a
sinfull
nation
,
where
was
no
truth
,
nor
mercie
,
nor
knowledge
of
God
in
the
land
,
Hose.
4
.
These
were
not
to
be
found
there
,
and
I
would
to
God
that
we
had
found
what
they
lost
:
but
the
heathen
mans
poesie
is
become
a
true
prophesie
,
Terras
Astraea
reliquit
,
In
cuius
subiere
locum
fraudesque
dolique
.
The
world
it
is
worse
and
worse
,
old
,
cold
and
stiffe
;
old
in
iniquitie
,
cold
in
charitie
,
and
stiffe
in
wickednesse
;
our
grandfathers
were
wicked
,
our
fathers
worse
then
they
,
and
we
claime
the
sinnes
of
both
by
inheritance
:
Isa.
1.
Ah
sinfull
nation
,
a
people
laden
with
iniquitie
!
The
filthinesse
of
our
age
is
such
,
that
,
(
not
peragrare
vestigia
Satanae
,
who
compasseth
the
whole
earth
,
and
walking
through
the
same
,
leaueth
the
spawne
of
vncleannesse
in
all
places
;
nor
yet
to
pursue
the
filthines
of
this
whole
land
,
Plautus
.
which
were
onus
humeris
impar
,
a
burden
farre
too
heauie
for
my
shoulders
)
if
I
should
but
enter
ionahs
one
dayes
iourney
into
this
Citie
and
Suburbes
,
and
take
notice
of
the
filthy
sinnes
which
here
are
done
,
it
were
much
,
and
too
much
for
my
stammering
tongue
to
explane
,
or
my
troubled
soule
to
sustaine
:
witnesse
with
me
your selues
which
sit
on
the
seate
of
iudgement
,
whether
through
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
,
men
breake
not
out
,
and
bloud
toucheth
bloud
.
These
were
the
foule
offences
of
Israel
,
as
the
Prophet
witnesseth
,
and
I
would
to
God
they
had
bene
borne
and
buried
in
Israel
,
that
we
had
neuer
knowne
them
;
for
this
famous
Citie
which
is
as
the
crowne
of
this
land
,
Isa.
5.
the
compasse
of
whose
walls
are
as
the
vineyard
of
God
,
now
through
the
riot
of
sinne
,
are
in
many
places
become
Mara
&
Amara
,
Ruth
1.
a
roote
of
bitternesse
,
a
sinke
of
sinne
,
a
welspring
of
pollution
,
a
stage
of
vngodlinesse
,
a
baite
of
deceitfulnesse
,
and
a
debarring
from
happinesse
.
When
Gods
people
hearkned
to
his
voice
,
and
walked
in
his
waies
,
then
were
they
blessed
,
and
called
the
Israel
of
God
:
but
when
they
for
sooke
him
,
and
defiled
themselues
with
the
abhominations
of
the
heathen
,
God
as
though
their
sinnes
had
blotted
their
names
out
of
the
booke
of
his
remembrance
,
he
calles
them
Sodome
and
Gomorrah
.
Esa.
1.
Surely
(
brethren
)
Samaria
by
her
fornications
did
iustifie
Sodome
,
and
we
by
our
hainous
sinnes
do
iustifie
Samaria
;
for
the
sinnes
of
Sodome
were
these
:
Ezech.
16.49
.
Pride
,
fulnesse
of
bread
,
abundance
of
idlenesse
,
and
contempt
of
the
poore
.
Ezek.
16.
But
consider
the
filthinesse
of
such
a
nation
,
where
gluttony
hath
eaten
til
it
hungred
,
and
drunkennesse
hath
vomited
till
it
thirsted
,
where
pride
is
accounted
the
best
fashion
,
and
whoredome
is
called
a
tricke
of
youth
;
where
men
drinke
iniquitie
like
water
,
and
bind
sinnes
together
as
it
were
with
cart-ropes
;
Esa.
5.18
.
1.
King
.
21
,
where
as
Ahab
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
so
men
as
beasts
haue
giuen
themselues
ouer
to
worke
all
vncleannesse
euen
with
greednesse
;
Eph.
4.19
.
some
like
the
proud
Angels
feathering
their
wings
in
presumptuous
pride
,
soaring
aloft
til
their
plumes
like
Daedalus
his
wings
,
melted
with
the
fire
of
Gods
wrath
,
driue
them
downe
to
the
pit
of
destruction
:
some
like
the
couetous
Caterpillar
deuouring
the
fruite
of
the
poore
mans
vineyard
;
some
like
the
vnsatiable
maltworme
dead
drunken
in
the
streets
;
yea
,
here
may
you
see
murder
and
malice
runne
headlong
to
destruction
,
monstrous
Anakims
men
of
might
,
Gen.
11.
building
a
Babel
their
owne
confusion
,
Ester
3.
enuious
Hamans
macerating
themselues
for
their
brethrens
welfare
,
Gen.
29.
1.
Sam.
25.
2.
Sam
16.
Esa.
37.
Iudith
.
13.
snudging
Nabals
and
churlish
Labans
,
withholding
the
wages
of
the
hireling
and
grinding
the
face
of
the
poore
;
cursing
Shemeies
,
and
blackmouthed
Rabsakeis
,
vnnaturall
Sodomites
&
painted
Iezabels
,
drunken
Olifernes
Iose
head
and
soule
and
all
;
and
which
hath
brought
your
sinnes
to
the
height
,
that
an
adulterous
and
an
idolatrous
religion
hath
still
footing
in
your
City
and
dwellings
.
Surely
(
brethren
)
if
I
should
totall
all
in
iust
account
,
Dies
me
deficeret
,
this
day
,
yea
and
the
daies
of
my
mortall
pilgrimage
would
sooner
haue
an
end
then
my
labour
,
and
therefore
I
must
be
forced
to
vse
a
peece
of
ciuill
policy
.
Meete
but
with
Agag
and
the
fatlings
,
the
foule
and
crying
sinnes
,
1.
Sam.
15.
and
the
dependants
may
more
easily
be
reformed
:
And
as
a
man
that
aimeth
at
a
multitude
can
at
one
shoote
would
only
some
few
;
so
giue
me
leaue
shooting
at
all
filthinesse
,
to
crush
in
peeces
these
two
that
follow
,
viz.
drunkennesse
and
whoredome
:
which
go
hand
in
hand
and
haue
kissed
each
other
,
and
are
not
more
hainous
then
common
in
this
City
and
Suburbes
.
And
for
the
hatefull
sinne
of
drunkennesse
,
howsoeuer
it
be
but
a
fiction
that
Cyrces
charmes
turned
men
to
swine
;
yet
sure
I
am
,
and
wofull
experience
makes
knowne
too
oft
,
that
Bacchus
charmes
,
viz.
strong
drinke
it
turneth
men
to
beasts
;
the
soule
of
man
miraculously
created
by
Gods
infusion
,
and
infused
by
creation
,
lieth
drowned
in
the
drunkards
body
:
his
body
which
should
be
the
temple
of
the
holy
Ghost
,
distempered
by
excessiue
riot
,
is
such
that
his
soule
might
loath
to
dwell
therein
;
and
his
goods
or
possessions
(
be
they
more
or
lesse
)
lent
for
the
maintenance
of
himselfe
and
his
,
are
all
hoorded
in
the
pot
,
and
put
in
a
bottomlesse
bag
.
The
Lacedaemonians
a
people
which
knew
not
God
,
by
the
light
of
nature
did
so
abhorre
this
brutish
sinne
,
that
their
Helots
,
slaues
which
they
bought
for
villanage
,
they
would
make
drunken
,
and
bring
them
into
the
market
place
and
expose
them
as
malefactours
on
a
gibbet
,
that
their
children
seeing
their
vncleannesse
and
filthinesse
,
might
thereby
detest
and
abhorre
that
swinish
sin
.
But
we
need
not
buy
Helots
to
set
vp
as
scarecrowes
to
the
world
,
for
euen
before
your
doores
and
in
your
houses
may
you
daily
see
these
beastly
Epicures
:
and
were
there
not
a
remnant
of
the
house
of
Israel
amongst
you
to
stand
in
the
gap
like
Moses
&
Aaron
twixt
the
liuing
and
the
dead
,
inwardly
mourning
and
lamenting
,
and
as
much
as
in
them
lieth
,
labouring
and
reforming
forming
these
foule
offences
,
the
end
of
this
Citie
would
be
sudden
as
the
fire
of
Sodome
.
But
it
is
written
,
Woe
to
you
drunkards
of
Ephraim
,
&c.
Esa.
28.
1.
Woe
to
them
that
rise
vp
early
to
follow
drunkennesse
,
and
sit
till
the
wine
inflame
,
Esa.
5.11
.
Woe
to
them
that
are
mighty
to
drinke
wine
,
and
strong
to
poure
in
strong
drinke
,
Esa
,
5.22
.
Awake
ye
drunkards
,
faith
Ioel
,
1.4
.
and
howleye
that
are
strong
to
drinke
.
And
thinke
you
that
all
these
woes
are
written
in
vaine
?
Then
is
our
preaching
vaine
,
and
your
faith
also
vaine
,
and
this
booke
of
truth
hath
no
truth
in
it
.
Hearken
therefore
ye
men
of
vnderstanding
,
and
you
shall
heare
the
drunkards
doome
;
woe
vpon
woe
shall
light
vpon
them
,
their
posterity
shall
be
beggers
,
their
estate
consumed
,
their
name
shall
rot
and
perish
,
their
bodies
odious
euen
to
them
:
and
which
is
heauier
then
all
,
their
soules
repulsed
from
the
grace
of
God
,
shall
dwell
with
the
foule
and
infernall
spirits
.
who
as
their
desire
was
to
enter
and
dwell
in
the
heard
of
swine
,
Math.
8.
so
shall
these
swine
remaine
with
them
in
chaines
of
darknesse
for
euermore
:
And
such
is
the
end
of
this
filthinesse
.
