AN
EXPOSITION
OF
THE
SECOND
EPISTLE
OF
THE
APOSTLE
St
PAVL
TO
TIMOTHIE
.
THE
Epistles
of
the
Apostles
were
directed
either
to
Churches
in
generall
,
as
the
Romanes
,
Corinthians
;
or
persons
in
particular
,
as
,
Titus
,
Gaius
.
And
they
were
private
men
,
as
Philemon
;
or
publike
,
as
this
Timotheus
,
who
was
a
Minister
of
the
Gospell
,
and
(
as
some
maintaine
)
the
first
elect
Bishop
of
the
Church
at
Ephesus
.
Now
,
for
the
more
Methodicall
proceeding
in
this
our
intended
progresse
,
two
things
necessarily
are
to
be
considered
,
observed
.
1.
The
scope
or
end
,
which
our
Apostle
in
penning
this
Epistle
aymed
at
,
intended
.
2.
The
many
weightie
Motiues
or
Arguments
,
he
produceth
to
haue
his
purpose
accomplished
,
thorowly
effected
.
True
it
is
that
as
amongst
various
causes
,
there
is
one
prime
and
first
efficient
,
the
which
is
God
;
so
amids
severall
ends
,
one
principall
and
transcendent
,
which
is
his
glory
.
For
,
as
Alpha
and
Omega
,
are
the
initiall
and
finall
letters
of
the
whole
alphabet
;
so
is
God
,
first
and
last
,
beginning
and
end
of
every
creature
.
Taking
therefore
,
as
granted
,
that
the
choicest
and
chiefest
marke
our
Apostle
eyed
,
aymed
at
,
was
the
glory
of
God
,
as
doubtlesse
it
was
;
the
subordinate
shall
be
related
,
annexed
,
the
which
in
this
Epistle
are
▪
comprehended
,
included
.
1.
He
exhorteth
Timothie
,
to
cherish
,
stir
vp
,
and
increase
the
gifts
of
God
in
him
,
and
to
be
strong
in
the
grace
,
which
is
in
Christ
Iesus
.
2.
To
walke
vprightly
,
sincerely
,
and
not
to
diuert
from
the
expresse
patterne
of
sound
words
,
which
he
had
received
,
learned
.
3.
To
doe
the
worke
of
an
Evangelist
,
Preach
the
Gospell
,
in
season
,
out
of
season
;
and
to
be
faithfull
,
and
painefull
in
the
execution
of
his
function
.
4.
With
patience
and
resolution
to
beare
the
crosse
,
suffer
affliction
,
and
not
to
be
ashamed
of
the
testimony
of
the
Lord
Iesus
.
5.
He
foretelleth
him
of
perilous
times
;
premonisheth
him
of
evill
workers
,
in
generall
,
and
giveth
him
a
caveat
,
to
beware
of
Alexander
the
Copper-smith
,
who
had
withstood
his
Preaching
much
,
in
particular
.
6.
Finally
,
he
desires
him
to
come
vnto
him
,
and
bring
Marke
,
as
also
his
Cloake
,
Bookes
,
and
Parchments
with
him
.
These
be
the
inferiour
,
and
secondary
ends
of
Pauls
penning
this
Epistle
.
The
arguments
,
whereby
the
Apostle
would
induce
Timotheus
to
discharge
,
and
performe
the
forenamed
particulars
,
are
many
,
some
whereof
shall
be
mentioned
.
1.
because
he
was
descended
of
faithfull
&
religious
Parents
.
2.
From
the
good
opinion
the
Apostle
conceived
of
him
.
3.
In
that
he
was
well
and
rarely
qualified
.
4.
Forasmuch
as
his
calling
was
holy
,
and
salvation
certaine
.
5.
He
would
allure
him
by
his
owne
example
,
being
an
Apostle
,
and
a
man
of
greater
note
and
dignitie
.
6.
And
also
from
the
shame
,
which
befell
revolters
,
and
the
honour
,
that
redounded
to
Onesiphorus
,
who
persevered
in
well-doing
.
All
these
are
conteined
in
the
first
Chapter
:
the
rest
shall
be
omitted
,
except
,
when
in
this
Discourse
,
speciall
occasion
is
offered
,
that
they
should
be
produced
,
rolated
.
In
the
two
first
Verses
of
this
Chapter
,
you
haue
the
Preface
,
part
of
the
matter
,
or
bodie
of
this
Epistle
.
In
the
Preface
is
conteined
a
double
description
,
and
a
salutation
:
The
former
is
of
the
Pen
man
,
the
latter
of
the
person
,
to
whom
he
writeth
.
The
salutation
is
laid
downe
,
as
by
the
matter
of
it
,
what
he
wisheth
,
so
by
the
persons
,
who
are
to
accomplish
it
;
and
the
one
is
God
the
Father
,
the
other
,
Christ
Iesus
our
Lord
.
In
the
third
Verse
,
where
the
bodie
of
this
Epistle
beginneth
,
we
haue
the
Apostles
carriage
,
and
that
toward
God
,
and
his
sonne
Timothie
.
Concerning
God
,
he
acknowledgeth
,
that
,
he
did
serue
him
;
for
extent
,
from
his
elders
;
for
manner
,
with
a
pure
Conscience
.
Now
for
his
behaviour
to
Timothie
,
he
confesseth
,
that
,
he
did
thanke
God
for
him
,
and
also
make
mention
of
him
in
his
prayers
;
for
constancie
,
without
ceasing
;
for
time
,
night
and
day
.
The
Apostle
further
declareth
the
earnest
desire
he
had
,
to
see
Timothie
,
being
induced
from
the
end
,
the
increase
of
his
owne
ioy
,
and
by
a
twofold
motiue
in
respect
of
Timothie
,
the
one
was
the
remembrance
of
his
teares
,
the
other
from
the
vnfeigned
faith
he
conceived
to
be
in
him
.
vers.
4.
5.
In
the
sixt
Verse
,
Paul
puts
Timotheus
in
minde
,
to
stirre
vp
the
gift
,
which
was
in
him
,
where
he
maketh
mention
of
the
efficient
cause
thereof
,
God
,
and
the
instrumentall
,
which
was
the
imposition
of
hands
;
vrging
him
to
doe
so
,
from
a
twofold
reason
;
the
former
,
in
that
he
was
freed
from
the
spirit
of
feare
;
the
latter
,
having
received
the
spirit
of
power
,
&c.
vers.
7.
Moreover
,
in
the
next
Verse
,
he
dehorteth
his
sonne
,
from
being
ashamed
,
and
that
first
,
of
the
Gospell
of
Christ
,
and
secondly
,
of
him
,
his
prisoner
.
Also
he
exhorteth
him
to
suffer
afflictions
;
for
kinde
,
such
as
accompanie
the
Gospell
;
for
measure
,
according
to
the
power
he
had
from
God
.
Both
of
which
also
he
presseth
from
the
forenamed
grounds
in
ver.
7.
And
likewise
from
the
certaintie
of
his
saluation
,
and
the
holinesse
of
his
vocation
,
vers.
9.
Of
which
favours
he
remoueth
a
false
cause
,
his
owne
workes
,
and
setteth
downe
the
true
;
the
fountaine
,
Gods
mercie
,
the
conduit
of
conveighing
it
,
Christ
Iesus
;
affirming
further
▪
that
,
it
was
purposed
and
given
in
Christ
,
before
the
world
beganne
,
but
now
manifested
by
his
bright
appearing
.
And
by
the
way
,
he
describeth
our
Saviour
Christ
,
from
two
notable
effects
,
viz.
the
abolition
of
death
,
&
the
reduction
of
life
;
adding
the
meane
,
whereby
they
are
applied
to
vs
,
and
that
is
,
through
the
Gospell
.
vers.
10.
Concerning
which
Gospell
,
Paul
testifieth
two
things
;
the
one
,
that
he
was
appointed
to
preach
it
;
the
other
,
and
that
vnto
the
Gentiles
;
vers.
11.
Then
he
proceedeth
to
declare
,
first
,
his
intertainment
for
so
doing
,
he
suffered
afflictions
.
2.
His
cariage
,
that
,
he
was
not
ashamed
.
Where
he
annexeth
a
double
ground
of
his
resolution
;
the
former
flowing
from
an
experience
of
God
;
the
latter
,
from
a
confidence
,
he
would
keepe
that
he
had
committed
to
him
.
vers.
12.
In
the
succeeding
Verses
,
Paul
exhorteth
Timothie
to
a
twofold
dutie
,
first
,
to
hold
fast
the
forme
of
sound
words
,
he
had
receiued
of
him
,
which
would
direct
,
and
preserue
him
as
from
errour
in
doctrine
,
so
from
sinne
in
his
conversation
;
the
second
to
keepe
safe
the
good
things
committed
to
him
;
prescribing
him
the
way
,
which
is
by
the
assistance
of
the
holy
Ghost
,
in
him
.
vers.
13.
14.
The
Apostle
having
finished
the
former
exhortations
,
complaineth
he
was
forsaken
,
and
that
generally
,
of
all
Asia
;
particularly
,
he
nominateth
two
eminent
persons
,
Phygellus
,
and
Hermogenes
.
For
the
truth
whereof
,
he
appealeth
to
his
sonne
Timothie
.
vers.
15.
In
the
conclusion
of
this
Chapter
,
vers.
16.
17.
18.
He
mentioneth
a
good
man
,
one
Onesiphorus
,
whom
he
prayeth
for
,
with
his
whole
houshold
.
That
which
he
petitioneth
for
them
,
is
mercie
;
the
time
when
,
is
the
day
of
iudgement
.
The
motiues
,
whereby
he
was
induced
thus
to
doe
,
are
taken
,
from
the
kindnesses
Onesiphorus
had
shewed
him
.
At
Rome
he
refreshed
him
,
not
ashamed
of
his
chaine
.
And
,
at
Ephesus
,
he
also
had
ministred
vnto
him
,
many
things
,
as
Timothy
knew
very
well
.
Thus
you
fee
the
distinct
Heads
,
in
this
Chapter
,
vnfolded
,
discovered
.
VERS.
1.
Paul
an
Apostle
of
Iesus
Christ
,
by
the
will
of
God
,
according
to
the
promise
of
life
,
which
is
in
Christ
Iesus
.
IN
these
words
,
the
Pen-man
of
this
Epistle
name
.
Paul
.
2.
by
his
office
,
an
Apostle
,
amplified
by
the
person
who
sent
him
,
Iesus
Christ
.
3.
By
the
ground
or
lawfulnesse
of
comming
to
it
,
the
will
of
God
.
4.
By
the
end
of
his
commission
,
which
is
to
Preach
the
promise
of
life
.
The
which
life
is
explicated
,
from
whom
it
proceedeth
,
and
that
is
Christ
Iesus
.
Paul
]
We
must
here
note
▪
that
the
Pen-mans
name
was
also
different
opinions
,
why
he
had
both
,
and
yet
in
all
his
Epistles
,
maketh
but
mention
of
the
one
.
Briefely
,
(
to
omit
all
others
)
he
was
a
Citizen
of
two
Provinces
,
of
the
Iewes
,
by
birth
,
and
of
the
Romanes
by
prerogatiue
,
&
therefore
was
named
Saul
,
being
an
Hebrew
of
the
Hebrewes
;
Paul
,
being
a
Romane
,
of
the
Romanes
:
and
he
now
called
to
be
a
Preacher
,
especially
,
to
the
Gentiles
,
reserues
that
name
,
which
was
most
familiar
to
them
,
best
accepted
of
them
.
An
Apostle
]
The
word
in
the
Greeke
tongue
,
is
vsed
either
as
an
Adiectiue
,
or
a
Substantiue
,
and
that
,
generally
,
for
any
one
sent
;
but
more
particularly
,
for
a
legate
of
Christ
,
having
through
the
world
.
Of
Iesus
Christ
]
Iesus
comes
of
an
Hebrew
word
,
which
signifieth
to
make
safe
,
and
imports
as
much
as
a
Saviour
.
Now
Saviours
are
either
principall
or
instrumentall
.
Iesus
,
as
he
is
God
,
is
the
Saviour
of
all
men
;
as
God-man
,
and
Mediator
,
them
who
beleeue
.
This
notation
was
given
him
,
by
the
hand
of
an
Angell
,
Thou
shalt
call
his
name
Iesus
;
for
,
he
shall
saue
his
people
from
their
sinnes
.
Christ
]
This
word
springs
of
a
Greeke
roote
,
that
signifieth
to
annoint
,
so
that
Iesus
Christ
in
our
English
dialect
,
is
,
as
if
we
should
say
,
An
annointed
Saviour
.
Of
Christs
there
be
two
kindes
,
true
or
false
.
Of
the
former
sort
,
they
be
either
true
,
reall
,
not
false
,
not
typicall
.
And
it
may
be
,
he
assumed
both
an
Hebrew
and
a
Greeke
name
,
closely
to
teach
,
he
was
Saviour
both
of
Iewes
and
Gentiles
.
For
,
vnder
these
words
are
his
offices
comprehended
.
He
was
anointed
in
respect
of
his
Man-hood
,
not
the
God-head
.
For
,
that
is
holines
it selfe
,
and
cannot
admit
of
any
ambiene
,
or
created
vnction
.
By
the
will
of
God
]
Here
the
Apostle
layeth
downe
the
true
ground
of
his
calling
;
partly
,
to
stop
the
mouthes
of
his
carping
adversaries
:
partly
,
to
remoue
false
causes
,
as
Symonie
,
and
the
like
,
and
partly
,
that
his
doctrine
might
be
accompanied
with
the
greater
maiestie
,
making
way
for
acceptation
.
Here
obserue
,
that
,
Will
is
ascribed
to
God
the
Father
,
as
holy
Ghost
.
Will
is
the
beginner
of
the
act
;
Wisedome
the
disposer
,
and
Power
the
effecter
.
The
first
person
willeth
,
the
second
disposeth
,
the
third
effecteth
.
Thus
,
distinct
actions
are
appropriated
to
the
distinct
persons
in
the
Deitie
.
And
the
reason
is
,
in
that
,
the
Father
worketh
from
himselfe
(
having
none
in
order
to
precede
him
:
)
the
Sonne
from
the
Father
(
being
in
order
,
after
him
:
)
and
the
holy
Ghost
from
both
(
both
being
in
order
before
him
.
)
And
hence
it
is
,
that
Election
is
given
so
often
in
Scriptures
,
to
the
Father
,
holy
Ghost
:
though
all
externall
acts
,
which
passe
vpon
the
creatures
,
by
the
three
persons
,
may
be
said
to
be
indivisible
,
as
the
worke
According
]
I
take
it
,
that
in
this
sentence
,
is
declared
the
end
of
Pauls
Apostleship
,
to
wit
,
to
preach
the
Gospell
;
and
that
,
not
in
any
newly
invented
,
or
opposite
manner
,
but
proportionable
&
iust
after
the
forme
,
and
effigies
of
that
good
,
true
,
and
warrantable
patterne
;
for
,
he
who
did
reach
otherwise
,
was
to
be
accursed
.
Promise
]
Here
the
Apostle
opposeth
the
Gospell
,
and
the
Law
,
not
that
the
observation
of
the
Law
,
would
not
haue
given
life
,
or
was
without
a
promise
,
but
,
because
,
that
man
,
since
his
fall
,
is
dead
,
and
cannot
keepe
it
;
therefore
,
he
is
to
fetch
life
,
from
another
fountaine
,
viz.
the
gospell
,
which
is
,
in
briefe
,
called
the
Promise
of
life
.
Of
life
]
.
There
is
a
fourefold
life
,
at
the
least
,
to
be
found
,
in
the
creatures
;
1.
a
life
of
vegetation
,
as
in
herbes
,
&
plants
,
2.
a
life
of
sence
,
as
in
birds
and
beasts
.
3.
of
reason
,
as
in
man
and
Angels
.
4.
a
life
of
grace
(
called
the
life
of
God
.
Eph.
4.
8.
)
onely
to
be
found
in
good
Angels
,
and
such
men
,
as
are
borne
againe
;
and
this
is
that
life
,
which
is
here
promised
,
by
the
Apostle
preached
,
and
principally
to
be
desired
.
Which
is
in
Christ
Iesus
]
.
Christ
is
the
fountaine
of
this
spring
,
the
roote
of
this
tree
,
and
the
very
first
beginner
of
this
spirituall
life
,
and
motion
.
For
,
without
him
,
we
are
dead
,
can
doe
nothing
.
I
Paul
,
(
also
called
Saul
,
because
I
was
a
Citizen
of
two
Provinces
,
of
the
Iewes
by
birth
,
and
Romanes
by
prerogatiue
,
yet
being
principally
sent
to
be
a
Preacher
to
the
Gentiles
,
haue
reserved
the
one
,
cast
off
the
other
,
as
being
more
familiar
to
them
,
better
accepted
of
them
,
an
Apostle
and
legate
,
not
of
any
private
person
,
but
of
Christ
Iesus
,
the
holy
one
,
and
anointed
of
the
Lord
,
sole
Saviour
of
the
faithfull
,
having
a
true
and
lawfull
calling
,
not
of
man
,
nor
by
man
,
but
of
,
by
,
and
for
the
Lord
,
being
sent
to
no
other
end
,
but
to
preach
the
lif●
of
grace
and
glory
,
which
is
onely
through
the
free
promise
of
God
in
Christ
,
to
be
obtained
.
)
I
(
I
say
)
doe
ingenuously
confesse
,
without
all
mentall
reservation
,
or
subtle
ev●sion
,
my selfe
to
be
the
Author
,
Pen-man
of
this
Epistle
,
being
chiefely
induced
to
prefixe
my
name
,
declare
my
office
,
shew
the
ground
of
my
calling
,
and
the
obiect
and
end
of
my
function
,
to
silence
such
as
might
carpe
at
my
Doctrine
,
that
the
Church
in
all
succeeding
ages
,
aswell
as
for
the
present
season
,
might
receiue
it
,
as
free
from
all
error
,
and
the
truth
of
God
;
and
that
my
person
,
preaching
,
and
writing
might
not
be
contemned
,
but
as
they
ought
,
esteemed
,
regarded
.
And
now
let
vs
proceede
to
gather
such
Doctrines
,
as
arise
Seeing
the
Pen-man
reserues
that
name
,
which
is
most
accepted
,
and
best
received
of
the
people
,
as
also
annexeth
that
title
,
whereby
the
excellency
of
his
office
is
demonstrated
,
we
note
,
that
,
Preachers
are
to
maintaine
the
dignitie
of
their
This
hath
beene
the
care
of
all
the
Prophets
in
old
time
,
and
Apostles
in
these
latter
dayes
.
If
it
were
not
so
,
what
meaneth
all
this
?
Am
not
I
an
Apostle
,
am
not
I
free
?
haue
not
I
seene
Iesus
Christ
our
Lord
?
Are
not
you
my
worke
in
the
Lord
?
Because
a
good
name
is
as
a
precious
ointment
,
aboue
great
Otherwise
,
if
Ministers
be
ill
reported
of
,
their
doctrine
Let
Ministers
,
then
,
haue
an
eye
to
this
dutie
.
Too
too
many
And
for
procuring
a
good
report
;
1.
be
diligent
in
the
discharge
they
who
honour
God
▪
shall
be
honored
of
him
,
whereas
they
,
who
seeke
themselues
shall
be
abased
.
The
people
also
must
take
heed
,
how
they
detract
from
Doe
my-Prophets
no
harme
.
Psal.
105.
15.
Againe
,
where
Paul
is
called
an
Apostle
,
who
in
former
times
,
was
a
persecuter
of
the
Lords
people
,
we
obserue
,
that
:
Yong
sinners
may
proue
olde
Saints
;
great
offenders
,
godly
persons
;
persecutors
of
the
truth
and
people
,
zealous
Preachers
;
Church-founders
.
For
,
is
not
Saul
now
among
the
Apostles
,
who
sometime
made
havocke
of
the
Saints
?
Did
he
not
doe
many
things
,
against
the
name
of
Iesus
of
Nazaret
,
and
persecute
this
way
and
word
,
which
he
now
maintaineth
,
vnto
the
death
?
Others
,
who
haue
done
the
same
,
yet
haue
prooved
the
same
,
godly
livers
,
excellent
persons
?
2.
Chron.
33.
12.
&c.
Luk.
8.
2.
Tit.
3.
3.
1.
Cor.
6.
11.
And
this
commeth
to
passe
,
by
the
finger
of
God
.
Hee
knoweth
how
to
doe
it
,
hath
power
to
doe
it
,
and
if
hee
is
in
heaven
,
and
doth
whatsoever
hee
will
.
Sathan
may
resist
,
but
all
in
vaine
;
And
is
there
not
a
possibilitie
for
such
a
subiect
to
be
reformed
?
Man
is
capable
of
grace
,
if
it
be
infused
.
His
essence
This
doctrine
should
incourage
men
to
vse
the
meanes
,
contrarie-minded
,
prooving
if
God
at
any
time
,
will
bring
them
out
of
the
snares
of
the
Devill
,
to
This
Doctrine
is
of
vse
also
,
for
such
as
haue
mispent
Yet
,
caution
,
must
heere
bee
had
,
that
this
comfortable
I
could
also
gather
from
these
words
:
That
,
diverse
names
may
,
for
iust
and
lawfull
vses
,
be
vndertaken
.
That
,
our
owne
names
,
and
hand
is
necessarie
to
bee
annexed
to
our
writings
:
but
I
omit
these
,
and
proceede
further
.
Of
Iesus
Christ
:
]
What
did
the
Apostle
most
reioyce
in
?
from
what
did
he
deduce
arguments
to
maintaine
his
dignitie
?
from
his
Tribe
,
kindred
,
Pharisaicall
profession
,
or
any
carnall
,
and
earthly
priviledge
?
in
no
wise
:
but
from
that
he
was
now
the
servant
of
Christ
,
and
put
into
office
vnder
him
,
whence
may
be
collected
,
that
:
Any
vnion
,
relation
,
or
contract
,
in
and
with
Christ
,
is
of
great
importance
.
As
Paul
doth
magnifie
his
place
and
person
,
in
regard
of
his
master
Christ
:
so
may
we
,
in
all
other
respects
,
whereby
we
are
conioyned
,
and
knit
by
any
band
vnto
him
.
What
greater
honor
to
the
weaker
sex
,
than
to
be
the
mother
of
Cor.
9.
1.
1
Tim.
1.
12.
Rom.
16.
1.
Why
,
Is
not
Christ
Iesus
God-man
,
the
onely
Sonne
of
Againe
,
Are
we
in
his
service
?
Wee
shall
be
preserved
,
Here
are
reprehended
many
in
our
dayes
,
who
care
not
This
must
teach
vs
,
who
haue
any
relation
with
Christ
,
And
here
we
are
instructed
from
this
point
,
how
to
attaine
his
Master
thought
it
no
shame
,
to
become
a
Preacher
.
Heb.
2.
3.
And
Salomon
higher
esteemed
the
dignitie
of
a
Preacher
than
a
King
.
Eccles.
1.
1.
By
the
will
of
God
]
The
Apostle
,
in
this
phrase
,
declareth
the
ground
,
way
,
and
lawfulnesse
of
his
calling
;
as
if
he
had
sa●d
,
I
ran
not
before
I
was
moued
,
I
came
not
of
mine
own
mind
by
men
or
by
money
,
in
at
the
window
,
or
the
like
:
but
the
prime
and
chiefe
cause
,
was
the
will
and
good
pleasure
of
God
,
whence
ariseth
this
instruction
,
that
,
〈◊〉
It
is
necessary
for
such
as
preach
the
Word
,
to
iustifie
thei●
lawfull
calling
there
vnto
from
God
.
What
Paul
did
as
a
Preacher
,
we
ought
to
doe
also
.
Timotheus
knew
from
whom
Paul
received
his
calling
:
and
he
add●th
this
,
for
the
respect
he
had
to
future
times
,
and
persons
.
Iohn
the
Baptist
did
this
,
and
Christ
himselfe
,
having
Otherwise
,
they
can
haue
no
assurance
of
protection
from
preserue
vs
in
our
wayes
:
they
dare
not
attend
vs
,
if
we
runne
in
all
thy
waies
.
]
And
what
became
of
the
young
Prophet
,
that
wandred
?
Was
he
not
destroyed
?
And
the
certaintie
of
our
calling
from
God
,
will
make
Nehemiah
,
Shall
such
a
man
as
I
flee
?
Goe
,
tell
that
Foxe
,
that
I
will
heale
,
to
d●y
,
and
tomorrow
,
and
the
next
day
,
I
shall
be
perfected
.
Absalom
bids
his
servants
,
sinite
,
kill
,
feare
not
,
but
be
bold
,
and
Againe
,
then
may
we
expect
a
blessing
of
our
indevours
,
with
the
Lord
.
If
the
Master
bid
the
servant
cast
seed
in
a
barren
soyle
,
what
if
he
haue
no
And
last
of
all
,
assurance
that
a
man
is
sent
of
God
,
will
Doth
not
this
doctrine
reproue
those
,
that
take
vpon
them
Let
Ministers
then
looke
to
this
:
it
stands
them
in
hand
:
Cor.
15.
vlt.
And
men
may
know
,
by
these
markes
:
1.
If
in
some
measure
,
Promotion
to
high
places
commeth
from
the
Lord
.
Note
.
Doct.
5.
Preferment
comes
not
from
the
East
,
nor
from
the
West
:
Little
did
Paul
thinke
,
either
of
his
sudden
conversion
,
or
advancement
to
this
honorable
function
,
a
few
houres
before
he
was
called
;
this
is
the
worke
of
God
,
and
ought
to
be
marveilous
in
our
eyes
.
Psal.
75.
6.
Mat.
21.
42.
Learne
hence
,
to
envie
no
man
that
is
advanced
:
for
that
To
Preach
:
]
according
to
the
promise
of
life
:
]
I
adde
,
to
Preach
,
and
that
(
I
trust
)
without
wrong
to
the
Text
:
for
the
end
of
his
Apostleship
,
was
to
Preach
the
promise
of
life
,
the
glad
tydings
of
salvation
:
out
of
these
words
,
I
gather
this
Conclusion
:
that
,
Eternall
life
is
not
to
be
had
in
the
precepts
of
the
Law
,
but
from
the
promises
of
the
Gospell
.
The
life
of
grace
,
and
glory
is
,
since
Adams
fall
,
derived
Because
the
precepts
of
the
Law
exacts
a
perfect
righteousnesse
,
cursed
is
every
one
,
that
continueth
not
in
all
things
of
the
law
to
doe
them
:
now
if
the
Lord
should
marke
what
is
amisse
,
within
vs
,
and
that
proceedeth
daily
from
vs
,
who
were
able
to
abide
it
?
Not
we
,
Christ
onely
excepted
;
so
that
we
must
flee
to
the
promise
for
life
,
and
cast
off
the
precept
in
this
respect
.
Besides
this
,
there
is
another
reason
rendred
by
the
Apostle
,
Confutation
,
springs
from
this
roote
,
of
the
Papists
;
who
Reprehension
too
,
proceeds
from
the
same
ground
,
against
And
from
hence
every
one
that
longeth
after
life
,
must
This
may
also
direct
Ministers
,
how
to
teach
their
people
our
Schoole-master
to
Christ
.
Might
we
not
hence
obserue
further
,
that
the
principall
end
of
Preaching
,
is
to
bring
men
to
life
and
salvation
?
By
the
foolishnesse
of
Preaching
,
it
pleaseth
God
to
saue
such
as
Then
are
they
farre
wide
,
that
looke
for
life
,
without
a
Preacher
:
Why
doe
they
not
expect
children
without
generation
?
a
crop
of
corne
without
sowing
?
Againe
,
we
note
,
out
of
the
word
[
according
:
]
that
,
There
is
one
method
,
or
true
manner
,
(
or
at
least
matter
)
of
teaching
to
be
practised
of
the
Preachers
:
for
every
Art
is
guided
by
its
owne
rule
,
precepts
,
obiect
.
Which
is
in
Christ
Iesus
:
]
In
Christ
,
that
is
,
from
him
,
or
by
him
:
Whence
let
it
be
noted
:
that
,
No
life
or
salvation
is
to
be
expected
,
but
in
and
through
Christ
Whether
we
respect
the
life
of
motion
,
sence
,
reason
,
or
salvation
:
all
is
conveyed
to
man
,
from
him
:
he
is
the
way
,
the
truth
,
and
the
life
.
Iohn
14.
6.
Ioh.
10.
10.
and
17.
12.
Act.
3.
15.
For
he
created
all
things
as
he
was
God
;
without
him
was
He
is
the
beginning
of
all
creatures
;
the
Lord
of
life
.
Act.
3.
15.
He
also
as
God
preserveth
the
essence
,
and
being
of
the
bread
onely
,
but
by
every
word
,
that
proce●deth
out
of
the
mouth
of
God
.
Mat.
4.
4.
Furthermore
,
life
and
salvation
come
from
Christ
,
as
he
O
death
:
Where
is
thy
sting
?
2.
By
his
life
he
the
offence
of
one
man
,
came
death
;
so
by
the
obedience
of
Christ
came
life
.
3.
All
the
promises
amen
in
him
:
as
all
the
lines
doe
in
the
point
of
a
Center
.
4.
He
sends
his
word
and
spirit
,
for
to
quicken
vs
;
being
dead
,
before
that
time
in
sinnes
and
trespasses
:
In
a
word
,
by
his
death
we
dye
with
him
,
and
through
his
Resurrection
,
and
Ascension
,
we
shall
rise
out
First
,
learne
hence
that
the
life
of
a
Christian
is
no
base
being
,
life
of
God
;
for
God
gaue
it
at
the
Creation
;
Christ
And
it
s
a
durable
life
,
certaine
,
and
abideth
for
ever
:
and
was
once
dead
,
but
now
he
is
aliue
,
second
death
.
For
out
of
their
branches
shall
flow
Besides
,
it
also
followeth
from
the
same
ground
,
that
it
is
his
person
(
in
carnall
eyes
)
deformed
?
They
then
,
that
cannot
discerne
the
Sunne
,
how
should
they
perceiue
a
Starre
,
a
Candle
?
Moreover
,
Is
our
life
from
Christ
?
Let
vs
then
that
are
the
root
that
beareth
vs
,
not
we
the
root
:
life
is
a
And
here
may
all
of
vs
learne
instruction
,
seeing
our
life
Lord
quicken
me
.
Be
our
children
dead
in
sinne
?
Bring
them
before
Christ
,
desire
him
to
raise
them
to
life
:
imitate
the
poore
(
that
liued
,
when
he
liued
amongst
them
)
in
the
vse
of
the
meanes
:
still
haue
an
eye
to
this
Physitian
:
otherwise
,
our
Patients
will
not
be
cured
:
this
is
that
Sunne
,
that
with
his
warme
beames
enliueth
all
the
creatures
;
if
he
be
absent
,
we
are
all
but
dead
▪
men
,
rotten
branches
.
And
to
shut
vp
this
poynt
,
wee
are
to
learne
here
to
be
the
eternall
death
.
Simple
Polititians
be
they
that
consider
not
,
how
all
the
keyes
to
convey
life
and
death
hang
on
his
finger
:
Will
we
not
tremble
to
heare
treason
?
For
its
death
.
And
shall
we
then
crucifie
againe
the
Author
of
our
salvation
;
and
rend
his
flesh
in
our
teeth
,
and
tongues
,
like
the
vaile
of
the
Temple
,
from
the
top
to
the
bottome
?
take
heed
of
this
:
for
he
that
lighteth
our
Candle
,
can
easily
put
it
out
.
And
this
shall
suffice
to
haue
spoken
of
the
Pen-man
of
this
Epistle
,
for
the
present
:
now
in
the
next
Verse
,
is
the
person
mentioned
;
to
whom
Paul
in
particular
directed
his
Writings
.
VERS.
2.
To
Timotheus
my
beloved
sonne
:
grace
,
mercie
,
peace
,
from
God
the
Father
,
and
Christ
Iesus
our
Lord
.
IN
these
words
are
two
things
contained
:
a
description
,
Grace
.
2.
Mercie
.
3.
Peace
:
the
persons
from
whom
,
be
,
1.
God
.
2.
Iesus
Christ
:
and
both
are
amplified
by
a
word
of
relation
:
God
,
the
Father
;
Christ
,
our
Lord
.
To
Timothie
:
]
This
word
imports
,
as
much
,
as
the
honor
My
beloved
sonne
:
]
Sonne
is
a
word
of
relation
,
and
doth
alwayes
presuppose
a
father
,
who
gaue
him
his
being
:
and
it
is
diversly
taken
.
1.
For
persons
.
Psal.
79.
11.
2.
for
lambes
,
branches
,
bullets
,
arrowes
,
sparkes
,
or
almost
any
other
thing
,
the
which
proceedeth
from
a
cause
.
Genes.
49.
22.
Psal.
79.
11.
and
80.
16.
and
89.
23.
and
1●4
.
4.
and
147.
8.
Iob.
5.
7.
Now
the
reasons
,
why
Paul
cals
him
sonne
,
may
be
these
▪
1.
Because
he
had
either
begot
him
,
or
at
the
least
,
confirmed
him
by
the
Gospell
.
2.
Because
he
loued
him
as
a
sonne
;
and
he
Paul
like
a
Father
.
3.
In
that
he
was
yong
,
and
Paul
old
.
4.
And
in
regard
,
he
was
so
like
minded
to
the
Apostle
:
(
from
the
first
reason
(
I
take
it
)
came
the
name
of
God-father
,
because
they
had
begotten
them
to
God
.
)
And
he
addeth
Beloved
,
to
distinguish
him
from
others
:
for
he
was
beloved
of
God
;
of
the
good
people
,
and
of
Paul
also
,
in
a
speciall
manner
.
Grace
,
mercie
,
and
peace
.
]
To
omit
to
speake
of
all
the
acceptations
of
grace
,
let
vs
know
,
that
it
is
tooke
,
chiefly
two
wayes
.
1.
For
Gods
free
favour
:
2.
For
the
gifts
flowing
from
the
same
:
the
first
,
(
though
I
exclude
not
the
latter
)
is
here
meant
.
Mercie
:
]
To
omit
,
how
many
wayes
it
is
accepted
▪
by
Mercie
here
is
meant
,
a
loving
inclination
of
God
to
his
people
,
being
in
misery
:
or
for
an
effect
of
his
grace
:
or
the
effects
of
that
loving
inclination
:
mercie
seemes
to
proceede
from
grace
,
and
all
other
blessings
whatsoever
:
for
by
the
grace
of
God
,
each
one
may
truely
say
:
I
am
,
that
I
am
.
Peace
:
]
It
also
in
Scripture
hath
a
large
extent
,
but
ordinarily
is
received
for
outward
rest
and
quiet
:
and
inward
tranquilitie
of
the
mind
:
this
latter
is
to
be
received
;
though
the
other
not
absolutely
to
be
reiected
.
And
what
if
wee
should
vnderstand
grace
,
as
it
is
in
God
?
Mercie
,
as
manifested
to
miserable
man
?
And
peace
,
as
the
effect
,
which
proceeds
from
both
?
Yet
how
ever
it
be
,
this
is
most
safe
to
hold
,
that
Paul
wished
Timotheus
all
good
,
spirituall
,
corporall
;
temporall
,
eternall
;
without
him
,
and
within
him
.
From
God
the
Father
:
]
In
these
words
,
the
Apostle
manifesteth
to
vs
,
from
whom
,
and
in
what
order
,
grace
,
mercie
,
and
peace
is
derived
to
vs
.
By
God
,
is
meant
,
the
first
person
in
the
Trinitie
:
and
he
is
called
the
Father
,
because
as
from
the
fountaine
,
all
things
proceed
from
him
:
for
by
an
vnvtterable
,
yet
naturall
generation
,
he
begate
the
Sonne
from
all
eternitie
:
He
is
also
a
Father
by
Creation
,
Adoption
,
Preservation
.
Againe
,
the
word
Father
,
is
attributed
to
the
whole
Deitie
,
in
generall
,
and
the
distinct
persons
in
particular
.
Isa.
9.
6.
Ier.
23.
6.
And
Iesus
Christ
our
Lord
:
]
We
haue
once
heard
,
for
all
,
what
Iesus
and
Christ
signifies
:
yet
here
is
another
title
annexed
to
our
Messias
;
Lord
,
in
the
Hebrew
tongue
,
is
a
supporter
,
stay
,
or
base
.
In
Greeke
,
it
signifies
one
that
hath
authoritie
over
a
thing
,
or
person
,
being
a
word
of
relation
.