To
which
I
may
adde
whoredome
,
like
Sodome
and
Samria
sisters
in
impurity
;
for
gluttony
and
drunkennesse
are
the
gallery
and
way
of
whoredome
:
Venter
bene
pastus
cito
dispumat
ad
libidinem
;
Gen.
19.
drunken
Lot
and
incestuous
Lot
both
in
one
person
,
at
one
time
;
and
they
are
seldome
sundred
;
for
it
is
no
thing
new
or
strange
,
for
a
person
which
shall
first
become
a
beast
,
to
do
after
like
a
beast
.
It
is
a
sinne
against
nature
,
for
whereas
other
men
sow
for
an
haruest
,
foule
fornicators
and
wicked
adulterers
,
which
plow
with
other
mens
heisers
,
they
sow
that
which
they
dare
not
reape
.
But
they
shall
be
punished
both
here
and
hereafter
.
Here
first
with
beggery
.
He
that
feedeth
harlots
wasteth
his
substance
,
Prou.
29.3
.
Yea
he
or
his
posterity
shall
be
glad
to
beg
a
peece
of
bread
,
Prou.
6.26
.
2.
With
infamie
,
for
his
name
and
credite
shall
take
such
a
deepe
and
incurable
wound
,
that
his
reproch
shall
neuer
be
done
away
,
Prou.
6.33
.
3.
With
most
loathsome
diseases
:
for
the
most
high
&
righteous
hath
appointed
that
they
which
will
taste
the
sweete
of
sinne
,
shall
also
be
filled
with
the
gall
of
punishment
:
it
bringeth
corruption
of
the
bloud
,
dissolution
of
the
sinewes
,
rottennes
of
the
marrow
,
aches
in
the
ioynts
,
crudities
in
the
stomacke
,
paines
in
the
head
,
defects
and
weaknesse
,
gouts
and
palsies
,
heauinesse
of
heart
and
stinging
of
the
conscience
.
4.
Yea
and
after
all
these
it
shall
be
punished
with
hel
fire
,
for
it
is
writen
,
Fornication
,
vncleannesse
,
inordinate
affection
,
&c.
the
wrath
of
God
remaineth
on
such
,
Col.
3.
6.
And
againe
Whoremongers
and
adulterers
God
wil
iudge
,
Heb.
13.4
.
The
holy
Ghost
ioyneth
a
whore
and
a
dog
together
,
Deut.
23.18
.
Thou
shalt
not
bring
the
hire
of
a
whore
nor
the
price
of
a
dog
into
the
house
of
God
;
and
Ieremy
compareth
adulterous
beasts
to
neighing
horses
.
Ier.
5.8
.
And
the
wiseman
likens
them
to
an
oxe
going
to
the
slaughter
,
Prou.
7.22
.
and
calles
the
whore
a
deepe
ditch
&
a
narrow
pit
,
Prou.
23.27
.
And
they
that
enter
in
to
her
,
hardly
returne
againe
to
take
hold
of
the
way
of
life
,
Prou.
2.19
.
And
in
the
latter
end
when
iudgement
shall
bring
his
sinne
to
the
doore
of
his
conscience
,
he
shall
wonder
at
himselfe
and
say
,
O
now
was
I
deceiued
!
Prou.
5.12
.
I
conclude
the
point
with
that
of
S.
Hierome
,
O
ignis
infernalis
luxuria
,
cuius
materia
gula
,
&c.
Hier.
Where
he
compareth
whoredome
to
the
infernall
fire
,
whose
matter
or
nourishment
are
gluttony
and
drunkennesse
,
the
flame
is
feruor
concupiscentiae
:
Hos.
7.4
.
as
an
ouen
heated
by
the
baker
,
so
is
an
adulterer
;
the
sparkes
are
corrupt
speeches
and
filthy
communication
,
the
smoke
infamy
and
disgrace
,
the
acts
adulterie
,
fornication
,
vncleannesse
,
and
the
end
hell
torments
.
Drunkennesse
and
whoredome
,
with
other
the
odious
sinnes
of
these
latter
and
dangerous
times
,
these
are
they
which
haue
kissed
each
other
,
which
go
hand
in
hand
,
and
haue
made
a
couenanc
with
destruction
,
and
sworne
a
league
with
hell
,
for
the
subuersion
both
of
Church
and
Commonwealth
.
O
that
I
had
the
voice
of
men
and
angels
,
to
crie
against
them
:
if
my
tongue
were
dipped
in
gal
,
yet
could
I
not
sufficiently
not
bitterly
enough
inuey
against
them
.
If
there
be
any
thing
in
death
or
hell
more
miserable
,
their
tongues
shall
taste
thereof
,
and
their
bowels
shall
be
filled
with
the
dregs
thereof
:
woe
vpon
woe
shall
light
vpon
them
;
and
though
the
Sunne
and
Moone
haue
an
end
,
yet
their
plagues
and
torments
shall
neuer
haue
end
.
hearken
,
and
stand
in
awe
,
and
tremble
before
the
Lord
your
God
,
yemen
of
Israel
:
how
long
and
how
loud
haue
we
cried
against
these
foule
offences
,
and
yet
who
hath
beleeued
our
report
?
or
to
whom
is
the
arme
of
the
Lord
reuealed
?
Surely
if
our
words
take
no
deeper
impression
,
it
resteth
that
you
second
our
words
with
the
sword
of
iustice
.
And
to
the
Honorable
and
Worshipfull
of
this
assembly
be
it
spoken
,
to
whom
God
hath
imparted
his
own
Name
,
(
for
ye
are
called
Gods
)
that
you
ioyne
your
helping
hands
to
pull
downe
these
shops
of
iniquitie
,
and
to
stop
and
dam
vp
these
stinking
wels
of
filthinesse
:
for
if
you
spare
,
and
beare
the
sword
in
vaine
,
the
people
shall
die
in
their
sinnes
,
but
God
shall
require
their
bloud
at
your
hands
.
Neither
may
I
forget
to
giue
some
of
the
worthiest
and
most
honorable
in
this
assembly
their
due
,
for
the
good
and
godly
zeale
they
haue
shewed
for
the
lord
our
God
on
this
behalfe
,
the
fame
whereof
hath
spread
it selfe
into
all
corners
of
the
land
,
and
it
doth
make
glad
the
Citie
of
God
.
I
meane
in
punishing
and
purging
these
two
forenamed
vices
,
to
wit
,
drunkennesse
and
whoredome
,
together
with
the
profanation
of
the
Sab
both
:
may
you
go
on
like
good
Nehemiahs
,
to
do
worthily
in
Ephrata
,
and
be
famous
in
Bethlem
,
and
the
Lord
strengthen
your
hearts
:
and
as
you
labour
the
peace
of
Ierusalem
,
so
let
your
dayes
be
multiplied
in
peace
,
and
bind
vp
their
soules
,
O
Lord
,
in
the
bundle
of
life
.
All
that
I
haue
further
to
say
to
you
the
Magistracie
of
this
honorable
Assembly
,
touching
this
point
,
is
the
charge
of
God
himselfe
to
his
seruant
Ioshua
;
Onely
be
strong
,
and
of
a
valiant
courage
,
to
fight
the
Lords
battels
,
to
cut
downe
sinne
,
to
roote
it
out
:
and
as
you
haue
begun
in
the
Lord
,
so
let
your
zeale
abound
,
and
be
not
faint
hearted
in
so
good
a
cause
,
and
behold
God
shall
neither
leaue
you
nor
forsake
you
,
till
you
haue
in
some
measure
purged
and
cleansed
this
Citie
from
filthinesse
.
And
for
you
,
my
brethren
,
let
my
conclusion
of
this
point
turne
to
you
all
here
present
,
and
you
to
turne
to
the
Lord
your
God
:
o
turne
you
,
turne
you
,
for
why
will
you
die
ye
men
of
Israeli
consider
your
sinnes
are
great
and
grieuous
,
they
are
the
prouocation
of
heauen
,
and
strike
at
the
maiestie
of
God
;
say
therefore
with
S.
Peter
,
It
is
enough
for
me
that
I
haue
spent
the
times
past
in
surfetting
and
drunkennesse
,
in
couetousnes
and
idlenesse
;
other
things
,
nay
better
things
are
now
required
of
me
,
namely
that
I
liue
,
not
after
the
Iusts
of
the
flesh
,
but
after
the
will
of
God
.
Thus
cleanse
,
yea
and
your selues
,
yea
and
cleanse
your selues
from
filthinesse
,
yea
and
that
from
all
filthinesse
,
and
that
is
the
fourth
part
and
passage
of
my
text
,
viz.
the
generalitie
and
difficultie
of
the
taske
.
The
generalitie
or
difficultie
of
the
taske
.
All
filthinesse
]
The
Apostle
dehorring
from
sinne
,
dehorteth
from
all
sinne
;
not
onely
from
filthinesse
indefinite
,
lest
sinne
should
haue
a
starting
hole
,
but
all
filthinesse
vniuersaliter
,
that
no
sinne
should
escape
:
whence
note
,
None
must
content
themselues
with
the
beginnings
of
mortification
.
For
as
Moses
once
spake
in
the
case
of
their
departure
out
of
Aegypt
,
With
our
yong
and
with
our
olde
will
we
go
,
we
will
not
leaue
one
hoofe
behind
:
Exod.
10
9.
so
is
it
euer
most
true
in
our
departure
out
of
the
captiuitie
of
sin
,
we
must
not
leaue
one
sinne
vnsearched
,
not
an
euill
thought
must
be
spared
;
for
whosoeuer
shall
faile
in
one
point
of
the
law
,
is
guiltie
of
all
,
Iam.
2.
10.
And
againe
,
Whosoeuer
breaketh
the
least
of
these
commandements
,
the
same
shall
be
called
the
least
in
the
kingdome
of
heauen
.
Act.
26.28
.
King
Agrippa
therefore
in
religion
was
like
a
meteor
in
the
aire
,
betwixt
heauen
and
earth
;
and
so
are
all
that
haue
a
deuided
heart
,
like
the
picture
of
Ianus
,
which
looked
forward
and
backward
;
euen
so
are
they
halfe
,
and
almost
,
and
halting
Christians
.
But
as
no
defectiue
person
was
to
serue
at
Gods
altar
,
no
more
shall
any
halting
professor
come
in
his
presence
.
The
point
is
,
All
filthinesse
must
be
cleansed
.
Which
was
mystically
signified
in
the
law
,
where
Moses
was
commanded
to
cut
the
haire
of
the
Leaper
,
supercilia
&
cilia
,
not
an
haire
of
sinne
must
be
left
.
The
Holocausts
,
whether
they
were
boues
,
oues
,
or
aues
,
were
wholy
consumed
;
to
teach
vs
,
that
whatsoeuer
we
do
in
Gods
seruice
,
must
be
done
wholy
.
So
Saint
Paul
bids
vs
Put
on
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
armour
of
God
:
for
we
must
leaue
no
part
vnarmed
.
Ephes.
6.
And
Christ
faith
,
Take
my
yoke
vpon
you
:
Mat.
12.29
.
one
would
thinke
that
the
yoke
was
onely
for
the
necke
;
but
his
yoke
must
we
take
on
euery
part
.
God
would
haue
vs
powre
out
our
hearts
like
water
;
now
water
leaueth
no
sauour
,
nor
colour
,
nor
drosse
behind
,
as
other
licours
do
:
so
must
we
cleanse
our selues
,
euen
from
all
appearance
of
finne
.
If
we
cleanse
the
Temple
,
let
vs
not
leaue
the
Altar
behind
;
kill
both
Amalek
and
all
his
cattell
;
spare
not
one
corrupt
affection
,
not
the
least
sinne
,
no
not
in
the
egge
.
The
Prophet
speakes
of
a
cake
baked
on
the
harth
,
Hos.
7.
panis
subcineritius
,
baked
on
the
one
side
,
but
dough
on
the
other
;
luke-warme
Christians
,
which
halt
twixt
God
and
Belial
:
a
little
warme
,
that
they
may
serue
God
,
and
a
little
warme
to
serue
the
world
.
But
the
Wise
man
sets
downe
the
wish
of
God
,
Fili
mi
,
&c.
My
sonne
,
giue
me
thy
heart
:
non
per
commutationem
,
nec
per
venditionem
,
sed
per
donationem
.
Prou.
23.
Some
lend
their
heart
to
God
,
vntil
they
see
a
greater
aduantage
;
some
sell
their
heart
to
God
for
a
reward
,
and
God
must
serue
them
first
.
But
wee
must
giue
our
heart
freely
,
and
with
a
willing
minde
;
our
whole
heart
must
we
giue
,
and
that
continually
,
Deut
6.5
.
Vae
duplici
cordi
,
saith
Saint
Austen
.
They
dissemble
with
a
double
heart
,
saith
the
Psalmist
.
Psal.
12.
But
this
I
say
,
Cor
diuisum
moritur
,
A
diuided
heart
is
a
dead
heart
.
Et
qui
diuidunt
partem
diabolo
,
&
partem
Deo
,
iratus
Deus
à
sua
parte
discedit
,
&
diabolus
totum
possidet
:
and
therefore
giue
God
all
,
or
thou
giuest
him
nothing
at
all
,
yea
and
do
it
continually
:
non
Deo
in
iuuentute
,
&
diabolo
in
senectute
,
like
the
foolish
Galathians
,
which
began
in
the
spirit
,
Gal.
3.
but
would
end
in
the
flesh
.
In
a
word
,
we
may
giue
our
knowledge
to
the
ignorant
,
our
goods
to
the
poore
,
our
taxes
to
Ceesar
,
but
our
hearts
only
to
God
,
freely
and
wholy
.
Because
that
as
one
flie
corrupteth
the
whole
boxe
of
ointment
,
Reason
.
so
one
sinne
makes
vs
liable
to
condemnation
.
The
Apostle
therefore
speakes
of
sinne
in
singular
,
Rom.
6.23
.
Stipendium
peccati
,
The
wages
of
sinne
,
not
of
many
,
but
of
any
sin
is
death
.
And
if
we
should
suffer
so
many
deaths
as
we
haue
committed
sinnes
,
yet
were
Gods
iudgements
iust
and
right
.
A
ship
is
endangered
by
one
leake
in
the
side
,
and
a
citie
surprised
by
one
breach
in
the
wall
;
and
a
fowler
catcheth
the
bird
as
well
by
one
part
as
the
whole
bodie
.
So
sinne
is
like
leauen
,
and
a
little
leauen
leaueneth
the
whole
lumpe
:
Gal.
5.9
.
2.
King
.
2.
one
Coloquintida
brought
death
into
the
pot
,
and
one
dead
worke
of
darknesse
destroyeth
the
soule
.
Vse
.
It
serueth
to
condemne
the
halting
profession
of
our
dissembling
age
;
wherein
many
will
be
content
to
leaue
some
sinnes
,
1.
Sam.
1
5.9
.
but
keepe
others
:
as
Saul
spared
Agag
and
the
fatlings
;
and
as
Herod
spared
his
lust
and
vnlawfull
marriage
.
Mat.
6.12
.
Ananias
and
Saphira
were
willing
to
bring
a
part
to
the
Apostles
,
but
they
were
loth
to
bring
all
.
The
yong
man
in
the
Gospel
would
follow
Christ
,
but
he
was
loth
to
sell
all
;
so
that
this
word
(
all
)
marres
all
.
Euery
man
would
go
to
heauen
with
his
darling
.
The
couetous
would
go
with
his
gold
;
the
vicious
with
his
harlots
;
the
ambitious
with
his
braue
attire
,
&c.
But
touch
the
world
in
these
their
profitable
,
pleasant
,
darling
and
bosome
sinnes
,
and
you
shall
heare
men
speake
as
in
the
house
of
Rimmon
,
like
Naaman
the
Assyrian
,
God
be
mercifull
to
me
in
this
.
2.
King
.
5.
Preach
to
the
vsurer
or
oppressour
,
That
he
which
doth
not
prouide
for
his
owne
familie
is
worse
then
an
infidel
,
or
against
prodigality
or
suretiship
,
and
your
word
shall
be
as
the
first
and
latter
raine
,
and
sinke
deepe
into
his
romembrance
;
but
turne
him
to
Psal.
15.
where
no
vsurer
shall
rest
in
Gods
holy
hill
.
or
1.
Cor
6.
where
no
extortioner
shall
enter
into
the
kingdome
of
heauen
;
or
to
Saint
Matthew
concerning
workes
of
mercie
,
or
to
Saint
Luke
against
couetousnesse
:
and
you
shall
finde
him
eared
like
the
deafe
adder
,
and
his
heart
harder
then
the
nether
milstone
,
But
it
is
written
,
If
thy
right
eye
offend
thee
,
that
is
,
Math.
5.
if
thy
sinne
be
as
deare
vnto
thee
as
the
apple
of
thine
eye
,
yet
pull
it
out
,
and
let
not
thine
eye
spare
it
;
or
if
thy
right
hand
offend
thee
,
that
is
,
if
thy
sinne
be
as
profitable
and
commodious
as
thy
hand
whereby
thou
gettest
thy
liuing
,
yet
cut
it
off
and
cast
it
from
thee
:
or
if
thy
foote
offend
thee
to
cause
thee
to
sin
,
that
is
,
if
thy
sinne
be
so
necessary
as
thy
foote
wherewith
thou
bearest
thy selfe
,
yet
spare
it
not
:
For
it
is
better
to
enter
into
the
kingdome
of
God
,
blinde
,
and
lame
,
and
maimed
,
then
otherwise
to
be
cast
into
hellfire
.
For
one
sinne
in
the
soule
is
like
a
serpent
in
the
bosome
,
cast
it
from
you
,
or
it
will
sting
you
to
death
:
and
as
Dalila
neuer
left
fawning
and
flattering
Sampson
till
she
made
him
a
mill
horse
to
the
Philistimes
;
so
your
sinne
if
you
trust
it
,
will
betray
you
to
the
diuel
,
and
he
will
send
you
with
such
a
grist
to
grinde
,
that
you
shall
pay
your
soule
for
the
tole
.
As
therefore
it
is
said
of
Iob.
1.
that
he
was
integer
&
rectus
,
and
so
must
we
be
,
integri
,
sound
and
not
hollow
,
and
recti
,
straight
and
not
crooked
;
and
so
are
all
good
men
,
and
euery
good
worke
both
within
and
without
.
And
to
this
purpose
ought
we
to
set
God
alwaies
before
our
eies
:
1.
2.
3.
4.
Eph.
6.6
.
and
to
think
vpon
iudgement
and
our
account
:
and
to
consider
that
eye
seruice
is
nothing
pleasing
to
God
:
and
to
remember
that
as
Christ
gaue
his
heart
bloud
for
vs
,
so
as
(
Saint
Bernard
saith
)
Iustè
cor
nostrum
vendicat
quisuum
pro
nobis
dedit
;
He
(
I
say
)
hath
redeemed
vs
,
and
therefore
ought
we
to
cleanse
our
hearts
from
all
sinne
,
and
giue
all
to
his
seruice
.
This
is
the
point
which
I
aime
at
,
viz.
the
triall
of
out
integrity
,
when
a
man
can
say
with
good
conscience
,
as
Psal.
139.
Try
me
O
God
,
and
know
my
heart
,
proue
me
and
knew
my
thoughts
,
and
consider
if
there
be
any
way
of
wickednesse
in
me
;
or
at
the
least
as
it
is
Psal.
7.3
.
if
there
be
any
wickednesse
in
my
hands
.
Surely
(
brethren
)
I
say
to
you
that
are
the
elect
of
God
,
Let
vs
thus
examine
our
owne
hearts
vpon
our
beds
,
Psal.