It
is
a
truth
that
I
haue
writ
diverse
times
vnto
Churches
in
generall
,
and
publike
and
private
persons
in
particular
;
wished
them
all
blessings
,
that
might
make
either
for
their
comfort
,
and
peace
,
here
on
earth
:
or
the
perfection
of
glory
in
the
kingdome
of
heaven
:
But
now
I
haue
Penned
this
Epistle
principally
,
for
thy
benefit
,
who
art
my
beloved
sonne
;
and
that
,
not
without
reason
haue
I
writ
vnto
thee
,
or
doe
thus
stile
thee
:
for
thou
art
a
man
that
hast
beene
trained
vp
in
the
holy
Scripture
,
of
a
childe
:
well
reported
of
,
by
many
of
the
faithfull
;
one
of
great
hopes
in
the
Church
;
being
a
Minister
of
the
Word
,
and
none
more
than
thy selfe
like-minaed
vnto
me
.
And
why
then
should
I
for
beare
to
direct
an
Epistle
vnto
thee
;
or
entitle
thee
my
sonne
?
For
haue
not
I
also
confirmed
thee
,
by
instruction
?
Loved
thee
,
with
entire
affection
?
Am
not
I
thine
ancient
in
yeares
?
And
we
like
father
and
child
aime
at
one
end
,
make
the
same
scope
,
of
all
our
proceedings
?
And
I
doe
further
vnfeignedly
wish
thee
;
whatsoever
may
make
for
thy
good
in
this
,
or
glory
,
in
the
world
to
come
from
the
first
fountaine
of
all
grace
,
and
spring
of
all
true
peace
;
God
the
Father
,
and
Christ
Iesus
our
Lord
.
To
Timothie
:
]
Whereas
Paul
in
this
place
,
writes
to
Such
persons
as
are
likely
to
proue
good
and
excellent
instruments
in
the
Church
,
are
principally
,
to
be
instructed
,
and
incouraged
.
Wee
will
water
that
plant
most
,
hedge
about
it
,
and
prune
it
,
which
is
likeliest
to
bring
forth
much
and
good
And
why
not
?
for
such
will
,
if
God
giue
good
successe
Besides
,
Sathan
will
labour
to
make
them
of
his
kingdome
,
This
reproues
the
carelessenesse
of
many
in
our
dayes
;
Let
vs
all
,
chiefly
parents
,
put
this
point
in
practise
,
and
imitate
Paul
and
David
herein
:
consider
who
is
likeliest
to
Let
it
be
further
noted
,
where
Paul
cals
him
sonne
,
who
was
not
his
sonne
by
naturall
propagation
;
but
rather
in
that
he
had
begot
him
to
,
or
confirmed
him
in
the
doctrine
of
the
Gospell
,
that
,
As
there
is
a
naturall
,
so
there
is
a
spirituall
generation
,
and
kinred
in
the
world
.
Some
be
of
the
flesh
:
others
borne
of
the
spirit
:
Mat.
12.
vlt.
Rom.
9.
3.
Io:
3.
6.
For
be
there
not
spirituall
and
carnall
fathers
in
the
world
?
Ezek.
16.
20.
1.
Cor.
4.
15.
But
Christ
forbids
to
call
any
man
on
the
earth
Father
.
over-ruling
fathers
,
such
as
were
some
masters
,
Iames.
3.
1.
Againe
,
we
cannot
haue
two
contrarie
fathers
,
that
command
contrarie
things
.
3.
Christ
would
haue
them
principally
to
esteeme
God
to
be
their
Father
:
in
conclusion
,
he
would
haue
such
called
Fathers
,
as
beget
sonnes
to
God
:
not
like
the
Pharises
and
Papists
,
who
beget
children
in
Babylon
,
and
spirituall
whoredome
,
and
offer
them
to
Molech
:
their
sonnes
are
the
feede
of
Sathan
,
murtherers
and
lyers
from
the
beginning
.
Also
doe
wee
not
reade
of
spirituall
seede
?
Iohn
3.
9
?
of
a
spirituall
conception
,
Gal
:
4.
19.
why
then
there
must
needs
be
a
spirituall
kinred
in
the
world
.
This
reproues
the
grosse
ignorance
of
many
in
our
holy
Brethren
?
sonnes
of
the
most
High
?
O
times
!
O
manners
!
H●b
.
3.
1.
Heere
we
are
taught
to
discerne
betwixt
men
that
differ
:
First
,
Hast
thou
conceived
aright
in
the
wombe
of
thy
vnderstanding
?
what
iudgement
hast
thou
to
see
into
the
mysteries
of
salvation
?
Secondly
,
doest
thou
beare
Christ
in
thy
heart
,
by
vnfained
affection
?
canst
thou
say
,
I
loue
the
Lord
,
aboue
all
things
in
earth
or
heaven
?
Thirdly
,
art
thou
troubled
to
bring
him
forth
,
and
travellest
of
him
in
thy
will
?
is
this
spiritual
delivery
thy
chiefest
care
?
Fourthly
,
and
doest
thou
manifest
to
the
world
,
that
thou
hast
brought
forth
this
babe
in
thy
life
,
and
conversation
,
by
doing
of
iustice
,
loving
of
mercie
,
humbling
thy selfe
,
and
walking
with
thy
God
?
why
then
thou
needest
not
to
feare
;
but
that
thou
art
of
the
free-womans
seede
,
and
princely
line
of
the
most
High
.
But
if
those
things
be
not
to
be
found
in
thee
,
and
to
proceede
from
thee
;
thou
art
the
childe
of
wrath
,
and
thy
present
condition
is
fearefull
:
for
if
Christ
be
not
conceived
in
the
vnderstanding
,
framed
and
borne
in
the
heart
,
travailed
of
in
the
will
,
and
brought
forth
in
the
forme
of
a
well-mended
life
;
thou
art
but
Sathans
slaue
,
and
not
the
Lords
adopted
sonne
.
My
beloved
sonne
:
]
Observe
also
out
of
these
words
,
that
:
Preachers
are
to
affect
those
especially
,
whom
they
haue
begot
or
confirmed
in
the
faith
.
They
are
to
pittie
all
,
pray
for
all
,
none
excepted
:
but
,
such
as
are
their
spirituall
children
,
are
to
haue
the
chiefest
seate
in
their
affection
:
hence
doth
Paul
write
so
largely
,
to
the
Corinthians
,
so
long
a
letter
to
the
Galathians
:
and
Peter
a
first
and
second
Epistle
to
the
converted
Iewes
.
For
such
be
the
seale
of
their
ministery
:
2.
Such
will
the
Let
this
checke
them
,
who
say
,
they
haue
spirituall
issue
,
This
must
direct
Preachers
to
haue
an
●ye
,
how
the
make
him
glad
?
and
if
he
disaffect
them
,
who
are
to
be
beloved
of
him
?
Grace
,
mercie
and
peace
:
]
Heere
is
to
be
noted
,
the
salutation
,
in
forme
of
a
prayer
,
and
the
order
in
it
:
from
the
words
in
generall
,
we
collect
this
Doctrine
,
that
,
Salutations
are
not
for
complement
,
but
pietie
.
They
are
to
be
vsed
in
a
religious
manner
,
and
not
cursorilie
:
and
they
be
of
two
kinds
:
first
,
with
a
kisse
,
Rom.
16.
16.
secondly
,
or
by
word
,
and
that
,
either
spoken
,
The
Lord
be
with
you
:
Ruth
:
2.
4.
or
written
,
the
salutation
of
me
Paul
,
with
mine
owne
hand
.
For
be
they
not
testimonies
of
our
loue
,
and
affection
?
And
againe
,
are
they
not
in
forme
of
a
prayer
?
doe
we
Two
sorts
of
persons
by
this
point
are
reproved
:
First
,
But
let
vs
put
this
in
practise
,
according
to
the
example
,
Gedeon
:
the
Lord
is
with
thee
,
thou
valiant
man
.
Iudg.
6.
12.
But
may
we
salute
all
men
?
There
is
a
two-fold
limitation
:
the
one
in
regard
of
time
,
the
other
of
person
:
for
time
,
we
may
omit
them
in
matters
that
require
expedition
.
2
King
.
4.
29.
When
we
be
in
hast
.
Luk.
10.
4.
For
person
,
if
there
come
any
to
vs
,
that
brings
not
the
doctrine
of
Christ
,
We
may
not
bid
him
,
God
speed
.
2
Ioh.
10.
Rom.
16.
17.
What
if
we
doe
not
know
them
,
may
we
then
salute
Yes
;
and
if
they
be
not
worthy
,
the
blessing
shall
returne
Make
we
then
,
more
conscience
of
this
dutie
:
for
assuredly
if
it
be
vsed
,
in
an
holy
and
reverend
manner
;
if
we
haue
an
eye
to
the
Lord
,
and
speake
affectionately
from
our
hearts
;
and
wish
a
blessing
to
those
we
salute
,
the
Lord
will
grant
our
desires
,
for
the
good
of
vs
,
that
salute
;
and
of
them
,
that
be
saluted
,
as
experience
doth
manifestly
declare
:
and
thus
come
we
to
the
matter
of
the
salutation
.
Grace
,
mercie
,
peace
.
]
Grace
,
being
placed
first
in
order
,
we
gather
thence
:
that
,
The
grace
of
God
,
aboue
all
things
,
is
to
be
wished
for
.
Hence
it
is
,
that
the
Apostles
,
vsually
beginne
and
conclude
their
Epistles
,
with
wishing
of
them
,
grace
,
and
mercie
:
and
all
good
Ministers
,
their
Sermons
in
the
same
manner
.
For
he
that
is
assured
of
Gods
favour
,
may
then
thinke
Then
may
we
conclude
,
that
all
things
shall
worke
together
This
condemnes
the
custome
of
many
,
who
seldome
,
that
hath
much
for
many
yeares
,
but
is
not
rich
in
God
,
shall
dye
a
foole
.
Luk.
1●
.
12.
Aboue
all
things
,
then
,
let
vs
seeke
the
grace
,
and
favour
Lord
,
lift
vp
thy
countenance
vpon
me
:
for
the
gaine
thereof
is
better
than
gold
:
and
all
that
thou
canst
desire
,
is
not
to
be
compared
vnto
it
:
grace
giveth
life
,
pacifies
the
heart
,
conquers
the
world
,
quencheth
the
darts
of
the
deuill
:
of
weake
,
it
makes
strong
,
driues
away
despayre
,
cheareth
the
minde
,
provokes
to
all
good
;
it
bringeth
comfortable
tydings
;
and
is
never
proud
,
or
weary
of
well-doing
.
What
shall
I
more
say
?
It
iustifies
,
saveth
,
raiseth
the
dead
;
and
carieth
the
soule
and
bodie
into
the
presence
of
God
,
and
the
spirits
of
iust
and
perfect
men
.
Wherein
differs
man
from
beasts
,
or
man
from
man
,
yea
Angell
from
Angell
,
but
in
the
qualitie
of
grace
?
For
grace
is
the
very
essentiall
forme
of
a
creature
.
And
that
thou
maist
partake
of
it
,
doe
as
followeth
.
First
,
Heare
the
Word
,
search
the
Scriptures
,
reade
good
Secondly
,
avoyde
pride
,
for
God
giueth
grace
to
the
humble
,
Thirdly
,
the
spirit
must
not
be
quenched
,
despighted
,
grieued
,
Heb.
10.
28.
Isaiah
.
30.
21.
Finally
,
get
into
the
covenant
of
grace
:
for
as
the
Mercy-seat
Mercie
:
]
Hence
collect
wee
:
that
,
As
grace
,
so
mercie
,
is
a
speciall
thing
,
to
be
desired
.
Vnderstand
by
mercie
,
a
sensible
apprehension
of
Gods
sacred
affection
:
or
a
loving
inclination
,
flowing
from
his
free
grace
,
and
favour
;
than
which
,
what
more
desirable
?
For
,
by
mercie
,
we
are
allured
to
performe
euery
good
dutie
,
And
is
it
not
mercie
,
that
frees
from
all
misery
?
Never
was
Hence
may
we
checke
the
great
carelesnesse
,
and
worldly
But
,
beloved
,
let
vs
be
of
another
mind
:
striue
we
to
haue
Peace
:
]
Hence
we
also
obserue
:
that
,
As
grace
,
and
mercie
;
so
peace
,
is
a
principall
thing
,
to
be
sought
Take
peace
in
what
sence
you
please
,
&
it
will
be
worth
the
having
:
Peace
every
where
is
commended
,
and
commanded
.
1.
For
the
peace
of
God
,
it
passeth
all
vnderstanding
.
2.
Peace
Away
then
with
the
courses
of
some
,
who
would
be
counted
But
let
all
the
sonnes
of
peace
,
pray
for
it
,
entertaine
it
,
and
Peace
be
within
thy
wals
,
and
prosperitie
within
thy
Grace
,
mercy
,
and
peace
be
with
you
:
Say
we
to
the
house
,
wherein
wee
set
a
foote
,
Peace
be
vnto
thee
:
and
if
it
be
not
worthy
,
thou
shalt
not
lose
thy
labour
;
for
it
shall
returne
to
thy selfe
.
And
thus
much
of
this
Point
.
From
the
order
of
these
words
,
somewhat
may
,
further
,
be
observed
:
as
that
,
Men
without
grace
,
haue
no
true
,
or
sound
peace
.
They
haue
a
sound
of
feare
in
their
eares
,
quake
at
the
shaking
of
a
leafe
,
tremble
at
the
least
terrible
tydings
,
and
like
the
raging
Sea
,
cast
vp
mire
and
mudde
.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
Levit.
27.
36.
Isa.
57.
vlt.
Let
the
cause
be
removed
,
and
the
effect
will
cease
:
where
fire
is
wanting
,
heat
will
not
be
had
:
and
though
some
seeme
to
be
ever
at
peace
;
yet
they
are
never
at
peace
.
For
they
are
fallen
,
from
the
Creator
God
;
and
its
vnion
Dreame
not
then
,
that
all
is
peace
,
that
seemes
so
:
for
what
Who
then
is
he
,
that
would
haue
true
and
sound
peace
?
Where
,
Paul
in
all
his
former
Epistles
,
nameth
but
grace
and
peace
;
and
writing
to
Timotheus
,
whom
he
loved
so
dearely
,
addeth
mercie
in
his
Salutation
,
we
note
:
that
,
The
degree
of
affection
,
cannot
be
covered
.
As
the
truth
,
so
the
measure
of
loue
will
show
it selfe
;
and
and
not
in
words
onely
,
but
likewise
in
action
.
Doe
we
not
see
this
in
Iacob
towards
Rachel
?
Ioseph
to
Beniamin
?
Ionathan
to
David
?
And
the
people
to
Ionathan
?
Gen.
33.
2.
and
43.
vlt.
1
Sam.
20.
2.
&c.
For
the
disposition
of
the
heart
over-ruleth
the
outward
This
argueth
,
that
the
loue
of
many
,
as
Lot
said
of
Zoar
,
Try
then
,
as
the
truth
,
so
,
the
measure
of
thine
owne
,
and
Christ
,
Christ
to
the
people
.
Beniamin
must
haue
better
attyre
,
a
double
portion
,
if
Ioseph
respect
him
aboue
his
brethren
.
Shall
Ionathan
dye
?
He
shall
not
die
,
if
the
hearts
of
Sauls
subiects
cleaue
vnto
him
.
If
Iesus
loue
Lazarus
,
he
will
weepe
,
groane
in
spirit
,
and
cry
with
a
powerfull
voyce
,
Lazarus
come
forth
:
for
,
vndoubtedly
,
such
as
the
heat
is
within
,
will
be
the
burning
without
;
much
loue
,
much
manifestation
of
it
,
in
words
,
in
action
.
Or
(
it
may
be
)
Paul
addeth
mercie
,
to
grace
and
peace
;
because
that
Timotheus
was
a
Minister
:
for
the
like
he
doth
to
Titus
,
and
omits
it
in
all
other
his
salutations
,
to
the
Churches
,
and
people
in
generall
;
to
teach
vs
:
that
,
Ministers
,
of
all
men
,
stand
in
need
of
mercie
.
And
that
not
onely
,
in
respect
of
themselues
,
but
in
regard
of
their
place
,
and
calling
.
To
whom
was
this
command
chiefely
exhibited
;
Be
mercifull
,
as
your
heavenly
Father
,
is
mercifull
,
but
to
the
men
of
God
?
Or
why
did
Elisha
pray
,
Let
thy
spirit
be
doubled
vpon
me
,
but
to
confirme
the
truth
of
this
Doctrine
?
2
King
.
2.
9.
Luk.
6.
36.
For
they
are
in
Gods
roome
,
resemble
his
Maiestie
;
and
Againe
;
they
are
daily
exercised
,
about
men
,
in
the
greatest
This
doctrines
vse
is
scarce
dreamed
of
;
or
if
it
be
,
but
little
This
must
teach
Preachers
a
lesson
worth
the
learning
;
From
God
the
Father
:
]
In
this
phrase
,
two
things
concerning
He
is
a
Father
.
God
may
be
stiled
a
Father
;
either
essentially
,
or
personally
.
Do
ye
so
reward
him
,
O
ye
foolish
people
and
vnwise
,
is
he
not
your
Father
?
This
may
be
vnderstood
essentially
:
Deut.
32.
6.
The
God
and
Father
of
our
Lord
Iesus
Christ
,
knoweth
that
I
lie
not
;
here
it
is
to
be
accepted
personally
.
Againe
,
he
is
either
a
Father
in
generall
,
or
in
speciall
:
in
generall
,
as
he
is
the
Creator
,
and
conserver
of
all
creatures
:
hence
he
is
called
the
Father
of
spirits
.
Heb.
12.
9.
Of
Angels
.
Iob.
1.
16.
Of
men
;
haue
we
not
all
one
Father
?
Mala.
2.
10.
And
in
speciall
,
he
is
a
Father
;
and
that
of
Christ
,
or
of
the
faithfull
:
1.
Of
Christ
,
as
he
is
the
Word
,
and
begot
from
all
eternitie
:
the
Lord
possessed
me
in
the
beginning
of
his
way
,
before
his
workes
of
old
:
I
was
set
vp
from
everlasting
or
ever
the
earth
was
:
Pro.
8.
22.
23.
2.
Of
Christ
by
personall
vnion
:
Thou
art
my
sonne
,
I
,
to
day
,
begot
thee
.
Psal.
2.
7.
Acts
13.
33.
And
of
the
faithfull
,
he
is
likewise
a
Father
,
in
speciall
:
1.
By
regeneration
:
Of
h●s
owne
good-will
be
gate
he
vs
,
by
the
Word
of
truth
:
I
am
.
1.
18.
Or
,
2.
By
adoption
:
Now
are
we
the
sonnes
of
God
,
and
haue
received
the
spirit
of
adoption
,
whereby
we
cry
,
Father
,
Father
.
Rom.
8.
15.
1
Ioh.
3.
2.
And
haue
the
faithfull
God
for
their
Father
in
a
peculiar
Thinke
ye
,
that
it
is
a
small
thing
,
to
be
sonne
in-Law
to
a
King
?
Was
that
such
a
priviledge
?
Then
what
is
this
?
O
that
the
faithfull
knew
their
owne
worth
▪
Let
the
faithlesse
fume
,
chafe
,
and
swell
,
till
they
burst
;
yet
one
of
these
is
worth
a
thousand
of
them
:
the
world
is
not
worthy
of
such
:
for
is
not
the
righteous
better
than
his
neighbour
?
How
readest
thou
?
Pro.
12.
26.
Let
the
faithfull
learne
hence
,
to
know
the
God
of
their
Againe
;
Art
thou
a
faithfull
person
?
Then
looke
vp
to
The
profane
of
our
times
may
hence
learne
,
to
take
heed
,
Who
ever
waxed
fierce
against
them
,
and
hath
Sehon
King
of
the
Amorites
,
and
Og
the
King
of
From
God
the
Father
:
]
Having
handled
the
title
of
God
,
we
come
to
speake
of
the
second
thing
appropriated
to
him
,
the
which
is
:
that
,
All
spirituall
lessings
flow
from
God
the
Father
.
Every
good
gift
,
and
every
perfect
giving
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lights
.
Iam.
1.
17.
Whence
had
the
Apostles
&
Prophets
that
heavenly
treasure
,
wherewith
,
they
were
inriched
,
if
not
from
God
?
Silver
hath
his
veine
,
Gold
his
mine
Yron
is
taken
out
of
the
earth
,
and
Brasse
is
molt●n
out
of
the
Stone
:
but
grace
,
mercy
,
and
peace
are
not
to
be
found
in
the
land
of
the
living
:
nature
saith
,
it
is
not
to
be
found
in
me
;
wealth
and
honour
cryes
,
nor
in
me
.
Came
it
from
nature
;
then
should
all
men
partake
of
it
,
Neither
is
it
purchased
by
pence
,
or
followeth
the
flux
of
I
will
not
insist
here
to
confute
the
Romanists
,
but
leaue
what
hast
thou
,
that
thou
hast
not
received
?
One
And
secondly
,
this
may
direct
vs
,
whither
to
runne
for
Know
God
;
for
,
And
Christ
Iesus
our
Lord
:
]
Out
of
this
phrase
,
wee
obserue
:
first
,
that
,
Christ
Iesus
is
a
Lord
.
Iehovah
said
vnto
my
Lord
;
Sit
at
my
right
hand
:
and
yee
call
me
Lord
and
Master
,
and
yee
doe
well
,
for
so
●em
.
Psal.
1
10.
1.
Ioh.
13.
3.
And
he
is
Lord
,
two
wayes
;
either
as
he
is
Elohim
,
God
;
or
Emanuel
,
God
,
with
vs
.
As
he
is
God
:
1.
By
creation
,
for
he
is
the
beginning
of
every
creature
;
all
things
were
made
by
him
;
and
without
him
,
was
not
made
any
thing
,
that
was
made
.
Ioh.
1.
3.
And
secondly
,
by
providence
:
The
Father
worketh
hither
to
,
and
I
worke
.
Ioh.
5.
17.
As
God
with
vs
,
he
is
Lord
also
:
1.
By
purchase
,
for
he
Word
became
flesh
:
so
that
by
a
communication
of
properties
we
are
said
to
be
purchased
,
by
the
bloud
of
God
:
Act.
2●
.
●●
.
2.
By
mariage
;
He
is
the
bridegroome
,
the
head
,
and
husband
Deut.
17.
15.
&
21.
17.
4.
By
donation
;
for
God
the
Father
,
hath
put
all
things
into
his
hand
,
and
given
him
all
power
,
in
heaven
and
in
And
is
Christ
Iesus
thus
many
wayes
,
our
Lord
?
1.
We
Also
we
must
learne
his
will
;
and
what
he
requireth
at
And
when
we
vnderstand
it
and
him
,
we
must
indevour
Finally
,
We
are
to
depend
on
him
,
for
food
,
for
wages
,
And
we
nay
hence
gather
also
:
that
,
All
Chrisians
are
fellow-servants
.
Paul
and
Timotheus
;
Prince
and
people
;
men
and
women
;
Iew
and
Gentile
.
Deut.
17.
20.
Acts
,
10.
35.
Gal.
3.
28.
-
1.
For
hath
not
one
God
created
them
?
Mala.
1.
10.
-
2.
Are
they
not
purchased
by
the
same
price
?
1
Cor.
6.
20.
-
3.
Haue
they
not
all
one
and
the
same
command
?
Ex.
20.
3.
-
4.
Is
not
the
promise
made
alike
to
them
all
?
Gala.
3.
vlt.
We
must
not
then
severely
censure
one
another
;
for
who
he
standeth
,
or
falleth
to
his
owne
Master
.
Iames
his
exhortation
is
here
to
take
place
;
Be
not
many
Masters
:
that
is
,
many
censuring
,
and
commanding
Masters
:
I●m.
3.
1.
Neither
may
we
haue
one
another
in
too
great
estimation
,
am
not
I
thy
fellow-servant
?
Rev.
22.
9.
Care
must
be
had
,
that
we
make
not
vniust
lawes
,
to
bind
haue
a
Master
in
heaven
,
with
whom
there
is
no
respect
of
persons
.
Mat.
23.
4.
Eph.
6.
9.
In
one
word
,
there
must
be
no
iarres
and
contentions
amongst
Liue
in
peace
:
if
an
house
be
divided
,
it
cannot
stand
:
and
if
we
devoure
one
another
,
we
shall
be
devoured
.
Wherefore
,
be
of
one
tongue
,
and
of
one
heart
:
liue
in
peace
,
and
the
God
of
peace
,
shall
be
with
you
.
2
Cor.
13.
11.
Out
of
the
word
,
Our
,
might
many
points
be
deduced
:
as
that
,
-
1.
Christ
Iesus
hath
a
pluralitie
of
servants
.
Doct.
15.
Doct.
16.
Doct.
17.
Doct.
18.
-
2.
True
faith
applyeth
the
promise
in
particular
.
-
3.
Christ
is
a
Lord
,
indifferently
,
to
all
the
faithfull
.
-
4.
We
are
to
acknowledge
the
priviledges
of
our
fellow-servants
.
In
conclusion
,
as
this
sentence
depends
on
the
former
words
,
we
collect
,
that
:
No
grace
,
mercie
,
or
peace
,
can
be
had
from
God
the
Father
,
but
in
and
through
Christ
Iesus
.
The
Father
is
the
fountaine
,
Christ
,
the
spring
:
and
the
reason
is
,
because
God
is
iust
,
and
none
but
Christ
can
satisfie
him
.
He
it
is
,
that
must
roll
away
the
stone
from
the
Wels
mouth
▪
〈◊〉
Adam
dammed
it
vp
:
He
and
none
but
he
,
can
open
the
sealed
fountaine
.
This
discovereth
the
misery
of
Turke
,
Iew
,
and
all
who
know
not
,
or
deny
the
Lord
Iesus
:
&
we
must
learne
hence
,
●o●seeke
&
sue
to
God
in
his
name
,
and
none
other
.
Acts
4.
12
▪
And
●●therto
of
this
second
Verse
:
Now
followeth
the
third
.
VERS.
3.
I
thinke
God
▪
whom
I
serue
from
mine
elders
,
with
pure
Conscience
,
that
without
c●asing
,
I
haue
remembrance
of
thee
in
my
prayers
night
and
day●
THIS
Verse
,
and
the
two
following
,
depend
In
this
we
may
consider
a
three
fold
Confession
.
The
first
is
,
that
the
Apostle
gaue
thankes
;
which
dutie
is
amplified
by
the
Obiect
of
it
,
God
.
The
second
,
that
he
also
served
this
God
:
and
that
,
1.
For
time
;
from
his
elders
.
2.
Againe
for
the
manner
;
with
pure
Conscience
.
Thirdly
,
he
acknowledgeth
,
that
he
prayed
;
wherein
,
1.
He
remembred
Timotheus
:
2.
Without
ceasing
.
3.
And
that
,
night
and
day
:
by
this
Paul
declares
to
Timothie
his
affection
,
and
desire
he
hath
of
his
welfare
.
I
thanke
God
▪
]
Somereade
,
I
haue
thankes
for
God
▪
but
thankesgiving
▪
2.
The
person
,
I
:
and
3.
To
whom
thankes
were
〈◊〉
The
Lord
.
Whom
I
serue
from
m●re
elders
,
with
pure
Conscience
:
]
The
Apostle
addeth
these
words
,
because
he
was
accounted
by
the
Iewes
to
be
an
Apostata
,
and
a
revolter
from
the
truth
,
and
a
dissembling
person
.
By
elders
,
is
meant
,
Abraham
,
Isaac
,
and
Iacob
;
Some
reade
progenitors
,
ancestors
,
fathers
,
as
though
he
spake
of
his
naturall
Parents
.
With
pure
Conscience
:
]
That
is
,
vnfeignedly
,
sincerely
,
and
without
hypocrisie
.
That
without
●●asing
:
]
These
words
haue
a
double
reading
;
as
if
which
Paul
prayed
,
he
also
pray
sed
God
for
Tim●thie
;
or
thus
,
I
than●●
God
,
that
I
doe
pray
for
d●ee
,
&c.
Without
ceasing
,
is
constantly
,
ordinarily
.
I
haue
remembrance
of
thee
in
my
Prayers
:
]
Prayer
is
manifold
;
mentall
,
vocall
,
conceived
,
read
:
in
verse
,
in
prose
:
publique
,
private
,
simple
,
compound
,
and
the
like
.
It
is
likely
,
these
were
private
,
not
publique
prayers
:
for
Paul
would
avoyde
all
ostentation
,
and
iust
cause
of
exception
:
also
at
this
time
he
was
a
prisoner
.
Remembrance
:
]
Remembrance
hath
in
it
,
foure
things
:
apprehension
reposition
,
retention
,
and
production
;
a
notion
,
or
thing
is
▪
by
the
externall
or
internall
sence
presented
to
the
eye
of
reason
;
she
perceiue●
it
,
that
's
apprehension
;
then
it
is
committed
vnto
memorie
,
as
a
place
of
conservation
;
that
's
reposition
;
afterward
kept
●here
in
safe●ie
;
that
's
retention
▪
and
lastly
,
when
occasion●s
given
it
s
called
ou●
againe
;
and
that
's
production
.
A
man
takes
a
sha●t
in
his
Night
and
day
:
]
Lailah
in
Hebrew
is
for
night
;
and
it
signifieth
rest
,
quietnesse
,
stilnesse
;
because
men
were
to
take
their
●ase
,
and
sleepe
in
that
time
;
which
is
from
the
Sunne-setting
vnto
the
Sunne-rising
.
Day
:
]
In
Hebrew
▪
jom
;
of
the
stir
▪
tumu●●
,
and
busines
,
that
is
in
it
;
the
time
,
from
the
Sun-rising
to
its-setting
,
is
called
day
:
or
from
Sunne-setting
to
its-setting
,
in
the
same
horizon
:
whence
a
day
is
distributed
into
naturall
,
or
artificiall
:
day
is
taken
for
hight
;
and
night
,
for
darkenesse
;
and
are
applied
to
our
spirituall
estate
.
1
Cor.
3.
13.
Ephes.
5.
13.
1
Thes.
5.
5.
I
would
not
haue
thee
,
my
sonne
Timothie
,
once
to
imagin
,
but
that
,
what
I
write
vnto
thee
,
is
out
of
loue
:
for
I
vnfeignedly
giue
thankes
to
God
,
whom
,
(
whatsoever
others
may
report
,
and
beleeue
of
me
)
I
haue
served
in
truth
,
and
integritie
;
and
not
declined
,
or
done
any
thing
of
malice
,
or
set
purpose
,
since
I
had
vnderstanding
;
yea
,
from
my
progenitors
,
and
elders
,
Abraham
,
Isaac
,
and
Iacob
,
and
the
rest
of
the
beleeving
Iewes
.
And
be
thou
assured
,
that
as
I
pray
night
and
day
;
so
in
my
requests
to
God
,
I
,
in
a
peculiar
and
speciall
manner
,
remember
to
make
mention
of
thee
,
and
thine
affayres
alwayes
in
the
Lord
.
I
thanke
God
:
]
Note
hence
:
that
,
A
good
man
exerciseth
himselfe
in
thankesgiving
.
He
doth
not
onely
craue
future
,
but
returnes
prayse
for
former
favours
:
hence
it
is
,
that
David
,
Deborah
,
Moses
,
and
many
moe
haue
penned
Psalmes
of
this
subiect
.
Exod.
15.
Psal.
106.
Iudg.
5.
Rev.
19.
1.
2.
and
Psal.
96.
per
totum
.
For
they
know
themselues
to
be
vnworthy
of
the
least
I
am
lesser
than
all
thy
mercies
,
and
all
thy
truth
.
Gen.
32.
10.
And
it
s
a
good
thing
to
prayse
the
Lord
;
no
dutie
more
Psal.
91.
1.
Iam.
1.
17.
Also
it
s
the
best
time
spent
,
that
is
spent
in
this
dutie
:
for
Moreover
,
is
it
not
a
meane
to
receiue
more
and
greater
Ioh.
9.
Luk.
17.
Thankefulnesse
,
is
a
voluntarie
retribution
of
one
good
thing
for
another
.
First
,
I
say
it
is
a
retribution
;
what
shall
I
render
,
or
retribute
to
the
Lord
?
Psal.
116.
12.
for
first
,
it
alwayes
presupposeth
a
benefit
receiued
:
secondly
,
or
else
it
were
a
giving
,
rather
then
a
thanksgiving
.
Secondly
,
And
it
must
bee
voluntary
,
not
coacted
:
it
must
be
a
free
will-offering
:
Ezra
2.
68.
first
for
the
giver
and
receiver
(
in
this
)
are
to
be
like
minded
:
freely
ye
haue
received
,
freely
giue
:
againe
God
respects
the
affection
of
the
action
,
more
then
the
thing
given
;
for
a
wicked
man
may
doe
the
one
,
but
not
the
other
;
he
loues
a
cheerefull
giver
.
2
Cor.
9.
7.
Thirdly
,
The
matter
or
thing
rendred
must
bee
good
:
first
,
we
may
not
render
evill
for
evill
,
much
lesse
,
evill
,
for
good
:
secondly
,
againe
,
iustice
requires
it
;
and
the
very
law
of
nature
,
to
doe
as
we
would
be
done
vnto
.
Who
is
he
that
would
bee
content
to
receiue
evill
for
good
?
or
what
proportion
is
there
betwixt
them
?
are
they
not
the
greatest
opposites
?
Fourthly
,
The
last
thing
in
this
definition
is
,
that
wee
must
render
good
things
for
good
things
;
for
though
we
may
doe
good
for
evill
,
yet
wee
must
not
giue
thankes
for
evill
:
first
,
for
it
is
naught
in
it
owne
nature
:
secondly
,
and
that
were
follie
in
vs
;
and
might
moue
the
authour
of
it
,
either
to
scoffe
at
vs
,
or
harden
him
in
a
course
of
evill
doing
.
But
it
may
be
obiected
,
that
Gods
children
haue
given
True
,
they
haue
done
so
;
yet
not
simply
for
afflictions
;
were
we
bastards
and
not
sonnes
:
Heb.
12.
8.
Secondly
,
the
Lord
will
cause
them
to
worke
for
the
good
of
his
;
and
in
that
they
are
to
thanke
him
for
them
:
else
not
,
Rom.
8.
28.
Psal.
119.
21.
Obserue
further
,
that
good
things
are
either
exhibited
or
promised
;
so
that
we
are
to
prayse
God
,
for
his
promises
,
as
for
performances
:
first
,
for
they
are
good
things
:
secondly
,
they
shall
all
be
accomplished
in
a
convenient
season
;
and
this
duty
haue
the
Saints
also
practised
:
Luk:
1.
46.
Tim:
4
:
8.
Thankefulnesse
is
either
conceived
,
or
manifested
:
conceived
Againe
,
thankefulnesse
is
either
sincere
or
hypocriticall
,
what
one
doth
in
truth
;
another
may
in
appearance
:
as
we
reade
of
the
Pharisee
,
who
stopped
into
the
Temple
with
a
Lord
,
I
thanke
thee
:
&c.
Luke
18.
11.
This
checkes
the
current
of
our
times
,
which
is
alwaies
How
many
favours
haue
we
received
?
how
many
pretious
promises
are
vnto
vs
exhibited
,
whereof
wee
take
no
knowledge
?
Is
not
this
the
signe
of
an
vngratefull
minde
?
I
had
almost
said
,
of
a
gracelesse
heart
?
But
to
leaue
such
▪
let
vs
studie
,
and
practise
this
dutie
;
What
shall
we
render
to
the
Lord
for
all
his
benefits
?
He
would
call
vpon
all
creatures
to
praise
him
in
their
kinde
.
No
surer
signe
of
sound
grace
than
to
be
frequent
in
this
action
:
doubtlesse
,
a
gratefull
heart
hath
set
times
to
praise
God
,
as
to
pray
vnto
him
;
they
thinke
no
houres
better
spent
,
than
in
thus
doing
:
O
,
how
will
such
reioyce
,
when
they
finde
their
hearts
enlarged
,
and
their
lips
opened
to
prayse
God
?
Such
a
day
to
them
,
is
of
more
worth
than
a
thousand
others
:
but
because
to
doe
this
,
is
no
easie
matter
;
remoue
we
the
impediments
,
that
hinder
;
vse
the
helpes
that
further
this
action
;
and
they
be
such
as
these
following
.
1.
When
as
we
thinke
,
that
our
owne
handes
haue
procured
vs
our
abundance
.
Is
not
this
Babell
,
which
I
built
,
by
the
might
of
my
power
?
When
as
except
the
Lord
build
the
house
,
man
labours
in
vaine
:
When
men
doe
not
know
,
that
all
comes
from
God
,
they
will
sacrifice
to
their
owne
nets
.
Deut.
8.
17.
Dan.
4.
30.
Psal.
127.
1.
Hab.
1.
16.
2.
A
second
is
,
vnmindfulnesse
of
Gods
mercies
:
he
that
forgetteth
a
kindnesse
done
,
it
is
all
one
for
the
present
,
as
if
he
never
received
any
:
whence
springs
these
speeches
;
truely
,
I
had
thanked
you
,
but
it
was
out
of
my
minde
;
I
had
quite
forgot
;
I
pray
you
pardon
me
.
3.
A
third
,
is
discontent
;
when
this
rules
in
the
heart
,
no
thankes
is
to
be
had
;
a
contented
minde
,
is
alwayes
a
thankfull
minde
.
Whence
it
commeth
to
passe
,
that
proud
men
,
covetous
men
,
or
ambitious
men
are
vngratefull
men
.
The
bird
will
not
prune
&
sing
,
till
she
haue
tooke
a
stand
,
that
giues
her
full
content
.
When
wee
can
say
with
Iacob
,
We
haue
all
things
;
then
we
will
giue
thankes
for
all
things
.
4.
And
not
to
mention
any
more
,
ignorance
of
our
misery
,
(
were
we
deprived
of
present
favours
)
is
a
great
blocke
in
the
way
:
what
were
a
man
,
if
he
were
stript
of
his
clothes
?
and
turned
without
food
,
but
a
day
or
two
into
the
fields
?
Should
we
but
lodge
one
night
in
Egypt
,
England
would
be
a
good
Countrey
:
were
we
in
such
a
famine
,
as
was
in
Samaria
,
that
the
Mother
must
famish
,
or
eat
the
fruit
of
her
if
he
will
haue
any
.
Helpes
to
true
thankefulnesse
.
To
consider
that
the
Lord
hath
chosen
thee
,
whereas
he
before
the
world
was
:
and
to
what
?
to
inherit
a
Kingdome
.
David
though
no
small
thing
,
to
be
sonne-in-law
to
a
King
▪
1
Sam.
18.
23.
Secondly
,
take
knowledge
of
the
Lords
dealing
with
thee
,
being
of
nothing
;
and
that
in
a
comely
maner
:
are
all
creatures
men
and
women
?
Haue
all
at
their
birth
,
that
be
,
eyes
to
see
,
tongues
to
speake
,
&
c
?
Why
wast
thou
not
borne
dumbe
,
or
blind
?
Thirdly
,
Looke
backe
,
and
see
,
what
the
Lord
hath
done
for
thee
since
thy
birth
:
how
comes
it
to
passe
,
that
thou
art
now
aliue
?
Why
was
not
thy
bodie
long
agoe
turned
into
small
dust
?
Art
thou
not
made
of
the
same
mould
?
Dost
thou
not
feed
on
the
same
food
?
and
breath
in
the
same
ayre
?
The
consideration
of
these
things
,
like
a
loadstone
,
should
moue
vs
to
lift
vp
our
hearts
to
God
.
Fourthly
,
Thinke
of
thy
present
condition
;
hast
thou
food
My
soule
prayse
the
Lord
;
and
all
that
is
within
me
,
magnifie
his
holy
name
:
yea
let
this
alway
be
thy
vow
;
I
will
prayse
the
Lord
while
I
liue
;
for
he
hath
done
wonderfull
things
for
my
soule
:
but
if
all
this
will
not
moue
vs
,
to
be
more
mindfull
of
,
and
carefull
to
discharge
this
duty
;
I
can
say
no
more
saue
this
:
I
pray
God
,
that
the
time
may
not
come
,
when
want
shall
cause
thee
to
promise
any
thing
,
and
yet
the
Lord
in
mercy
will
giue
thee
nothing
.
Whom
I
serue
from
mine
elders
,
with
pure
Conscience
:
]
These
words
are
inserted
by
the
Apostle
,
to
maintaine
his
dignity
,
against
the
scandall
of
such
as
reputed
him
to
be
an
Apostata
,
and
fallen
from
his
profession
;
whence
ariseth
this
Doctrine
:
that
,
Carnall
friends
,
will
become
foes
,
if
a
man
embrace
the
Gospell
.
He
that
in
sinceritie
will
set
himselfe
to
serue
God
,
shall
haue
his
former
friends
,
to
be
his
greatest
enemies
:
so
long
as
Paul
was
a
proud
Pharisee
,
his
brethren
and
acquaintance
highly
esteemed
him
:
but
after
he
became
an
Apostle
,
they
reputed
him
a
plaguy
fellow
;
one
not
worthy
to
liue
:
thus
a
mans
enemies
,
shall
be
they
of
his
owne
house
.
Luk.
12.
53.
Acts.
●3
.
14.
and
26.
5.
&c.
For
in
so
doing
,
he
condemneth
his
former
courses
,
and
Because
then
,
they
will
cast
off
their
societie
,
and
take
part
runne
with
them
to
the
same
excesse
of
ryot
,
Learne
then
,
you
that
haue
embraced
the
Gospell
,
not
to
Vse
▪
1.
●●a●vaile
,
if
carnall
friends
be
now
your
greatest
adversaries
;
for
so
it
hath
beene
,
and
will
continue
in
future
ages
;
for
you
are
not
of
the
world
,
therefore
the
world
hateth
you
:
as
she
lulleth
her
owne
in
her
lappe
:
so
she
casteth
out
them
the
Lord
receiveth
.
Let
such
also
as
resolue
to
be
truely
religious
,
and
to
cast
And
where
Paul
maintaines
his
owne
cause
;
from
his
example
,
we
may
learne
:
that
,
The
truth
of
our
profession
,
is
to
be
maintained
against
all
opposition
.
Did
not
Elijah
this
against
Ahab
,
and
his
foure
hundred
false
Prophets
?
This
did
the
Apostles
in
many
places
:
and
Christ
himselfe
,
when
as
was
given
iust
occasion
:
see
1
King
.
18.
18.
Act.
5.
29.
Mark
.
2.
10.
Gal.
1.
8.
2
Pet.
3.
2.
3
,
4.
&c.
Why
?
It
s
the
best
thing
we
haue
;
and
what
of
greater
And
so
doing
,
we
approue
of
the
truth
of
our
profession
,
Let
this
condemne
the
timorousnesse
,
and
imbecillitie
of
Take
we
then
knowledge
of
this
:
and
let
purse
,
speech
,
These
words
are
also
a
commendation
to
the
Apostle
▪
and
vttered
to
maintaine
his
reputation
and
dignitie
:
whence
it
may
be
observed
:
that
,
It
s
an
honour
for
man
to
be
the
servant
of
God
.
What
matter
of
more
moment
?
Worke
of
greater
worth
?
or
thing
equall
to
it
?
Moses
,
the
Lords
servant
,
is
a
title
great
and
good
enough
;
these
are
the
servants
of
the
most
high
God
,
was
no
small
commendation
:
Mala.
4.
4.
Acts.
16.
17.
For
what
is
God
?
Is
he
not
the
first
cause
of
all
things
?
He
that
serveth
God
,
may
better
his
estate
in
so
doing
;
His
actions
shall
be
guided
by
the
golden
Rule
,
and
silver
Precept
of
his
Word
;
and
such
as
the
one
is
,
the
other
is
to
be
accounted
;
for
if
the
Rule
be
excellent
,
the
thing
ruled
by
it
is
so
too
,
of
necessitie
.
And
it
is
honor
in
this
:
for
all
the
creatures
shall
be
their
Away
then
,
with
that
to
be
abhorred
Proverbe
;
What
profit
in
serving
the
Almightie
?
What
honor
in
an
holy
life
?
Let
men
thinke
what
they
will
;
holines
to
God
,
is
an
honor
vnto
man
:
and
never
was
man
dishonoured
,
who
in
sinceritie
served
this
Master
.
Here
let
the
Lords
servants
,
though
poore
and
base
in
other
I
serue
God
,
giues
himselfe
the
greatest
title
of
dignitie
.
This
should
moue
all
men
,
poore
especially
,
to
become
And
this
point
should
moue
Parents
,
to
make
their
sons
I
serue
.
]
Out
of
the
word
serue
:
I
obserue
;
that
,
A
Christians
course
is
not
idle
,
but
laborious
.
Service
is
laborious
;
a
religious
course
is
service
;
therefore
laborious
.
Name
what
you
will
in
religion
,
and
it
requireth
labour
,
diligence
.
Are
we
not
commanded
to
enquire
,
seeke
,
knocke
,
worke
,
and
create
?
It
is
as
it
were
a
new
creation
.
Ier.
6.
16.
Mat.
6.
33.
&
7.
7.
Phil.
2.
12.
Because
its
a
difficult
thing
to
get
faith
,
keepe
faith
,
or
to
Lord
,
I
beleeue
,
helpe
my
vnbeliefe
:
and
,
Lord
increase
our
faith
.
But
it
s
And
as
it
is
a
hard
taske
to
get
faith
,
keepe
faith
,
and
liue
And
seeing
a
religious
course
is
not
idle
,
but
laborious
;
We
haue
beene
at
service
And
if
they
kneele
downe
,
lift
vp
their
hands
,
and
stay
till
the
worship
of
God
be
ended
;
though
their
minds
wander
,
their
hearts
be
at
home
,
and
they
returne
never
the
wiser
,
(
I
ween
the
worser
:
)
yet
,
they
doubt
not
,
but
God
on
their
part
is
well
served
;
and
for
his
part
very
well
pleased
.
Why
should
not
these
men
be
thus
deluded
,
who
know
they
doe
little
,
if
any
thing
in
Gods
service
,
and
yet
hope
to
be
rewarded
?
And
is
to
serue
God
,
laborious
?
Wee
must
then
be
of
quit
vs
like
men
;
he
that
hath
an
hard
taske
,
will
proportion
his
power
according
to
the
toyle
.
The
longer
the
ground
hath
lien
fallow
,
the
stronger
must
be
the
Teame
to
teare
it
in
sunder
;
and
the
farther
we
take
a
iourney
,
the
more
pence
must
wee
put
in
our
purse
:
so
the
more
difficult
this
dutie
is
,
the
more
must
we
looke
about
vs
,
arme
our selues
,
and
be
prepared
for
the
well
performance
of
it
.
And
for
the
better
discharge
thereof
,
we
must
labour
for
double
:
1.
God
:
2.
His
will
.
These
must
be
rightly
vnderstood
.
For
,
1.
If
we
know
not
God
,
we
cannot
loue
him
▪
2.
or
trust
in
him
.
3.
Feare
him
:
4.
humble
our selues
before
him
;
all
which
are
needfull
,
for
that
man
,
that
would
make
God
his
Master
.
We
must
loue
him
,
or
else
we
cannot
serue
him
;
for
loue
sets
a
man
on
working
,
as
in
the
example
of
Iacob
;
yea
loue
(
saith
the
Apostle
)
constreines
And
,
How
can
we
beleeue
in
him
,
of
whom
we
haue
not
heard
?
feare
not
God
;
we
will
not
serue
him
;
and
if
we
know
him
not
,
we
will
not
feare
him
.
Haue
not
some
mis-tooke
a
Piece
for
a
Pipe
,
and
so
haue
beene
murthered
in
stead
of
mirth
?
So
,
men
not
knowing
the
Lord
,
haue
played
so
much
with
his
mercie
,
that
they
haue
beene
destroyed
by
his
justice
.
And
Humilitie
also
,
must
be
had
,
or
man
cannot
serue
God
,
for
God
giveth
grace
to
the
humble
:
but
without
vnderstanding
an
haughtie
spirit
,
loth
to
stoope
;
and
besides
,
vntill
he
know
God
,
he
knoweth
nothing
aboue
himselfe
;
therefore
will
never
be
humbled
.
And
a
generall
knowledge
will
not
serue
;
but
we
must
know
him
truely
and
certainely
.
Some
may
obiect
,
that
God
onely
knoweth
himselfe
;
dwelling
in
that
light
which
none
can
attaine
vnto
.
1.
Tim.
6.
16.
What
for
that
?
Can
we
know
nothing
of
him
?
Yes
,
we
Moses
)
see
his
back-partes
;
his
sufficiencie
,
and
efficiencie
.
His
sufficiencie
is
that
whereby
he
is
able
to
doe
all
thinges
;
and
it
consisteth
in
his
essence
,
and
subsistence
.
His
essence
is
that
absolute
first
being
,
and
independent
of
any
other
thing
whatsoever
.
And
from
this
,
it
doth
follow
,
that
,
He
is
not
compounded
of
any
matter
,
and
forme
;
but
,
is
one
most
pure
and
meere
act
.
Now
because
as
he
is
act
wee
cannot
vnderstand
him
,
especially
with
one
act
(
for
our
vnderstanding
is
finite
,
)
(
he
invisible
,
and
infinite
,
)
therefore
he
taketh
to
himselfe
,
and
maketh
himselfe
knowne
vnto
vs
,
by
many
attributes
;
which
attributes
be
nothing
else
,
but
that
one
and
meere
act
,
diversly
apprehended
;
as
,
What
he
is
,
Who
he
is
:
He
is
a
spirit
invisible
,
immortall
,
infinite
,
omnipotent
,
omniscient
,
and
the
like
.
And
,
we
must
be
able
to
vnderstand
the
subsistences
;
which
are
nothing
else
,
but
,
that
one
most
pure
essence
,
with
his
relatiue
properties
.
The
subsistences
are
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
.
The
relatiue
propertie
of
the
Father
is
to
beget
;
therefore
he
is
the
first
in
order
.
The
Sonnes
relatiue
propertie
is
,
to
be
begotten
,
and
not
to
beget
;
and
he
is
the
second
person
in
order
,
because
he
is
from
the
Father
alone
.
The
holy
Ghost
is
the
person
proceeding
from
the
Father
and
the
Sonne
;
and
therefore
the
third
person
in
order
;
so
that
we
must
vnderstand
,
that
God
is
one
essence
in
three
persons
:
thus
much
for
his
sufficiencie
.
And
,
for
his
efficiencie
,
what
is
that
?
But
,
that
whereby
he
worketh
all
thinges
,
and
all
in
all
things
;
either
in
respect
of
creation
,
or
providence
.
Act.
17.
28.
Rom.
11.
vlt.
This
may
suffice
to
haue
spoken
for
the
knowledge
of
God
.
The
second
thing
that
we
ought
to
know
,
is
,
What
the
Lord
requireth
of
vs
;
for
how
can
wee
doe
it
,
if
wee
doe
not
know
it
?
Or
suppose
,
wee
should
doe
what
he
willes
,
yet
what
comfort
can
we
haue
in
this
service
,
or
action
?
If
a
servant
shall
plow
,
sow
,
and
harrow
a
plot
of
ground
,
without
his
Masters
will
and
direction
;
what
content
could
he
haue
in
working
?
What
hope
of
reward
,
after
he
had
finished
his
labour
?
Would
not
feare
rather
possesse
him
,
seeing
the
ground
might
haue
beene
as
profitable
for
pasture
?
When
we
know
our
Masters
will
,
we
may
with
boldnes
&
chearfulnesse
goe
about
it
.
And
this
his
will
is
conteined
in
the
Law
,
and
the
Gospell
;
The
Law
requires
two
things
:
1.
That
we
haue
no
corruption
inherent
in
our
person
:
2.
That
we
transgresse
not
or
divert
from
it
,
in
our
conversation
;
this
is
the
iustice
and
command
,
the
Law
layeth
on
vs
,
and
exacts
at
our
hands
.
The
Gospell
also
bindeth
haue
Faith
:
2.
That
we
beleeue
in
God
,
through
Christ
,
for
iustification
:
3.
That
we
clense
our selues
from
the
filthinesse
of
the
flesh
and
spirit
:
4.
And
lastly
,
that
we
liue
without
spot
,
and
blamelesse
,
keeping
our
hearts
vpright
with
God
;
our
outward
actions
honest
before
,
and
with
man
;
for
,
the
Gospell
wils
no
lesse
inward
or
outward
holinesse
,
than
the
Law
doth
.
For
the
Gospell
and
Christ
,
came
to
establish
the
Law
;
that
is
,
to
assure
vs
it
is
still
of
force
,
and
to
giue
vs
abilitie
another
way
to
keepe
it
.
Againe
,
as
we
haue
heard
,
that
we
must
haue
knowledge
of
God
and
his
will
,
before
we
can
serue
him
;
so
in
the
next
place
,
we
must
haue
abilitie
,
or
we
cannot
doe
his
will
.
A
sicke
or
weake
man
may
know
his
Masters
pleasure
,
but
cannot
doe
it
;
for
strength
with
health
must
enable
him
.
So
,
we
know
many
things
,
but
what
of
that
,
if
we
want
power
to
performe
them
?
And
we
must
get
power
:
1.
To
beleeue
:
To
obey
.
Againe
,
We
are
to
know
,
that
faith
is
exercised
about
a
double
Obiect
,
God
and
his
Word
:
And
in
his
Word
;
the
promise
and
the
threate
.
We
are
to
giue
credit
,
that
all
the
threats
of
God
are
true
,
and
shall
be
accomplished
in
vs
in
particular
,
if
wee
breake
the
condition
;
as
well
as
beleeue
all
the
promises
,
&
appropriate
them
to
our selues
,
who
are
made
in
Christ
Iesus
.
And
in
both
these
the
best
man
failes
for
want
of
abilitie
to
beleeue
them
.
Our
faith
may
be
said
to
be
a
kind
of
obedience
,
not
in
getting
,
but
principally
in
living
by
it
.
And
as
Iudgement
is
vsed
in
Invention
,
being
a
distinct
part
of
the
Art
of
Logick
;
yet
Invention
doth
precede
Iudgement
in
nature
:
so
obedience
is
vsed
in
faith
;
and
faith
in
obedience
,
though
faith
may
seeme
to
goe
before
it
;
for
,
He
that
comes
to
God
,
must
beleeue
that
he
is
;
and
(
then
)
a
rewarder
of
them
that
diligently
seeke
him
:
Heb.
11.
16.
So
that
by
power
to
beleeue
(
I
meane
)
that
God
is
,
that
his
Word
is
truth
,
both
in
the
threatnings
and
promises
;
and
shall
be
accomplished
accordingly
,
as
we
keepe
the
conditions
.
And
by
obedience
,
I
doe
vnderstand
,
a
conscionable
care
to
beleeue
threat
and
promise
,
aswell
as
to
obey
the
precept
;
for
,
to
beleeue
is
to
obey
;
and
to
liue
by
faith
may
be
called
the
obedience
of
the
Gospell
.
2
Thes.
1.
8.
Many
haue
some
care
in
somethings
to
obey
the
Precept
,
but
never
regard
to
liue
by
faith
:
and
if
they
can
say
,
they
beleeue
in
Christ
Iesus
,
then
,
they
thinke
,
all
is
sure
,
and
their
dutie
discharged
;
as
though
a
man
must
never
vse
his
hand
,
but
in
holding
fruit
in
it
,
and
not
in
applying
it
to
the
mouth
:
assuredly
,
faith
hath
a
worke
in
every
action
,
that
we
performe
;
and
that
not
onely
in
assuring
vs
the
thing
is
lawfull
we
doe
;
but
in
perswading
the
Lord
will
performe
his
promise
to
vs
,
when
wee
haue
kept
the
covenant
with
him
.
And
vnderstand
this
,
that
if
we
could
beleeue
more
,
wee
should
obey
more
;
for
all
life
▪
motion
,
and
spirituall
action
comes
from
faith
;
as
all
naturall
acts
are
said
to
proceede
from
the
forme
.
If
then
these
things
were
looked
into
,
who
dares
de●ie
;
that
a
Christians
course
is
leborious
,
painefull
,
and
requires
great
diligence
on
their
parts
,
that
will
serue
the
Lord
?
For
,
knowledge
of
God
and
of
his
will
must
be
had
;
and
faith
and
obedience
too
in
him
,
and
his
word
,
both
in
the
threats
and
promises
,
as
well
as
in
the
Precepts
;
else
no
good
servants
.
From
mine
elders
:
]
It
may
here
be
demanded
,
if
Paul
served
God
,
with
a
pure
Conscience
before
his
Conversion
?
I
thinke
it
may
be
vnderstood
of
both
;
for
so
farre
forth
as
the
Letter
of
the
Law
directed
,
he
was
obedient
,
liuing
after
the
most
strict
sect
of
a
Pharisee
;
and
what
he
did
against
the
through
,
ignorance
;
wherefore
,
the
Lord
had
the
rather
mercie
on
him
:
but
it
is
principally
meant
after
his
Conversion
.
For
,
the
Pharisees
,
of
which
number
he
himselfe
was
,
vnderstood
the
Law
,
according
to
the
Letter
,
neither
could
he
away
with
the
Gospell
,
till
the
Lord
in
a
wonderfull
manner
had
compassion
(
Acts
9.
)
on
him
.
The
Doctrine
,
that
we
gather
hence
,
vnderstanding
by
Elders
,
the
auncient
Patriarches
,
and
beleeving
Iewes
,
is
,
that
:
The
Church
before
Christ
had
the
same
faith
,
which
now
it
hath
after
his
comming
.
Did
they
not
all
eate
the
same
spirituall
meate
?
And
all
drinke
of
the
same
spirituall
drinke
?
For
,
they
dranke
of
that
rocke
which
followed
them
;
and
that
rocke
was
Christ
.
It
differed
nothing
in
truth
,
but
in
degree
;
as
a
childe
,
and
an
aged
person
.
1
Cor.
10.
3.
4.
Else
God
should
be
changeable
;
but
there
is
no
variablenes
,
nor
shadow
of
turning
with
him
.
Iam.
1.
17.
And
were
it
not
thus
,
man
should
be
saved
after
a
divers
And
did
not
Christ
,
and
his
Apostles
,
confirme
their
This
confuteth
the
Maniches
,
who
hold
,
that
an
evill
And
this
may
confirme
the
salvation
of
our
forefathers
,
generall
Apostasie
;
and
so
their
Elders
are
by
the
streame
of
time
corrupted
:
4.
And
the
antiquitie
of
a
few
,
or
500.
yeares
,
is
not
sufficient
.
From
mine
Elders
.
]
That
,
Abraham
,
Isaac
,
Iacob
:
whence
it
ariseth
:
that
,
The
name
of
the
righteous
shall
be
had
in
remembrance
.
What
though
the
names
of
the
wicked
rot
?
Shall
not
the
memory
of
the
iust
be
blessed
?
Yes
,
it
shall
grow
vp
and
flourish
from
generation
to
generation
.
Prov.
10.
7.
Psal.
112.
6.
For
,
God
will
honour
them
,
that
honour
him
.
1
Sam.
2.
30.
Reas.
1.
Reas.
2.
Also
,
one
good
man
will
perpetuate
the
name
of
another
vnto
their
succeeding
posteritie
,
and
tell
it
to
his
children
.
Furthermore
,
such
leaue
noble
and
worthy
Monuments
And
,
the
wicked
may
haue
an
hand
in
this
action
;
for
Doe
they
not
then
labour
in
vaine
,
who
seeke
to
blot
out
What
is
written
,
shall
be
written
,
maugre
all
their
malice
:
the
names
of
the
wicked
are
written
in
the
earth
,
each
foot
shall
scatter
them
:
but
for
the
righteous
,
they
are
engraven
in
stone
,
with
a
pen
of
yron
,
and
for
ever
shall
flourish
.
Here
may
a
man
take
direction
,
that
will
lead
him
to
true
doe
iustice
,
loue
mercie
,
walke
vprightly
,
serue
in
truth
of
heart
the
Lord
God
of
thy
Fathers
,
and
thy
same
shall
ever
remaine
;
build
Bethel
,
pull
downe
Babel
,
and
thy
name
shall
be
everlasting
.
Who
would
haue
his
name
to
rot
?
His
memoriall
perish
?
Not
any
;
then
serue
God
from
thy
elders
with
a
pure
Conscience
.
Many
like
Nimrod
seeke
a
name
,
but
,
they
in
not
taking
the
right
way
,
lose
both
it
,
and
themselues
.
What
person
so
poore
,
if
religious
,
but
is
had
in
everlasting
remembrance
?
And
who
so
great
,
if
vngodly
,
but
are
either
forgot
,
or
their
names
continued
to
their
everlasting
shame
?
For
when
men
,
by
indirect
meanes
,
seeke
prayse
,
they
lose
it
:
and
purchase
perpetuall
reproach
.
With
pure
Conscience
:
]
Here
is
laid
downe
the
manner
,
how
Paul
served
God
:
whence
,
the
collection
is
:
that
,
The
service
of
God
is
then
commendable
,
when
it
is
accompanied
with
a
pure
Conscience
.
These
two
like
Naomi
and
Ruth
must
run
together
.
What
tast
,
without
salt
,
in
the
white
of
an
egge
?
What
praise
in
that
service
that
wanteth
sinceritie
?
And
who
ever
in
merchandizing
lost
so
much
credit
,
as
Himeneus
and
Philetus
,
that
made
shipwracke
of
faith
,
and
a
good
Conscience
?
The
Hebrewes
still
put
heart
for
conscience
;
having
no
particular
word
for
it
;
and
so
doth
the
Evangelist
;
so
that
a
pure
heart
,
and
a
pure
conscience
,
are
equivalent
termes
:
Prov.
15.
15.
1
Ioh.
3.
20.
Isa.
38.
3.
Iob.
27.
4.
5.
Acts.
24.
16.
Heb.
13.
18.
For
otherwise
the
life
were
led
either
in
close
hypocrisie
,
And
will
not
a
pure
Conscience
adorne
our
profession
?
It
will
silence
our
enemies
,
reioyce
our
friends
,
gaine
good
report
of
all
persons
:
&
what
a
commendation
was
this
to
Christ
,
when
the
Prince
of
this
world
came
,
and
found
no
impuritie
in
him
?
Ioh.
14.
30.
Lastly
,
A
life
attended
with
this
companion
,
will
yeeld
comfort
in
distresse
,
afford
boldnesse
in
danger
,
giue
hope
in
death
,
plead
for
its
owne
at
the
last
day
,
prevaile
,
and
conduct
him
safe
into
the
heaven
of
heavens
.
Now
,
because
a
good
Conscience
is
little
knowne
,
lesse
regarded
,
we
will
first
declare
what
it
is
in
generall
;
secondly
set
downe
the
kindes
of
it
;
thirdly
,
shew
its
office
or
inseparable
companions
;
and
finally
make
application
:
yet
,
by
the
way
,
we
will
deduce
some
Corrolaries
,
the
which
may
seeme
to
flow
from
the
fountaine
of
each
distinct
definition
.
Conscience
is
a
seeing
of
an
act
with
the
Rule
.
In
this
definition
are
two
things
:
first
,
the
genus
of
it
,
of
an
act
with
the
rule
.
Neither
let
any
quarrell
with
the
word
seeing
:
1.
For
what
is
the
eye
without
the
act
of
the
soule
,
but
a
dead
insensible
organt
?
2.
Grant
it
to
be
a
Metaphor
,
or
Tropicall
speech
;
yet
is
not
Rhetorick
a
generall
Art
,
and
may
be
every
where
?
And
it
is
a
seeing
of
an
act
with
the
rule
:
For
as
conscience
is
a
seeing
,
so
is
it
a
seeing
of
a
double
Obiect
at
one
instant
time
.
The
very
Etymologie
of
the
word
both
Greeke
and
Latine
,
signifies
so
much
.
Here
note
,
that
there
must
be
first
science
of
a
rule
,
secondly
of
an
act
done
;
the
which
two
being
applied
,
and
the
eye
of
the
vnderstanding
beholding
them
together
make
vp
the
full
forme
of
Conscience
:
for
if
either
of
these
be
wanting
or
separated
,
it
cannot
properly
be
called
Conscience
.
For
science
is
of
one
simple
obiect
,
Conscience
of
two
laid
together
,
and
then
with
one
act
of
the
intellect
apprehended
ioyntly
;
whence
(
likely
)
it
borrows
the
name
Conscience
,
which
is
as
much
as
a
ioynt
knowledge
,
or
seeing
together
of
the
rule
and
the
act
.
And
from
this
definition
it
will
follow
.
That
Conscience
is
not
(
as
some
hold
)
a
facultie
of
the
an
act
of
the
vnderstandings
facultie
:
the
which
may
be
further
confirmed
by
these
reasons
.
1.
Every
facultie
is
created
;
Conscience
is
not
created
,
therefore
no
facultie
.
Were
it
created
,
then
should
Adam
haue
a
good
or
bad
conscience
before
he
had
done
either
good
or
evill
,
which
may
not
be
admitted
.
True
it
is
,
that
Adam
was
indued
with
science
;
so
that
if
he
had
applied
the
frame
of
his
person
,
to
the
rule
by
which
he
was
first
formed
,
in
that
it
may
be
said
,
he
had
a
good
Conscience
:
for
there
was
an
equall
proportion
betwixt
them
:
but
vntill
he
had
performed
some
act
,
it
cannot
be
affirmed
of
him
,
that
he
had
any
conscience
at
all
:
yet
science
he
had
;
for
,
he
clearely
vnderstood
the
Rule
,
being
written
in
his
heart
at
the
Creation
,
by
which
his
actions
were
to
be
guided
.
2.
No
facultie
doth
quit
or
condemne
;
Conscience
doth
qui●
or
condemne
,
therefore
no
facultie
.
Wee
never
read
that
God
doth
accuse
or
excuse
a
man
or
Angel
for
the
meere
having
of
a
facultie
;
but
for
the
abusing
or
well-vsing
of
it
.
If
by
facultie
they
vnderstand
(
by
a
Metonimie
)
the
cause
for
the
effect
(
as
it
seemes
to
me
they
doe
,
)
then
we
are
all
of
one
and
the
same
mind
.
Also
,
we
gather
this
second
consequence
,
that
vnreasonable
And
here
we
may
learne
,
that
taking
conscience
in
a
large
Finally
,
we
conclude
hence
,
that
in
lusorie
Lots
,
there
can
Hitherto
,
wee
haue
spoken
of
Conscience
in
generall
,
which
is
nothing
else
but
a
seeing
together
,
or
more
plainly
a
seeing
of
the
act
with
the
rule
;
and
thus
wee
proceed
to
its
distribution
.
Conscience
is
good
or
evill
.
As
the
definitions
,
so
the
distributions
of
Conscience
are
many
;
yet
may
they
all
be
reduced
to
these
two
heades
.
For
as
every
Ax●●me
or
Rule
is
true
or
false
:
so
is
each
mans
conscience
good
or
evill
.
Some
say
,
there
is
a
Conscience
good
,
but
not
quiet
;
quiet
,
but
not
good
;
good
and
quiet
;
and
neither
good
nor
quiet
:
Yet
all
these
are
but
two
and
no
more
Consciences
.
For
rest
and
trouble
are
not
essentiall
,
but
accidentall
vnto
Conscience
.
A
bad
Conscience
,
as
wee
see
in
Iudas
and
Saul
,
may
now
be
troubled
,
anon
quieted
:
and
this
fals
out
from
varying
the
Obiect
of
the
intellect
,
or
want
of
the
act
and
rules
application
;
and
so
may
a
good
Conscience
be
attended
with
the
same
companions
,
as
in
David
and
Peter
.
And
this
may
arise
from
the
late
commission
of
some
sinne
,
the
weaknesse
of
faith
,
a
iealous
suspition
,
which
men
haue
of
their
spirituall
estate
,
or
the
Lords
withdrawing
for
a
time
his
comfortable
aspect
and
presence
from
his
children
;
and
yet
this
Conscience
is
but
one
and
the
same
.
Note
further
,
that
a
wicked
man
may
haue
knowledge
of
a
true
rule
,
and
act
according
therevnto
;
so
that
the
apprehension
of
his
well-doing
may
breed
peace
.
But
when
he
casteth
his
eye
vpon
his
many
swervings
from
Gods
Precepts
(
except
his
Conscience
be
seared
through
the
Lords
iust
iudgement
,
and
his
habituall
faylings
)
he
cannot
be
at
rest
.
In
like
sort
,
the
best
person
in
many
things
●ransgresseth
the
Law
of
his
God
,
in
so
much
that
when
hee
considereth
his
many
errors
,
he
is
greatly
disquieted
;
so
that
to
speake
truely
,
and
properly
,
trouble
is
an
effect
of
an
ill
Conscience
peace
of
a
good
one
;
and
these
contrary
effects
though
to
be
found
in
one
and
the
same
person
;
yet
doe
they
spring
from
divers
repugnant
principles
,
and
not
from
the
selfe
same
causes
.
A
good
Conscience
is
a
seeing
of
an
act
according
with
the
And
here
,
we
are
to
obserue
,
that
in
a
good
Conscience
these
particulars
are
required
:
1.
A
man
must
haue
knowledge
of
some
rule
:
2.
The
rule
must
be
sound
,
and
infallible
:
3.
He
is
to
performe
an
act
in
every
respect
answerable
to
the
truth
of
the
rule
:
And
4.
he
must
apply
the
act
to
the
rule
,
the
which
being
done
,
the
seeing
of
their
agreement
is
a
good
Conscience
.
Moses
made
all
things
according
to
the
patterne
,
the
which
when
he
beheld
,
he
had
a
good
conscience
;
for
there
was
a
proportion
and
correspondency
betwixt
the
frame
of
his
worke
,
and
the
patterne
GOD
gaue
him
.
An
evill
Conscience
is
a
seeing
of
an
act
disaccording
with
the
Suppose
a
man
to
haue
vnderstanding
of
a
true
and
perfect
rule
;
yet
if
his
act
should
not
be
answerable
,
but
in
some
part
divert
from
it
,
so
farre
as
it
wants
proportion
or
similitude
to
the
foresaid
rule
,
so
farre
he
hath
a
bad
Conscience
,
or
evill
seeing
together
;
and
hence
will
follow
the
kindes
or
degrees
of
an
evill
Conscience
.
1.
For
,
the
more
sound
knowledge
,
and
the
lesse
sincere
obedience
,
the
worse
is
that
Conscience
;
and
from
hence
might
spring
the
name
of
an
erroneous
Conscience
;
because
the
actions
swerue
from
the
rule
.
2.
From
obedience
,
without
a
certaine
apprehension
of
some
precedent
Precept
,
ariseth
the
terme
of
a
blind
Conscience
,
though
properly
it
cannot
be
called
Conscience
.
3.
And
from
this
definition
,
we
see
that
there
may
be
some
good
in
a
bad
Conscience
.
For
knowledge
of
the
rule
is
good
;
acts
are
good
;
but
as
they
erre
from
the
rule
by
which
they
are
to
be
guided
,
they
are
evill
;
and
in
regard
such
Consciences
haue
a
threat
denounced
against
them
.
Yea
the
sight
of
sweruing
from
the
rule
may
be
good
;
because
it
may
be
a
meanes
of
reformation
in
future
season
.
A
good
Conscience
is
Legall
or
Evangelicall
.
The
rule
,
whereby
man
at
his
Creation
was
to
be
guided
,
was
the
Law
;
the
which
had
he
obeyed
,
he
might
haue
purchased
a
good
Legall
Conscience
:
now
since
his
Apostasie
and
fall
,
the
Lord
hath
given
him
a
new
Commandem●●
for
his
recoverie
,
being
observed
▪
which
is
the
Gospell
;
and
thus
you
may
Kenn●
the
ground
of
this
distribution
.
As
for
the
law
naturall
,
the
remnants
wherof
remained
in
the
heart
of
the
Gentiles
;
and
the
law
morall
,
engraven
in
Tables
of
stone
,
and
given
to
the
Iewes
,
is
the
same
for
substance
,
being
but
a
distribution
from
the
subiects
;
yet
they
differ
i●
these
particulars
.
1.
The
one
is
perfect
,
the
other
not
;
for
much
of
it
in
time
is
obliterate
,
&
worne
out
of
mans
heart
;
whereas
that
written
by
Gods
owne
finger
is
complete
.
The
one
is
got
by
reading
,
hearing
,
studie
,
&c.
The
other
comes
by
generation
,
and
imprinted
in
mans
minde
from
the
very
wombs
;
and
,
as
Ri●●bilitie
,
is
inseparable
adiunct
to
him
;
and
this
is
the
true
cause
,
why
all
men
covet
a
kind
of
Religion
,
and
performe
some
workes
that
are
commendable
,
warrantable
.
For
matter
,
therefore
,
these
two
are
the
same
,
as
a
remnant
with
the
whole
piece
,
or
some
few
Pr●c●pts
with
the
whole
of
that
Art
.
A
Legall
good
Conscience
is
a
seeing
of
an
act
according
to
the
rule
of
the
Law
.
He
who
vnderstandeth
any
one
Precept
of
the
Decalogue
,
and
giueth
obedience
thereto
,
may
be
said
to
haue
a
Legall
good
Conscience
.