4.
and
in
our
chambers
secretly
,
and
cleanse
our selues
from
all
filthinesse
:
All
filthinesse
(
I
say
)
both
of
the
flesh
and
spirit
,
which
is
the
last
passage
of
this
point
,
viz.
The
speciality
of
the
parts
and
powers
infected
.
5.
5.
The
speciality
of
the
parts
and
powers
infected
.
Of
the
flesh
and
spirit
]
There
was
a
law
in
Rome
,
De
purgandis
fontibus
,
and
it
holds
good
in
Scripture
,
where
we
must
purge
our
hearts
,
which
is
fons
vitoa
,
tam
naturalis
quàm
spiritualis
;
and
in
purging
of
our
heart
we
must
cleanse
our
bodies
,
yea
and
our
soules
also
from
all
filthinesse
of
the
flesh
and
spirit
:
whence
note
,
Doct.
We
must
mortifie
our
bodies
,
and
mortifie
our
soules
,
and
so
giue
the
whole
to
Gods
seruice
,
Rom.
12.1
.
I
beseech
you
(
brethren
)
by
the
mercies
God
that
you
giue
vp
your
bodies
and
soules
a
liuing
sacrifice
,
&c.
In
stead
of
the
bodies
of
dead
beasts
,
we
must
giue
our
bodies
a
liuing
sacrifice
,
and
in
stead
of
the
bloud
of
beasts
which
was
a
shadow
,
and
pleased
not
God
of
it selfe
,
we
must
giue
vp
the
acceptable
sacrifice
of
the
soule
;
and
this
is
iuge
sacrificium
,
viz.
a
perpetuall
mortifying
of
the
will
,
reason
,
affections
and
members
:
Atque
haec
obedientia
non
potest
plus
dare
,
dedit
enim
se
.
And
therefore
must
we
mortifie
both
,
that
we
may
sanctifie
him
both
in
body
and
soule
;
not
onely
saying
in
the
outward
organe
of
speech
:
My
soule
praise
thou
the
Lord
,
Psal
,
103.1
.
but
body
and
soule
,
flesh
and
spirit
,
must
ioyne
their
forces
as
well
tuned
Cymbals
,
Praise
thou
the
Lord
ô
my
soule
,
&
al
that
is
within
me
,
praise
his
holy
name
.
Reason
.
Because
God
created
both
.
He
hath
made
vs
and
not
we
our selues
,
Psal.
100.
And
therefore
are
we
due
vnto
his
seruice
.
Totum
fecit
(
saith
Augustine
)
&
totum
exigit
:
August
.
He
made
all
,
and
therefore
will
he
haue
all
,
not
a
peece
of
thy
heart
,
nor
a
roome
in
the
heart
,
but
thy
whole
heart
;
not
a
member
of
thy
body
or
some
parts
of
thy
body
,
but
the
whole
man
:
Redde
Caesari
qua
Caesaris
sunt
;
Math.
22
,
21.
giue
him
I
say
the
whole
,
for
it
is
due
vnto
him
.
The
whole
body
mortified
from
sinne
,
and
thy
whole
heart
purged
by
faith
bathed
in
the
bloud
of
the
Lambe
,
and
cleansed
by
the
fire
of
the
spirit
:
Not
an
old
heart
,
nor
a
corrupt
heart
,
but
a
new
heart
and
a
new
spirit
,
for
which
the
Prophet
Dauid
begged
:
Create
in
me
a
new
heart
O
Lord
,
and
renew
a
right
spirit
within
me
,
Psal.
51.10
.
Vse
.
1
1.
This
teacheth
vs
,
that
sinne
is
there
to
be
rooted
our
where
it
had
beginning
,
which
is
from
the
heart
;
For
out
of
the
heart
proceede
thefts
,
adulteries
,
murders
,
&c.
Out
of
the
abundance
of
the
heart
the
tongue
speaketh
,
Math.
15
19.
Math.
12.34
.
the
hand
work●th
,
the
foote
walketh
;
and
therefore
saith
Ieremy
.
4.
Wash
thine
heart
(
ô
Ierusalem
)
from
all
wickednesse
.
The
Prophet
findeth
not
fault
so
much
that
euill
thoughts
came
in
,
but
that
they
stayed
there
:
A
foolish
heart
therefore
is
compared
to
the
axle
tree
in
the
wheele
,
which
continually
turneth
,
and
yet
staieth
in
the
wheele
:
so
the
thoughts
of
an
euill
heart
are
not
expelled
but
turned
ouer
;
therefore
the
onely
meanes
to
cleanse
our
bodies
is
to
cleanse
our
hearts
;
and
the
onely
meanes
to
cleanse
our
hearts
,
is
to
let
the
feare
of
God
keepe
the
doore
of
our
hearts
.
Let
vs
therefore
consider
,
Quid
amisimus
,
viz.
our
owne
freedome
.
Cui
offendimus
,
God
our
maker
;
Et
quò
tendimus
,
to
hell
and
damnation
.
Let
vs
cleanse
therefore
our
flesh
and
spirit
,
frequentieiectione
of
euill
thoughts
receiued
,
diligenti
euitatione
of
all
enticements
,
&
sedula
repressione
of
all
carnall
concupiscence
.
And
we
must
do
it
speedily
;
for
if
a
garment
be
stained
it
will
easily
be
cleansed
,
if
it
be
washed
presently
,
a
coale
will
not
burne
if
thou
hold
it
not
too
long
:
therefore
we
should
learne
wisedome
of
the
worldly
,
who
in
their
generation
are
wiser
then
the
children
of
light
;
who
if
any
flouds
or
inundations
are
likely
to
endanger
their
lands
or
houses
,
they
vse
all
meanes
to
turne
the
current
of
the
streames
another
way
:
and
so
should
we
turne
the
current
of
our
flesh
and
spirit
moouing
vs
to
euill
,
orando
,
meditando
,
laborando
,
semper
aliquid
bone
operando
,
it
a
vt
diabolus
cum
veniat
,
iuuentat
nos
semper
occupatos
:
Either
by
thinking
vpon
the
passion
of
Christ
,
or
of
the
ioyes
of
heauen
,
or
of
the
paines
of
hell
,
or
in
the
performance
of
the
duties
of
our
callings
,
or
in
powring
out
our
prayers
vnto
God
,
alwaies
labouring
good
,
and
these
will
turne
the
current
of
our
hearts
another
way
.
2.
If
we
must
cleanse
our
bodies
and
soules
,
and
giue
both
to
Gods
seruice
,
what
shall
I
say
them
of
the
Papists
who
will
serue
the
Lord
onely
in
their
bodily
exercises
?
their
beade-prayers
,
&
worship
in
an
vnknown
tong
,
their
knocking
,
kneeling
,
crossing
,
creeping
,
crouching
,
turnings
,
lifting
vp
and
letting
downe
their
blockish
Roode
,
and
kissing
their
painted
Paxe
,
their
holy
water
sprinkling
,
their
going
on
pilgrimage
bare
footed
and
bare
legged
,
their
whipping
themselues
on
Saints
eues
,
and
such
their
superstitious
fooleries
,
are
meerely
outward
exercises
,
which
as
concerning
the
flesh
haue
a
shew
of
holinesse
in
voluntary
religion
and
not
sparing
of
the
flesh
,
but
haue
no
such
power
,
Colos.
2.23
.
For
bodily
exercise
profiteth
nothing
.
1.
Tim.
4.8
.
3
3.
Esa.
29.13
.
With
these
may
I
ranke
the
hypocrits
of
our
times
which
serue
the
Lord
in
shew
and
not
in
truth
,
which
draw
neare
to
God
with
their
mouthes
,
but
their
hearts
are
farre
from
him
:
such
are
the
knee-praiers
and
lip-labours
of
our
time-seruing
hearers
,
which
outwardly
professe
Christ
,
but
inwardly
Belial
;
Christians
onely
in
name
,
Saints
onely
in
shew
:
of
which
Saint
Bernard
speakes
.
Multi
sunt
oues
habitu
,
vulpes
actu
,
crudelitate
lupi
.
Bernard
.
Sheepe
in
shew
,
foxes
in
deede
,
and
wolues
in
cruelty
:
for
an
hypocrite
hath
,
vulpem
in
cerebro
,
miluum
in
manu
,
&
lupum
in
corde
;
a
foxe
in
his
braine
,
a
kite
in
his
hand
,
and
a
wolfe
in
his
heart
.
A
foxe
in
his
braine
,
subtill
and
crafty
to
insnare
,
and
then
he
hath
miluum
in
manu
,
a
kite
in
his
fist
to
hold
fast
;
and
when
he
hath
caught
hold
,
he
hath
lupum
in
corde
,
a
wolfe
in
his
heart
to
deuoure
.
And
therefore
our
Sauiour
Christ
saith
,
Beware
of
false
Prophets
which
come
to
you
in
sheepes
cloathing
,
but
inwardly
are
rauening
wolues
:
Math.
7.16.17
which
in
painted
boxes
hide
deadly
poysons
,
in
beautifull
Sepulchers
rotten
bones
,
and
vnder
Iezabels
painted
face
a
whores
behauiour
;
and
therefore
our
Sauiour
calleth
them
serpents
,
and
viperous
serpents
,
O
ye
viperous
serpents
,
ye
generation
of
vipers
,
how
shall
you
escape
the
damnation
to
come
?
Math.
23.33
.
And
to
shew
the
certaintie
of
their
damnation
,
beside
the
manifold
woes
which
Christ
denounceth
against
them
,
it
is
said
,
that
wicked
men
shall
haue
their
portion
with
hypocrites
;
Math.
24.51
.
to
shew
that
the
condemnation
of
hypocrites
is
most
surely
sealed
.
Let
me
therefore
vse
that
counsell
of
Chrysostome
,
Hypocrita
,
aut
esto
quod
appares
,
aut
appare
quodes
,
Either
be
as
thou
seemest
,
or
appeare
as
thou
art
:
for
simulata
sanctitas
est
duplex
iniquitas
,
Counterfet
pietie
is
double
impietie
;
first
because
it
is
impietie
.
and
then
because
it
is
counterfet
,
making
truth
falshood
,
and
God
a
liar
.
But
as
it
is
said
,
Rom.
2.
Non
auditores
sed
factores
legis
;
not
the
hearers
of
the
law
,
but
the
doers
of
the
law
shall
be
iustified
.
So
of
religion
,
Non
eandem
profitentes
,
sed
eidem
obedientes
:
not
professors
,
but
performers
shall
be
glorified
.
Let
vs
not
therefore
be
like
the
fig
tree
which
our
Sauiour
cursed
,
that
had
leaues
in
abundance
,
Math.
21.
but
no
fruite
at
all
:
for
it
is
not
the
lifting
vp
of
our
eyes
,
nor
the
knocking
of
our
breasts
,
nor
the
holding
vp
of
our
hands
which
shall
stand
vs
in
stead
in
the
latter
day
;
but
the
wounded
soule
,
the
sinceritie
of
the
heart
,
Psal.
5
1.17
.
the
contrite
spirit
ioyned
with
our
outward
obseruance
and
obedience
which
shal
administer
true
ioy
in
the
latter
end
.
And
therefore
let
vs
,
as
the
elect
of
God
,
holy
and
beloued
,
let
vs
(
I
say
)
professe
with
our
mouthes
,
and
practise
with
our
liues
;
let
vs
sing
in
voice
and
with
the
spirit
also
,
let
vs
repent
in
life
and
sow
in
teares
;
let
vs
cleanse
the
flesh
that
we
may
be
mortified
,
and
cleanse
our
spirit
,
so
shall
we
be
glorified
.
And
of
the
former
generall
part
of
my
text
,
viz.
the
worke
of
mortification
,
thus
farre
.
Now
followeth
the
other
,
viz.
viuification
.
And
grow
vp
,
&c.
Where
before
we
further
passe
,
consider
with
me
a
little
this
copulatiue
particle
(
And.
)
And
]
I
his
word
standeth
as
a
bridge
in
the
passages
of
my
text
,
may
it
please
you
to
stand
vpon
it
a
little
,
and
looke
both
wayes
,
you
shall
obserue
the
Apostles
order
;
whose
order
is
,
first
dehorting
from
sinne
,
and
then
exhorting
to
holinesse
:
first
killing
the
old
man
with
the
fil
thy
workes
of
darknesse
,
and
then
raising
the
new
man
,
which
according
to
God
is
created
in
holinesse
and
righteousnesse
.
First
Cleanse
your selues
from
all
filthinesse
of
the
flesh
and
spirit
;
and
then
grow
vp
to
full
holinesse
in
the
feare
of
God
;
whence
obserue
.
Sinne
must
be
rooted
out
before
holinesse
can
be
planted
in
.
Doctr.
For
Sarah
can
haue
no
contented
peace
so
long
as
there
is
an
Hagar
in
the
house
or
family
;
and
therefore
saith
the
Scripture
,
Cast
out
the
bond
woman
,
viz.
sinne
,
and
let
not
thine
eye
spare
her
,
though
she
hath
had
fauour
of
the
flesh
and
spirit
,
yet
make
a
cleane
riddance
,
and
leaue
not
a
brat
or
rag
of
her
behind
.
Psal.
34.
14.
Isa.
1.
First
ceasse
to
do
euill
(
saith
Dauid
)
then
learne
to
do
well
.
Eschue
euill
(
saith
Isaiah
)
and
then
do
good
.
First
we
must
die
vnto
sinne
and
then
liue
vnto
righteousnesse
;
for
viuendo
morimur
,
&
moriendo
viuimus
,
in
liuing
we
must
die
,
and
dying
we
shall
for
euer
hue
.
Ambrose
.
And
therefore
Saint
Ambrose
inuerteth
that
saying
of
the
preacher
,
Eccles.
2.
There
is
a
time
to
line
,
and
a
time
to
die
:
nay
rather
(
saith
he
)
there
is
time
to
die
,
and
a
time
to
liue
.
Leo.
Et
melius
est
mori
Christo
(
saith
Leo
)
qui
mortuos
erigit
,
qràm
viuere
diabolo
quistantes
deprimit
:
Better
to
die
to
Christ
which
raiseth
the
dead
,
then
to
liue
in
sinne
which
destroyes
the
liuing
.
1.
Reason
1.
Math.
9.17
.
Ab
incommodo
;
because
no
man
putteth
new
wine
into
old
vessels
,
for
the
vessels
breake
,
and
the
wine
is
lost
,
but
new
wine
must
be
put
into
new
vessels
,
that
both
may
be
preserued
;
no
more
can
the
word
of
Gods
grace
take
effect
,
or
newnesse
of
life
be
begun
in
the
old
vessels
of
sinne
.
Luk
8.14
.
For
as
the
thornie
cares
of
the
world
do
choake
the
word
;
so
to
the
wicked
Iew
and
Grecian
,
and
man
of
sinne
,
the
grace
of
God
is
a
stumbling
blocke
,
blindnesse
and
foolishnesse
;
and
to
offer
his
promised
graces
and
fauours
vnto
such
,
is
but
to
cast
pearles
before
swine
,
or
to
giue
holy
things
vnto
dogges
.
2.
2.
2.
Cor.
6.15
.
Ab
impossibili
:
because
two
contraries
cannot
at
once
agree
in
one
subiect
:
and
What
fellowship
hath
light
with
darknesse
,
or
Christ
with
Belial
?
The
altar
of
the
heart
therefore
must
first
be
cleansed
,
before
the
sacrifice
of
righteousnesse
be
offered
;
the
vnfruitfull
workes
of
darknesse
must
be
purged
out
,
before
that
holinesse
can
be
planted
in
.
Vse
.
This
serues
for
the
condemnation
of
those
which
think
to
attaine
grace
sufficient
,
yea
and
glorie
also
,
although
they
cleanse
not
themselues
from
sinne
:
but
these
are
those
foolish
builders
which
would
build
the
house
of
holinesse
without
a
foundation
,
and
ioyne
the
same
together
with
the
vntempered
morter
of
iniquitie
;
but
the
grace
of
God
pertaines
not
to
such
,
neither
haue
they
part
in
the
promises
:
yea
in
this
state
of
sinne
,
they
are
altogether
excluded
from
the
kingdome
;
for
it
is
written
euen
of
the
best
,
which
doth
otherwise
best
approue
himselfe
,
Luk.
13.3
.
Except
you
repent
,
you
shall
all
perish
.
So
that
sinne
so
long
as
it
reignes
or
remaines
in
a
man
not
repented
of
,
it
is
the
barre
of
Gods
grace
and
our
owne
saluation
.
We
reade
of
him
which
came
to
offer
his
gift
,
Mat.
5.23
.
that
he
was
sent
backe
first
to
purge
the
altar
of
his
heart
from
the
leauen
of
malice
and
strife
.
And
it
is
most
true
of
any
person
,
so
long
as
he
continues
in
any
sinne
not
repented
of
and
cast
out
,
his
seruice
is
not
acceptable
,
but
his
prayers
are
abhominable
.
Nay
suppose
further
,
that
he
hath
done
many
good
works
(
as
the
wicked
shall
one
day
p●eade
,
In
thy
name
haue
we
prophesied
,
and
through
thy
name
cast
out
diuels
,
)
yet
if
he
commit
iniquitie
,
all
his
righteousnesse
that
he
hath
done
,
shall
not
be
mentioned
,
Ezech.
18.24
.
but
in
his
transgression
that
he
hath
committed
,
and
in
the
sinne
that
he
hath
sinned
he
shall
die
.
In
the
transition
of
the
points
of
my
text
therefore
,
let
me
exhort
you
in
the
name
of
Christ
,
and
the
words
of
the
holy
Ghost
,
as
it
is
written
,
Ezech.
18.30
.
Returne
therefore
,
and
cause
others
to
turne
from
all
your
transgressions
,
and
so
iniquitie
shall
not
be
your
destruction
:
cast
away
all
your
transgressions
whereby
you
haue
transgressed
,
and
make
you
a
new
heart
and
a
new
spirit
,
that
holinesse
may
be
planted
in
:
for
why
will
you
die
,
O
house
of
Israel
?
It
followeth
,
Grow
vp
to
full
holinesse
in
the
feare
of
God
.
]
Which
part
of
the
conclusion
,
I
haue
formerly
viewed
vnder
three
heads
.
-
1.
The
growth
(
Growvp
)
-
2.
The
perfection
(
to
fall
holinesse
.
)
-
3.
The
measure
or
rule
to
maintaine
and
preserue
godlines
,
viz.
(
in
the
feare
of
God
.
)
1.
Grow
vp
.
]
After
mortification
,
hauing
once
cleansed
our selues
,
we
must
not
stay
there
,
as
Israel
at
the
foote
of
the
hill
,
Exod.
19.
but
with
Moses
ascend
into
the
mount
of
God
,
and
increase
in
holinesse
:
whence
note
,
Doctr.
Such
as
are
mortified
to
sinne
,
must
rise
a
gaine
:
as
impes
transplanted
out
of
the
common
of
this
world
into
the
Eden
of
God
.
Psal.
1.
So
Saint
Peter
wils
to
grow
vp
,
2.
Pet.
3.18
.
But
grow
in
grace
and
knowledge
of
our
Lord
Iesus
Christ
.
The
poesie
of
Apelles
,
was
,
Nulla
dies
sine
linea
:
and
I
subscribe
,
Nullalinea
sine
linea
:
No
day
without
a
line
,
and
no
line
seene
or
read
,
without
some
fruite
.
Titus
the
Emperour
was
wont
to
say
of
a
day
that
passed
him
without
some
good
,
Perdidi
diem
;
to
teach
vs
,
that
all
time
is
not
time
to
vs
,
which
is
not
lent
to
this
seruice
.
In
the
old
law
,
the
seruant
which
after
seuen
yeares
seruice
would
abide
with
his
maister
,
Exod.