This
we
see
affirmed
of
the
Gentil●s
;
who
walked
but
according
to
the
small
reliques
of
the
law
,
which
remained
in
their
hearts
.
Rom.
2.
14.
15.
A
Legall
good
Conscience
▪
is
either
Complete
,
o●
Incomplete
.
This
distribution
may
not
be
omitted
,
being
of
great
vse
.
For
its
one
thing
to
haue
a
Legal
good
Conscience
,
another
to
haue
a
complete
Legall
good
Conscience
▪
the
which
we
will
define
,
that
so
the
difference
may
appeare
.
A
complete
Legall
good
Conscience
is
a
seeing
of
all
acts
according
with
the
rules
of
the
Law
.
But
Conscience
,
that
,
as
a
Boy
the
Bird
in
his
hand
,
wee
may
not
lose
thee
,
while
we
are
talking
of
thee
;
we
will
declare
▪
how
many
ingredients
concurre
for
thy
confection
,
whether
a
complete
Legall
,
or
Evangelicall
:
But
first
for
Legall
.
1.
Knowledge
must
here
be
had
as
the
ring-leader
.
Light
was
the
first
good
thing
the
Lord
made
at
the
Creation
,
and
saw
to
be
good
;
so
is
Knowledge
in
this
worthie
frame
of
a
good
Conscience
.
Ignorance
,
like
the
bodie
of
Amasa
the
passengers
,
stops
the
way
of
this
Worke
;
or
as
darkenesse
in
the
beginning
did
light
in
the
structure
of
nature
,
that
it
cannot
be
effected
.
Blind
sir
Iohns
neither
haue
,
nor
can
make
others
haue
a
pure
Conscience
;
the
rule
must
be
exactly
vnderstood
,
all
the
particulars
thereof
distinctly
learned
,
or
else
men
will
haue
at
the
best
but
blind
Consciences
.
For
,
why
is
Conscience
called
blind
,
except
in
this
,
that
people
act
without
knowledge
of
the
rule
?
This
caused
the
Prophet
so
often
,
so
earnestly
to
pray
,
Lord
open
mine
eyes
,
teach
me
the
way
of
thy
statutes
,
hide
not
thy
Commandements
fromme
:
Salomon
to
cry
,
Get
knowledge
,
get
vnderstanding
,
forget
not
:
Agur
to
confesse
,
he
was
more
foolish
than
any
man
,
being
ignorant
of
holy
things
;
and
Paul
,
the
elect
vessel
&
chiefe
Patrone
of
a
good
Conscience
,
to
esteeme
of
all
things
as
drosse
and
dung
for
the
excellent
Knowledge
of
the
Law
and
2.
After
Knowledge
must
follow
Obedience
.
These
two
in
a
good
Conscience
cannot
be
separated
:
the
first
maketh
science
,
the
second
Conscience
.
For
,
what
is
knowledge
of
the
rule
without
obedience
,
but
a
patterne
without
a
building
?
a
cypher
without
a
figure
,
which
stands
for
nothing
?
Hence
very
good
.
All
the
springs
and
brookes
of
our
actions
,
speeches
,
resolutions
,
and
cogitations
,
must
runne
by
the
banke
and
channell
of
Gods
Precepts
;
neither
may
we
suffer
the
least
riveret
of
our
thoughts
to
be
dreined
another
way
.
We
must
with
proud
scorne
,
neglect
the
counsels
of
flesh
and
bloud
,
and
attend
to
the
commissions
of
our
maker
,
not
daring
to
be
idle
,
or
to
attempt
any
thing
without
his
warrant
,
for
else
as
Himeneus
,
and
Philetus
,
we
shall
make
shipwracke
of
faith
and
a
good
Conscience
.
Who
hath
more
science
than
the
Devils
?
and
yet
none
a
worser
Conscience
.
Walke
therefore
after
this
Canon
,
and
thou
shalt
haue
for
thy
companion
a
good
Conscience
.
And
this
obedience
must
haue
a
two
fold
concomitant
:
1.
Generalitie
.
2.
Constancie
.
1.
Vniversall
knowledge
must
be
seconded
with
vniversall
eate
all
this
Booke
,
drinke
every
drop
of
this
water
,
else
we
shall
haue
but
partiall
Consciences
.
We
may
not
separate
what
God
coupleth
,
be
our
owne
Carvers
in
this
feast
;
but
f●ed
fully
,
liberally
.
An
Herod
will
doe
many
things
,
but
he
that
is
anointed
of
the
Lord
will
performe
all
;
for
else
he
shall
haue
but
a
maimed
Conscience
.
Painters
will
not
omit
a
finger
in
the
picture
▪
M●sicians
a
chrochet
;
nor
Grammarians
a
syllable
,
a
letter
,
a
comma
.
So
must
our
obedience
to
the
rule
be
generall
,
vniversall
.
All
this
Mercy
seat
must
b●
covered
with
Gold
,
no
part
left
vnwashed
.
Thinke
yee
on
this
,
who
boast
so
much
of
good
meanings
,
honest
hearts
,
and
workes
of
supererogation
;
and
then
you
may
confesse
with
shame
,
that
you
come
farre
short
of
the
patterne
,
and
haue
but
the
remnants
of
a
good
Conscience
.
2.
The
second
concomitant
for
the
making
vp
of
this
edifice
is
continuance
,
constancie
.
We
must
endure
alwayes
in
all
things
,
not
be
weary
in
well-doing
:
for
cursed
is
he
that
continueth
not
in
all
things
that
are
written
;
and
the
threat
was
,
thou
shalt
●ate
,
in
dying
thou
shalt
die
.
Some
hold
,
faithfull
to
possesse
no
crow●e
of
life
.
We
are
sure
,
that
perseverance
in
all
things
will
●ake
vp
,
and
preferue
a
good
Conscience
.
And
when
God
would
haue
confirmed
Adam
,
had
he
obeyed
the
Law
vniversally
,
is
not
to
me
revealed
.
By
this
Discourse
,
you
may
see
what
a
Legall
good
Conscience
requireth
:
to
wit
,
a
distinct
and
vniversall
knowledge
of
every
branch
of
the
Law
.
Secondly
,
generall
and
constant
obedience
to
all
the
Precepts
.
For
,
he
who
is
ignorant
of
the
least
tittle
,
or
transgresseth
in
one
particular
,
by
omitting
what
the
Law
commandeth
,
or
committing
what
it
prohibiteth
,
is
guiltie
of
all
▪
and
so
consequently
hath
not
1.
A
double
errour
in
the
Romanists
,
who
hold
that
men
may
haue
a
complete
Legall
good
Conscience
,
and
consequently
,
be
iustified
by
their
owne
workes
.
But
can
any
man
(
since
Adams
fall
)
vnderstand
the
whole
Law
?
.
Or
if
he
could
,
giue
generall
and
constant
obedience
to
every
Precept
?
Is
there
any
that
sinneth
not
in
some
thing
?
May
not
the
best
cry
with
David
;
Who
can
vnderstand
his
●rrours
▪
if
thou
,
Lord
▪
should
marke
what
is
done
am●sse
,
were
any
answere
one
for
a
thousand
▪
And
if
they
cannot
thus
say
,
and
thus
doe
,
(
as
in
truth
they
cannot
)
is
not
their
Doctrine
false
,
and
to
be
reiected
?
Also
,
doe
they
not
with-hold
the
Bible
from
the
common
people
?
Which
,
when
they
do●
so
,
how
can
they
procure
a
Legall
good
Conscience
?
For
,
whatsoever
action
is
not
guided
by
a
rule
,
is
evill
before
God
:
and
haue
you
not
heard
,
that
knowledge
●ust
precede
obedience
?
and
is
absolutely
necessary
for
the
obtaining
of
a
good
Conscience
?
2.
That
not
any
since
the
fall
of
Man
(
Christ
excepted
)
ever
had
a
complete
Legall
good
Conscience
.
For
,
the
best
know
but
in
part
,
and
their
obedience
(
for
the
most
)
comes
fulfilled
all
righteousnesse
:
no
corruption
3.
Hence
we
may
cleare
the
Lord
from
all
iniustice
,
in
the
condemnation
of
so
many
millions
of
men
and
women
:
for
,
doe
they
know
his
will
?
Perfectly
obey
it
?
Haue
they
never
erred
in
iudgement
?
or
gone
astray
in
their
conversation
?
If
they
haue
done
both
,
may
he
not
then
in
his
iustice
condemne
them
?
If
any
want
this
forenamed
Conscience
,
the
Lord
may
in
his
iust
iudgement
inflict
eternall
torment
vpon
them
.
For
,
haue
they
not
lost
his
Image
?
Runne
they
not
daily
on
his
skore
?
Let
vs
then
rather
admire
his
mercie
,
than
quarrell
with
his
iustice
,
that
we
all
were
not
long
agone
consumed
.
4.
Finally
,
we
conclude
hence
,
that
the
safest
and
securest
way
for
vs
,
is
to
denie
our
Legall
good
consciences
,
&
striue
to
obtaine
the
Evangelicall
,
that
we
may
be
iustified
,
saved
.
This
is
the
true
and
onely
way
,
neither
haue
wee
a
better
.
For
though
the
law
be
of
power
to
giue
life
;
yet
we
are
ignorant
,
weake
,
and
not
able
to
fulfill
it
;
if
we
were
,
then
Christ
dyed
in
vaine
Now
,
what
an
Evangelicall
good
conscience
is
;
we
will
paint
forth
,
what
concurres
to
the
making
vp
of
it
;
wherein
it
differs
from
the
Legall
;
what
must
be
done
to
procure
it
;
and
how
an
Evangelicall
and
Legall
are
not
to
be
separated
in
a
Christian
.
1.
For
the
first
.
An
Evangelicall
good
Conscience
is
a
seeing
of
an
act
according
with
the
rule
of
the
Gospell
.
For
the
better
vnderstanding
of
this
,
know
,
O
ye
sonnes
of
Adam
,
that
God
,
when
he
had
created
man
,
gaue
him
a
Law
written
in
his
heart
,
the
which
had
he
perfectly
obeyed
,
he
should
haue
stood
for
ever
.
But
he
falling
from
the
rule
of
gubernation
,
fell
also
from
conservation
,
and
so
became
,
(
with
all
his
posteritie
)
hable
to
death
;
neither
is
there
any
abilitie
remaining
in
him
to
recouer
his
former
condition
.
For
,
knowledge
is
obliterated
,
the
will
weakened
,
at
the
least
peruerted
,
and
each
wheele
of
soule
and
bodie
exorbitated
,
turned
out
of
his
way
:
onely
,
so
much
light
he
hath
left
him
(
like
one
of
Iobs
messengers
,
)
as
to
tell
him
,
that
his
Josse
is
great
,
and
condition
miserable
.
But
,
marke
the
mercie
of
God
,
who
hath
given
spoiled
man
another
rule
,
whereby
he
might
purchase
a
good
Conscience
,
procure
as
great
an
estate
,
and
much
better
;
and
that
is
the
doctrine
of
the
Gospell
.
2.
In
the
second
place
:
To
the
making
vp
of
an
Evangelicall
good
Conscience
,
these
particulars
are
necessary
.
1.
Knowledge
of
the
Gospell
;
else
why
should
Paul
so
highly
prize
it
?
So
much
covet
it
?
And
doth
not
our
Saviour
Christ
,
place
eternall
life
in
the
3.
In
the
third
place
,
let
vs
see
the
differences
.
1.
The
first
is
in
the
ground
of
obedience
;
for
that
in
Adam
,
before
his
apostasie
,
proceeded
from
the
image
of
God
,
wherein
he
was
created
;
but
in
vs
vnder
the
Gospell
,
it
springs
from
faith
▪
that
these
two
differ
is
evident
;
but
how
,
is
not
easily
discerned
;
and
who
did
ever
affirme
that
they
were
one
and
the
same
?
For
,
doth
not
the
former
come
by
Creation
,
the
latter
by
Regeneration
.
2.
There
is
a
reall
difference
in
regard
of
the
act
;
for
,
the
Law
runnes
on
this
wise
,
Doe
and
liue
:
the
Gospell
thus
,
Beleeue
and
liue
.
And
though
to
beleeue
in
the
Gospell
,
be
a
kinde
of
obedience
,
because
God
so
commandes
;
yet
the
holy
Ghost
in
the
Scripture
makes
a
distinction
betwixt
them
.
And
doubtlesse
the
head
Christ
,
obeyed
the
Law
after
another
manner
,
than
we
his
members
doe
the
Gospell
.
3.
The
third
difference
is
the
Obiect
,
about
which
the
act
is
conversant
;
for
,
the
Law
giueth
particular
Precepts
how
to
direct
all
our
actions
.
The
Gospell
is
as
a
staffe
,
or
stay
,
whereon
the
act
resteth
and
cleaueth
vnto
.
Hence
is
this
phrase
so
frequent
in
the
Gospell
,
Beleeue
in
me
:
and
they
that
beleeue
in
,
or
on
the
sonne
of
God
,
&c.
So
that
the
Law
giues
rules
for
the
acts
direction
;
the
Gospell
for
its
supportation
.
4.
Moreover
,
a
complete
Legall
good
Conscience
requires
many
acts
to
the
perfecting
of
it
:
for
,
if
one
commanded
be
omitted
,
or
the
contrary
committed
,
Conscience
is
spoyled
,
shipwrackt
.
Now
,
an
Evangelicall
requires
but
one
onely
to
the
making
of
it
complete
.
For
,
one
act
of
beleeuing
will
vnite
to
Christ
;
by
which
vnion
,
man
is
made
partaker
of
the
all-sufficient
obedience
of
Christ
,
which
is
the
sole
and
absolute
obiect
matter
of
an
Evangelical
good
conscience
.
For
,
as
one
act
of
Adam
brake
the
whole
decalogue
;
so
one
act
of
faith
in
Christ
will
perfectly
fulfill
it
.
Where
note
,
that
the
habit
of
faith
,
neither
its
act
without
its
obiect
,
makes
an
Evangelicall
good
conscience
,
and
consequently
iustifies
not
.
For
the
whole
obedience
of
Christ
is
it
,
that
satisfies
the
iustice
of
the
law
;
the
which
,
when
we
by
faith
are
conioyned
to
him
,
is
made
all
ours
;
and
so
are
we
quit
from
the
rigor
of
the
law
,
by
the
satisfaction
of
Christ
our
furetie
,
and
that
by
one
onely
act
of
faith
in
him
,
which
is
the
condition
on
our
parts
to
be
performed
,
for
the
purchasing
of
an
Evangelicall
good
conscience
.
Was
not
the
brasen
serpent
a
prototype
of
Christ
?
and
would
it
cure
any
,
without
the
act
of
the
eye
fixed
on
it
?
Also
,
would
not
one
act
of
looking
on
it
,
heale
him
that
was
stung
with
many
serpents
,
in
that
wildernes
?
so
the
act
of
faith
separated
from
Christ
cures
none
,
and
one
act
of
credence
in
him
,
as
he
is
our
surety
,
will
,
(
though
our
sinnes
be
great
and
many
,
)
make
vs
sound
,
perfect
,
and
helpe
vs
against
all
,
our
maladies
.
4.
In
the
fourth
place
,
for
the
procuring
of
an
Evangelicall
conscience
,
wee
must
haue
,
1.
Knowledge
;
and
that
,
both
of
the
Law
and
Gospell
.
For
,
he
that
vnderstands
not
the
Lawes
precepts
,
and
what
it
requireth
,
can
neither
see
his
sinne
,
or
be
constrained
to
runne
vnto
the
Gospell
for
reliefe
in
the
time
of
neede
.
And
though
our
Father
Adam
before
his
fall
;
had
hee
observed
the
rules
of
the
law
,
might
haue
procured
a
,
legall
good
conscience
,
without
any
vnderstanding
of
the
Gospell
;
yet
it
is
otherwise
with
vs
.
For
,
we
must
see
our
debt
,
before
wee
can
haue
a
mind
either
by
our selues
or
any
other
,
to
discharge
it
;
and
without
knowledge
of
the
law
this
will
not
be
effected
.
And
the
Gospell
must
also
be
learned
of
vs
.
For
,
it
is
the
new
couenant
,
the
law
of
libertie
to
set
vs
free
,
who
are
in
spirituall
bondage
.
And
as
knowledge
of
the
law
was
necessarie
for
Adam
,
that
hee
might
obey
and
liue
:
so
is
it
of
the
Gospell
,
that
we
might
beleeue
and
liue
.
Obserue
here
,
that
a
more
exact
knowledge
,
especially
of
the
three
persons
in
the
Godhead
;
of
their
relatiue
properties
,
and
peculiar
operations
is
required
of
vs
,
since
the
fall
than
before
it
.
For
,
though
we
dare
not
denie
to
Adam
,
the
certaine
vnderstanding
of
the
Trinitie
,
yet
,
in
the
perfect
knowledge
of
God
simplie
considered
,
and
of
his
will
,
in
the
obedience
whereof
,
he
might
haue
obtained
a
legall
good
conscience
.
But
,
now
we
are
to
goe
a
step
further
for
our
restauration
:
because
,
man
being
fallen
,
wee
are
to
conceiue
,
how
God
the
father
is
primarily
offended
,
how
the
Sonne
assumed
our
nature
to
make
an
atonement
for
vs
to
him
;
and
how
the
holy
Ghost
doth
apply
the
redemption
purchased
by
Christ
Iesus
.
For
in
these
and
the
like
particulars
consisteth
the
whole
subiect
of
the
Gospell
;
and
therefore
of
absolute
necessitie
,
in
some
degree
to
bee
vnderstood
,
and
learned
of
vs
.
For
,
this
is
eternall
life
to
know
God
,
and
whom
he
hath
sent
Iesus
Christ
;
and
no
man
can
say
that
Christ
is
the
Lord
,
but
by
the
holy
Ghost
.
The
second
ingredient
for
the
completion
of
an
Evangelicall
good
conscience
,
is
faith
;
not
that
poore
depraved
faith
,
which
may
be
found
in
apostata
men
and
devils
,
who
are
sayd
to
beleeue
and
tremble
,
but
that
which
vi●ifieth
,
iustifieth
,
purifieth
,
conquereth
and
saveth
.
For
,
the
holy
image
of
God
wherein
man
at
the
first
was
created
,
is
not
more
needfull
to
the
acquiring
of
a
legall
good
conscience
,
then
this
faith
we
speake
of
,
is
necessarie
for
the
accomplishing
of
an
Evangelicall
.
For
what
will
it
profit
a
man
to
haue
knowledge
of
the
law
and
Gospell
?
to
be
indued
with
such
and
so
much
faith
,
as
to
giue
credit
to
the
truth
of
the
precepts
,
promises
,
threats
,
and
to
want
that
personall
,
peculiar
,
proper
faith
,
whereby
Christ
is
applied
in
particular
with
all
his
benefits
?
so
that
without
this
spirit
of
faith
,
an
Evangelicall
good
conscience
cannot
be
made
complete
.
And
here
you
may
cleerly
behold
,
that
there
is
a
distinct
kind
of
faith
,
as
there
is
of
knowledge
,
but
the
first
without
the
second
auailes
nothing
to
our
purpose
.
For
,
of
certaine
,
Adam
had
a
faith
,
which
did
inable
him
to
beleeue
the
truth
of
the
Law
,
as
also
the
accomplishment
of
the
promises
&
threats
vpon
the
observation
,
or
breach
of
the
same
:
But
how
these
two
differ
,
to
discerne
is
some
difficultie
.
The
Romanists
affirme
,
that
there
is
but
one
kind
of
faith
in
men
and
devils
:
and
the
reason
why
some
are
saued
,
others
perish
,
is
because
the
one
haue
charitie
,
the
other
not
:
But
here
they
get
it
mist
.
For
,
this
faith
we
haue
in
hand
is
of
another
kinde
,
having
the
Gospell
to
worke
it
,
and
Christ
Iesus
the
chiefe
obiect
of
it
.
Some
may
then
say
,
that
a
good
Christian
hath
a
double
faith
.
True
,
yet
the
former
not
accompanied
with
the
latter
,
is
not
sufficient
.
It
may
further
be
demanded
,
what
then
becomes
of
the
first
,
when
the
second
is
wrought
in
vs
?
Answ:
What
if
we
say
,
it
remaines
?
Doth
that
hinder
vs
?
May
not
both
stand
together
?
For
,
as
the
knowledge
of
the
Gospell
shoulders
not
out
the
former
knowledge
of
the
Law
;
so
doth
not
this
new
faith
the
old
,
as
I
may
stile
it
:
Graunt
it
should
;
yet
,
of
it selfe
,
it
hath
force
to
doe
what
the
other
can
,
and
more
too
.
Insomuch
,
that
if
we
should
maintaine
,
that
as
purer
spirits
are
renewed
in
the
naturall
bodie
,
the
more
grosse
are
purged
out
:
so
,
as
this
latter
is
increased
,
the
former
is
decreased
;
there
could
be
no
danger
.
In
the
last
place
,
we
come
to
demonstrate
,
how
that
a
Legall
and
an
Evangelicall
good
Conscience
are
not
to
be
separated
in
him
that
shall
be
saved
.
For
,
he
who
hath
the
latter
,
hath
the
former
.
But
obserue
this
,
that
a
Legall
good
Conscience
is
either
personall
or
imputatiue
;
and
both
these
accompany
every
member
of
Christ
Iesus
.
For
,
Christs
obedience
to
the
Law
is
wholly
imputed
to
every
true
beleever
;
so
that
,
he
hath
a
Legall
imputatiue
Conscience
.
When
Adam
,
of
whom
we
were
members
,
brake
the
rule
of
the
Law
,
his
disobedience
being
imputed
to
vs
,
we
had
a
Legall
bad
Conscience
:
so
,
Christs
obedience
,
wee
being
made
bone
of
his
bone
,
and
flesh
of
his
flesh
,
being
also
imputed
to
vs
,
Psal.
32.
2.
1.
Cor.
6.
11.
Rom.
8.
1.
And
there
be
Reason●
to
confirme
the
Axiome
.
1.
For
doth
not
the
Father
require
it
?
We
must
be
holy
,
as
he
is
holy
.
2.
Did
not
Christ
recover
what
Adam
lost
?
Came
he
not
to
establish
the
Law
?
Did
he
not
redeeme
vs
,
that
we
might
serue
him
in
righteousnesse
and
true
bolinesse
?
Shall
not
the
head
be
imitated
of
its
members
?
Shall
the
fountaine
be
pure
,
and
the
strea●es
corrupt
?
The
root
sweete
,
and
the
branches
bitter
?
3.
And
without
holines
shall
any
see
the
Lord
?
4.
Is
it
not
the
way
,
or
rather
an
essentiall
part
of
true
happinesse
?
And
how
can
a
man
without
it
trie
the
truth
of
his
sanctification
?
Shew
forth
the
vertues
of
him
that
hath
called
him
?
Imploy
well
his
Talent
?
Beautifie
his
profession
?
Put
to
silence
his
enemies
?
or
make
his
election
sure
?
But
not
to
entangle
any
in
a
snare
;
though
our
Evangelicall
good
Conscience
be
perfect
;
our
personall
Legall
is
not
.
For
,
inherent
holinesse
being
but
in
part
,
our
obedience
to
the
●ules
of
the
Law
cannot
be
absolutely
〈◊〉
yet
as
the
one
increaseth
,
the
other
is
daily
better
●●
;
a●d
in
the
kingdome
of
heaven
,
when
the
image
of
God
is
wholly
restored
,
then
shall
the
elect
fully
and
perfectly
obey
●●e
rules
of
righteousnesse
,
and
holinesse
,
as
Adam
might
haue
done
before
his
Apostasie
.
Fo●
Christ
and
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
●●●
good
〈◊〉
〈◊〉
the
Father
;
every
act
shall
be
proportionable
to
its
rule
;
and
is
not
that
to
keepe
a
good
Conscience
?
This
may
serue
to
stop
the
mouths
of
our
barking
adversaries
,
who
cry
out
,
that
we
Preach
a
doctrine
of
libertie
,
how
men
may
be
saved
without
good
workes
,
when
as
the
contrary
is
it
we
defend
and
practise
.
For
,
faith
in
Christ
is
never
severed
from
obedience
to
the
Law
,
no
more
than
leuitie
and
grauitie
from
aire
and
water
.
And
thus
we
make
a
Progresse
to
speake
of
the
office
or
effects
of
Conscience
,
according
to
our
former
Method
propounded
.
1.
There
is
amongst
Divines
a
great
stirre
of
the
effects
A
promise
of
reward
,
if
I
obey
it
.
2.
A
threat
of
revenge
,
if
I
transgresse
it
:
All
this
I
know
and
beleeue
.
Now
,
when
I
would
cast
vp
my
spirituall
account
,
and
see
my
present
condition
,
then
,
resolues
Will
,
the
beginner
of
this
worke
,
to
try
it
on
this
manner
.
She
stirres
vp
the
memory
,
and
cals
to
mind
all
the
good
and
evill
,
she
hath
omitted
or
committed
;
then
she
applieth
all
these
acts
of
omission
and
commission
,
to
the
rule
forenamed
and
remembred
;
and
having
done
so
,
the
vnderstanding
takes
a
strict
and
exact
view
of
their
agreement
or
disagreement
.
Now
,
if
there
be
a
iust
proportion
betwixt
the
acts
and
the
rule
,
then
there
is
excusation
,
the
effect
of
a
good
Conscience
.
For
,
Faith
resteth
on
the
promise
,
for
reward
from
the
Law-giuer
.
But
if
there
be
a
disagreement
,
then
followeth
accusation
,
the
attendant
of
a
bad
Conscience
.
For
,
beleefe
giues
credit
to
the
threat
,
and
expects
a
penaltie
.
And
thus
you
see
how
a
good
Conscience
excuseth
,
a
bad
accuseth
,
by
reason
of
faith
being
interposed
.
Neither
need
we
to
doubt
,
but
the
Gentile
,
had
a
kinde
of
faith
,
the
which
produced
these
effects
.
Rom.
2.
15.
The
King
of
great
Brittaine
giues
a
iust
law
,
for
the
well
gouerning
of
his
subiects
,
promising
a
reward
to
them
that
obserue
it
,
threatning
a
penaltie
to
them
that
transgresse
it
.
I
my selfe
,
being
one
of
the
number
,
heare
,
vnderstand
,
and
beleeue
it
.
Well
;
a
day
is
appointed
when
my
obedience
must
be
tryed
.
The
Law
is
read
,
and
I
giue
eare
vnto
it
.
If
now
my
actions
answer
the
Kings
command
,
I
am
not
afraid
;
my
Conscience
doth
excuse
me
?
Why
?
For
,
I
beleeue
he
will
iudge
me
according
to
my
workes
.
But
if
they
disagree
from
his
Precept
,
then
I
feare
,
and
my
Conscience
doth
accuse
me
,
because
I
giue
credit
that
answerable
to
the
threat
,
I
must
be
rewarded
.
But
,
suppose
I
were
ignorant
of
my
Princes
pleasure
;
or
knowing
it
,
did
not
yet
credit
it
,
should
I
then
haue
excusation
or
accusation
?
Not
:
and
the
reason
is
,
in
that
I
want
faith
to
beleeue
the
promise
or
threat
,
which
are
of
force
to
accuse
or
excuse
being
credited
.
Let
vs
apply
it
.
God
the
King
of
all
the
world
,
hath
giuen
man
a
Law
(
writ
without
him
,
or
within
him
,
that
skils
not
)
to
gouerne
his
actions
;
he
also
hath
passed
his
vnchangeable
Word
,
that
the
observers
of
it
shall
liue
,
the
transgressors
dye
:
All
this
I
giue
credit
to
.
Now
,
when
I
apply
mine
actions
to
the
Law
,
and
they
are
proportionable
to
it
,
then
my
Conscience
excuseth
me
;
for
,
here
is
a
good
seeing
together
.
Notwithstanding
all
this
,
Faith
must
credit
the
promise
,
and
threat
,
for
producing
of
these
effects
;
and
is
in
truth
the
first
and
remote
cause
,
though
Conscience
be
the
second
and
nearer
,
of
accusation
and
excusation
.
When
the
hand
doth
amisse
,
we
vse
to
say
,
can
yee
not
see
?
Yet
it
is
not
the
eyes
fault
:
And
so
in
this
we
doe
the
like
,
appropriating
that
vnto
Conscience
,
the
which
properly
and
immediatly
springs
from
faith
.
And
tell
me
,
why
doth
the
Devill
tremble
?
Is
it
not
from
faith
?
Why
are
the
profane
fearefull
?
Is
it
not
from
faith
?
Why
is
a
good
Christian
chearfull
?
Why
?
He
hath
kept
the
patterne
,
and
hath
faith
:
and
why
doe
we
sometimes
doubt
,
sometimes
beleeue
?
But
from
partiall
obedience
,
and
an
imperfect
faith
?
Yet
as
wee
haue
said
;
Conscience
doth
accuse
and
excuse
,
cause
ioy
and
feare
,
as
the
Precepts
of
Grammar
the
boyes
Latine
;
but
not
without
faith
.
And
I
pray
you
,
would
a
Scholler
care
at
all
,
whether
his
Latine
answered
the
rule
or
no
,
had
he
not
faith
to
beleeue
the
truth
of
it
and
his
Masters
promise
&
threat
?
And
thus
you
see
our
opinion
,
let
the
learned
iudge
.
2.
The
second
effect
accompanying
a
good
Conscience
,
is
Ioy
:
ioy
,
I
say
,
vnspeakeable
,
vnvtterable
.
Davids
Harpe
was
nothing
to
this
;
yet
made
full
pleasant
Musicke
.
A
good
Conscience
will
make
the
heart
to
leape
,
the
face
to
shine
,
fill
the
breasts
with
milke
,
and
the
bones
with
Marrow
.
It
s
a
continuall
feast
;
Irke
Wine
,
it
cheareth
the
spirit
of
God
and
man
.
Let
Saul
want
it
;
his
kingdome
will
augment
his
feare
.
Naball
may
make
a
feast
like
a
King
;
Belshazzar
carowse
in
Bowles
;
but
having
not
this
dish
;
their
thoughts
will
trouble
them
,
and
their
hearts
,
in
the
middest
of
all
their
mirth
,
dye
within
them
.
This
,
this
,
is
the
ground
of
all
true
and
solide
ioy
;
the
best
musicke
will
it
make
,
that
ever
was
heard
.
What
caused
Iob
to
laugh
at
death
?
Peter
to
sing
in
prison
?
Paul
to
comfort
himselfe
in
the
angry
Adriaticke
Sea
?
And
Stevens
face
to
shine
like
an
Angell
,
when
the
stones
came
flying
about
his
eares
?
Any
thing
but
a
good
Conscience
?
The
gallants
of
these
daies
may
seeme
the
onely
merry
men
;
but
without
this
,
they
are
all
base
,
wretched
,
miserable
.
3.
Shall
we
thinke
,
that
Conscience
goeth
alone
?
or
with
one
single
attendant
or
two
?
as
Iacob
to
Padan-Aram
;
Ionathan
with
his
Armor-bearer
,
or
Nehemiah
to
view
the
walls
of
Ierusalem
?
No
,
no
,
Ioy
is
on
its
right
hand
,
and
contentation
runnes
with
it
.
Cast
a
world
into
the
heart
of
man
,
he
is
not
satisfied
,
when
as
Paul
not
having
a
penny
shall
rest
contented
.
If
thou
canst
but
see
the
face
of
a
good
Conscience
,
in
the
closet
of
thy
soule
,
engrauen
on
the
Tables
of
thine
heart
,
thou
maist
cry
with
old
Israel
,
when
he
saw
Ioseph
his
sonne
aliue
,
I
haue
inough
;
or
with
Mephibosheth
,
when
the
King
returned
safe
,
let
the
Zibaes
of
the
world
take
all
.
For
,
Conscience
is
a
rich
Treasure
,
a
Cabinet
full
of
precious
Pearles
,
a
costly
banquet
.
I
say
,
that
Bread
nourisheth
,
Drinke
refresheth
,
but
a
good
Conscience
is
all
in
all
.
4.
Doth
not
Conscience
also
walke
with
Hope
?
and
giue
good
evidence
for
time
to
come
?
It
s
like
a
rich
Merchant
,
who
keepeth
Factors
in
a
farre
Countrey
,
and
forreigne
Land
:
Doth
it
not
send
hope
to
trade
and
barter
in
the
India
of
heaven
,
from
whence
she
returnes
with
comfortable
tydings
,
and
supporteth
Conscience
,
vntill
all
things
be
had
in
perfect
vision
?
Were
it
not
for
this
,
the
heart
would
burst
,
and
good
mens
spirits
faile
them
for
feare
.
Hope
will
still
be
whispering
Conscience
in
the
eare
,
bid
it
be
of
good
comfort
,
and
not
faint
;
for
,
the
time
of
its
visitation
is
at
hand
.
Truely
,
a
Consciencelesse
man
is
a
hopelesse
man
,
and
he
that
wanteth
that
,
shall
perish
.
5.
Also
,
Conscience
is
alwayes
armed
and
attended
with
courage
,
boldnesse
.
And
is
not
that
worthy
the
right
hand
of
fellowship
?
A
man
of
Conscience
dares
stand
before
Princes
,
plead
his
owne
cause
,
and
force
Faelix
a
bribing
Iudge
to
tremble
.
What
made
the
Prophet
to
giue
King
Ahab
the
lie
?
The
Apostle
to
call
the
high
Priest
,
painted
wall
?
And
Iohn
to
tell
Herod
,
he
was
an
Adulterer
?
But
the
force
that
floweth
from
a
good
Conscience
?
He
that
hath
a
good
Conscience
,
may
quench
the
fiery
darts
of
Sathan
,
conquer
the
King
of
feare
,
and
shake
off
all
terrible
tydings
.
Keepe
it
,
and
it
will
keepe
thee
safe
,
amidst
ten
thousand
dangers
.
Sayle
thou
in
this
ship
and
it
will
land
thee
in
safetie
,
when
,
they
that
want
it
shall
split
the
barke
of
their
soules
vpon
the
rocke
of
condemnation
.
6.
Conscience
as
thou
hast
worthie
attendants
in
this
thy
Pilgrimage
on
earth
;
so
thy
reward
shall
be
great
in
heauen
.
For
,
thou
shalt
haue
thy
seat
in
the
noble
house
of
the
soule
,
till
the
day
of
iudgement
.
Peace
,
shall
be
thy
portion
,
which
passeth
all
vnderstanding
;
and
afterward
thou
shalt
dwell
with
Angels
,
with
Christ
,
with
God
the
Father
,
where
is
fulnesse
of
ioy
,
and
pleasures
for
euermore
;
thou
shalt
never
die
,
never
whither
;
no
rust
shall
eate
thee
,
nor
moth
consume
thee
;
thou
shalt
see
no
sorrow
;
thou
shalt
heare
no
complaint
,
neither
be
afraid
of
the
least
evill
successe
.
Thou
shalt
iudge
the
quicke
and
the
dead
;
acquit
the
innocent
,
condemne
the
guiltie
,
and
doe
little
lesse
than
a
pettie
God
;
in
one
word
,
thou
shalt
doe
more
and
haue
more
than
can
be
told
by
man
or
by
Angell
;
all
that
be
good
before
God
shall
commend
thee
,
preserue
thee
,
or
rather
thou
them
,
for
ever
and
ever
.
And
now
in
the
last
place
,
let
vs
make
application
.
Then
is
not
that
life
base
,
that
is
led
without
it
?
A
miserable
vngodly
appeare
?
I
am
sure
of
this
,
that
though
such
,
and
a
thousand
moe
haue
blind
,
erroneous
and
cauterized
consciences
,
burned
with
an
hot
yron
,
for
the
present
,
yet
at
that
generall
assize
,
being
lanced
with
the
sharpe
edged
knife
of
Gods
revenging
hand
,
they
shall
all
bleed
freshly
,
and
to
death
eternall
.
This
kind
of
men
may
looke
bigge
,
set
the
best
side
out
,
eat
,
drinke
,
and
be
merrie
;
but
I
shall
never
beleeue
,
that
their
hearts
laugh
with
their
faces
.
O
matchlesse
miscreants
of
all
mischiefe
,
sonnes
of
blood
,
and
slaues
of
perdition
;
you
may
sooner
separate
your
soules
from
your
bodies
,
then
conscience
from
your
soules
,
or
damnation
from
either
.