21.6
.
he
was
to
bore
a
hole
through
his
eare
,
and
naile
him
to
the
post
of
his
doore
.
As
the
maister
dealt
with
his
seruant
,
so
must
we
deale
with
our selues
,
viz.
bore
an
hole
through
(
not
our
eare
,
but
)
our
heart
,
and
naile
that
to
the
house
of
holinesse
.
God
in
the
beginning
saith
,
The
euening
and
the
morning
was
the
first
day
,
Gen.
1.
and
so
of
the
rest
;
but
of
the
Sabboth
there
is
no
mention
made
either
of
morning
or
euening
;
to
teach
that
our
seruice
to
God
must
be
without
euening
,
viz.
without
ending
;
and
so
must
be
our
growth
in
godlinesse
.
The
kingdome
of
God
is
compared
to
a
graine
of
mustard-seed
,
Math.
13.
which
is
first
an
herbe
,
then
the
greatest
of
herbes
,
then
a
tree
,
and
lastly
hath
boughes
and
branches
,
wherein
the
fowles
of
heauen
make
their
neasts
.
And
so
the
kingdome
of
heauen
is
oft
compared
to
things
increasing
,
to
teach
our
growth
and
progresse
in
weldoing
,
if
we
haue
faith
to
confirme
it
,
(
Lord
I
beleeue
,
helpe
my
vnbeleefe
;
)
Mar.
9.24
.
Luk.
7.47
.
Psal.
129.139
.
if
loue
to
increase
it
,
(
Many
sinnes
are
forgiuen
her
for
she
loued
much
:
)
if
zeale
to
enkindle
it
(
The
zeale
of
thy
house
hath
euen
eaten
me
vp
.
)
And
as
God
hath
begun
and
continued
a
chaine
of
his
high
fauours
towards
vs
,
in
predestinating
,
calling
,
Rom.
8.30
.
iustifying
,
sanctifying
,
and
glorifying
his
Church
:
so
let
vs
encounter
his
loue
with
all
diligence
,
ioyning
to
our
vertue
faith
.
to
faith
knowledge
,
to
knowledge
temperance
,
to
temperance
patience
,
to
patience
godlinesse
,
to
godlinesse
brotherly
kindnesse
,
to
brotherly
kindnesse
loue
.
2
Pet.
1.5.6
.
And
thus
by
ioyning
together
the
linkes
of
this
golden
chaine
of
his
graces
,
we
must
grow
vp
from
grace
to
grace
.
Reason
.
1.
Because
we
are
as
new
borne
babes
,
and
as
a
building
begun
.
As
new
borne
babes
desire
the
sincere
milke
of
the
word
that
you
may
grow
thereby
,
1
Pet.
2.2
.
Now
as
babes
which
are
not
fed
do
perish
,
and
as
a
building
begun
and
not
followed
,
comes
to
nothing
;
it
is
euen
so
in
the
nursing
and
building
of
the
inward
man
.
2.
Because
we
haue
tasted
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
and
therefore
if
we
proceede
not
in
well
doing
,
we
crucifie
the
Lord
anew
vnto
our selues
,
and
make
a
mocke
of
his
fauours
.
Heb.
6.6
.
Vse
.
1
1.
This
serueth
for
the
examination
and
condemnation
of
those
which
the
world
calls
harmelesse
men
,
who
haue
set
vp
their
pride
in
this
:
viz.
To
do
no
harme
:
But
he
which
proceeds
no
further
,
is
as
one
that
hauing
a
long
iourney
to
trauell
,
doth
pitch
downe
his
rest
in
the
midst
of
the
way
:
but
as
the
Israelits
that
staied
and
died
in
the
desert
,
they
saw
not
the
land
of
Canaan
,
no
more
shall
any
such
see
the
saluation
of
God
;
for
the
breach
of
the
law
is
not
onely
commission
,
but
omission
,
and
the
wages
of
sinne
is
death
,
and
omission
of
duty
is
commission
of
iniquitie
.
This
I
say
,
that
he
which
endeuoureth
an
harmelesse
life
,
to
deale
vprightly
and
iustly
,
and
not
to
defraud
or
wrong
his
brother
,
this
man
is
in
the
way
to
the
king
dome
of
heauen
;
but
if
thou
wilt
be
perfect
,
Hoc
vnum
restat
;
do
well
,
and
endeauour
thy selfe
to
euery
good
work
:
and
thus
we
must
grow
in
grace
that
we
may
attaine
to
ful
holinesse
:
and
that
is
the
perfection
of
our
worke
,
and
the
part
that
now
ensueth
.
To
full
holinesse
]
The
Apostle
would
haue
vs
like
the
wise
builder
in
the
Gospel
,
who
gaue
not
ouer
his
worke
till
he
brought
it
to
perfection
:
we
must
grow
,
to
[
full
holinesse
]
from
whence
obserue
.
No
man
must
content
himselfe
with
the
beginnings
of
viuification
,
but
endeauour
perfection
.
The
Israelits
gathered
Manna
euery
day
but
vpon
the
Saboath
day
,
to
teach
vs
and
teach
them
,
that
vntil
that
euerlasting
Saboath
of
rest
,
where
we
shall
be
glorified
bodies
and
soules
,
we
must
neuer
stand
still
in
our
Christian
growth
.
But
as
the
waters
spoken
of
in
Ezechiel
,
grew
vp
by
degrees
,
first
to
the
ankles
,
then
to
the
knees
,
then
to
the
loynes
,
and
lastly
to
the
head
;
and
as
the
wheate
our
Sauiour
spoke
of
,
grew
vp
by
degrees
,
first
there
was
the
blade
,
them
came
the
stalke
,
after
that
the
full
corne
,
but
lastly
came
the
haruest
:
euen
so
like
that
water
we
must
grow
higher
and
higher
til
we
come
to
our
head
Christ
,
and
like
that
corne
riper
and
riper
vntill
the
end
of
the
world
when
the
Lord
shall
winnow
the
chaffe
from
the
wheate
,
the
wheate
he
shall
receiue
into
his
garner
,
but
the
chaffe
to
be
burnt
vp
with
vnquenchable
fire
.
Thus
we
must
grow
vnto
full
holinesse
.
Mat.
2.9
.
For
as
the
starre
which
directed
the
wise
men
in
their
search
,
ceassed
not
till
it
came
to
the
place
where
Christ
was
,
and
there
it
stayed
;
so
must
we
not
stay
in
the
course
of
holinesse
till
we
come
to
heauen
where
God
is
.
And
as
the
kine
of
the
Philistims
which
drew
the
Arke
of
God
,
1.
Sam.
6.
though
they
were
milch
and
had
calues
at
home
,
the
one
to
weaken
them
,
the
other
to
withdraw
them
,
yet
without
turning
to
the
right
hand
or
left
,
they
kept
on
their
way
till
they
came
to
Bethshemesh
:
so
hauing
once
ioyned
our selues
to
the
yoake
of
Christ
,
and
bearing
the
arke
of
his
law
vpon
our
shoulders
in
the
way
of
a
vertuous
life
,
though
we
haue
many
hindrances
,
wordly
allurements
,
the
diuels
temptations
,
and
our
owne
sinfull
prouocations
,
yet
must
we
keepe
on
the
way
of
holinesse
to
perfection
:
and
so
the
apostle
exhorteth
,
Phil.
3.
Let
vs
as
many
as
be
perfect
be
thus
mindid
;
Luk.
1.
like
Zachary
and
Elizabeth
,
of
whom
Saint
Luke
reporteth
that
they
were
both
righteous
befor
God
,
walking
in
all
the
commandements
and
iustifications
of
the
Lord
without
rebuke
:
that
is
,
without
iust
exception
to
be
taken
against
them
.
yet
to
dreame
of
an
absolute
and
Angelicall
perfection
in
a
mortall
man
,
was
the
errour
of
the
Pelagian
heretikes
:
but
our
perfection
is
in
part
,
not
wholly
,
in
respect
,
not
absolute
:
or
perfect
we
may
be
said
towards
men
,
but
not
in
relation
to
God
.
There
is
also
a
perfection
by
way
of
comparison
with
others
;
and
so
,
optimus
ille
est
qui
minimis
vrgetur
;
he
is
the
most
perfect
man
which
hath
the
fewest
faults
.
Yea
and
further
there
is
a
perfection
of
holinesse
,
secundùm
huius
vitae
modum
,
according
to
the
measure
and
proportion
of
this
life
;
and
this
perfection
euery
good
man
must
haue
.
Saint
Paule
describes
it
thus
,
Phil.
3.3
.
I
account
not
my selfe
that
I
haue
attained
perfection
,
but
one
thing
I
do
,
I
forget
that
which
is
behind
,
and
endeauour
my selfe
to
that
which
is
before
,
and
follow
hard
toward
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
:
So
that
this
is
the
point
.
We
must
resolue
,
endeauour
,
contend
,
and
striue
for
perfection
as
for
a
prize
,
euer
be
adding
grace
,
till
we
are
in
some
sort
according
to
the
capacity
of
our
humane
nature
perfect
men
in
Christ
Ie
sus
:
and
to
this
our
Sauiour
exhorts
.
Beye
perfect
as
your
heauenly
Father
is
perfect
.
Math.
5.48
.
neither
must
we
desist
till
we
come
to
full
holinesse
.
Reason
.
Because
non
progreds
est
regredi
:
and
our
life
is
like
the
tumbling
of
a
bowle
vp
an
high
hil
,
which
if
it
be
throwne
part
of
the
way
,
or
halfe
or
more
,
it
returneth
againe
;
but
if
it
be
throwne
to
the
top
,
there
it
resteth
:
so
the
hauen
of
holinesse
it
is
Olympus
an
high
hill
,
which
we
must
climbe
to
the
top
;
for
to
sticke
or
stay
in
the
midst
is
but
lost
labour
.