Goe
then
your
wayes
,
laugh
and
be
fat
,
play
and
dance
,
sing
to
the
Tabret
and
Harpe
,
put
death
,
iudgement
,
and
hell
farre
from
you
;
tread
vnder
foot
the
blood
of
the
new
couenant
,
crucifie
againe
the
Lord
of
life
,
make
a
mocke
of
sinne
,
and
shipwracke
your
owne
consciences
;
yet
know
,
that
God
one
day
will
call
you
to
account
,
and
dash
out
your
braines
with
the
heele
of
his
vengeance
.
In
the
next
place
,
seeing
this
is
so
,
let
vs
in
the
feare
of
to
the
Law
and
to
the
Testimonie
of
the
Gospell
;
obey
the
one
and
beleeue
the
other
;
so
shall
we
haue
good
and
pure
consciences
;
one
whereof
,
though
the
world
may
fume
and
chafe
,
is
worth
more
than
ten
thousands
of
gold
and
silver
.
What
can
be
of
greater
price
?
what
should
we
preferre
aboue
it
?
O
conscience
,
whereunto
shall
I
compare
thee
?
who
,
or
what
is
like
vnto
thee
?
Is
not
knowledge
good
?
obedience
better
?
and
art
not
thou
of
these
two
simples
compounded
?
There
is
no
evill
in
thee
;
thou
art
all
good
and
very
good
.
There
are
foure
things
comelie
,
statelie
in
their
going
;
a
Lyon
the
strongest
among
beasts
,
and
tunneth
not
away
from
any
;
a
Grey
hound
;
an
hee
▪
Goa●e
;
and
a
King
against
whom
there
is
norising
vp
;
but
he
that
hath
a
complete
good
conscience
,
surmounts
them
all
.
But
,
conscience
,
least
I
should
ecclipse
and
obscure
thy
same
,
when
I
would
speake
and
spread
it
,
I
will
therefore
giue
thee
thy
charge
,
a
large
commission
.
Conscience
,
that
thou
mayest
execute
thine
office
throughly
,
mighty
in
the
Scriptures
;
and
that
thou
mayst
not
build
Babel
,
and
pull
downe
Bethel
,
let
euery
man
haue
thy
sentence
in
his
mothers
tongue
.
Goe
to
and
fro
,
through
the
world
,
passe
by
no
Citie
,
Burrow
,
Village
,
Hall
,
House
,
nor
Cottage
;
but
let
them
heare
thy
voyce
sounding
in
their
wals
,
speake
truely
,
plainely
,
boldly
:
crie
aloud
,
spare
no
mans
person
,
of
whatsoever
cloth
his
coate
be
cut
.
Be
thou
a
good
linguist
,
make
it
knowne
thou
art
a
skilfull
Artist
,
and
declare
an
exact
Method
in
thy
proceeding
.
And
,
Conscience
,
first
goe
thou
to
all
Christian
Princes
,
Kings
and
Emperours
;
speake
gently
to
them
,
and
intreate
them
to
cry
to
God
for
wisedome
,
that
they
may
wisely
goe
in
&
out
,
before
the
great
people
committed
to
their
charge
;
will
them
,
yong
and
old
,
to
tread
in
the
steps
of
Hezekiah
,
Iosiah
,
pull
downe
the
high
places
,
burne
the
groues
with
fire
,
over
turne
Baals
Altars
,
and
cause
all
his
Priests
to
fall
by
the
sword
.
Bid
them
send
Levites
through
their
Lands
,
spread
the
truth
of
God
;
for
,
their
subiects
haue
immortall
soules
in
their
mortall
bodies
;
tell
them
,
that
is
the
way
,
to
get
a
good
Conscience
,
and
how
thou
art
of
more
worth
than
a
golden
Scepter
.
Put
them
in
mind
,
how
a
bad
one
was
the
cause
Saul
his
kingdome
,
and
I●roboam
became
the
subiect
of
Gods
vengeance
.
Let
this
Poesie
be
stamped
about
the
borders
of
their
Crownes
,
that
the
more
religious
,
the
more
royall
.
Conscience
;
step
on
to
the
honorable
Lords
,
and
because
they
affect
breuitie
,
not
prolixitie
;
say
to
them
in
a
few
sentences
,
that
,
Nobilitie
without
pietie
and
a
good
conscience
,
is
like
a
painted
Sepulchre
,
or
blazing
comet
,
good
for
nought
except
to
gaze
vpon
;
that
they
feare
God
,
or
else
they
haue
no
curbe
to
bridle
them
;
that
they
honour
the
King
,
keepe
their
houses
well
,
but
the
Church
better
;
that
they
exceed
others
as
much
in
goodnesse
,
as
they
doe
in
greatnesse
,
and
that
without
a
second
birth
,
none
can
enter
into
the
kingdome
of
heaven
.
Bid
them
blaze
their
Armes
,
continue
their
ancient
Scutchions
;
but
take
this
for
their
Motto
:
that
,
The
more
holy
,
the
more
honorable
.
Conscience
;
See
that
thou
meet
with
the
intelligent
Counsellors
,
and
graue
Iudges
of
the
State
and
Nations
;
Will
them
in
riding
their
Circuits
to
take
thee
as
their
best
Companion
.
Wish
them
to
call
to
mind
Iethroes
advise
to
Moses
,
how
Magistrates
must
be
men
of
courage
,
fearing
God
,
louers
of
the
truth
,
and
haters
of
covetousnesse
:
else
how
shall
they
turne
the
wheele
over
the
wicked
?
Smite
them
h●p
and
thing
?
What
heroicall
spirit
had
he
need
to
haue
,
who
must
encounter
with
the
audacious
foreheadlesse
swaggerers
of
these
times
?
Iudges
should
be
like
Gedeon
,
that
they
may
receiue
the
Angels
salutation
from
the
common
people
,
The
Lord
is
with
thee
thou
valiant
man
.
And
what
were
valour
without
the
feare
of
God
,
but
a
spurre
to
all
iniustice
,
and
an
able
instrument
of
greater
mischiefe
?
Was
it
not
a
marke
of
the
vniust
Iudge
,
that
he
feared
not
God
?
This
like
a
strong
banke
,
will
keepe
in
the
rivers
of
righteousnesse
,
that
they
overflow
not
and
drowne
vp
the
seat
of
iudgement
.
Want
of
this
feare
in
Abimelech
,
caused
faithfull
Father
Abraham
to
feare
,
he
should
haue
dyed
,
before
his
time
.
Also
,
they
must
be
good
men
and
true
,
weighing
every
action
in
the
ballance
of
the
Sanctuary
,
and
not
suffer
equitie
to
fall
and
perish
in
the
streete
.
And
that
they
may
be
completely
qualified
,
let
them
take
heed
,
and
beware
of
covetousnesse
,
abandon
Balaams
deceitfull
wages
,
shake
all
Bribes
out
of
their
laps
,
hate
them
as
Amnon
hated
Thamar
;
and
to
him
that
proffers
them
,
say
with
indignation
,
thou
and
thy
money
perish
together
.
They
are
gods
,
and
shall
such
loue
to
say
with
shame
,
bring
ye
?
At
thy
with
what
measure
they
here
mete
to
Christs
members
,
he
at
his
comming
,
shall
mete
to
them
againe
.
And
,
Conscience
,
haue
a
saying
to
all
inferiour
Magistrates
,
officers
;
will
them
to
doe
iustice
,
loue
mercie
,
humble
themselues
,
and
walke
with
their
God
.
Shall
Ehud
doe
his
countrey
better
service
in
a
day
,
with
a
dagger
,
than
they
,
with
their
glittering
swords
and
silver
maces
in
a
whole
yeares
revolution
?
Aske
them
,
if
there
be
not
some
,
that
cry
with
Absalom
,
O
,
that
I
were
made
Iudge
?
And
when
they
be
so
,
sweare
by
authoritie
,
oppresse
by
licence
,
drinke
and
swill
without
controll
?
Demand
further
,
if
they
haue
not
heard
of
Capon-Iustices
,
Lambe-Bailiefs
,
and
Cheese-Constables
,
vnder
whose
nose
the
Devill
may
turne
Tapster
,
and
keepe
an
Alehouse
?
What
a
shame
is
it
,
that
any
one
should
(
who
beareth
rule
)
be
so
stiled
,
so
accounted
?
But
Conscience
,
if
thou
meet
with
any
of
that
ragged
stampe
,
whisper
him
in
the
eare
,
and
tell
him
,
that
he
who
is
not
faithfull
in
little
,
will
be
faithlesse
in
much
;
and
that
,
if
they
be
not
found
doing
of
good
,
evill
will
vndoe
them
all
.
And
for
the
righteous
,
incourage
them
to
be
righteous
still
,
and
to
shine
more
and
more
till
the
perfect
day
.
Conscience
,
lay
thou
thy
charge
vpon
the
Tribe
of
Levi
:
speake
to
the
learned
and
reverend
Fathers
of
the
Church
;
command
them
to
put
handes
on
no
man
rashly
,
to
Preach
the
Word
in
season
,
out
of
season
,
not
for
filthie
lucre
;
but
for
the
gathering
of
the
Saixts
,
and
the
repayring
of
the
bodie
of
Christ
Iesus
.
Tell
them
,
that
the
office
of
a
Bishop
,
a
Minister
,
is
a
worthie
Worke.
Bid
them
take
heed
that
they
deliuer
the
whole
counsell
of
God
,
bearing
with
the
weake
,
comforting
the
fecblamiaded
,
suffering
the
vnruly
with
all
long-suffering
and
patience
.
That
,
they
informe
,
exhort
,
rebuke
,
blesse
and
curse
,
with
all
authoritie
and
doctrine
.
Say
,
that
the
conversion
of
a
sinner
,
is
more
worth
than
a
Bish●pricke
:
and
the
sauing
of
one
soule
,
than
the
winning
of
the
whole
world
.
Let
Demas
embrace
the
world
,
Simon
Magus
hunt
after
riches
,
and
Iudas
▪
betray
his
Master
;
but
,
bid
them
,
by
these
mens
harmes
,
looke
better
to
their
footing
.
Will
all
the
sonnes
of
thunder
,
to
cry
aloud
in
the
eares
of
our
roaring
boyes
,
and
let
flie
the
arrowes
of
Gods
vengeance
,
against
the
brasen
faces
of
impenitent
sinners
;
and
command
Barnabas
with
his
brethren
of
consolation
,
to
speake
kindly
and
friendly
to
them
that
are
weake
in
the
faith
;
considering
that
as
their
Lord
and
Master
denounced
heauie
woes
against
the
wicked
;
so
would
he
kindle
the
smoaking
flaxe
,
and
support
the
bruised
reed
.
And
to
induce
them
,
will
them
to
call
to
mind
,
what
a
comfort
it
will
be
at
that
day
,
when
they
can
say
,
here
am
I
,
and
the
children
which
thou
hast
given
me
.
Conscience
;
Call
vpon
the
Gentrie
,
and
feare
not
their
faces
.
Tell
them
roundly
,
that
Gentilitie
consists
not
in
cutting
of
a
Card
,
casting
of
a
Die
,
throwing
of
a
Bowle
,
matching
of
a
Cocke
,
manning
of
an
Hawke
,
or
in
hollowing
after
a
deepe-mouth'd
Cry
of
Hounds
:
but
in
good
Hospitalitie
,
vertuous
actions
,
and
generous
deeds
.
Bid
them
dwell
in
the
Countrey
,
governe
their
Tenants
,
set
peace
amongst
neighbours
,
and
maintaine
their
houses
,
not
contriuing
into
a
poore
narrow
Chamber
in
a
Citie
,
their
whole
familie
,
as
too
many
doe
;
running
away
,
not
onely
with
their
owne
Rents
and
Revennues
,
but
a
great
piece
of
the
Church
also
.
Wish
them
,
not
to
racke
and
fine
,
buy
and
sell
Benefices
for
readie
silver
;
for
,
if
they
doe
,
God
and
thou
,
one
day
,
will
haue
a
quarrell
with
them
.
And
that
thy
memorie
be
not
clogged
,
over-laded
;
in
a
word
,
Lessen
all
Tradesmen
;
Will
them
to
doe
as
they
would
be
done
vnto
,
making
a
mutuall
gaine
twixt
buyer
and
seller
:
Tell
them
,
they
must
make
an
equall
measure
,
a
iust
ballance
,
and
an
even
Stone
.
The
Clothier
must
not
flocke
,
presse
,
spowt
,
and
stretch
,
to
delude
the
eye
of
the
common
bargainer
.
Grocers
must
avoyde
darke
Shops
,
mixt
Wares
,
and
counterfeit
stuffe
.
All
of
them
,
in
all
things
,
at
all
times
,
must
endevour
to
keepe
a
good
Conscience
,
both
before
God
,
and
before
men
,
lest
the
wind
blow
vpon
their
wealth
,
it
wast
,
and
their
soules
one
day
be
set
to
sale
.
Charge
Merchants
,
and
all
Sea-faring
men
,
to
cary
a
good
Conscience
out
of
their
Kingdome
,
to
take
heed
they
doe
not
Shipwracke
it
by
water
;
but
land
it
safe
,
and
plant
it
in
other
Nations
.
Yea
,
if
they
can
buy
it
▪
any
where
,
so
to
doe
;
for
▪
if
they
haue
no
sale
for
it
,
at
their
returne
,
they
,
notwithstanding
in
keeping
it
themselues
,
shall
be
no
loosers
by
such
a
commoditie
.
Conscience
,
Hitherto
thou
hast
spoken
meekely
,
gently
;
but
now
thou
must
rowse
vp
thy selfe
,
take
heart
,
gather
thy
forces
,
whet
thy
tongue
,
accent
thy
phrase
,
and
cause
fire
to
flash
,
bloud
to
spring
in
thy
auditors
faces
;
for
,
thou
art
to
vtter
black
curses
,
not
glorious
blessings
,
to
speake
to
beasts
,
monsters
,
rather
than
to
reasonable
creatures
,
liuing
men
:
Wherefore
,
sound
out
thy
voyce
like
a
Trumpet
,
cry
aloud
,
spare
not
;
tell
thou
the
man
of
sinne
,
that
since
Peter
(
if
so
he
was
ever
there
)
left
Rome
,
thou
could
never
haue
a
roome
there
.
Conscience
,
tell
him
,
that
thou
art
neither
got
,
nor
conserved
,
by
deposing
Princes
,
riding
vpon
the
shoulders
of
Kings
,
treading
on
the
neckes
of
Emperours
,
nor
blowing
vp
Parliament-houses
;
say
,
that
Christ
is
supreme
head
of
the
Church
,
vniversall
Bishop
,
and
that
the
Lords
annointed
is
aboue
any
Prelate
what-ever
;
assure
him
,
that
all
▪
profane
Popes
shall
perish
;
their
Chaplaines
the
Iesuites
,
Priests
,
and
all
the
orders
of
their
disordered
Monkes
and
Fryers
,
shall
fall
:
will
them
all
to
get
knowledge
of
the
truth
,
to
denie
their
owne
workes
,
put
their
confidence
in
Gods
mercie
through
Christ
;
or
they
must
perish
,
every
mothers
sonne
.
Admonish
the
poore
pur
▪
blind
seduced
multitude
,
that
they
receiue
not
the
beasts
marke
,
neither
in
hand
nor
forehead
;
but
renounce
their
erroneous
doctrine
,
else
they
shall
dye
the
second
death
.
Conscience
,
exhort
the
Iew
to
beleeue
in
Christ
,
certifie
them
the
Messi●h
is
come
,
and
that
they
watch
for
him
in
vaine
;
if
they
denie
this
;
aske
them
where
the
tribe
of
Iuda
is
,
and
Davids
familie
?
When
Daniels
sevens
shall
be
accomplished
,
what
s
become
of
Ierusalem
,
and
the
second
Temple
,
wherein
Christ
was
to
be
seene
?
Bid
them
tell
thee
,
what
nation
is
without
a
King
,
a
Prince
,
a
sacrifice
,
an
image
,
And
Conscience
,
terrifie
all
wicked
persons
,
of
what
nation
,
tongue
,
or
profession
soever
;
tell
the
swearer
,
that
the
flying
Booke
,
full
of
curses
within
and
without
,
shall
ceaze
vpon
him
;
the
Sabbath
breaker
,
that
there
is
no
rest
prepared
for
him
in
the
world
to
come
:
the
rebels
,
who
will
not
haue
God
and
the
King
to
raig●e
over
them
,
that
they
must
be
bond-slaues
to
the
Prince
of
the
infernall
pit
;
that
,
the
Adulterers
and
Whore-mongers
,
thou
and
the
Lord
will
iudge
to
death
;
the
Murtherers
,
quarrellers
,
and
stabbers
,
how
that
the
sting
of
a
bad
Conscience
shall
slay
them
at
the
last
day
:
the
thiefe
,
robber
,
and
pilferer
,
that
such
may
not
inherit
heaven
.
The
Rimers
,
Iesters
,
scoffers
,
flatterers
,
Players
,
and
lyars
,
shall
haue
their
portion
in
the
lake
that
burneth
with
fire
and
brimstone
for
ever
;
the
drunkard
,
glutton
,
and
Epicure
,
that
they
shall
be
drunke
,
surfeit
,
&
spew
vp
their
draughts
,
morsels
,
and
carowses
,
to
their
eternall
torment
.
In
a
word
,
gall
,
and
gaster
,
strike
and
wound
,
terrifie
,
and
hunt
to
destruction
,
all
that
striue
not
to
learne
the
Word
of
God
,
and
keepe
it
with
faith
and
a
good
conscience
.
But
Conscience
,
if
in
this
thy
Pilgrimage
,
thou
meet
with
(
as
thou
shalt
with
many
)
an
honest
person
,
poore
,
or
rich
,
salute
him
friendly
,
and
bid
him
good-speed
;
be
his
comforter
in
life
,
in
death
,
and
in
the
evill
day
:
when
thou
entrest
into
an
hall
,
house
,
or
cottage
,
if
they
be
worthie
,
leaue
a
blessing
behind
thee
;
if
not
,
shake
off
the
dust
from
thy
feete
,
and
be
gone
.
Conscience
,
blesse
them
,
that
blesse
thee
,
and
curse
them
,
that
curse
thee
;
and
so
wishing
thou
maist
returne
to
him
that
sent
thee
;
(
for
the
present
)
I
dismisse
thee
.
That
without
ceasing
,
I
haue
remembrance
of
thee
in
my
Prayers
,
night
and
day
.
]
We
haue
stayd
long
vpon
the
precedent
doctrine
,
but
not
without
reason
;
because
a
good
Conscience
is
little
knowne
,
lesse
regarded
.
In
this
clause
,
wee
haue
many
things
observable
,
the
which
admits
a
double
reading
;
but
first
we
will
begin
with
the
principall
point
,
that
offers
it selfe
vnto
vs
,
which
is
:
that
,
Faithfull
men
are
frequent
in
Prayer
.
For
Paul
saith
,
in
my
Prayers
,
without
ceasing
,
night
and
day
.
What
should
I
tell
you
of
Abraham
,
of
David
,
of
Iacob
,
of
Hannah
,
and
others
?
Each
page
of
the
holy
Papers
confirmes
the
point
.
How
often
shall
you
finde
them
in
Gods
Register
,
honored
with
that
title
,
commended
for
Praying
,
and
the
wicked
branded
with
the
contrary
marke
,
the
direct
opposite
thing
?
Read
the
Psalmes
;
Luk.
2.
37.
Acts.
9.
14.
&
10.
30.
1
Cor.
1.
2.
Ier.
10.
vlt.
They
haue
the
spirit
of
God
,
and
where
he
dwels
,
there
And
haue
they
not
a
promise
to
be
heard
?
Aske
,
and
yee
shall
haue
?
Hope
to
prevaile
,
sets
the
tongue
on
worke
,
where
feare
of
speeding
makes
faint
speaking
.
Mat.
7.
7.
Doe
they
not
also
apprehend
their
misery
?
Are
they
not
Rom.
7.
23.
Psal.
50.
15.
Iam.
1.
5.
Besides
;
Is
not
God
their
Father
?
Shall
not
children
take
This
being
true
;
whose
children
then
be
such
?
or
what
Wouldest
thou
then
be
accounted
faithfull
,
registred
amongst
Prayer
is
a
calling
vpon
God
,
in
the
name
of
Christ
Iesus
,
being
inabled
by
the
spirit
,
for
all
things
necessary
.
In
this
Description
,
are
fiue
particulars
to
be
considered
;
of
all
which
,
we
will
speake
,
and
proue
in
order
.
Prayer
is
a
calling
.
]
In
Scripture
it
is
sometimes
said
to
be
Iob
:
Iob.
9.
16.
Paul
is
said
to
persecute
them
,
that
call
vpon
God
.
Act.
9.
14.
And
he
writ
to
such
as
called
vpon
his
name
.
1
Cor.
1.
2.
By
all
which
,
and
many
moe
places
,
its
plaine
,
that
Prayer
is
a
Calling
.
This
calling
is
either
with
the
tongue
,
or
with
the
heart
This
people
honoreth
me
with
their
lips
;
but
their
hearts
are
farre
from
me
.
Mat.
15.
8.
We
are
to
call
vpon
God
with
the
tongue
.
1.
For
we
haue
And
the
heart
may
not
be
separated
in
this
action
.
1.
For
1.
Vaine
then
are
the
prayers
of
many
,
who
call
vpon
God
,
but
with
the
tongue
onely
.
If
this
be
not
profane
babling
,
what
can
be
?
Thus
pray
our
Papists
,
and
rude
ignorant
Protestants
;
so
prayed
the
old
Pharisees
;
Christ
checkes
them
,
yet
their
custome
continues
vnto
this
day
.
But
let
vs
conioyne
heart
and
tongue
;
else
wee
doe
but
labour
in
vaine
.
What
profit
can
wee
expect
in
bending
the
knee
,
bowing
the
bodie
,
spreading
the
hands
,
and
smiting
of
the
breast
,
when
our
hearts
are
roauing
from
the
Lord
?
Is
this
to
pray
?
Is
this
to
call
aright
?
Is
this
to
please
God
?
Nothing
lesse
.
What
is
the
tongue
,
but
the
hearts
messenger
?
He
therefore
that
vseth
the
one
,
and
not
the
other
,
is
like
to
him
that
runnes
before
he
hath
his
errand
.
These
men
may
seeme
to
pray
,
in
the
iudgement
of
others
;
but
,
before
GOD
,
they
are
but
vaine
bablers
.
Vpon
God
.
]
To
him
is
it
,
and
to
no
other
,
that
wee
must
every
one
in
his
owne
order
.
And
,
vpon
God
,
must
we
call
.
]
First
,
For
who
but
He
Secondly
,
He
is
also
present
at
all
times
;
in
all
places
to
heare
vs
,
helpe
vs
;
the
Lord
is
alwayes
neare
at
hand
;
so
is
neither
Saint
nor
Angell
.
Thirdly
,
And
is
not
God
sole
Lord
of
all
things
,
both
in
earth
and
heaven
?
Who
made
vs
but
He
?
Who
hath
wherewith
to
satisfie
vs
but
He
?
And
then
vpon
whom
should
we
call
but
He
?
Fourthly
,
Is
not
He
also
the
obiect
of
our
faith
?
Shall
we
then
beleeue
in
one
,
and
pray
to
another
?
Will
that
stand
with
sound
reason
?
Sith
then
that
God
is
omniscient
,
omnipresent
,
omnipotent
,
and
the
principall
Obiect
of
our
Faith
,
it
followes
,
wee
are
onely
bound
to
pray
to
Him
.
1.
Whence
by
the
way
,
wee
may
confute
the
Romanists
,
who
pray
to
Saints
,
to
Angels
;
but
doe
they
vnderstand
our
wants
?
Are
they
present
in
all
places
?
What
haue
they
,
they
haue
not
received
?
And
may
wee
put
our
confidence
in
creatures
?
Were
not
this
to
seeke
to
a
blind
guide
?
Relie
on
a
bruised
Reed
?
And
when
the
Sunne
shineth
brighte●●
to
light
a
Waxe-candle
?
It
is
a
never-●rring
Canon
;
tha●
,
He
who
sacrificeth
to
any
gods
,
saue
vnto
the
Lord
onely
,
shall
vtterly
be
destroyed
;
they
that
will
doe
the
first
,
let
them
expect
the
second
.
ther
is
but
one
to
God
the
father
,
namely
Christ
;
but
many
to
the
sonne
;
comparing
him
to
a
Prince
,
that
hath
seuerall
petitions
preferred
vnto
him
,
by
the
common
subiects
that
passe
through
the
hands
of
his
neerest
fauorites
.
And
they
say
,
that
he
is
a
bad
sonne
(
meaning
Christ
)
who
wil
doe
nothing
for
the
entreaty
of
his
mother
(
vnderstanding
the
blessed
Virgin
:
)
but
doth
not
Christ
bid
vs
come
vnto
2.
Againe
;
here
is
censured
,
and
condemned
too
,
the
ignorant
amongst
vs
.
How
many
may
wee
heare
cry
,
God
blesse
me
;
father
of
heauen
,
haue
mercy
on
me
;
Lord
forgiue
me
:
which
words
be
good
,
we
grant
;
but
hauing
no
knowledge
of
,
or
relation
to
Christ
,
are
no
better
then
vaine
babling
,
the
truth
is
,
that
in
all
our
petitions
wee
should
haue
reference
to
him
,
though
not
alwayes
expressed
in
words
;
yet
conceiued
and
retained
in
our
minds
:
this
may
be
the
cause
,
why
Daniel
looked
out
of
the
window
,
when
he
prayed
towards
the
Temple
;
because
it
was
a
type
of
Christ
;
and
thereby
would
teach
vs
,
that
there
is
no
going
to
God
without
Christ
Iesus
.
And
as
we
speake
to
the
soule
of
man
,
by
way
and
meanes
of
the
bodie
;
so
must
we
to
the
father
of
all
spirits
,
through
the
vaile
of
the
humanitie
of
Christ
our
mediatour
.
3.
And
by
this
wee
may
iudge
,
what
to
thinke
of
the
prayers
of
the
Iewes
and
Turke
,
and
heathen
,
who
either
haue
not
heard
of
Christ
,
or
deny
him
,
are
not
their
petitions
to
no
purpose
?
shall
they
speed
and
preuaile
before
God
?
can
they
expect
Cornelius
his
answer
;
thy
prayers
are
4.
Finally
,
this
being
thus
,
let
vs
first
learne
to
know
Christ
,
secondly
,
to
put
our
confidence
in
him
,
thirdly
,
and
neuer
dare
to
approch
before
the
throne
of
God
without
him
,
no
comming
to
Ioseph
,
without
Beniamin
;
to
God
,
without
than
the
bloud
of
Abel
.
Wouldest
thou
haue
all
good
conferred
vpon
thee
?
remember
his
actiue
obedience
;
for
thereby
hee
hath
purchased
all
blessings
.
But
take
heed
of
the
Romanists
errour
,
who
maintaine
that
Christ
is
mediator
according
to
his
humane
nature
;
for
the
humanitie
,
without
the
deitie
profits
nothing
they
vnderstanding
not
,
how
the
distinct
persons
in
the
God-head
haue
their
proper
operations
;
and
that
Adam
sinned
immediatly
against
the
first
person
,
(
though
mediatly
against
the
other
)
haue
fallen
into
this
slough
,
and
haue
defiled
themselues
;
by
whose
harme
learne
we
to
beware
.
Being
inabled
by
the
spirit
.
]
As
no
man
can
come
vnto
the
that
Christ
is
the
Lord
,
but
by
the
holy
Ghost
:
how
often
are
wee
commanded
,
to
pray
in
the
spirit
?
1
Cor.
14.
15.
Eph.
6.
18.
Iude
20.
vnderstand
by
Spirit
,
either
the
holy
himselfe
,
or
his
graces
within
vs
;
for
these
two
are
put
indifferently
one
for
the
other
;
as
grieue
not
the
holy
Spirit
,
the
holie
Ghost
fell
on
them
;
and
quench
not
the
spirit
;
he
hath
giuen
vs
his
spirit
;
neither
may
they
be
separated
in
any
action
of
a
Christian
.
For
as
the
spirit
doth
worke
grace
in
vs
;
so
doth
he
cooperate
,
stirring
it
vp
,
and
mouing
it
,
as
an
instrument
in
the
hand
.
For
so
good
a
cause
,
will
not
be
absent
from
its
owne
building
.
And
this
ability
consisteth
.
First
,
in
direction
,
leading
vs
into
all
truth
.
Iohn
14.
26.
And
secondly
in
power
,
for
hee
helpeth
vs
against
all
our
infirmities
.
Rom.
8.
26.
First
,
For
the
wisdome
of
the
flesh
is
enimitie
against
God
,
and
is
not
subiect
number
or
perfection
of
degrees
.
Now
carnall
things
are
such
as
are
for
necessitie
,
or
for
delight
;
the
one
makes
for
our
being
;
the
other
for
our
well-being
:
and
all
things
are
to
bee
desired
,
petitioned
for
.
Things
euill
be
either
sinne
,
or
the
fruits
of
it
;
to
wit
,
affliction
.
And
sinne
,
is
either
originall
or
actuall
:
we
must
pray
,
that
the
first
may
be
abolished
,
cleane
wasted
.
Actuall
sinne
is
,
that
either
we
haue
committed
,
or
may
commit
.
For
the
former
,
we
must
pray
it
may
be
pardoned
;
for
the
latter
,
that
it
may
be
preuented
.
As
for
afflictions
,
they
are
either
temporall
or
eternall
.
We
are
to
pray
the
Lord
,
that
they
may
be
put
from
vs
,
totally
,
finally
.
Thus
haue
you
a
briefe
of
the
particulers
,
or
materials
,
about
which
we
are
to
be
exercised
in
prayer
;
all
which
,
for
matter
,
and
method
,
are
laid
downe
in
that
exact
paterne
recorded
in
the
Gospell
.
Mat.
6.
And
all
these
must
we
beg
for
.
First
,
because
the
Lord
hath
giuen
vs
a
promise
;
his
word
is
gone
out
,
that
whatsoeuer
wee
shall
aske
,
he
will
heare
vs
.
Secondly
againe
,
without
the
fruition
of
good
,
and
the
remotion
or
preuention
of
euill
,
we
cannot
liue
the
life
of
grace
(
ne
,
not
of
nature
)
here
,
much
lesse
escape
death
,
and
possesse
life
eternall
hereafter
,
1.
Here
is
an
error
confuted
of
them
,
who
hold
,
that
we
may
aske
spirituall
,
but
not
corporall
or
carnall
things
,
at
the
hand
of
God
:
because
Christ
saith
;
Seeke
yee
first
the
kingdome
of
God
,
and
these
things
shall
be
giuen
you
.
Mat.
6.
33.
this
was
not
the
Lords
scope
in
that
place
;
but
to
disswade
his
Disciples
from
a
distracted
care
about
foode
and
rayment
.
For
they
vsed
to
cry
,
What
shall
I
eat
,
and
wherewith
shall
wee
be
clothed
?
as
also
giue
them
a
sure
rule
and
sound
direction
to
auoyd
the
one
and
procure
the
other
.
For
if
we
could
exercise
our selues
about
heauenly
:
earthly
things
would
be
banisht
out
of
our
mindes
;
and
should
wee
speede
in
the
former
,
we
might
haue
better
hope
to
preuaile
in
the
latter
.
And
doth
he
not
,
in
the
same
Sermon
,
teach
vs
,
to
craue
our
daily
bread
?
and
haue
not
all
the
people
of
God
vsed
this
in
practise
?
Gen.
28.
20.
Pro.
30.
8.
2.
And
this
serues
to
reproue
a
whole
world
of
people
:
some
pray
for
corporall
,
but
not
for
spirituall
things
.
Others
desire
common
,
but
begge
no
speciall
gifts
from
God
;
or
if
they
doe
,
they
neither
regard
number
,
nor
measure
.
A
third
sort
,
entreat
that
sinne
past
may
be
pardoned
;
but
not
corruption
for
the
present
wasted
;
nor
the
effects
of
it
,
for
future
time
,
prevented
.
And
there
be
millions
of
men
and
women
,
who
onely
craue
that
affliction
may
be
remoued
,
in
this
life
;
but
make
not
one
petition
,
that
the
causes
of
it
may
be
abolisht
;
or
death
eternall
put
farre
from
them
,
in
the
world
to
come
:
May
we
not
say
of
all
these
?
They
aske
not
;
or
3.
Let
vs
be
of
a
contrary
practise
,
and
sue
to
God
for
all
things
.
What
?
Shall
he
promise
,
and
not
performe
?
Shall
we
seeke
good
,
and
not
desire
evill
to
be
remoued
from
vs
?
Begge
common
graces
,
speciall
gifts
,
all
that
s
good
at
the
hand
of
God
:
Open
thy
mouth
wide
,
and
he
will
fill
it
.
Craue
Publike
,
private
,
set
,
conceived
,
mentall
,
vocall
,
simple
,
compound
;
in
verse
,
in
prose
:
and
as
the
Apostle
inioynes
the
Ephesians
,
Pray
all
manner
of
prayer
.
Imitate
the
Gamsters
of
our
times
,
who
if
they
gaine
not
by
one
game
,
fall
to
another
:
this
doe
and
thou
shalt
prosper
.
Having
finished
the
description
of
Prayer
,
we
come
in
the
second
place
to
giue
particular
directions
for
the
better
performance
of
it
;
Where
note
,
that
some
goe
before
;
some
with
;
and
some
after
Prayer
.
1.
Before
thou
prayest
,
meditate
.
1.
Of
God
,
2.
Of
thine
owne
basenesse
:
3.
Of
thy
present
condition
:
and
4.
Of
the
former
successe
,
which
thou
thy selfe
,
and
others
haue
had
in
the
done
,
despaire
to
speed
;
for
it
s
not
enough
to
haue
faith
,
but
in
every
action
,
to
vse
it
:
now
when
the
vnderstanding
is
misguided
(
marke
this
,
)
then
faith
is
idle
,
not
exercised
.
The
last
thing
that
must
accompany
prayers
,
is
fervency
:
energeticall
,
operatiue
,
fervent
Prayer
is
it
which
speedeth
,
prevaileth
.
This
is
the
fire
which
must
heat
it
,
concoct
it
,
else
God
will
reiect
it
,
never
regard
it
,
reward
it
;
the
which
may
,
by
these
subsequent
helpes
,
be
procured
.
1.
Vnderstand
the
worth
of
what
thou
desirest
,
crauest
;
2.
Thinke
how
necessary
these
things
of
worth
are
for
thee
.
Why
doe
beggars
cry
so
earnestly
;
but
from
an
apprehension
of
their
present
necessitie
,
great
misery
?
Is
it
not
O
thou
sonne
of
David
haue
mercie
on
me
.
The
Apostle
?
Helpe
Lord
,
or
else
I
perish
;
but
the
want
and
worth
of
that
they
desired
?
3.
Get
loue
to
the
thing
thou
askest
;
strong
affections
cause
fervent
prayers
,
earnest
petitions
.
Christ
louing
Lazarus
well
,
wept
,
and
groaned
in
spirit
,
when
he
prayed
for
4.
Be
humble
in
thine
owne
eyes
;
conceiue
thou
art
lesse
,
than
the
least
of
Gods
mercies
.
Proud
persons
either
never
pray
,
or
but
coldly
,
luke
warmely
.
He
that
would
leape
highest
,
stoopes
lowest
;
so
he
that
would
pray
with
fervencie
,
must
haue
humilitie
.
2
Chron.
33.
11.
12.
5.
Increase
thy
faith
:
for
as
Powder
the
shot
;
so
faith
sendeth
out
prayers
,
furiously
,
fervently
:
a
great
faith
will
cause
men
to
burne
in
the
spirit
;
and
to
cry
mightily
to
the
Lord
God
of
heaven
.
Mat.
15.
28.
6.
In
one
word
;
Cherish
no
sinne
in
thee
.
He
who
steales
his
bread
,
will
pray
coldly
for
a
blessing
on
't
:
more
might
be
added
,
but
these
shall
suffice
.
And
after
Prayer
,
somewhat
is
to
be
observed
also
:
1.
We
2.
And
we
must
watch
and
waite
for
the
things
we
haue
asked
at
the
hands
of
God
:
these
two
are
often
coupled
together
,
3.
If
thy
demand
be
not
granted
at
the
first
,
thou
must
not
faint
,
despayre
;
but
pray
still
,
hope
and
waite
still
:
great
4.
And
when
thy
request
is
granted
,
thou
must
be
thankfull
:
Prayer
,
Watching
,
and
Prayses
are
linked
together
:
some
fayle
in
the
first
,
many
in
the
second
;
but
the
most
in
the
last
.
David
●ould
blesse
the
Lord
,
when
he
had
heard
In
the
third
place
,
wee
are
to
declare
,
why
Prayer
is
so
1.