Againe
our
life
is
as
a
Boate
rowed
against
the
streame
,
where
if
the
rowers
stay
,
it
goeth
backeward
of
it selfe
:
so
in
the
worke
of
holinesse
we
striue
against
the
streame
of
our
affections
,
and
if
we
desist
or
be
slacke
in
weldoing
,
they
draw
vs
backe
to
cuill
.
Vse
.
1
1.
To
teach
vs
the
danger
of
apostacy
as
of
those
which
fall
from
their
holinesse
;
which
begin
with
Peter
and
end
with
Iudas
,
hauing
entred
the
couenant
of
grace
they
fall
away
like
vntimely
fruites
,
trees
that
are
twise
dead
and
plucked
vp
by
the
roots
,
Iude
v.
12
.
whose
end
is
to
be
burned
;
which
turne
to
their
old
bias
of
iniquitie
as
the
dog
to
his
vomite
,
and
as
the
sow
that
is
washed
to
her
wallowing
in
the
mire
.
Gen.
19.29
.
Lots
wife
for
this
we
know
was
turned
into
a
pillar
of
salt
,
and
set
vp
in
example
to
season
others
;
and
that
we
forget
not
,
our
Sauiour
sets
a
memento
before
her
name
:
Remember
Lots
wife
.
Luk.
17.
31.
for
as
it
was
with
her
,
Vbirespexit
ibiremansit
,
where
she
looked
backe
there
she
stood
:
so
no
man
putting
his
hand
to
the
plough
of
holinesse
and
looketh
backe
,
is
fit
for
the
kingdome
of
God
.
Saint
Paul
giueth
the
reason
,
which
who
so
considereth
in
heart
,
it
will
cause
the
heart-strings
to
ake
,
and
the
bones
to
quake
for
feare
.
It
is
impossible
(
saith
he
)
that
they
which
were
once
enlightened
,
and
haue
tasted
of
the
heauenly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
haue
tasted
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
if
they
fall
away
,
that
they
should
be
renewed
againe
by
repentance
.
Heb.
6.4.5
.
For
they
after
they
haue
escaped
the
fil
.
th
inesse
of
the
world
(
saith
Saint
Peter
,
2.
Pet.
2.20
.
)
through
the
knowledge
of
the
Lord
lesus
Christ
,
and
are
againe
intangled
therein
,
and
ouercome
,
the
latter
end
is
worse
then
the
beginning
:
for
it
had
bene
better
for
them
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holy
commandement
giuen
vnto
them
.
2.
It
serueth
to
condemne
our
standing
still
,
our
dulnesse
and
slacknesse
in
the
pursuite
of
holinesse
.
A
miserie
it
is
to
see
how
the
men
of
this
our
age
are
fallen
from
their
stedfastnesse
,
from
zeale
to
coldnesse
.
For
where
is
that
discipline
in
manners
,
zeale
to
the
word
,
hunger
and
thirst
after
righteousnesse
,
which
doth
become
and
adorne
the
Gospell
of
Christ
?
May
I
not
speake
in
generall
,
and
your
consciences
beare
me
witnesse
,
Reu
2.4
.
that
(
as
the
Church
of
Ephesus
was
charged
,
so
)
you
are
become
changelings
,
and
haue
forsaken
your
first
loue
?
And
what
should
I
name
in
particular
,
that
stedfastnesse
in
faith
,
modestie
in
words
,
that
vprightnesse
in
actions
,
mercie
in
workes
,
that
discipline
in
manners
,
loue
and
vnitie
among
brethren
,
which
in
the
primitiue
Church
was
the
glorie
of
the
first
Christians
?
Yea
and
brethren
,
I
must
tell
you
,
that
you
did
runne
well
,
and
what
should
turne
you
out
of
the
way
of
holinesse
,
that
you
should
haue
an
euill
heart
to
depart
from
the
liuing
God
?
This
you
know
of
a
suretie
,
that
to
him
that
striueth
and
contendeth
,
to
him
is
the
kingdome
giuen
.
The
kingdome
of
God
suffereth
violence
,
and
the
violent
take
it
by
force
.
To
him
that
ouercometh
,
to
him
will
I
giue
the
crowne
of
life
,
Math.
11.12
.
Reu.
2.17
.
Math.
24
13.
Reuel
2.17
.
And
againe
,
He
that
endureth
to
the
end
,
he
(
and
he
onely
)
shall
be
saued
.
And
of
full
holinesse
we
haue
thus
farre
heard
and
spoken
.
And
now
followeth
the
measure
thereof
,
viz.
in
the
feare
of
God
.
in
the
feare
of
God
.
]
This
last
part
of
my
text
and
labour
,
sets
downe
,
1.
the
measure
of
our
holinesse
,
viz.
(
in
feare
,
)
and
2.
the
obiect
of
this
feare
,
viz.
God
.
For
the
former
,
I
finde
by
obseruation
generally
three
kinds
of
feare
,
a
naturall
feare
,
a
foolish
feare
,
and
a
feare
of
God
:
the
two
former
I
finde
not
in
my
text
,
neither
will
the
time
giue
me
leaue
to
seeke
them
out
.
But
for
the
last
,
I
finde
it
generally
to
be
of
two
forts
:
the
feare
of
God
,
it
is
either
seruile
or
filiall
:
the
obiect
of
the
former
,
is
Gods
iudgement
;
but
the
ground
of
the
latter
,
are
the
effects
of
his
loue
and
mercie
:
and
both
these
in
a
different
maner
,
are
the
measure
and
foundation
of
holinesse
.
And
looke
what
difference
is
betwixt
a
seruant
and
a
son
,
they
feare
to
offend
,
the
one
for
punishment
,
the
other
for
loue
:
so
howsoeuer
good
men
loue
God
,
euen
of
zeale
vnto
his
glorie
,
yet
it
is
not
amisse
to
be
restrained
from
sinne
euen
for
feare
of
iudgement
.
It
is
best
(
saith
Augustine
)
to
be
a
sonne
,
yet
better
to
be
a
seruant
then
an
enemie
.
Si
non
potes
propter
amorem
iustitiae
,
fac
propter
timorem
poenae
.
The
affection
of
an
enemie
is
hatred
,
of
a
seruant
,
is
the
rod
of
punishment
;
but
of
a
sonne
,
is
loue
and
reuerence
.
And
accordingly
I
find
three
sorts
of
feare
:
the
first
of
which
is
meerly
slauish
,
lumpish
,
vnprofitable
and
dogged
kind
of
feare
,
full
of
hatred
and
diuellish
despite
,
and
indeed
the
feare
of
diuels
and
reprobate
spirits
,
which
findes
no
mercie
because
it
seekes
no
mercie
.
And
the
diuels
do
thus
beiecue
and
tremble
.
But
there
is
a
feare
of
Gods
righteous
iudgements
,
which
euen
in
good
men
hath
a
good
effect
;
for
it
restraineth
from
impietie
.
Et
maxima
est
poena
timorem
amisisse
poenae
.
Bernard
.
I
considered
my
wayes
,
Psal.
119.59
.
(
saith
Dauid
)
and
so
I
turned
my
feete
vnto
thy
testimonies
.
For
who
so
considereth
his
wayes
,
shall
find
his
wants
;
and
withall
remembring
the
terrour
of
Gods
iudgements
,
and
the
necessitie
of
his
iustice
to
punish
,
yea
and
to
punish
according
to
the
nature
of
offence
,
it
will
daunt
and
terrifie
the
heart
of
any
from
offending
,
if
it
be
not
past
feeling
.
And
this
is
that
which
Augustine
hath
to
like
purpose
:
Atimore
tenera
conscientia
,
à
tenera
conscientia
bona
vita
,
hinc
decrescit
timor
seruitutis
,
atque
inde
dulcescit
Deus
peccanti
:
and
thus
the
feare
of
Gods
righteous
iudgements
is
to
good
purpose
;
for
it
is
a
bridle
to
restraine
from
finne
,
and
a
step
to
beget
the
third
,
which
is
the
filiall
feare
of
loue
.
But
Saint
Iohn
saith
,
Perfect
loue
casts
out
feare
,
1.
Ioh.
4.18
.
viz.
this
seruile
feare
,
and
begets
another
,
borne
of
the
free
Spirit
,
Psal.
51.
viz.
this
filiall
feare
,
the
feare
and
reuerence
of
a
sonne
to
a
louing
father
.
Of
this
the
Prophet
speaketh
,
There
is
mercie
with
thee
,
O
Lord
,
therefore
shalt
thou
be
feared
.
And
this
is
that
of
which
Saint
Luke
speaketh
,
We
must
serue
God
without
feare
,
Luk.
1.
Luk.
1.74
.
And
Saint
Paul
makes
it
more
plaine
,
Rom.
8.
not
in
the
spirit
of
bondage
for
feare
of
punishment
,
but
in
the
spirit
of
adoption
and
freedome
,
euen
of
zeale
vnto
his
glorie
.
And
this
is
the
best
and
most
excellent
way
of
feare
,
which
I
do
take
to
be
the
principall
aime
and
intendment
of
my
text
.
And
so
to
bring
this
feare
backe
to
my
text
,
and
my
text
home
to
your selues
.
First
because
we
must
grow
to
full
holinesse
in
feare
,
obserue
,
Doctr.
All
our
holinesse
must
be
perfected
in
feare
.
For
as
I
haue
formerly
noted
,
the
greatest
perfection
of
our
holinesse
hath
in
it
many
imperfections
.
According
to
the
measure
and
proportion
of
this
life
,
so
is
our
holinesse
,
and
no
otherwise
:
yea
and
the
least
part
doth
not
consist
in
this
,
to
know
and
confesse
our
wants
.
Saint
Paul
wil
therefore
haue
vs
to
workeout
our
owne
saluation
in
feare
and
trembling
:
Phil.
2.
and
Saint
Peter
,
to
Passe
the
time
of
our
mortall
pilgrimage
in
feare
.
Our
estate
is
neuer
secure
of
danger
;
for
the
Angels
,
though
in
heauen
,
yet
thence
did
they
fall
.