For
man
must
deny
himselfe
,
goe
in
the
forme
of
a
beggar
,
acknowledge
a
superiour
;
and
his
heart
naturally
being
proud
,
he
is
not
easily
brought
on
his
knees
,
constreined
to
stoope
to
so
meane
,
and
low
a
pitch
.
Who
is
the
Lord
,
cryed
Pharaoh
,
that
I
a
King
,
should
serue
him
?
2.
We
exercise
every
facultie
of
the
soule
,
and
member
of
the
bodie
in
this
action
;
as
the
invention
,
iudgement
,
memorie
,
will
,
tongue
,
hand
,
and
all
.
The
more
strings
on
an
Instrument
,
the
more
difficult
to
well
tune
,
and
strike
them
;
many
pinnes
to
the
lace
,
makes
it
hard
in
weaving
.
3.
It
s
a
most
holy
dutie
:
wherefore
,
the
harder
:
What
do
the
Saints
in
heaven
,
more
then
praise
God
?
And
as
that
life
they
liue
is
most
excellent
,
so
most
difficult
:
for
by
how
much
it
exceeds
other
actions
in
holinesse
;
by
so
much
its
many
earnest
words
in
prayer
for
the
Preacher
,
as
they
doe
in
taxing
,
and
condemning
of
him
,
who
knoweth
how
the
Lord
might
poure
his
spirit
on
him
,
loose
the
root
of
his
tongue
,
and
make
him
one
of
a
thousand
?
Wherefore
,
pray
for
all
men
;
but
especially
for
Princes
,
for
Preachers
.
He
that
doth
not
this
is
an
enemie
to
the
Church
:
no
friend
to
his
owne
soule
.
And
pray
thou
that
the
spirit
of
prophecie
may
rest
vpon
him
,
that
hee
may
deliver
the
word
with
all
boldnesse
;
be
freed
from
the
hands
of
vnreasonable
men
;
and
so
speake
and
so
doe
,
as
that
he
may
saue
his
own
soule
and
them
that
heare
him
.
Of
thee
.
]
Another
may
be
hence
collected
,
that
,
Whom
we
affect
,
we
will
pray
for
.
Yea
,
the
more
fervently
,
we
loue
another
,
the
more
earnestly
,
and
often
,
we
shall
pray
for
that
person
.
God
forbid
,
sayd
Samuell
,
that
I
should
cease
to
pray
for
you
.
What
could
For
truth
of
affection
will
vse
all
meanes
lawfull
to
doe
Againe
;
the
lover
,
and
the
beloved
,
are
as
it
were
but
one
This
shewes
,
that
true
loue
is
rare
,
and
hard
to
be
found
.
canst
thou
say
thou
louest
Father
,
or
friend
,
brother
,
or
sister
,
wife
,
or
children
,
and
dost
not
this
thing
for
them
?
He
that
affirmes
,
he
loueth
,
and
prayes
not
for
that
person
,
shall
be
found
a
lyar
;
and
no
affection
is
there
in
him
.
Make
triall
of
the
truth
of
thy
loue
by
this
doctrine
:
canst
Night
and
day
.
]
The
Doctrine
is
this
:
that
,
As
in
the
day
;
so
the
faithfull
pray
in
the
night
season
.
Morning
and
evening
did
David
call
vpon
God
:
at
midnight
,
at
midnight
was
his
voyce
lifted
vp
to
the
Lord
:
Did
not
Christ
this
?
And
was
it
not
the
practise
of
his
Disciples
?
And
the
custome
of
the
Churches
?
Psal.
119.
62.
Acts.
16.
25.
For
there
is
no
time
,
wherein
their
prayers
may
not
be
Then
,
is
the
time
quiet
and
still
,
freest
from
distractions
:
Also
,
they
delight
in
prayer
;
and
that
moues
them
.
What
And
many
occasions
may
fall
out
to
induce
them
;
as
oppositions
What
a
dissimilitude
then
is
here
,
betwixt
them
and
some
at
all
times
,
at
all
seasons
:
Iob.
27.
10.
Psal.
14.
4.
Pray
then
in
the
day
,
and
in
the
night
,
let
nor
thy
tongue
prosper
better
,
this
or
that
.
VERS.
4.
Desiring
to
see
thee
,
mindfull
of
thy
teares
,
that
I
may
be
filled
with
ioy
.
IN
this
Verse
,
wee
may
obserue
three
things
.
Desiring
.
]
The
word
signifies
an
earnest
desire
,
such
as
is
To
see
.
]
Seeing
is
either
with
the
eye
of
the
mind
,
or
of
the
bodie
;
the
latter
is
here
meant
,
though
the
word
be
often
vsed
in
the
former
sence
.
Mindfull
of
thy
teares
.
]
Minding
or
remembring
:
some
thinke
Paul
alludes
to
Acts.
20.
37.
Teares
be
some-time
tooke
for
the
gumme
or
iuyce
of
a
Tree
:
but
here
is
meant
,
the
water
which
flowed
from
the
eyes
of
Timotheus
;
by
which
is
vnderstood
his
sorrow
,
and
griefe
for
their
separation
.
That
I
may
be
filled
.
]
Filled
is
a
Metaphor
;
and
hath
in
it
two
things
.
1.
A
subiect
of
capacitie
.
2.
An
adiunct
of
equall
proportion
,
or
quantitie
.
Paul
had
a
spirituall
emptinesse
.
With
ioy
.
]
Ioy
is
secret
in
the
heart
;
gladnesse
may
more
evidently
appeare
in
the
face
,
or
outward
gesture
.
It
hath
in
Scripture
many
acceptations
;
here
may
be
meant
comfort
,
and
spirituall
mirth
.
For
his
absence
might
weaken
his
reioycing
,
especially
being
in
prison
;
as
also
Paul
having
not
any
to
assist
him
.
I
,
though
absent
in
body
,
yet
am
not
forgetfull
of
the
sorrow
and
griefe
,
that
thou
endurest
;
and
by
thy
mourning
at
our
departure
a-sunder
,
manifested
;
the
which
doth
increase
mine
affection
vnto
thee
,
(
it
being
a
signe
of
thine
affection
vnto
me
)
and
makes
me
very
desirous
to
see
thee
;
and
that
,
amongst
other
things
,
I
might
be
refreshed
;
and
in
this
affliction
,
haue
some
addition
and
increase
of
farther
ioy
,
and
spirituall
comfort
;
the
which
at
thy
comming
,
I
nothing
doubt
but
to
be
filled
with
.
Where
Paul
desires
to
see
Timothie
,
so
earnestly
;
and
yet
Personall
presence
is
to
be
preferred
aboue
writing
.
The
one
is
good
,
but
the
other
is
better
.
This
was
the
cause
why
the
same
Apostle
was
so
desirous
to
see
the
Romanes
;
Why
he
so
often
purposed
to
come
to
the
Thessalonians
;
and
why
the
Author
to
the
Hebrewes
willed
them
,
the
more
earnestly
to
pray
,
that
he
might
be
restored
vnto
them
the
more
quickly
.
Rom.
1.
11.
&
15.
28.
Heb.
13.
19.
1
Thes.
2.
18.
&
3.
10.
For
is
it
not
more
painfull
to
declare
the
truth
by
pen
,
would
not
write
with
Paper
and
inke
;
but
trusted
to
see
his
friends
,
and
to
speake
mouth
to
mouth
,
face
to
face
.
2.
Ioh.
2.
3.
Ioh.
13.
14.
Againe
;
In
personall
presence
,
we
may
propound
questions
,
A
liuely
voice
stirreth
vp
the
graces
of
God
in
a
speciall
deare
children
;
and
from
the
contrarie
ground
,
the
wicked
are
an
abomination
to
the
iust
.
They
will
build
vp
one
another
in
their
holie
faith
;
consult
another
what
the
Lord
hath
done
for
their
soules
:
yea
the
very
sight
of
a
good
This
must
teach
those
to
be
gratefull
to
God
,
when
hee
And
here
may
the
profane
learne
a
lesson
or
two
,
if
they
The
person
that
thus
wept
was
Timothie
:
a
good
and
godly
man
;
whence
it
will
follow
,
that
,
The
best
men
haue
a
propension
to
weeping
.
Iacob
wept
,
and
Ioseph
lifted
vp
his
voice
and
wept
;
David
made
his
bed
to
swimme
,
and
with
teares
,
watered
his
couch
.
Mary
washed
Christs
feet
with
hers
;
and
Iesus
wept
.
Gen.
29.
11.
&
45.
14.
Psal.
6.
6.
Luk.
7.
44.
Ioh.
11.
35.
Why
?
Haue
they
not
the
best
apprension
of
the
losse
Besides
,
they
haue
tender
affections
;
and
pitifull
hearts
;
his
head
were
a
fountaine
of
teares
,
to
weepe
Christ
to
weepe
ouer
Ierusalem
.
This
may
serue
for
the
iust
reproofe
of
such
as
esteeme
it
a
base
and
cowardlie
thing
to
fall
a
weeping
,
imagining
it
ariseth
Iudge
not
that
then
odious
in
such
men
,
as
is
highly
esteemed
of
God
:
for
feare
thou
condemne
the
generation
of
the
iust
.
How
many
worthy
men
,
haue
beene
commended
for
weeping
?
and
Salomon
the
wisest
king
saith
,
there
is
a
time
to
mourne
:
and
,
when
said
hee
of
mourning
,
thou
art
madde
?
or
of
weeping
,
what
is
it
thou
dost
?
As
hee
did
of
ioy
and
laughter
?
Now
,
because
all
teares
bee
not
commendable
,
1.
We
must
weepe
,
when
we
see
or
heare
the
name
of
God
blasphemed
,
and
dishonoured
.
Psal.
119.
136.
2.
When
the
word
and
Gospell
is
opposed
:
and
the
libertie
3.
When
the
Church
and
Prophets
are
persecuted
,
and
the
Preachers
imprisoned
.
Psal.
137.
1.
4.
When
the
truth
is
reiected
:
and
not
sauingly
intertained
,
Luk.
19.
41.
5.
When
the
people
perish
in
their
sinnes
:
and
be
vtterly
destroyed
.
Ier.
9.
1.
6.
When
religious
kings
are
tooke
away
,
wicked
ones
That
I
may
be
filled
with
ioy
.
]
Where
Paul
sent
for
his
sonne
,
and
laies
downe
the
end
,
why
hee
coueted
his
comming
;
we
obserue
in
generall
from
this
particular
,
that
,
In
all
our
proceedings
wee
are
to
propound
some
profitable
end
.
As
hee
did
in
this
:
so
we
are
to
doe
in
others
.
I
easilie
conceiue
,
that
this
point
is
larger
than
the
texts
latitude
;
what
than
?
may
it
not
without
breach
of
rule
,
or
art
be
amplie
prosecuted
?
Acts.
19.
32.
1
Cor.
11.
17.
And
looke
through
the
whole
booke
of
God
,
and
shall
wee
not
see
that
the
end
goeth
before
or
followeth
the
act
,
as
the
shadow
when
the
sunne
shineth
,
accompanieth
the
body
?
For
herein
,
we
imitate
God
our
heauenlie
father
,
who
obserueth
2
And
is
not
the
goodnesse
of
the
act
,
in
respect
of
the
Reas.
2.
Reas.
3.
Reas.
4.
end
?
3.
are
they
not
one
and
the
same
,
the
end
and
the
good
?
for
they
may
be
converted
.
4.
This
to
doe
,
is
the
greatest
wisdome
;
and
otherwise
wherevnto
serueth
mans
reason
?
Let
them
then
indure
reproofe
,
that
in
their
proceedings
,
worship
him
;
but
was
hee
in
earnest
?
Nothing
lesse
;
for
he
meant
to
haue
killed
him
.
Iudas
had
an
end
,
when
hee
kissed
his
Master
,
but
this
end
procured
him
a
miserable
end
.
Dalilah
had
an
end
in
weeping
,
but
a
cursed
one
;
and
so
haue
had
many
,
and
haue
at
this
time
.
But
let
such
obserue
,
that
neuer
any
came
to
good
end
,
that
in
his
proceedings
aimed
at
an
euill
end
.
And
I
dare
boldly
set
downe
this
peremptorie
conclusion
,
that
,
whosoeuer
aimeth
at
bad
ends
,
shall
neuer
haue
a
good
end
.
Let
them
trauaile
of
iniquitie
,
and
conceiue
mischiefe
,
yet
they
shall
bring
forth
a
lie
:
digge
pits
for
others
,
themselues
shall
fall
therein
:
their
mischiefe
shall
returne
vp
,
on
their
owne
heads
;
for
the
mouth
of
the
Lord
hath
spoken
it
.
And
from
this
,
all
men
may
learne
a
lesson
for
their
proceedings
,
1.
When
we
come
to
heare
the
word
of
God
,
wee
must
2.
Againe
,
prayer
hath
its
ends
;
and
we
in
the
discharge
3.
And
in
receiuing
the
Lords
Supper
,
our
end
must
be
to
strengthen
all
graces
within
vs
;
and
to
make
vs
with
a
fresh
remembrance
,
to
apprehend
the
second
comming
of
Christ
Iesus
:
1.
Cor.
11.
26.
a
crumme
of
this
bread
,
and
a
drop
of
this
wine
like
Ionathans
honie
,
should
it
not
open
the
dimme
eies
of
our
mind
?
4.
And
to
omitt
many
things
,
and
to
apply
it
to
the
purpose
;
do
we
send
for
our
friends
?
let
it
be
to
pray
,
to
conferre
of
good
things
;
and
to
tell
what
God
hath
done
for
vs
,
as
well
as
to
eat
and
drinke
,
and
make
great
mirth
.
What
a
pittifull
thing
is
it
to
enioy
such
abundance
of
Gods
good
creatures
,
the
societie
one
of
another
,
and
yet
neuer
speake
of
Gods
bountie
?
or
for
the
edification
of
our
faith
?
what
salt
better
to
season
and
sanctifie
the
creatures
to
vs
,
&
vs
to
the
Lord
,
than
gracious
words
,
prayer
,
&
singing
of
Psalmes
?
I
wish
this
were
the
generall
custome
of
our
country
men
.
I
may
be
filled
with
ioy
.
]
Also
we
gather
from
this
sentence
,
that
,
There
is
ioy
to
be
found
in
the
course
of
a
Christian
.
What
if
few
thinke
so
,
is
it
therefore
not
so
?
know
this
that
as
there
is
a
smell
in
euery
flower
;
so
euerie
action
in
Religion
produceth
comfort
.
Are
not
all
her
wayes
,
waies
of
pleasure
?
Pro.
3.
17.
the
Prophets
and
Apostles
,
haue
they
not
published
the
word
with
ioy
?
is
it
not
their
meate
and
1.
For
are
not
their
sinnes
remitted
,
the
band
of
their
debts
with
gladnes
,
and
drinke
with
a
cheerefull
heart
?
3.
Be
they
not
enriched
with
the
graces
of
the
spirit
?
and
is
not
one
of
them
Ioy
?
haue
they
not
Secondly
,
From
future
promises
.
1.
Shall
they
not
haue
food
and
raiment
,
fit
and
convenient
?
Need
such
to
feare
a
deere
yeare
?
2.
Crosses
shall
turne
to
their
comfort
;
death
be
their
advantage
;
and
the
day
of
iudgement
,
the
time
of
their
marriage
,
coronation
.
3.
Shall
they
not
iudge
Men
,
Angels
,
and
the
world
?
4.
And
is
not
heauen
prouided
for
them
?
Shall
they
not
anon
take
possession
of
it
?
if
these
things
minister
not
ioy
,
what
can
?
O
,
but
mee
thinkes
I
I
tell
him
thats
,
false
;
such
haue
meat
to
eat
,
thou
knowest
I
,
but
for
all
you
can
say
,
sir
,
their
very
lookes
bewray
But
ô
thou
foole
,
when
wilt
thou
be
wise
?
doe
not
empty
I
thinke
you
would
make
me
beleeue
,
that
seeing
is
not
beleeuing
;
Now
,
I
perceiue
thou
hast
spet
thy
venome
,
said
thy
Well
,
well
,
but
are
not
such
,
euery
day
in
ieopardie
?
subiect
to
crosses
,
death
too
?
Grant
it
be
so
;
what
of
all
that
?
though
the
bodie
be
in
bands
,
may
not
the
spirit
be
at
libertie
?
what
if
they
haue
outward
trouble
,
may
they
not
haue
inward
peace
,
that
passeth
all
vnderstanding
?
What
if
men
forsake
them
,
shall
not
Angels
minister
vnto
them
?
grant
they
should
dye
for
the
Gospell
,
can
they
doo
't
in
a
better
cause
,
for
a
better
thing
?
But
I
shall
neuer
beleeue
,
that
such
crosses
can
stand
with
sound
comfort
.
Thou
Didimist
,
full
of
vnbeleefe
;
they
haue
what
thou
handle
the
yong
man
gentlie
;
that
like
haile
on
a
tyled
house
,
they
rattle
more
than
hurt
,
that
they
shall
tary
but
for
a
time
;
and
at
their
departure
(
as
the
ouerflowing
riuer
doth
rich
mudde
)
leaue
a
blessing
behind
them
.
I
see
you
can
set
a
good
face
on
a
bad
matter
;
you
make
Of
my
mind
?
for
thine
owne
sake
,
I
wish
thou
werst
.
This
then
may
serue
at
once
to
stop
the
mouthes
of
such
men
as
speake
euill
of
the
truth
of
God
,
and
course
of
a
Let
men
,
by
this
doctrine
,
try
the
truth
of
their
profession
,
the
weake
,
and
comfort
the
feeble-minded
?
canst
thou
reioyce
more
in
winning
a
soule
,
than
if
thou
hadst
lawfully
obtained
the
office
of
a
Bishop
?
why
?
then
,
thou
art
a
Christian
indeed
,
an
Interpreter
,
one
of
a
thousand
;
for
these
bee
the
branches
where
this
ioy
growes
,
and
the
onely
pathes
where
it
is
to
be
found
.
And
you
that
flocke
to
the
house
of
God
,
like
Pigeons
,
looke
the
Preacher
in
the
face
,
as
if
you
would
eat
the
word
from
his
mouth
,
and
make
publike
profession
,
doe
you
heare
with
delight
?
pray
with
comfort
?
and
praise
God
with
reioycing
?
are
you
rauished
in
spirit
on
the
Lords
day
?
and
account
it
your
Iubile
,
your
heauen
?
then
doubt
not
of
your
spirituall
estate
:
For
these
are
the
sparkes
of
far
greater
ioy
,
and
the
vndoubted
fore-runners
of
euerlasting
pleasures
.
But
if
the
wayes
of
God
dampe
thy
mirth
;
cary
a
cold
report
to
thine
heart
;
and
,
like
old
Barzillai
,
thou
art
wearie
of
men
singing
,
and
women
singing
;
feeles
no
more
tast
in
the
bread
of
life
,
than
hee
that
hath
an
ague
doth
in
the
white
of
an
egge
;
thou
art
but
a
counterfeit
;
one
that
hath
a
forme
,
but
wants
the
true
fruits
of
the
power
of
Godlinesse
,
and
therefore
a
stranger
in
the
kingdome
of
heauen
.
But
it
will
be
said
,
the
wicked
aswell
as
the
Godly
,
haue
2.
A
good
Christian
fetcheth
the
water
of
ioy
primarilie
from
the
pure
fountaine
of
iustification
,
not
the
troubled
spring
of
sanctification
;
the
old
man
treads
the
old
way
,
hauing
no
knowledge
or
experience
of
a
better
;
hee
lookes
for
heauen
,
but
by
his
good
deeds
.
First
he
will
deserue
it
,
and
then
sue
for
possession
;
but
the
new-man
is
assured
,
that
God
indents
with
no
man
vpon
such
termes
;
onely
he
relies
on
his
all-sufficient
suretie
.
Did
Zaccheus
purchase
Christ
,
by
his
almes
?
by
his
fourefold
restitution
?
or
by
faith
rather
?
onely
beleeue
,
is
the
new
way
,
and
the
conduit
,
that
conueyes
comfort
into
the
Cisterne
of
the
Soule
.
3.
Moreouer
,
the
ioy
of
a
true
Christian
is
of
another
nature
;
spirituall
:
the
worldlings
is
carnall
;
or
at
the
best
but
a
bastardly
kind
of
spirituall
comfort
:
for
hee
wants
the
spirit
,
he
hath
no
radicall
grace
planted
in
his
soule
,
that
can
beare
and
nourish
true
and
solide
reioycing
.
Doe
men
gather
Grapes
of
thornes
?
Figs
of
thistles
?
then
may
carnall
meere
naturall
men
haue
spirituall
ioy
,
sound
and
vnfeigned
comfort
:
it
were
as
easie
to
finde
an
haruest
in
an
hedge
,
as
this
fore
named
fruit
in
the
heart
of
the
vnregenerate
person
.
4.
Finallie
,
the
ioy
of
the
sound
professor
is
constant
eternall
;
for
the
cause
is
constant
,
and
abideth
for
euer
:
but
the
formall
hypocrites
candle
shall
be
put
out
;
his
ioy
shall
perish
.
For
the
foundation
thereof
is
sandy
,
the
obiect
mutable
,
and
abides
but
a
season
.
Suppose
,
by
the
addition
of
fewell
,
it
should
crackle
till
death
;
yet
then
at
the
furthest
,
the
flame
therof
shall
be
put
forth
,
neuer
more
rekindled
.
So
that
you
see
what
a
reall
and
broad
difference
is
betwixt
them
.
And
is
there
ioy
to
be
found
in
the
course
of
a
christian
?
This
must
perswade
men
to
take
vp
the
yoke
of
Christ
:
The
strongest
Christian
may
receiue
increase
of
comfort
from
his
weake
brethren
.
Paul
not
inferiour
to
any
of
Gods
seruants
,
hoped
to
haue
his
ioy
augmented
by
the
comming
of
Timothie
.
As
a
poore
man
by
wisdome
may
deliuer
a
Citie
;
so
may
hee
that
is
weake
comfort
his
stronger
brethren
.
Did
not
Ionathan
reioyce
Dauid
,
the
greatest
worthy
in
the
world
?
and
the
King
.
17.
10.
15.
Luk.
22.
43.
For
the
best
man
may
be
left
alone
,
and
then
any
of
Gods
The
best
men
receiue
ioy
in
doing
good
,
aswell
as
in
receiuing
;
Adde
to
this
,
the
willingnes
of
good
men
to
learne
;
the
meane
conceit
,
they
haue
of
themselues
;
and
how
well
they
And
that
the
spirit
of
God
bloweth
as
it
listeth
,
and
will
Here
we
must
needs
soundly
lesson
the
spirits
of
our
I
am
holier
than
thou
,
conceiuing
that
none
is
able
to
reach
them
,
comfort
them
.
But
let
them
swell
like
leauen
;
yet
a
frost
of
affliction
will
bring
downe
such
risings
.
Truely
,
such
persons
know
nothing
as
they
ought
to
know
;
and
will
one
day
confesse
it
,
when
God
(
by
correction
)
hath
opened
the
eare
.
Haue
not
then
this
swelling
conceit
of
thy
fulnesse
:
for
such
kind
of
simptoms
haue
made
shipwrack
of
faith
.
This
as
it
must
teach
them
that
are
meaner
not
to
be
deiected
ye
not
watch
with
me
one
houre
?
and
may
not
seruants
one
from
another
?
VERS.
5.
When
I
call
to
remembrance
the
vnfeigned
faith
that
is
in
thee
,
which
dwelt
first
in
thy
Grandmother
Loïs
,
and
in
thy
mother
Eunice
,
and
am
perswaded
that
in
thee
also
.
IN
the
two
precedent
verses
,
and
this
ensuing
,
Lois
,
Eunice
,
Timothie
.
4.
By
the
order
,
how
it
did
dwell
.
1.
In
the
Grandmother
.
2.
In
the
mother
;
and
lastlie
in
the
child
of
the
mother
,
and
in
conclusion
,
by
a
two-fold
adiunct
1.
It
was
thought
on
.
2.
Pauls
testimonie
of
it
.
When
I
remember
;
or
,
call
to
minde
.
]
See
this
phrase
opened
vers.
3.
Vnfeigned
.
]
That
is
,
sound
,
sincere
,
true
;
not
hypocriticall
,
not
counterfeit
.
Faith
.
]
Faith
may
be
appropriated
to
God
;
and
then
it
signifieth
the
truth
and
certaine
accomplishment
of
his
promises
,
or
threats
:
shall
their
vnbeleefe
make
the
faith
of
God
,
of
none
effect
?
Rom.
3.
3.
Or
to
man
,
(
as
in
this
place
.
)
and
it
may
haue
a
double
interpretation
;
being
vnderstood
of
the
facultie
,
or
of
the
Act.
In
the
former
sence
,
the
Apostle
doth
intend
it
,
when
he
saith
,
Aboue
all
things
take
the
shield
of
faith
.
Eph.
6.
16.
In
the
latter
,
where
he
affirmeth
,
how
al
the
patriarches
obtained
good
report
through
faith
,
that
is
,
by
the
acts
or
effects
of
it
.
Heb.
11.
2.
39.
Accept
it
in
which
sence
you
will
,
it
matters
nothing
:
onely
they
differ
,
facultie
,
and
act
,
as
cause
and
effect
.
Where
note
,
that
the
second
cannot
be
without
the
first
:
For
each
cause
in
nature
and
order
precedes
its
effect
:
yet
by
a
metonimie
,
the
one
vsually
is
put
for
the
other
.
Which
dwelt
.
]
dwelt
hath
in
it
,
besides
the
habitation
,
and
inhabitant
;
two
things
more
;
the
one
,
the
possession
,
the
other
,
a
continuance
.
For
before
a
thing
can
be
said
to
dwell
,
it
must
first
haue
possession
,
and
then
abide
there
continually
:
otherwise
,
faith
should
either
be
an
vsurper
,
or
a
stranger
where
it
remaineth
.
First
in
thy
Grandmother
.
]
That
is
,
it
was
in
the
mother
of
his
mother
,
then
in
his
mother
,
and
last
of
all
in
himselfe
:
so
that
here
you
see
.
1.
The
subiects
of
faith
.
2.
The
order
of
its
habitation
,
proceeding
from
one
to
another
.
Loïs
.
]
That
is
by
interpretation
Better
,
she
was
Timothies
Grandmother
,
and
Eunices
mother
.
Eunice
.
]
Which
is
good
,
Victorie
;
she
was
mother
to
Timothie
,
and
daughter
to
Loïs
.
And
am
assured
,
that
,
in
thee
also
.
]
This
is
Pauls
testimony
of
Timotheus
his
faith
;
declaring
,
that
hee
nothing
doubted
but
it
dwelt
in
him
,
as
it
did
in
his
Grandmother
,
and
mother
before
him
.
It
is
not
without
reason
,
that
I
thus
affect
thee
,
conet
to
see
thee
,
and
in
my
prayers
make
mention
of
thee
;
for
I
remember
thy
teares
,
which
argue
thy
loue
to
me
,
and
the
vnfeigned
faith
,
which
is
in
thee
,
and
thy
religious
Grandmother
,
and
mother
before
thee
,
in
whom
this
excellent
grace
was
also
:
so
that
thou
art
worthie
to
be
much
respected
,
highly
esteemed
of
me
.
Whereas
Paul
commends
faith
and
omits
al
other
graces
,
Faith
vnfeined
is
chiefely
to
be
respected
in
a
Christian
.
Or
Faith
vnfeigned
is
the
best
inhabitant
.
Fauour
is
deceitfull
and
beautie
is
vanitie
;
but
faith
is
a
thing
highly
to
be
regarded
,
and
all
things
that
thou
canst
see
,
or
desire
,
are
not
to
be
compared
vnto
it
.
Psal.
12.
1.
Mat.
15.
28.
Heb.
11.
2.
3.
9
For
where
faith
dwels
,
Christ
dwels
.
Eph.
3.
17.
these
be
All
other
graces
doe
still
accompanie
it
.
Where
it
is
,
Cor.
13.
vlt
,
as
loue
,
hope
,
zeale
,
patience
,
&c.
Faith
expelleth
infidelitie
out
of
the
heart
,
as
heat
doth
Acts
15.
9.
Heb.
4.
2.
And
besides
this
,
faith
makes
our
actions
acceptable
to
its
impossible
to
please
God
:
this
is
that
true
fire
,
which
commeth
downe
from
heauen
,
and
seasons
all
our
sacrifices
:
Heb.
11.
6.
Rom.
14.
vlt.
What
then
are
they
worthie
of
,
that
neither
respect
it
in
Hagar
,
handle
it
roughlie
;
and
driue
it
into
the
wildernesse
:
but
alas
,
they
know
not
what
they
doe
.
For
if
they
did
,
they
would
water
it
,
prune
it
,
and
by
all
meanes
striue
to
preserue
it
,
increase
it
.
Let
vs
then
,
be
otherwise
minded
,
esteeming
it
the
best
without
it
we
cannot
please
God
,
or
saue
our
owne
soules
.
This
is
that
tree
of
life
,
whose
leau●●
heal●
all
our
wounds
,
rellish
our
actions
,
and
that
doth
food
our-so●les
to
life
eternall
.
The
world
cryes
,
what
's
a
man
without
money
?
but
I
say
,
what
's
a
man
without
faith
?
For
no
faith
,
no
soule
quickened
,
hart
purified
,
sinne
pardoned
;
bond
Cancelled
,
quittance
receiued
;
or
any
person
iustified
,
saued
.
Faith
is
a
wonder-worker
in
the
world
;
it
stoppeth
the
mouthes
of
Lyons
,
blunteth
the
edge
of
the
sword
,
quencheth
the
violence
of
fire
;
of
weake
,
makes
strong
;
and
proueth
valiant
in
battell
.
Is
not
the
ground
cursed
where
its
wanting
?
blessed
that
beares
it
?
What
shall
I
more
say
?
it
conquers
the
world
,
raiseth
the
dead
;
and
conuerts
Diuels
into
the
image
of
God
;
for
,
what
s
a
man
without
faith
but
an
infernall
spirit
,
a
slaue
of
Sathan
,
and
like
Elimas
the
sorcerer
,
the
enemie
of
all
goodnesse
?
wherefore
get
faith
,
and
all
thinges
are
possible
for
thee
;
nothing
shall
be
wanting
to
thee
.
By
the
hand
of
faith
,
thou
maist
roll
the
stone
from
the
caue
of
Mach-pelah
,
plucke
out
the
Kinges
,
set
thy
foot
in
their
neckes
,
and
slay
them
euery
mothers
son
.
Doe
but
pray
in
faith
,
and
thou
shalt
haue
the
vpper
springes
,
the
neather
springes
,
and
all
that
thy
soule
lusteth
after
,
a
shame
then
,
is
it
not
;
that
so
few
seeke
it
,
respect
it
?
Now
,
seeing
it
is
of
such
worth
,
we
will
first
paint
it
out
,
by
a
plaine
description
.
Secondly
,
declare
some
particulars
that
attend
it
.
Thirdly
,
we
will
shew
what
impediments
hinder
men
from
i●
.
And
last
of
all
,
giue
some
directions
,
how
to
procure
it
,
accompanied
with
motiues
to
perswade
to
the
act
of
beleeuing
;
the
which
being
finished
,
wee
will
winde
vp
all
in
a
briefe
exhortation
.
Vnfeigned
faith
is
that
faith
,
by
which
a
man
effectuallie
called
,
beleeueth
in
God
,
through
Christ
,
for
saluation
.
In
this
description
,
six
things
are
to
be
considered
.
1.
It
s
described
by
its
kind
.
2.
By
its
subiect
,
wherein
it
is
resident
3.
By
its
act
or
effect
.
4.
By
its
proper
obiect
.
5.
By
what
meanes
it
commeth
vnto
it
:
and
finally
,
by
the
end
for
which
it
is
.
1.
I
say
,
that
vnfeigned
faith
,
is
,
that
faith
.
]
For
wee
are
to
that
faith
:
for
faith
is
the
generall
Genus
,
and
the
word
,
that
,
doth
make
the
difference
,
declare
the
species
.
And
here
we
must
learne
two
things
.
1.
That
this
faith
comprehends
in
it
an
historicall
faith
.
For
without
the
credence
of
the
historie
of
the
Bible
,
it
cannot
stand
;
though
the
other
may
,
without
it
.
2.
That
this
faith
hath
no
specificall
difference
,
though
it
may
admit
of
diuerse
degrees
;
as
Great
,
little
.
2.
By
which
,
a
man
effectually
called
.
]
Man
is
the
subiect
,
to
which
this
faith
adhereth
,
not
Deuils
:
and
man
effectually
called
,
not
reprobates
;
neither
is
it
to
be
found
in
the
elect
themselues
,
before
effectuall
vocation
.
For
that
doth
in
nature
and
order
,
(
if
not
in
time
)
precede
iustification
;
and
so
consequently
,
faith
,
of
necessitie
.
So
that
vnfeined
faith
dwels
in
none
,
but
in
them
that
are
called
,
iustified
.
And
for
this
cause
it
may
be
called
the
common
faith
,
or
the
faith
of
the
elect
;
because
it
s
onely
found
in
them
,
that
are
elected
,
and
common
to
none
other
:
Iude
2.
Tit.
1.
4.
3.
Beleeueth
.
]
The
forme
is
the
most
subtle
of
all
things
:
therefore
we
often
,
if
not
alwaies
,
put
the
effect
for
it
.
For
it
sitteth
close
vpon
it
,
as
the
lace
doth
vpon
the
edge
of
a
Garment
,
and
it
beleeueth
,
according
to
its
degree
;
either
more
strongly
,
as
in
a
great
faith
;
or
weakely
,
as
in
a
lesser
faith
.
Rom.
8.
38.
&
.
14.
1.
Math.
6.
30.
4.
In
God
.
]
God
,
he
is
the
adequate
,
and
last
obiect
of
faith
:
the
Scripture
is
not
.
For
then
we
might
pray
vnto
it
.
And
Christ
is
not
neither
,
considered
as
he
is
our
mediatour
.
5.
Through
Christ
.
]
Here
is
laid
downe
the
order
of
returne
vnto
thy
rest
:
for
it
is
by
faith
ascended
to
the
highest
steppe
of
its
climbing
in
this
spirituall
passage
.
6.
For
salvation
.
]
Euery
thing
is
for
one
end
or
other
:
and
though
there
be
subordinate
ends
of
faith
;
yet
the
principall
is
,
that
we
may
be
saued
.
Before
Adams
fall
,
it
was
said
,
doe
and
liue
:
but
since
,
beleeue
and
be
saued
.
Mat.
16.
16.
1
Pet.
1.
9.
By
this
that
hath
beene
said
,
wee
see
,
that
euery
faith
is
not
vnfeigned
faith
.
Againe
,
that
all
men
haue
not
vnfeigned
faith
.
Thirdly
,
that
faith
must
rest
in
God
the
father
,
and
none
other
.
Fourthly
,
That
wee
must
goe
vnto
him
by
Christ
,
and
none
other
.
Fiftly
,
That
faith
is
not
idle
,
but
beleeueth
more
or
lesse
.
And
Lastly
,
That
it
is
not
vnprofitable
.
For
the
end
of
faith
is
,
that
we
might
obtaine
salvation
.
In
the
second
place
,
according
to
promise
,
wee
will
proceed
to
lay
downe
some
proper
notes
of
faith
,
whereby
we
may
the
better
know
it
;
and
if
that
it
dwell
in
vs
,
as
it
did
in
Loïs
,
Ennice
,
and
Timotheus
.
1.
Let
it
be
remembred
,
that
vnfeigned
faith
hath
two
Againe
,
Note
,
that
there
bee
some
things
,
that
are
common
to
both
of
these
degrees
,
whether
great
,
or
litle
;
and
others
that
are
proper
but
to
the
one
of
them
.
Those
that
be
common
to
either
,
be
these
.
1.
Faith
,
whether
strong
or
weake
,
is
seated
in
an
humble
Mat.
8.
8.
10.
Luk.
15.
21.
2.
Againe
,
where
it
is
,
there
will
be
prayer
.
This
tree
will
haue
its
fruit
;
this
fire
will
either
be
burning
or
smoking
:
and
tho
a
strong
faith
,
send
out
strong
cries
;
yet
a
weake
in
some
modell
,
will
not
be
wanting
.
Euery
true
beleever
is
a
Prayer
.
Act.
9.
14.
&
16.
16.
Mark
.
9.
24.
3.
Moreouer
it
will
purge
the
heart
,
where
it
inhabiteth
.
Faith
is
like
barme
,
it
will
purifie
,
and
cleanse
the
person
into
whom
it
is
infused
,
by
its
proper
nature
,
from
the
filthines
of
the
flesh
and
spirit
;
or
in
that
it
assureth
the
soule
,
that
no
vncleane
thing
shall
inherit
heauen
.