Iude.
Gen.
3.
Math.
4.
Adam
and
Eue
,
though
in
Paradise
,
yet
there
tempted
and
ouercome
.
Our
Sauiour
in
the
vaste
and
wilde
desert
,
yet
there
the
diuell
finds
him
.
And
the
Saints
of
God
,
though
in
the
bosome
of
the
Church
,
Psal.
105.
yet
they
haue
had
many
foule
slips
and
falls
;
and
therefore
our
holinesse
must
be
perfected
in
feare
.
Secondly
,
seeing
that
the
feare
of
loue
,
and
not
of
punishment
,
is
the
truest
measure
of
our
perfection
,
obserue
,
Note
.
We
must
grow
to
full
holinesse
,
euen
of
zeale
to
Gods
glorie
,
and
goodnesse
must
be
loued
for
it selfe
.
oderunt
peccare
mali
for
midine
poenae
:
To
do
well
for
feare
of
punishment
,
is
but
an
asses
vertue
.
And
herein
is
the
triall
of
a
perfect
heart
,
if
a
man
can
ioy
in
holinesse
conscionably
,
though
it
come
alone
,
yea
though
accompanied
with
many
miseries
.
Singular
is
the
example
of
Dauid
to
this
purpose
,
Psal.
119
126.
Psalm
.
119.
It
is
time
for
thee
(
O
Lord
)
to
lay
to
thine
hand
,
for
men
haue
destroyed
thy
law
:
therefore
(
saith
he
,
euen
for
the
loue
and
zeale
that
I
haue
to
holinesse
and
Gods
glorie
,
therefore
I
say
)
loue
I
thy
command
:
ments
aboue
gold
:
and
all
false
wayes
do
I
vtterly
abhorre
.
This
is
the
point
;
our
perfection
consists
in
this
,
if
we
can
be
content
to
embrace
holinesse
,
euen
for
it selfe
,
and
for
reuerence
to
our
heauenly
Father
.
By
which
it
may
appeare
,
that
feare
,
and
the
feare
of
loue
,
is
the
measure
and
perfection
of
our
holinesse
.
Reason
.
1
1.
Because
of
the
danger
that
may
befall
vs
for
want
of
this
feare
,
viz.
lest
hereby
we
fall
from
our
constancie
,
and
so
for
want
of
perseuerance
do
hazard
our
saluation
.
The
diuell
is
a
cunning
and
diligent
aduersarie
,
Luk.
11.24
.
ready
to
take
adnantage
vpon
euery
occasion
;
and
if
he
find
the
house
swept
and
garnished
,
and
no
resistance
be
made
,
he
entreth
in
and
dwelleth
there
,
and
the
end
of
that
man
is
worse
then
the
beginning
:
and
therefore
we
ought
at
all
times
and
in
all
things
to
walke
circumspectly
and
in
feare
.
Eph.
5.15
.
2.
For
feare
of
giuing
offence
to
others
:
and
by
our
halting
or
standing
still
,
we
wound
the
weake
hands
and
feeeble
knees
of
the
brethren
,
and
so
become
partakers
of
their
sinnes
.
Praeceptamonent
,
exempla
mouent
:
yea
know
,
that
examples
in
sinne
do
draw
multitudes
to
offend
;
and
therefore
we
ought
to
feare
our selues
,
euen
for
the
good
of
others
.
3.
Lest
that
by
our
securitie
and
standing
still
,
the
enemie
be
comforted
,
and
haue
cause
to
blaspheme
;
and
the
Angels
of
God
and
the
Spirit
of
God
be
grieued
within
vs
;
who
as
they
do
reioyce
for
the
conuersion
of
a
sinner
,
so
do
they
grieue
at
the
falls
of
the
righteous
.
Vse
.
The
vse
of
the
point
is
to
teach
vs
to
beware
of
securitie
,
and
to
let
the
feare
of
God
euermore
keepe
the
doores
of
our
hearts
:
the
wants
whereof
doth
breed
in
vs
a
numnesse
of
soule
,
and
doth
much
withstand
the
ordinance
of
God
for
our
saluation
.
For
when
men
come
to
this
,
that
they
are
cold
to
holinesse
;
if
they
heare
,
so
it
is
;
if
not
,
they
feele
no
great
want
:
if
they
receiue
the
Sacrament
,
they
haue
no
great
delight
or
ioy
;
or
if
they
for
beare
,
they
feele
no
grieuance
:
and
for
other
exercises
of
religion
,
they
can
be
content
to
do
them
for
ceremonious
custome
,
but
not
for
conscience
and
feeling
.
Such
a
secure
and
carelesse
estate
as
this
,
doth
shew
them
to
lie
in
some
grosse
sin
presently
,
or
else
are
in
danger
to
fall
into
some
great
transgression
,
or
some
grieuous
punishment
.
But
all
the
paths
of
the
Lord
are
hedged
about
with
feare
,
that
we
should
not
forget
nor
for
sake
the
Lord
at
any
time
.
Beleeue
in
God
we
cannot
alwayes
,
and
to
reioyce
is
not
alwayes
present
:
faith
is
sometime
faint
,
loue
is
little
,
ioy
is
sicke
,
hope
is
dead
,
and
seeling
fallen
asleepe
;
but
the
feare
of
God
,
in
a
godly
iealousie
ouer
our
owne
wayes
,
is
the
meanes
to
recouer
all
againe
.
Our
sanctification
is
but
in
part
.
He
that
thinkes
that
he
stands
,
let
him
take
heed
lest
he
fall
:
and
Blessed
is
the
man
that
feareth
alwayes
.
Surely
(
brethren
)
it
is
a
good
thing
through
godly
feare
euer
to
get
victorie
of
out
infirmities
,
before
they
come
to
be
ioyned
with
the
sinnes
of
the
world
,
to
the
griefe
of
the
godly
,
the
reproch
of
the
wicked
,
the
trouble
of
our
owne
consciences
,
or
the
hazard
of
Gods
glorie
.
Thus
the
feare
of
God
is
the
beginning
of
wisedome
,
Prou.
1
.
yea
and
the
perfection
of
holinesse
is
the
feare
of
the
Lord
.
heare
the
end
of
all
:
Feare
God
,
and
keepe
his
commandements
.
It
is
the
Alpha
and
Omega
of
our
holinesse
,
the
measure
and
foundation
of
the
same
:
and
Blessed
is
the
man
that
feareth
the
Lord
,
Psal.
112.
Of
God
]
My
text
hath
at
last
brought
me
to
the
end
of
our
iourney
,
euen
to
God
the
Lord
,
who
alone
is
to
be
feared
.
And
seeing
it
is
now
high
time
to
leaue
you
,
here
I
will
leaue
you
,
for
I
cannot
leaue
you
better
then
with
God
.
Consider
therefore
a
little
the
height
of
his
Maiestie
,
the
brightnesse
of
his
glorie
,
the
perfection
of
his
goodnesse
,
the
strength
of
his
power
,
the
excellency
of
his
wisedome
,
the
eternitie
of
his
being
,
the
holinesse
of
his
truth
,
the
sweetnesse
of
his
mercie
,
the
blessednesse
of
his
presence
,
in
whose
sight
there
is
length
of
dayes
,
and
in
his
presence
is
fulnesse
of
ioy
for
euermore
.
Let
his
name
be
had
in
honour
,
from
the
rising
of
the
Sunne
to
the
going
downe
thereof
.
Againe
,
Oh
Lord
of
hoasts
,
how
excellent
is
thy
name
in
all
the
world
!
Againe
,
God
is
the
feare
of
his
Saints
.
For
the
strength
of
Israel
,
is
a
dreadfull
God
,
clothed
with
vnspeakable
maiestie
as
with
a
garment
;
and
the
splendor
of
his
glorie
is
ten
thousand
times
more
bright
then
the
Sunne
in
his
greatest
beautie
:
yea
the
beholding
of
his
face
is
present
death
to
a
mortall
man
.
The
Angels
tremble
,
the
heauens
melt
away
,
the
mountaines
smoke
,
the
sea
is
dried
vp
,
and
Iordan
driuen
backe
,
and
the
earth
doth
totter
vpon
the
foundations
at
the
sight
thereof
.
The
voice
of
the
Lord
is
a
glorious
voice
,
and
hath
the
preheminence
,
The
voice
of
the
Lord
bringeth
mightie
things
to
passe
.
Heare
,
and
feare
,
and
tremble
before
the
Lord
your
God
,
ye
men
of
Israel
.
In
conclusion
therefore
,
seeing
we
know
that
one
and
onely
God
,
euer
to
be
worshipped
and
feared
,
whose
authoritie
doth
command
,
and
power
execute
,
and
prouidence
gouerne
vs
and
all
things
;
let
vs
(
as
Henoch
walked
with
God
)
so
passe
the
time
of
our
mortall
pilgrimage
in
feare
and
holinesse
,
as
if
we
walked
in
his
presence
,
whose
eye
seeth
all
,
and
whose
eare
heareth
all
;
alwayes
remembring
that
his
all-seeing
eye
,
and
all-hearing
eare
shall
bring
you
and
me
,
and
vs
all
to
iudgement
.
In
the
feare
of
God
therefore
let
vs
begin
and
so
end
all
endeuours
,
to
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
and
grow
vp
to
full
holinesse
,
that
at
the
appearance
of
the
Sonne
of
God
to
iudge
the
ends
of
the
earth
,
we
may
be
found
faithfull
seruants
:
and
as
we
haue
dealt
truly
in
a
little
,
so
he
may
then
make
vs
rulers
ouer
much
,
through
the
riches
of
his
grace
,
who
hath
freely
and
formerly
beloued
vs
,
not
for
our
owne
sake
,
but
because
himselfe
is
loue
,
and
takes
delight
in
his
owne
goodnesse
.
To
which
God
be
ascribed
all
goodnesse
,
and
glory
,
and
mercy
,
and
power
,
both
now
and
for
euermore
.
Amen
,
Amen
.
FINIS
.