Therefore
,
it
moueth
man
to
be
holy
.
Acts.
15.
9.
2
Cor.
7.
1.
4.
These
two
degrees
agree
in
their
obiect
.
For
they
neuer
rest
vntill
they
come
to
God
in
Christ
.
This
is
the
way
,
they
both
walke
;
and
the
onely
stay
,
that
they
both
rely
and
depend
on
.
Psal.
20.
7.
Io.
14.
1.
6.
5.
Besides
,
a
true
faith
will
apply
the
promises
in
particular
:
it
resteth
not
in
an
implicit
or
confused
kind
of
beleeving
:
but
as
the
vnderstanding
doth
distinctly
discerne
them
;
so
doth
faith
seuerally
,
yet
distinctly
apply
them
;
otherwise
to
doe
,
were
papisticall
,
Iob.
19.
25.
Io.
2.
28.
6.
Lastly
;
Faith
neuer
separates
the
end
,
and
the
meanes
A
greatfaith
,
hath
some
excellent
properties
,
and
effects
,
which
are
not
so
proper
to
a
weaker
.
1.
One
is
,
to
praise
God
in
the
greatest
affliction
:
Iob.
1.
21.
2.
Another
,
not
to
make
hast
out
of
troubles
;
but
with
patience
to
stay
the
Lords
leysure
;
being
assured
,
that
great
and
long
afflictions
,
shall
do
them
more
good
,
than
if
they
were
lesser
,
shorter
.
Isa.
28.
16.
3.
To
indure
no
deniall
in
praier
,
vntill
the
request
bee
granted
;
to
aske
feruently
.
Gen.
32.
28.
Mat.
15.
24.
&c.
4.
To
beleeue
beyond
all
hope
or
reason
in
regard
of
naturall
meanes
,
that
might
produce
the
effect
they
looke
for
.
Rom.
4.
18.
5.
Boldly
,
to
preach
,
and
professe
the
truth
,
in
the
hottest
resist
vnto
bloud
.
6.
Finally
,
to
long
and
looke
for
,
the
comming
of
Christ
,
to
be
loosed
,
which
is
best
of
all
.
These
be
some
attendants
that
accompanie
a
great
faith
.
For
a
weake
faith
is
often
impatient
in
small
trials
,
forward
to
make
hast
,
both
in
respect
of
time
;
and
in
vsing
vnlawfull
meanes
,
now
and
then
:
It
liueth
too
much
by
sight
and
sence
,
and
doth
not
mount
on
high
;
is
easie
and
apt
to
take
a
deniall
in
prayer
;
feareth
death
,
iudgment
,
and
hell
;
&
therefore
cryeth
stay
thine
hand
a
while
,
that
I
may
gather
strength
before
I
goe
hence
,
and
be
no
more
seene
.
They
then
,
that
boast
so
much
of
the
greatnes
of
their
faith
,
may
here
see
,
if
they
be
not
deceiued
.
Dost
thou
prayse
the
Lord
in
the
greatest
troubles
?
with
patience
stay
his
leasure
in
all
things
?
admitt
of
no
deniall
of
thy
requests
to
God
in
prayer
?
beleeve
the
promise
,
aboue
hope
,
beyond
hope
,
and
past
all
hope
?
in
the
greatest
opposition
,
for
the
loue
of
the
truth
,
shew
the
most
resolution
?
and
in
a
sound
apprehension
of
the
vanitie
of
this
world
,
and
the
excellencie
of
that
to
come
,
wishest
to
be
with
Christ
;
as
the
chiefe
obiect
of
thy
blessednesse
?
why
then
it
is
with
thee
,
as
it
seemeth
otherwise
not
.
The
weake
vnfeined
faith
,
hath
these
things
to
be
found
1.
A
true
and
cleere
sight
of
the
want
of
it
.
Luk.
17.
5.
2.
A
prizing
it
aboue
all
earthly
things
.
Mat.
13.
46.
3.
An
earnest
longing
after
it
.
Acts.
16.
30.
4.
A
carefull
and
constant
vse
of
the
meanes
to
obtaine
it
Acts
10.
33.
5.
A
resolution
to
sinne
no
more
.
Iohn
9.
36.
6.
A
great
sorrow
,
they
found
the
want
of
faith
no
sooner
;
He
that
findeth
these
things
in
himselfe
,
findeth
a
good
thing
:
for
assuredly
vnfeigned
faith
is
rooted
in
his
heart
;
and
though
for
the
present
it
be
but
as
a
seed
,
yet
,
before
long
,
in
the
daily
vse
of
Gods
ordinances
it
will
spring
,
spread
,
and
proue
as
a
great
and
large
Cedar
.
This
must
comfort
those
that
be
weake
in
the
faith
,
that
they
bee
not
;
for
the
present
,
(
vntill
faith
grow
stronger
in
their
owne
apprehension
)
swallowed
vp
of
ouermuch
heauines
.
Now
in
the
third
place
,
the
lets
that
hinder
men
from
obtaining
In
the
preacher
.
1.
When
he
doth
not
preach
at
all
;
but
lie
and
sleepe
and
delight
in
sleeping
.
Of
whom
I
may
say
,
as
Christ
did
somtimes
of
the
dumbe
Diuell
;
that
this
kind
is
not
to
be
cast
out
but
by
prayer
and
fasting
.
Mark
.
9.
29.
2.
When
men
preach
,
yet
rarely
,
as
Papists
come
to
Church
according
to
the
statute
;
but
more
to
saue
their
liuings
,
than
their
owne
soules
and
others
.
1
Tim.
4.
vlt.
3.
When
,
though
they
preach
often
,
yet
their
Sermons
,
as
Gallio
said
of
Religion
,
are
but
a
matter
of
names
and
words
;
and
a
scraping
together
of
fables
,
and
vaine
Phylosophie
.
Coll.
2.
8.
4.
When
,
the
preacher
maketh
wrong
application
,
pressing
that
vpon
Gods
people
,
which
is
the
portion
of
the
reprobate
.
This
is
the
old
custome
of
false
Prophets
,
who
Lett
es
in
the
people
be
many
;
yet
few
here
shall
be
mentioned
.
1.
Consider
how
often
the
Lord
doth
intreat
vs
to
get
faith
,
and
beleeve
in
him
.
Might
not
this
moue
an
heart
2.
And
is
it
not
the
onely
way
to
get
rest
to
our
soules
,
and
to
procure
peace
,
that
passeth
all
vnderstanding
?
What
person
is
he
,
that
priseth
not
this
peace
,
that
doth
not
wish
for
so
great
a
fauour
?
3.
Who
euer
came
to
Christ
and
went
away
vncured
?
the
verie
diuels
,
that
sought
vnto
him
,
sometimes
had
their
desires
:
and
shall
wee
doubt
,
or
once
despaire
to
speede
,
if
we
approach
to
his
presence
?
Is
it
possible
that
he
will
not
performe
his
promise
to
his
people
?
Mat.
11.
28.
4.
Call
to
mind
,
how
cheap
wee
may
haue
this
commoditie
.
We
may
buy
it
without
gold
or
siluer
.
If
wee
bring
empty
hands
,
yet
honest
harts
,
we
shall
not
goe
home
without
it
.
Let
vs
but
aske
it
,
and
we
shall
haue
it
.
Mat.
7.
7.
5.
How
many
are
the
priuiledges
that
accompanie
it
?
By
6.
And
if
nothing
will
moue
thee
to
get
faith
vnfeigned
,
And
let
me
wind
vp
all
in
a
short
application
,
and
exhortation
.
I
say
that
to
all
,
which
I
doe
to
one
,
get
faith
,
keepe
faith
,
and
increase
your
faith
:
a
mite
of
this
graine
is
worth
a
million
of
gold
;
a
stalke
of
this
faith
,
a
standing
tree
of
earthly
fruites
;
a
soule
fraughted
and
filled
with
this
treasure
,
all
the
coffers
of
siluer
in
the
whole
world
.
What
can
I
more
say
?
the
least
true
faith
is
of
more
value
,
than
large
demaines
,
stately
buildings
,
and
tenne
thousand
riuers
of
oyle
.
If
the
Mountaines
were
Pearle
,
the
huge
Rocks
pretious
stones
,
and
the
whole
Globe
a
shining
Chrisolite
;
yet
faith
,
as
much
as
the
least
droppe
of
water
,
graine
of
sand
,
or
smallest
Mustard-seed
;
is
more
worth
than
all
.
This
will
swimme
with
his
Master
;
hold
vp
his
drouping
head
,
and
land
him
safe
at
the
shore
,
against
all
winds
,
and
weather
,
stormes
,
and
tempests
:
striue
then
,
for
this
fraught
.
For
the
time
and
tyde
thereof
serueth
,
but
once
,
and
not
for
euer
.
Vnfeigned
faith
.
]
Whence
we
gather
,
that
,
Our
profession
is
not
to
be
in
Hypocrisie
,
but
in
Sinceritie
.
Paul
speakes
here
of
faith
,
that
s
not
Hypocriticall
,
but
sound
,
vpright
.
And
though
hee
but
mention
faith
;
yet
he
comprehends
vnder
it
,
profession
,
and
truth
in
our
dealings
Mich.
6.
6.
Isa.
9.
17.
Mat.
5.
8.
1
Cor.
5.
8.
2
Cor.
6.
6.
For
if
it
be
not
thus
,
we
are
vnder
the
curse
,
and
subiect
Againe
,
the
Lord
loueth
Sinceritie
in
the
inward
parts
;
such
Away
then
with
the
profession
,
that
is
in
many
,
in
our
without
substance
?
and
shadowes
that
are
not
accompanied
with
the
true
bodie
?
doe
these
men
imagine
,
that
the
words
of
God
are
vttered
in
vaine
?
or
that
his
iudgements
shall
not
befall
them
?
What
heart
can
they
haue
to
looke
God
,
Sathan
,
death
,
or
iudgement
in
the
face
,
when
as
their
owne
hearts
are
a
strong
and
crying
witnesse
against
them
?
what
if
they
doe
?
shall
it
profit
them
?
no
verily
.
In
the
second
place
,
seeing
we
all
professe
the
truth
,
let
the
bread
of
Sinceritic
and
truth
;
and
and
mixe
all
our
actions
with
sincerity
and
integrity
.
Let
vs
shunne
the
practise
and
properties
of
Hypocrites
;
which
be
these
.
1.
To
be
one
in
the
face
,
another
in
heart
.
Hypocrites
be
like
flales
,
that
seeme
to
haue
life
;
window
cushions
,
glorious
without
;
yet
stuffed
with
straw
,
flockes
,
or
some
course
Rubbish
within
.
2.
They
straine
at
a
Gnat
,
and
Swallow
a
Camell
.
Make
Tithe
Annise
,
Mint
,
and
Cummin
;
yet
transgress●
the
law
for
a
morsell
of
bread
.
3.
These
persons
picke
quarrels
for
moates
in
others
,
and
spy
not
mountaines
in
their
owne
eies
.
Censure
their
brethren
sharply
,
if
they
stumble
;
yet
iustifie
themselues
,
though
they
fall
and
tumble
in
the
mire
and
ditch
.
4.
They
are
wonderfull
in
ostentation
.
Giue
almes
with
the
sound
of
a
trumpet
,
write
their
good
workes
in
the
come
see
,
what
zeale
we
haue
for
the
glorie
of
God
and
the
Lord
of
hostes
.
5.
Such
be
inconstant
in
all
their
courses
.
They
will
pray
all
times
:
be
humble
,
when
God
threats
;
lifted
vp
like
the
bull-rush
,
if
the
sunne
doe
but
for
a
moment
shinne
vpon
them
.
6.
In
a
word
,
they
blesse
at
the
Church
,
curse
at
home
;
drinke
with
the
drunkard
;
and
commend
precisenes
with
the
Puritan
:
they
are
like
water
,
that
fits
it selfe
according
to
the
Vessell
wherein
it
is
.
They
be
all
things
in
shew
;
nothing
thou
,
O
man
of
God
,
flee
these
things
;
and
follow
them
that
call
vpon
the
name
of
God
with
a
pure
hart
.
The
next
thing
whereby
this
faith
is
described
,
is
,
in
that
it
dwels
,
it
stayes
not
like
a
stranger
;
whence
it
might
be
noted
;
that
.
Where
true
faith
takes
possession
,
it
remaines
for
euer
:
Rom.
11.
29.
1
Pet.
1.
5.
For
the
right
hand
of
the
Lord
hath
planted
it
,
and
put
it
Christ
hath
prayed
for
it
,
that
it
may
not
be
dispossessed
.
The
spirit
doth
water
it
,
and
watch
and
ward
its
habitation
.
The
soyle
wherein
it
is
seated
is
holy
ground
;
the
house
,
This
confutes
the
contrarie
doctrine
of
our
aduersaries
,
This
also
is
of
great
comfort
for
them
that
haue
it
:
for
it
abideth
But
before
we
passe
this
point
;
a
double
question
may
be
Vnto
the
first
,
I
answer
,
that
faiths
seat
is
in
the
will
;
that
Acts
8.
37.
Rom.
10.
10.
Yet
here
is
a
trope
;
for
by
hart
is
ment
the
will
,
which
is
in
the
heart
.
So
that
,
if
the
will
bee
in
the
heart
,
and
faith
in
the
will
;
then
faith
may
be
affirmed
to
be
in
the
heart
,
example
.
If
there
be
wine
in
the
Butte
,
and
the
Butte
be
in
the
Ship
,
then
its
a
truth
,
that
there
is
wine
in
the
ship
:
For
that
which
comprehendeth
the
subiect
,
comprehendeth
what
is
conteined
in
the
subiect
.
And
the
reasons
be
these
.
1.
Diuinitie
is
the
rule
of
the
will
;
that
therefore
,
which
is
immediatly
ruled
by
it
,
must
be
in
the
will
;
as
for
the
body
,
and
the
parts
of
it
,
they
are
but
guided
by
diuinitie
at
the
second
hand
.
2.
Faith
is
said
to
be
the
ground
of
things
hoped
for
;
now
hope
is
in
the
heart
.
Therefore
faith
:
else
make
the
foundation
in
one
place
,
and
the
building
in
another
;
what
more
absurd
?
3.
Faith
must
haue
a
seat
,
where
it
may
haue
the
best
rooting
:
and
that
is
in
the
will
.
For
an
error
or
truth
in
the
vnderstanding
is
soone
remooued
;
but
if
either
passe
to
the
will
,
then
they
sticke
fast
;
as
in
their
proper
subiect
.
4.
It
is
where
it
worketh
.
And
doth
it
not
,
like
a
strong
hand
,
pull
Christ
into
the
heart
,
purifie
the
heart
,
and
worke
by
loue
,
as
by
an
instrument
in
its
fist
,
that
is
seated
in
the
heart
?
Gal.
5.
6.
They
that
haue
placed
faith
in
the
vnderstanding
,
are
therfore
deceiued
.
We
grant
that
the
rules
of
faith
are
first
in
the
vnderstanding
;
as
of
all
other
arts
,
but
faith
is
not
seated
there
.
And
this
may
be
the
cause
,
why
knowledge
is
often
put
for
faith
,
because
that
must
be
first
;
or
the
other
can
bee
neuer
.
And
there
is
also
a
logicall
assent
in
the
vnderstanding
of
the
truth
of
a
thing
;
but
that
may
be
found
in
wicked
men
&
Devils
.
For
as
the
externall
sence
,
conueyeth
species
to
the
internall
;
so
doth
the
vnderstanding
put
them
ouer
to
the
will
,
where
faith
being
resident
,
stretcheth
forth
her
hand
and
maketh
that
good
,
which
the
vnderstanding
did
iudge
for
truth
.
For
as
the
eye
of
the
body
guides
the
hand
;
so
doth
the
eye
of
the
mind
the
will
:
and
as
we
first
see
,
then
worke
;
so
we
first
know
,
then
beleeue
.
And
to
holde
this
for
a
truth
,
seem●s
to
me
,
and
many
more
,
to
be
a
truth
.
Concerning
the
continuance
of
faith
,
there
be
diuerse
opinions
.
Some
thinke
,
it
ends
at
death
;
others
,
at
the
day
of
1.
For
doth
not
the
Obiect
of
faith
continue
for
euer
?
if
2.
And
is
it
not
comfortable
to
be
assured
,
that
as
they
haue
fulnesse
of
ioy
,
so
it
shall
be
for
euer
?
Adam
was
in
a
good
condition
in
the
Garden
;
but
God
neuer
gaue
him
a
promise
.
For
his
abiding
in
that
estate
hee
stood
was
so
,
as
he
might
fall
,
and
the
euent
proued
;
yet
the
Lord
hath
giuen
vs
a
sure
word
,
that
we
shall
neuer
be
moued
.
And
is
it
not
faith
,
that
must
by
application
,
perswade
vs
thereof
,
and
fill
our
hearts
,
like
a
neuer
dying
spring
,
with
vnspeakable
ioy
?
What
a
misery
were
it
for
a
man
to
be
put
into
possession
of
an
house
,
but
no
assurance
to
enioy
it
?
had
hee
a
good
lease
and
could
read
it
,
then
hearing
it
,
he
reioyceth
,
otherwise
not
.
Now
the
sonnes
of
God
may
be
glad
.
For
they
haue
a
lease
in
their
hands
,
and
by
the
eye
of
faith
reade
it
continually
.
So
that
,
they
neuer
feare
dispossession
.
3.
When
is
faith
made
perfect
?
in
earth
or
heauen
?
What
then
becomes
of
it
?
is
it
annihilated
?
by
whom
?
either
by
vs
,
or
he
that
wrought
it
.
But
shall
we
conceiue
,
that
when
so
excellent
a
worke
is
perfected
,
that
,
on
the
sudden
,
it
shall
be
turned
to
nothing
,
by
its
owne
author
?
and
if
it
be
not
so
;
then
it
abides
for
euer
.
4.
I
would
demaund
,
from
what
our
good
actions
proceede
,
as
from
their
proper
cause
?
is
it
not
from
faith
?
why
are
we
no
more
holy
?
is
it
not
want
of
faith
?
let
this
then
be
granted
,
and
faith
must
of
necessitie
continue
.
For
else
holinesse
would
cease
also
.
And
if
we
hold
,
as
some
doe
,
that
faith
is
the
essentiall
forme
of
a
Christian
;
and
that
euerie
good
act
comes
from
it
,
as
naturall
acts
from
their
proper
formes
;
then
who
can
deny
the
proposition
?
But
against
this
,
it
will
be
obiected
,
that
now
abideth
faith
,
hope
,
and
loue
,
but
of
these
,
the
chiefest
is
loue
.
1.
The
scope
of
the
Apostle
is
not
to
declare
the
continuance
hast
thou
faith
?
haue
it
with
thy selfe
before
God
.
Loue
doth
declare
her selfe
outwardly
,
and
manifesteth
by
her
effects
,
that
wee
are
Christians
indeed
:
otherwise
faith
is
the
cause
of
true
loue
;
and
therefore
more
prayse
worthy
.
For
that
which
produceth
such
a
thing
;
must
needes
be
better
than
that
it
effecteth
:
because
it
cannot
communicate
its
whole
nature
to
its
effect
,
or
what
it
hath
not
in
it self
.
This
is
that
excellent
way
to
demonstrate
to
the
Church
,
that
I
am
a
true
member
of
it
;
when
I
am
louing
and
charitable
to
my
brethren
.
3.
Many
boasted
of
faith
yet
wanted
workes
:
if
they
had
workes
,
yet
they
did
them
out
of
sinister
respect
,
and
not
in
loue
:
therefore
Paul
commends
it
.
4.
The
word
;
now
,
doth
not
denotate
alwayes
an
adiunct
,
period
,
or
any
part
of
time
;
but
a
kind
of
asseueration
or
affirmation
,
and
the
like
:
and
when
it
doth
;
yet
the
Greekes
vse
it
sometimes
;
for
time
future
:
and
not
for
the
present
.
And
so
much
for
this
obiection
.
But
it
will
be
further
obiected
,
that
wee
haue
no
neede
of
It
is
true
,
we
haue
not
,
for
the
beleeuing
of
any
further
Some
may
yet
obiect
,
that
hope
than
abideth
also
;
but
We
haue
the
things
,
yet
time
and
eternitie
is
not
in
vision
.
But
is
it
not
said
,
that
wee
receiue
the
end
of
our
faith
?
True
;
but
by
end
is
ment
,
that
,
for
the
which
faith
was
If
this
seeme
a
paradox
to
any
,
I
would
haue
him
know
,
that
it
is
not
without
authority
;
and
besides
,
were
there
the
least
danger
in
holding
this
,
as
I
see
not
any
,
then
by
me
it
should
neuer
haue
beene
mentioned
.
Wherefore
receiue
it
,
or
reiect
it
;
so
you
once
haue
faith
,
it
skills
not
.
Which
dwelt
first
in
thy
Grandmother
Loïs
.
]
Here
is
faith
laid
out
,
by
its
subiect
,
in
whom
it
dwelt
;
from
the
which
we
gather
,
that
.
Weakenes
of
sex
hinders
not
soundnes
of
faith
.
Doct.
4.
Reas.
1.
Doe
we
not
read
,
that
women
are
the
weaker
Vessels
?
and
are
not
here
two
mentioned
,
who
had
vnfeigned
faith
?
so
that
the
point
is
plaine
;
the
weaker
sex
may
haue
soundnesse
of
faith
.
Iudg.
5.
21.
Mat.
15.
28.
Heb.
11.
35.
Rom.
16.
1.
&c.
1.
For
they
are
capable
of
it
;
hauing
vnderstanding
,
affection
,
This
may
comfort
the
weaker
sex
,
and
encourage
them
This
also
should
teach
the
man
,
to
haue
the
woman
though
the
weaker
vessel
)
in
honour
,
and
not
too
basely
to
esteeme
of
her
.
For
hath
not
the
Lord
looked
on
her
?
Wee
must
(
whom
it
concernes
)
indeauour
to
make
them
,
by
calling
on
them
,
sound
in
the
faith
.
Sowe
the
seede
of
the
word
in
this
soule
:
for
there
is
hope
,
that
it
may
prosper
.
Where
we
read
,
that
faith
was
first
in
the
mother
then
in
the
child
,
it
may
be
noted
,
that
.
Faithfull
Parents
will
endeuour
to
make
faithfull
children
.
Who
doubteth
,
but
that
these
mothers
here
practised
this
dutie
;
and
might
be
instruments
for
the
begetting
faith
in
their
children
?
Gen.
18.
19.
1
Chro.
28.
9.
Psal.
44.
1.
For
they
know
,
they
haue
giuen
them
but
a
miserable
being
,
the
sonnes
of
wrath
;
and
therefore
they
striue
to
make
them
,
through
grace
,
the
children
of
Againe
,
this
is
the
way
for
them
and
their
seede
,
to
escape
can
want
no
manner
of
thing
that
good
is
.
Godly
Parents
know
by
experience
,
that
children
will
take
instruction
,
better
at
their
hands
,
than
from
others
.
They
wil
conceiue
that
the
Preacher
speaketh
out
of
spleene
,
not
of
affection
,
and
therefore
they
regard
not
their
words
.
And
they
are
wise
for
the
world
to
come
;
and
louing
to
their
children
;
therefore
they
doe
this
.
For
herein
consisteth
What
then
be
those
Parents
,
that
neuer
practise
this
than
children
of
the
Devill
?
If
they
procure
them
a
competent
portion
,
a
profitable
calling
(
which
be
good
,
we
grant
)
they
thinke
they
haue
done
their
dutie
:
but
what
haue
they
done
all
the
while
for
their
soules
;
and
to
make
them
the
Lords
sonnes
?
the
vnreasonable
creatures
will
feed
their
yong
,
till
they
can
prey
of
their
own
wing
;
so
that
thus
farre
they
are
equall
to
them
.
Let
them
then
that
would
bee
accounted
religions
,
shew
thou
shalt
saue
thy selfe
and
thy
children
.
Let
their
eares
heare
not
thy
trickes
of
youth
;
but
what
God
hath
done
for
thy
soule
,
in
the
daies
of
old
.
Let
thy
practise
be
a
Patterne
,
worthy
their
imitation
;
say
to
thy
sonne
,
doe
thus
,
aswell
as
this
;
that
it
may
be
said
of
thee
:
a
Godly
father
,
a
Godly
childe
.
And
doe
not
deferre
the
time
,
but
take
the
season
;
teach
them
while
they
are
yong
;
and
let
these
reasons
moue
thee
.
1.
For
then
they
will
remember
it
when
they
are
old
.
Pro.
2.
To
deferre
this
dutie
is
dangerous
.
For
thou
maist
bee
tooke
from
them
.
Who
then
shall
teach
them
after
thy
departure
?
or
what
if
they
dye
in
that
condition
?
must
not
thou
answere
for
their
bloud
?
2.
Kin.
2.
24.
3.
Besides
,
what
if
they
come
to
faith
?
will
it
not
be
with
the
more
difficulty
?
fallow
ground
,
must
haue
the
stronger
teame
:
great
trees
will
not
easily
bend
:
and
a
bad
habit
is
not
easily
left
,
and
a
better
come
by
.
If
their
memories
bee
stufft
with
vanity
,
as
a
table-booke
,
the
old
must
bee
washt
out
,
before
new
can
be
writ
in
.
4.
What
shall
I
more
say
?
God
workes
strangely
in
children
;
here
am
I
,
and
the
children
thou
hast
giuen
And
here
,
children
must
attend
to
their
fathers
instruction
the
Rauen
of
the
valley
plucke
out
their
eies
,
and
the
yong
Eagles
eate
it
:
Pro.
30.
17.
Some
care
not
for
the
instruction
of
their
Parents
;
other
can
out-runne
them
;
but
can
they
escape
the
hand
of
God
?
and
hee
that
obeyeth
not
his
Parents
speech
,
shall
certainely
be
destroyed
1
Sam.
2.
25.
We
reade
here
of
good
women
;
but
there
is
no
mention
made
of
their
yoke-fellowes
:
the
mothers
bee
commended
not
the
fathers
▪
whence
let
be
noted
,
that
,
Faithfull
wiues
,
may
haue
faithlesse
husbands
.
Good
women
may
be
vnequally
yoked
.
1
Sam.
25.
3.
1
Cor.
7.
13.
And
this
comes
to
passe
through
beauty
;
for
that
being
did
the
sonnes
of
God
take
the
daughters
of
men
to
their
wiues
?
Was
it
not
because
they
were
faire
.
So
might
it
fall
out
with
the
daughters
of
God
.
Gen.
6.
2.
beauty
preuailes
much
in
this
matter
.
Gen.
12.
12.
Couetousnes
also
may
be
a
cause
.
Honest
maides
be
often
Sometimes
men
affecting
,
and
knowing
the
person
to
be
Iosh.
9.
4.
Gen.
34.
9.
14.
It
often
falleth
out
,
that
when
persons
marry
,
they
are
Whence
,
we
are
taught
,
not
to
iudge
wiues
by
the
cariage
All
wiues
that
haue
good
husbands
must
first
,
praise
God
of
such
.
Thirdly
,
Pitty
and
pray
for
those
that
haue
not
such
:
and
fourthly
,
In
their
liues
endeuour
to
walke
worthy
of
such
:
else
they
may
receiue
the
greater
condemnation
,
in
being
yoked
to
such
.
And
good
wiues
,
that
haue
bad
husbands
,
are
.
1.
to
seeke
2.
They
must
be
subiect
to
their
husbands
,
that
though
they
obey
not
the
word
;
yet
they
may
without
the
word
,
by
their
good
conuersation
,
be
wonne
to
the
word
.
1.
Pet.
3.
1.
The
wiues
good
actions
,
must
be
their
husbands
instructions
.
3.
Let
this
teach
them
to
loue
Christ
their
first
husband
,
the
more
perfectly
.
For
by
the
badnes
of
the
one
,
you
may
iudge
the
better
of
the
goodnes
of
the
other
.
This
is
to
draw
good
out
of
euill
,
and
worthy
to
be
remembred
.
4.
Such
must
admire
the
mercy
of
God
to
them
,
that
they
had
not
themselues
beene
bad
,
their
husbands
good
;
and
liue
in
hope
,
that
through
the
blessing
of
the
Almighty
,
they
may
proue
instruments
to
saue
their
soules
.
And
if
this
fall
out
,
how
would
that
man
affect
,
then
,
his
wife
?
more
than
euer
he
disliked
her
.
From
this
doctrine
,
the
women
,
maids
,
or
widowes
,
that
In
the
choyce
of
an
husband
(
or
a
wife
either
:
for
the
The
person
is
to
be
respected
afore
the
portion
,
for
diuers
reasons
.
1.
For
he
is
of
more
worth
.
2.
He
being
bad
may
soone
mis-spend
it
.
3.
What
comfort
can
that
woman
haue
in
goods
,
her
husband
wanting
grace
?
and
4.
Otherwise
,
she
may
be
said
,
not
to
marrie
the
man
,
but
the
money
.
We
must
crosse
the
worlds
custome
,
and
first
say
,
what
is
he
?
then
,
what
hath
he
?
Now
in
the
person
two
things
are
to
be
considered
;
the
one
,
grace
,
the
other
nature
.
Grace
must
be
regarded
in
the
election
,
and
much
set
by
.
For
what
is
beauty
,
or
birth
,
or
wealth
without
this
,
but
very
vanity
?
And
,
in
grace
,
wee
may
consider
;
either
the
truth
of
it
,
or
the
degree
of
it
.
If
we
(
in
the
iudgement
of
charitie
)
finde
some
beginnings
and
some
sprouts
of
this
tree
,
wee
may
not
reiect
such
a
plant
:
for
it
will
grow
,
and
in
time
come
to
greater
perfection
:
but
if
we
finde
none
at
all
,
this
is
not
to
marry
in
the
Lord
.
1
Cor.
7.
39.
Some
may
demand
,
may
not
one
marry
with
one
,
that
Diuerse
answer
diuersly
;
but
I
say
,
the
safest
way
is
to
The
next
thing
to
be
respected
in
the
person
is
the
nature
or
his
disposition
:
the
which
will
be
more
meeke
and
gentle
,
austere
and
froward
.
A
little
grace
,
in
a
crooked
crabbed
nature
,
will
not
easily
be
perceiued
;
in
a
good
tractable
nature
it
will
,
and
shew
excellent
.
Wherefore
,
if
the
disposition
,
constitution
,
and
complexion
content
thee
aswell
,
as
grace
,
there
will
bee
the
greatest
,
strongest
,
and
durablest
bond
of
affection
.
It
is
a
fault
in
some
,
that
are
carelesse
in
this
respect
,
and
cry
;
giue
me
grace
,
and
let
him
be
crooked
,
or
deformed
,
or
froward
,
that
will
neuer
trouble
me
.
Thou
art
deceiued
,
my
friend
;
a
little
Sugar
in
sweete
wine
,
makes
it
excellent
;
but
a
great
quantitie
in
tart
will
not
change
the
tast
:
so
when
grace
and
nature
doe
both
answere
thy
desires
,
then
will
thy
loue
and
content
be
the
greater
.
Wee
haue
in
our selues
a
double
man
,
and
if
thou
canst
please
both
,
vse
it
rather
Next
the
goodnes
of
the
cloth
,
regard
the
colour
:
and
when
thou
hast
found
grace
,
haue
an
eye
to
nature
.
The
second
generall
thing
,
is
the
portion
;
maintenance
must
be
had
,
or
loue
will
waxe
cold
.
And
the
Lord
prouided
for
Adam
,
before
hee
put
him
into
this
condition
.
And
portions
may
be
in
hand
,
or
in
hope
.
In
hand
,
either
good
domesticall
,
or
terrestriall
;
grounds
,
mines
,
pondes
&c.
The
portion
in
hope
,
is
either
,
the
promise
of
Parents
&
friends
,
or
the
fruits
of
ones
hands
,
hauing
an
honest
calling
.
The
latter
is
good
,
but
the
first
is
better
.
By
all
this
wee
may
be
directed
,
how
to
know
a
good
husband
,
and
a
very
good
;
or
a
bad
,
and
a
very
bad
husband
.
If
a
man
haue
much
grace
,
an
ingenuous
and
tractable
nature
,
accompanied
with
lands
,
and
possessions
,
this
is
a
very
good
husband
.
If
true
grace
a
tractable
disposition
,
and
a
small
promised
future
portion
.
This
man
is
not
,
(
though
not
equall
to
the
first
)
to
be
altogether
reiected
.
Indeed
,
naturally
we
desire
lands
.
For
wanting
much
faith
,
wee
liue
by
sence
;
and
earth
is
least
subiect
to
be
remoued
from
vs
.
And
on
the
contrarie
,
when
men
are
not
sanctified
,
of
a
froward
disposition
,
and
neither
haue
goods
in
hand
or
in
hope
,
these
must
needs
proue
,
if
the
Lord
worke
not
aboue
mans
reach
)
euill
husbands
,
●angerous
to
match
withall
.
Wherefore
,
in
thy
choyce
,
be
wise
as
the
Serpent
,
and
lay
hands
on
no
man
rashlie
.
But
how
shall
a
gracious
man
be
knowne
?
1.
If
he
take
When
I
call
to
remembrance
the
vnfeigned
faith
.
]
These
Vnfeigned
faith
cannot
be
had
,
but
it
will
be
heard
of
.
Paul
could
not
remember
,
but
what
he
had
either
heard
or
seene
.
For
rememberance
is
of
things
past
,
and
so
properly
to
be
vnderstood
here
.
Faith
will
get
fame
,
and
cannot
be
hid
.
Fire
will
giue
light
,
the
wind
makes
a
noyse
;
and
so
will
faith
vnfained
be
perceiued
.
Rom.
1.
8.
Coll.
1.
4.
Why
should
this
be
so
?
For
it
will
,
by
its
effects
,
declare
it selfe
to
the
world
.
If
It
is
ordinarily
conceiued
in
sorrow
,
and
borne
with
a
Prince
bee
borne
without
rumor
?
Great
report
Meanes
must
also
be
vsed
to
mainetaine
it
,
as
hearing
,
And
the
Deuill
too
,
will
put
to
his
hand
to
declare
it
:
for
then
like
Herod
,
he
will
goe
about
by
all
meanes
to
murther
Doe
not
those
then
incurre
reproofe
;
that
would
be
reputed
betweene
two
wals
,
or
in
corners
.
What
hope
is
their
,
that
men
will
fight
,
when
they
tremble
to
bee
termed
Souldiers
?
resist
to
blood
,
and
cannot
suffer
to
be
seene
in
the
combate
?
doe
these
thinke
to
steale
their
passage
,
and
not
pay
their
fare
to
heauen
?
to
be
wiser
than
their
forerunner
,
and
Grand-Captaine
the
Lord
Iesus
?
take
heed
,
lest
now
walking
folded
in
the
ragges
of
darkenesse
,
thou
be
not
one
day
wrapped
in
the
robes
of
blacknesse
.
This
may
meete
with
those
also
,
that
will
commend
,
for
a
handfull
of
Barley
,
at
the
day
of
death
,
such
whose
faith
was
neuer
heard
of
,
all
the
daies
of
their
life
.
Is
there
not
a
woe
denounced
against
them
,
that
speake
good
of
euill
?
and
is
hee
And
may
not
this
giue
vs
some
glimpse
,
what
to
deeme
Let
this
,
in
the
last
place
,
bee
a
comfort
to
those
,
whose
haue
a
name
to
bee
a
liue
,
and
art
dead
;
and
defamed
,
but
of
desert
.
And
by
the
way
,
take
this
,
as
a
note
of
faith
vnfeigned
,
viz.
a
care
to
It
may
here
be
demanded
,
how
Paul
came
to
know
,
that
these
three
,
had
one
and
the
same
faith
?
It
s
not
to
be
doubted
of
;
but
by
the
effects
that
flowed
from
these
persons
,
(
though
he
had
an
extraordinary
gift
of
discerning
too
.
)
From
the
which
this
will
arise
,
that
,
Faith
v●feigned
is
to
be
iudged
by
the
effects
.
We
cannot
see
Faith
workes
like
effects
in
diuerse
subiects
.
The
Grandmother
,
the
mother
,
and
the
mothers
sonne
,
had
the
same
faith
,
and
the
like
fruits
proceeded
from
them
:
else
Paul
would
neither
haue
called
it
,
vnfeigned
,
or
said
that
it
dwelt
in
them
;
or
giuen
them
all
three
one
and
the
same
testimony
.
All
three
had
faith
,
and
vnfeigned
faith
.
For
the
likenes
of
actions
were
in
them
,
and
proceeded
from
them
,
by
the
which
it
was
called
vnfeigned
,
and
equally
appropriated
to
each
particular
person
.
And
it
is
an
vndoubted
position
,
that
faith
produceth
the
like
effects
,
in
all
Gods
children
;
in
truth
,
it
must
bee
vnderstood
,
not
in
degree
.
For
as
faith
increaseth
,
the
effectes
are
bettred
.
Many
Lanternes
,
with
seuerall
Candles
,
will
all
giue
light
;
but
in
proportion
to
their
diuerse
degrees
and
quantities
.
Euery
peece
hath
his
report
,
but
according
to
the
bignes
:
and
each
instrument
will
sound
,
but
variously
as
they
be
in
proportion
:
and
that
for
these
reasons
.
Because
faith
differs
not
in
kind
,
but
in
degree
;
and
like
Againe
,
faith
is
diffused
into
subiect
,
though
seuerall
;
yet
Faith
is
begot
,
and
increased
by
the
same
originals
:
the
From
this
point
,
we
may
learne
,
how
to
iudge
of
the
faith
in
our
times
,
which
so
many
boast
of
:
they
cry
,
haue
And
this
doctrine
is
of
great
comfort
for
them
,
that
often
call
the
truth
of
faith
into
question
.
But
hast
thou
the
true
This
must
teach
vs
to
take
heed
,
how
we
rashly
censure
others
;
Let
the
Magistrate
,
with
Moses
,
represse
impiety
,
suffer
not
the
offender
to
goe
with
out
penalty
;
and
if
he
be
resolute
to
advance
religion
,
how
many
will
be
ready
to
tell
,
that
he
takes
too
much
vpon
him
?
If
the
zealous
Preacher
,
with
Iohn
,
put
the
axe
to
the
roote
of
the
tree
,
lash
the
conscience
,
and
speake
with
power
,
what
exclamations
will
fly
,
like
vncoucht
fire
workes
?
this
man
is
without
mercy
,
damnes
vs
all
;
and
sends
our
soules
to
hell
,
afore
our
bodies
be
cold
.
When
men
pray
in
their
families
,
search
the
Scriptures
,
sing
Psalmes
,
Catechize
their
children
,
and
frequent
the
house
of
God
;
shall
not
such
be
counted
Puritanes
,
nick-named
Precisians
?
And
yet
doe
but
looke
into
Gods
booke
,
and
tell
me
,
if
all
the
faithfull
haue
not
done
these
things
?
and
the
profane
,
as
branded
to
destruction
,
omitted
them
?
but
these
grunting
Swine
are
neuer
satisfied
:
such
Dogs
will
vomit
vp
their
filth
;
and
every
Kyte
of
that
nest
,
cast
vp
his
stinking
gorge
.
And
what
wonder
is
t
?
for
corruption
will
follow
his
kind
,
and
like
grace
,
produce
the
contrary
effects
to
her
from
opposite
principles
.
For
Christ
was
counted
a
wine-bibber
;
Iohn
reputed
to
haue
a
Deuill
;
the
faithfull
to
be
full
of
new
wine
;
&
the
same
censure
,
must
and
shall
accompany
the
members
,
and
cleaue
to
the
successors
.
Yet
let
vs
take
heed
,
lest
falling
into
the
same
sinne
,
we
one
day
partake
not
of
the
same
punishment
,
or
the
like
.
In
the
last
place
,
let
vs
all
proue
our selues
,
whether
we
be
Art
thou
a
Magistrate
?
and
dost
thou
desire
to
take
a
Hath
the
Lord
called
thee
,
to
practice
that
great
art
of
soule
sauing
?
and
is
thy
care
,
so
to
preach
and
practise
,
as
that
thou
maist
saue
thine
owne
soule
,
and
them
that
depend
vpon
thee
?
and
dost
thou
yearne
,
for
the
gathering
together
the
scattered
Saints
?
to
build
vp
the
body
of
Christ
?
and
wish
,
(
might
it
stand
with
Gods
pleasure
)
that
all
other
with
thy selfe
,
were
in
the
path
,
that
leadeth
to
heauen
?
Is
thy
estate
to
gouerne
a
family
?
How
then
be
thy
seruants
and
children
trained
vp
in
the
knowledge
of
God
?
What
care
hast
thou
,
to
haue
a
little
Church
in
thine
house
?
and
morning
and
euening
to
offer
vp
a
daily
sacrifice
?
In
a
word
,
in
whatsoeuer
calling
thou
art
cast
,
is
thy
choicest
care
,
to
glorifie
thy
God
,
to
worke
out
thy
saluation
,
and
to
draw
others
with
thee
to
eternall
glorie
?
then
be
of
good
courage
,
comfort
thine
heart
;
for
thy
faith
is
vnfeigned
,
and
shall
assuredly
saue
thee
.
But
if
these
things
be
omitted
,
and
the
contrarie
committed
;
what
should
I
more
say
,
except
I
should
dissemble
,
but
that
thou
art
a
cursed
Ieroboam
a
wretched
Alexander
,
a
profaine
Esaw
,
and
sonne
of
perdition
?
be
not
deceiued
;
for
if
faith
haue
not
its
perfect
worke
in
thee
,
and
good
fruits
proceed
not
from
thee
,
thou
art
no
graffe
in
Christs
stocke
;
but
a
wild
Oliue
,
whose
end
is
neere
to
cursing
and
burning
.
Why
?
wilt
thou
not
try
thy
faith
by
its
effects
,
if
it
be
sound
,
seeing
this
is
a
sure
rule
,
&
will
not
,
cannot
deceiue
thee
?
looke
thy
face
in
this
Glasse
,
weigh
thy
estate
in
this
ballance
,
and
measure
thy
faith
by
this
rule
:
for
it
is
the
onely
way
,
and
I
cannot
giue
thee
a
better
.
And
from
these
words
,
it
may
also
be
collected
,
that
,
The
approbation
of
Gods
people
is
not
to
be
despised
,
but
much
It
s
good
to
be
well
reported
of
,
by
the
faithfull
:
for
Pauls
speech
tends
much
to
their
prayse
:
Nehem.
7.
3.
1
Kin.
18.
3.
Gal.
1.
vlt.
For
the
faithfull
haue
the
best
iudgements
,
in
spirituall
They
shall
iudge
the
world
:
and
is
not
their
testimonie
Againe
,
a
good
name
is
a
great
thing
:
especially
,
when
it
And
finally
,
whom
they
giue
good
report
of
,
they
will
Such
then
vndergoe
reproofe
,
as
neuer
regard
the
good
report
In
the
next
place
,
this
must
teach
them
that
are
well
reported
And
let
all
men
learne
,
so
to
shew
forth
the
fruits
of
faith
,
Furthermore
,
we
gather
this
doctrine
also
,
that
,
The
infidelitie
of
the
Father
preuents
not
faith
in
the
children
.
Kin.
14.
13.
1
Cor.
7.
14.
Because
there
is
nothing
that
precedes
the
Lords
election
,
Then
this
would
follow
,
that
all
the
seede
of
vnbeleeuers
This
may
make
much
,
for
the
comfort
of
such
wiues
,
as
But
some
may
say
,
how
may
I
know
,
that
my
husband
is
1.
When
a
man
delights
more
in
the
strange
woman
,
than
in
his
yoke-fellow
.
2.
When
he
prouides
not
things
necessarie
for
the
wiues
maintenance
.
3.
That
will
not
beare
with
her
infirmities
;
but
vpbraid
her
.
4.
Who
doth
not
teach
her
the
wayes
of
Godlines
.
5.
Which
makes
her
a
seruant
,
rather
than
his
companion
.
6.
That
will
not
pray
with
her
,
and
for
her
.
Eph.
5.
28.
1
Cor.
14.
35.
1
Pet.
3.
7.
In
the
second
place
,
this
serueth
to
instruct
vs
,
for
the
And
might
not
all
of
vs
learne
to
prayse
God
for
this
,
and
More-ouer
,
where
Paul
makes
relation
of
faiths
habitation
,
in
the
Grandmother
,
mother
,
and
her
sonne
;
yet
omits
all
other
priviledges
,
as
kinred
lands
,
possessions
;
we
note
,
that
,
Succession
of
faith
is
the
best
succession
.
The
others
may
be
praised
,
but
this
surmonts
them
all
.
1
Chro.
4.
9.
Rom.
16.
7.
For
this
will
bring
vs
to
a
kingdome
,
that
cannot
be
shaken
,
Againe
,
all
others
be
for
this
,
and
subordinate
vnto
it
,
This
condemnes
some
in
these
times
,
who
neuer
once
The
poore
faithfull
person
,
may
from
this
point
,
draw
Let
vs
all
be
taught
from
hence
,
to
bee
forward
to
be
of
Ieroboam
,
or
Rehoboam
,
to
haue
succeeded
their
fathers
in
faith
,
than
the
princely
throne
?
but
men
will
neuer
be
wise
,
to
see
wherein
true
noblenesse
of
descent
consisteth
.
Art
thou
a
Cobler
?
a
drawer
of
water
?
a
tankard-bearer
?
yet
hast
thou
faith
?
then
thou
hast
Abraham
to
thy
father
,
and
shalt
one
daie
,
inherit
heauen
with
him
.
Or
wouldest
thou
be
blessed
for
eternitie
?
then
striue
to
be
a
branch
in
this
stocke
,
and
a
point
in
this
line
;
then
shalt
thou
reigne
in
white
robes
,
when
the
flesh
of
kings
shall
bee
rent
in
pieces
;
and
take
possession
of
the
holy
habitation
,
when
Princes
,
who
wanted
faith
,
shall
neuer
see
the
face
of
God
.
And
here
I
must
put
thee
in
remembrance
,
that
faith
comes
not
by
generation
,
but
regeneration
:
neither
,
(
as
the
Papists
would
gather
from
this
place
)
is
it
sufficient
to
be
for
euer
blessed
succession
:
But
we
must
succeed
those
in
doctrine
,
in
renouation
,
and
faith
,
who
haue
trod
these
steppes
before
vs
.
Yet
wee
deny
not
,
but
4.
sorts
might
,
in
the
former
dayes
of
Popery
be
saued
.
1.
Infants
,
that
actually
had
neither
done
good
or
evill
in
their
own
persons
.
2.
They
that
were
aged
&
opposed
Poperie
,
I
could
yet
collect
moe
vsefull
instructions
,
both
from
the
verse
in
generall
and
the
words
in
particular
,
as
,
that
Where
we
see
signes
of
goodnes
,
we
are
to
iudge
the
best
.
When
we
giue
others
instruction
,
we
are
first
to
possesse
them
,
with
the
perswasion
of
our
affection
.
For
,
then
they
will
take
it
in
good
part
;
and
our
words
wil
haue
the
deeper
impression
.
But
I
passe
to
the
next
verse
.
VERS.
6.
Wherefore
I
put
thee
in
remembrance
,
that
thou
stirre
vp
,
the
gift
of
God
,
that
is
in
thee
,
by
the
putting
on
of
my
hands
.
THese
words
may
indifferently
be
handled
as
to
stirre
vp
.
3.
What
must
be
exuscitated
,
the
gift
in
him
.
4.
How
hee
came
by
it
;
the
principall
meanes
is
God
:
the
instrumentall
,
the
imposition
of
hands
.
5.
The
cause
why
it
is
to
be
stirred
vp
,
is
laid
downe
in
the
first
word
,
Wherefore
.
Wherefore
.
]
this
is
a
word
of
relation
;
and
when
it
is
vsed
,
I
put
thee
in
remembrance
.
]
That
is
,
by
writing
I
doe
declare
vnto
thee
thy
dutie
,
and
bring
it
to
thy
minde
.
That
thou
stirre
vp
.
]
This
is
a
metaphor
borrowed
from
The
gift
of
God
]
By
gift
may
be
vnderstood
,
his
office
;
or
the
graces
of
the
spirit
common
to
all
Christians
;
or
particularly
,
faith
;
mentioned
in
the
former
verse
.
We
may
be
assured
of
this
,
that
Paul
would
haue
his
son
to
be
diligent
in
his
calling
;
and
that
could
not
be
,
except
he
stirred
vp
the
speciall
graces
,
aswell
as
the
common
gifts
of
his
particular
vocation
.
For
as
a
peece
furnished
with
shot
,
yet
wanting
powder
,
will
neuer
discharge
it selfe
of
it
;
so
if
the
sauing
gifts
of
God
stirre
not
,
they
ordinarie
lye
stil
.
This
gift
is
further
amplified
by
the
author
of
it
,
God
;
and
in
it
are
two
things
.
One
is
,
the
thing
giuen
;
the
other
,
the
freedome
of
it
.
For
gifts
must
be
free
.
Which
is
in
thee
,
by
the
putting
on
of
my
hands
.
]
This
Ceremonie
of
laying
on
of
hands
,
hath
beene
vsed
of
Parents
in
blessing
their
children
,
Gen.
48.
14.
In
sacrifice
,
Leuit.
1.
4.
In
healing
of
diseases
,
Acts
28.
8.
In
conferring
the
excellent
gift
of
the
holy
Ghost
,
Acts
8.
17.
And
in
making
of
Ministers
;
to
which
time
these
words
haue
reference
.
1
Tim.
4.
14.
Where
Paul
sayth
,
this
gift
was
in
him
by
laying
on
of
hands
,
wee
must
avoyde
the
Papists
grosse
glosse
on
this
place
;
who
hold
,
that
ordination
,
or
(
to
vse
their
phrase
)
holy
orders
,
confer
grace
:
for
this
action
was
accompanied
also
with
prayer
;
and
the
conferring
of
grace
,
by
the
hands
of
the
Apostle
,
was
extraordinarie
and
continued
but
for
a
time
.
My
sonne
Timotheus
,
I
being
so
well
perswaded
,
that
thy
Grandmother
,
and
thy
mother
were
indued
with
faith
vnfeigned
,
and
also
assured
,
that
now
it
dwelleth
in
thee
,
am
therefore
the
more
willing
to
put
thee
in
minde
,
that
thou
suffer
not
the
gifts
of
God
to
decay
or
to
be
idle
,
neither
neglect
the
calling
wherein
thou
wast
established
,
by
the
putting
on
of
my
hands
;
but
that
thou
preach
and
practise
,
as
becommeth
thee
,
who
had
so
excellent
parents
,
such
a
good
testimonie
,
and
so
lawfull
a
call
:
all
which
be
great
encouragements
to
these
duties
.
Therefore
.
]
Let
this
word
haue
reference
to
Timotheus
his
Children
are
to
tread
in
the
steps
of
their
religious
Parents
.
They
must
haue
an
eye
to
their
Godly
waies
,
holy
courses
,
Dan.
2.
23.
Ezek.
20.
16.
1
Pet.
1.
18.
For
it
will
reioyce
the
hearts
of
religious
Parents
,
and
induce
Againe
,
if
children
imitate
their
Godly
forefathers
,
it
s
This
may
make
for
the
shame
and
confusion
of
some
in
You
therefore
that
be
sonnes
and
daughters
,
cast
your
I
put
thee
in
remembrance
.
]
Timotheus
an
excellent
man
must
be
remembred
,
and
prouoked
to
discharge
his
function
faithfully
;
whence
we
note
,
that
,
Good
men
stand
in
neede
of
a
memento
.
The
best
must
be
prouoked
,
pricked
in
and
to
religious
duties
:
if
not
Paul
here
,
and
his
brethren
else
where
,
might
haue
spared
their
paines
.
2
Pet.
1.
13.
and
3.
1.
Ezek.
33.
7.
Acts
20.
28.
Coll.
4.
17.
For
are
not
the
best
forgetfull
,
vnmindfull
of
what
the
And
are
we
not
dull
and
slow
to
good
duties
,
though
we
Doth
not
Sathan
also
striue
to
steale
away
the
heart
,
and
What
if
a
man
be
willing
to
worke
,
is
this
any
let
?
doth
it
They
are
reproued
,
who
neglect
this
dutie
,
or
that
scorne
But
let
vs
practise
the
contrarie
,
putting
the
best
in
minde
That
thou
stir
vp
the
gift
of
God
that
is
in
thee
]
From
this
metaphor
,
we
collect
,
that
The
graces
of
Gods
spirit
are
of
a
fierie
qualitie
.
Was
not
the
Prophets
lippes
toucht
with
a
cole
from
Gods
altar
?
did
not
fiery
tongues
sit
on
Christs
Disciples
?
are
not
the
faithfull
Baptized
with
the
holy
Ghost
and
with
fire
?
and
all
of
vs
forbidden
to
quench
the
spirit
?
Isa.
6.
6.
Acts
2.
3.
Mat.
3.
11.
1
Thes.
5.
19.
For
grace
doth
enlighten
the
eye
of
the
minde
,
as
fire
doth
Againe
,
grace
will
heate
like
fire
,
and
make
the
Godly
to
Thirdly
,
fire
giues
life
and
motion
;
so
doth
grace
and
Fourthly
,
As
fire
doth
congregate
things
homogeneall
,
diuisions
in
a
mans
owne
house
,
and
yet
cause
vnion
with
Gentile
,
Barbarian
,
Sythian
.
Fiftly
,
fire
will
convert
other
things
into
it selfe
,
as
we
see
Sixtly
,
the
nature
of
fire
is
to
goe
vpward
,
and
to
carry
other
Seuenthly
,
fire
is
the
most
actiue
of
all
other
elements
,
Finally
,
fire
comes
downe
by
accident
,
through
the
motion
This
informes
the
carnall
man
why
hee
is
cold
in
good
And
here
we
must
all
learne
a
double
lesson
.
First
,
to
get
if
it
be
already
kindled
?
For
without
it
,
we
are
blinde
,
corrupt
,
cold
,
yea
starke
dead
.
We
must
make
our
harts
,
the
hearth
to
vphold
it
,
and
our
hands
,
the
tongues
to
build
it
;
it
must
lodge
with
vs
daily
,
send
out
a
flame
from
vs
,
and
our
lampes
must
be
continually
burning
;
then
shall
we
glorifie
our
God
,
giue
light
to
others
,
walke
safely
,
as
walled
about
with
a
defence
of
fire
,
in
this
Pilgrimage
;
and
the
Lord
,
at
length
,
shall
send
vs
fierie
Chariots
to
carrie
vs
to
heauen
,
where
our
lampes
shall
burne
day
and
night
;
and
shine
,
as
the
Sunne
in
the
cleare
firmament
,
for
euer
and
euer
.
One
sparke
of
this
is
more
worth
,
than
all
the
balme
in
Gilead
:
This
is
that
true
fire
that
commeth
from
aboue
;
which
boyleth
,
rosteth
and
seasoneth
all
our
sacrifices
,
and
makes
them
acceptable
&
vs
also
,
vnto
God
:
for
without
this
fire
,
we
cannot
escape
eternall
burning
.
What
haue
I
said
?
yes
I
haue
said
,
that
,
where
this
fire
is
not
kindled
,
that
person
cannot
be
saued
.
Stirre
vp
the
gift
.
]
Note
further
hence
,
that
,
The
gifts
of
God
are
to
bestirred
vp
within
vs
.
We
may
not
permit
them
to
lie
vnder
the
ashes
;
and
euer
to
be
smoking
,
neuer
burning
.
Did
not
father
Isaac
call
for
sauorie
meate
,
before
he
would
blesse
his
sonnes
?
and
the
Prophet
,
a
Minstrell
,
before
he
would
Prophesie
?
David
would
cry
,
Awake
my
soule
,
why
art
thou
so
cast
downe
within
me
?
and
Christ
,
when
he
lifted
vp
his
eies
towards
heauen
,
might
hee
not
intend
the
same
thing
?
Gen.
27.
7.
2
King
.
3.
15.
Psal.
42.
5.
Ioh
17.
1.
For
if
they
be
not
,
will
they
not
perish
?
haue
you
not
And
in
so
doing
,
shall
we
not
send
forth
the
more
light
?
Here
the
idle
seruant
is
reproued
,
who
wrappeth
his
Talent
in
a
Napkin
,
couereth
this
fire
in
the
ashes
,
and
neuer
vseth
the
bellowes
to
blow
it
vp
,
and
kindle
it
;
and
yet
those
will
stirre
vp
lust
,
enuie
,
and
all
the
bundle
of
corruption
,
that
is
within
them
to
the
vttermost
.
What
prouoking
is
there
to
strife
and
debate
,
carrowsing
,
and
all
maner
of
vncleannesse
?
but
this
is
to
set
wild
fire
a
burning
,
and
to
kindle
a
flame
that
will
deuour
to
destruction
,
and
eate
vp
all
our
increase
.
This
fire
needs
no
fewel
,
this
coale
wants
no
blowing
;
for
of
its
owne
nature
it
wil
burne
to
the
bottome
of
Hell
.
O
that
these
knew
what
a
cooler
the
Lord
hath
prepared
for
them
?
Let
our
Sodomites
burne
in
lust
;
fire
and
brimstone
will
consume
them
.
Well
,
let
vs
take
warning
,
by
their
warning
,
and
practise
The
things
that
put
out
the
fire
of
the
spirit
in
vs
,
are
1.
Euill
cogitations
;
as
smoke
weakneth
the
eye
,
cold
frosts
nippe
the
tender
budde
,
and
stinking
smels
damp
and
dull
the
purest
spirits
;
so
doe
bad
thoughts
disturb
,
impouerish
,
and
enfeeble
the
gifts
of
God
that
be
in
vs
.
2.
Corrupt
speech
;
that
troubleth
the
fountaine
,
and
stoppeth
the
spirits
spring
:
it
shakes
the
yong
plants
of
grace
,
as
the
boisterous
windes
doe
the
late
graffed
sions
:
this
will
cause
the
new
man
to
dye
before
his
time
,
and
the
best
fruits
he
beareth
to
become
blasted
.
3.
Wicked
workes
;
they
rase
the
foundation
;
and
like
the
Boare
of
the
wood
roote
vp
all
:
when
these
breake
forth
into
action
,
then
fals
grace
suddenly
into
a
consumption
:
for
they
doe
not
onely
wither
the
branches
,
and
change
the
complexion
;
but
also
kill
the
body
,
deuoure
the
iuice
of
life
and
destroy
the
constitution
.
4.
Leud
companie
:
This
doth
presse
downe
,
and
keepe
vnder
the
gifts
of
God
,
that
they
cannot
shoot
vp
and
spring
;
as
water
to
fire
,
greene
wood
to
dry
,
this
quencheth
all
;
one
graine
of
this
leauen
leaueneth
the
whole
Lump
.
Let
the
Isralites
liue
among
the
Aegiptians
,
though
they
hate
the
men
,
yet
they
will
learne
their
manners
;
and
Peter
will
grow
cold
,
if
hee
warme
his
fingers
at
Caiaphas
his
fire
.
5.
The
prosperitie
of
the
wicked
:
that
will
buffet
the
soule
,
wound
the
verie
spirit
,
and
make
grace
to
looke
pale
and
wanne
:
how
haue
the
faithfull
fainted
to
see
this
?
and
the
strongest
foote
of
faith
reeled
,
staggered
?
this
mudde
hath
made
the
men
of
God
almost
to
turne
out
of
the
way
.
6.
And
finally
,
the
pampering
of
the
flesh
:
it
will
impouerish
the
Spirit
,
and
make
it
looke
lanke
,
and
leane
:
if
the
one
be
pampered
,
the
other
will
be
starued
.
When
one
of
these
buckets
is
ascending
,
the
other
is
descending
.
Paul
knew
●t
well
,
therefore
would
beate
downe
his
body
,
and
keepe
it
in
subiection
.
These
be
the
greatest
impediments
that
hinder
the
gifts
of
grace
from
stirring
,
growing
.
Thus
hauing
remoued
the
quench-coale
from
oppressing
1.
Goe
not
,
my
friend
,
from
Ierusalem
to
Iericho
,
where
,
the
situation
is
good
,
the
waters
are
nought
;
but
plant
thy selfe
vnder
a
powerfull
ministerie
,
and
then
,
diligently
attend
to
the
word
.
When
Paul
had
said
,
quench
not
the
spirit
,
hee
addes
immediately
,
despise
not
Prophecyings
:
Preaching
will
2.
The
sacraments
:
The
one
puts
vs
in
minde
of
our
promise
,
the
other
of
the
comming
of
our
Lord
in
glorie
.
Will
not
the
least
token
from
a
friend
cause
our
hearts
to
leape
within
vs
?
Did
not
the
babe
spring
in
his
mothers
wombe
,
when
the
mother
of
Christ
came
neere
him
?
and
shall
not
grace
bestirred
vpin
consideration
that
he
is
at
the
verie
dores
?
3.
Good
companions
:
Saul
will
Prophecie
among
the
prophets
;
and
the
greenest
wood
burne
,
being
bound
with
the
dry
:
one
coale
will
kindle
many
,
and
diuerse
litle
brands
set
one
another
on
burning
:
when
Silas
came
to
Paul
,
did
he
not
burne
in
spirit
?
4.
Diligence
in
our
particular
callings
.
This
will
constraine
vs
to
stirre
vp
the
grace
that
is
in
vs
;
for
the
actions
thereof
are
like
so
many
instruments
,
without
which
wee
cannot
set
this
fire
a
working
;
and
through
idlenesse
,
doe
not
our
gifts
lye
dead
,
rust
,
and
canker
?
5.
Singing
of
Psalmes
.
When
we
ioyne
with
others
in
this
action
,
how
will
grace
flame
within
vs
?
euery
word
will
lift
vp
the
minde
and
each
period
leaue
a
sweete
relish
behind
it
,
that
will
glad
the
spirit
.
Loue-songs
doe
noe
more
inflame
lust
,
than
the
song
of
songs
will
grace
in
the
hart
.
6.
Lastly
,
admonition
;
it
will
worke
wonderfully
,
if
it
bee
performed
with
circumstance
,
and
in
season
.
It
s
like
oyle
,
that
makes
the
face
shining
and
glorious
;
or
the
morning
dew
,
that
waters
the
tender
plants
.
Where
this
fals
,
grace
wil
sprout
and
flourish
.
The
priuate
helpes
are
.
1.
Reading
,
either
the
scriptures
,
or
other
holy
writings
:
This
being
done
in
a
corner
,
will
refresh
the
spirit
.
It
s
like
foode
to
the
fainting
Passenger
.
2.
Meditation
;
he
that
sits
long
by
the
fire
shall
haue
his
body
to
grow
hot
,
and
his
cold
spirits
to
become
actiue
,
nimble
.
Let
this
be
done
thorowly
,
and
it
will
make
grace
to
stretch
it selfe
beyond
its
ordinary
wont
,
and
the
Christian
to
be
rapt
out
of
himselfe
.
He
that
viewes
the
sunne
will
soone
cast
downe
his
head
;
so
hee
that
thinkes
seriously
of
the
sonne
of
God
,
will
cry
,
I
haue
ioy
enough
.
3.
Praier
;
who
euer
in
his
secret
chamber
went
to
God
by
praier
,
but
hee
was
rauisht
in
minde
,
and
in
the
strength
of
that
action
,
spent
all
that
day
without
wearines
?
God
giueth
the
greatest
gifts
in
secret
;
and
,
like
man
,
reueileth
himselfe
a
not
such
a
one
possesse
the
place
of
one
that
s
lawfully
sent
,
and
called
of
God
and
man
?
and
make
the
ground
of
the
Church
barren
?
Let
them
then
who
assume
to
themselues
this
office
of
dignitie
,
If
the
blind
lead
the
blinde
,
doe
not
both
fall
into
the
ditch
?
Mat.
15.
14.
This
also
,
from
the
rule
of
relation
,
must
teach
them
who
friend
how
camest
thou
in
hither
?
who
sent
thee
,
or
requireth
this
at
thine
hands
?
Whereas
Timotheus
his
gifts
were
increased
,
by
prayer
,
Prophecy
,
and
imposition
of
hands
,
wee
may
conclude
,
that
,
The
ordinances
of
God
are
not
without
profit
,
if
rightly
practised
.
Who
euer
vsed
any
in
an
holy
manner
,
but
preuailed
for
a
blessing
?
Was
not
the
plague
stayed
,
when
Aaron
tooke
a
censer
,
put
fire
thereon
from
the
altar
,
and
incense
according
to
Moses
command
?
and
did
not
the
blood
of
the
Paschall
Lamble
,
stay
the
Angel
which
destroyed
the
Aegiptians
,
from
touching
the
Israelites
?
When
was
preaching
or
praier
vaine
in
the
Lord
,
if
duly
performed
?
Numb.
16.
8.
Exod.
12.
23.
2
Sam.
24.
16.
Acts
2.
41.
and
4.
31.
and
16.
14.
Ia.
5.
16.
2.
Chro.
30.
20.
Isa.
38.
5.
For
hath
not
each
ordinance
a
special
promise
?
Aske
and
ye
shall
haue
,
Seeke
and
ye
shall
finde
,
Knocke
and
it
shall
be
opened
vnto
you
.
And
shall
wee
thinke
,
that
,
the
condition
on
our
part
performed
,
the
Lord
will
faile
on
his
word
?
Let
not
such
a
thought
once
creepe
into
our
minde
.
Mat.
7.
7.
What
if
our
best
actions
be
imperfect
?
is
not
the
sinne
spot
,
without
rinckle
?
When
our
Lord
hath
corrected
our
errours
,
cut
off
the
superfluitie
,
supplied
the
defects
of
our
doings
,
then
shall
they
appeare
good
before
God
,
and
receiue
a
recompence
of
reward
.
Rev.
8.
3.
Away
then
with
that
old
,
and
(
no
lesse
)
profane
complaint
,
We
haue
fasted
and
thou
seest
not
,
afflicted
our
soules
and
thou
regardest
not
;
and
what
profit
is
there
in
seruing
the
almightie
?
Was
not
Ahabs
humiliation
rewarded
?
Iehues
zeale
commended
?
and
in
some
sort
recompenced
?
Yet
were
they
not
Hypocrites
?
reprobates
?
Their
word
was
the
Lord
of
hosts
,
but
their
proper
scope
the
praise
of
men
,
the
safetie
of
themselues
,
not
the
glory
of
God
,
rather
their
proiects
were
an
earthly
kingdome
:
Shall
wee
thinke
then
,
that
sinceritie
in
Gods
service
is
without
reward
?
that
his
ordinances
are
not
,
being
in
an
holy
manner
performed
,
profitable
euery
way
to
his
faithfull
servants
?
What
stronger
motiue
can
be
in
the
world
to
induce
men
for
euer
?
and
are
not
our
imperfect
actions
,
perfected
by
the
Lord
Iesus
?
Wee
seeke
and
doe
not
finde
,
because
wee
seeke
and
aske
amisse
.
Let
me
exhort
thee
to
preach
and
pray
,
read
and
heare
,
propound
and
resolue
profitable
questions
;
and
then
if
thy
labours
be
in
vaine
,
count
me
a
false
Prophet
,
curse
me
at
thy
death
.
Who
euer
did
sow
good
feed
in
its
season
,
but
had
a
rich
and
plentifull
croppe
at
haruest
?
If
Peter
cast
in
his
nette
at
his
masters
command
,
though
in
former
time
he
hath
laboured
hard
and
caught
nothing
;
yet
at
the
last
,
he
shall
encompasse
many
great
fishes
,
hale
them
to
land
,
and
be
sufficiently
recompenced
,
satisfied
.
It
s
not
a
trade
,
but
the
well
vsing
of
it
;
not
a
farme
,
but
the
well
husbandry
of
it
,
that
will
enrich
the
one
and
the
other
.
Wherfore
,
be
stedfast
,
immoueable
,
and
abundant
in
the
worke
of
the
Lord
,
knowing
that
your
labour
is
not
in
vaine
in
the
Lord
.
What
?
did
Paul
and
the
people
fast
,
pray
,
and
lay
on
hands
,
without
obseruing
the
effect
of
their
actions
?
No
,
he
,
and
they
saw
,
how
the
gifts
of
Timotheus
were
augmented
,
increased
:
in
so
doing
;
whence
it
will
follow
,
that
,
In
the
vse
of
Gods
ordinances
we
are
to
obserue
,
how
hee
dealeth
with
vs
.
Haue
not
the
Prophets
,
Apostles
,
and
all
the
Lords
people
done
thus
?
Should
we
make
a
collection
of
each
particular
,
wee
should
be
exceeding
large
.
When
they
did
offer
sacrifice
,
did
they
not
obserue
the
successe
?
Fast
and
pray
,
what
effects
did
follow
?
reade
and
preach
,
how
people
were
conuerted
,
comforted
,
or
hardened
?
In
administration
of
the
Sacraments
,
that
,
Many
were
sicke
,
and
weake
,
and
slept
,
others
healed
,
reioiced
,
and
receiued
the
holy
Ghost
?
Gen.
4.
3.
and
10.
20.
21.
Nehem.
9.
9.
&c.
Psal.
106.
23.
and
107.
6.
&c.
Mat.
7.
28.
Acts
4.
31.
and
28.
23.
24.
29.
2
Chro.
30.
20.
&c.
2
Kin.
22.
19.
Io.
13.
27.
1
Cor.
11.
30.
For
,
in
so
doing
we
come
to
haue
an
experimentall
knowledge
his
will
,
hee
may
be
assured
,
that
the
doctrine
we
deliuer
is
not
sensuall
,
earthly
,
pure
,
peaceable
,
good
and
profitable
.
For
,
all
the
Lord
speaketh
shall
come
to
passe
.
Iosh.
21.
45.
And
will
it
not
yeeld
matter
of
thankesgiuing
?
Why
are
we
so
barren
in
blessing
of
God
?
haue
our
mouths
so
empty
What
shall
I
render
to
the
Lord
for
all
his
benefits
?
Psal.
1
16.
12.
Would
it
not
also
constraine
vs
to
be
more
frequent
in
Who
euer
casteth
off
a
profitable
art
?
or
waxeth
dull
in
doing
that
,
which
his
owne
experience
makes
sure
,
hath
recompence
of
reward
?
Suppose
we
found
no
fruit
in
thus
doing
,
but
all
our
actions
Babilonish
garment
in
our
tent
?
some
Ionah
a
sleepe
in
the
shippe
?
one
sinne
or
other
,
that
hinders
the
good
successe
of
our
spirituall
indeuours
,
and
were
not
this
worthy
of
our
paines
?
Hence
comes
to
be
reproued
many
a
person
,
who
though
afflicting
themselues
?
What
shal
we
then
do
?
Why
?
we
must
imitate
men
in
other
word
,
in
season
,
out
of
season
,
and
marke
,
which
doth
prosper
▪
hath
done
for
thy
soule
.
And
how
will
this
experimental
wearie
in
wel-doing
?
At
the
least
,
or
(
if
I
may
so
say
)
,
at
the
worst
,
this
benefit
will
accrue
,
how
that
there
is
some
sinne
in
vs
not
repented
of
,
one
corruption
or
other
not
mortified
,
or
iust
circumstance
in
Gods
service
omitted
,
which
causeth
our
indeuours
not
to
prosper
,
our
best
fruite
to
be
blasted
.
From
the
words
diuersly
considered
,
might
many
more
doctrines
be
collected
;
as
that
,
1.
There
may
be
increase
of
grace
in
the
best
Christian
.
For
Timotheus
was
an
excellent
man
before
this
time
;
and
were
not
his
gifts
now
augmented
?
2.
That
a
Minister
hath
neede
of
more
grace
than
a
common
Christian
.
This
is
the
reason
his
gifts
were
increased
.
3.
That
the
more
worthie
calling
God
sets
vs
in
,
the
greater
portion
of
his
spirit
will
he
powre
vpon
vs
.
He
did
so
by
Timotheus
.
4.
That
preachers
may
(
aboue
others
)
depend
vpon
God
for
a
blessing
.
For
,
are
they
not
consecrated
with
great
care
and
solemnity
?
enriched
with
extraordinarie
gifts
and
graces
?
Think
on
this
,
O
ye
men
of
God
,
and
in
contempt
of
the
world
,
let
the
honour
of
your
calling
,
and
hope
of
good
successe
in
the
faithfull
execution
,
comfort
your
soules
,
and
breed
an
vndaunted
resolution
in
you
.
VERS.
7.
For
God
hath
not
giuen
vs
the
Spirit
of
feare
;
but
of
power
,
and
of
loue
,
and
of
a
sound
mind
.
THis
verse
may
either
be
applied
to
the
verse
In
the
verse
we
may
obserue
two
things
.
First
,
what
the
children
of
God
haue
not
;
viz.
The
Spirit
of
feare
.
Secondly
,
What
they
haue
;
viz.
a
threefold
gift
.
1.
Power
.
2.
Loue
.
3.
A
sound
mind
.
The
Author
of
all
which
,
is
said
to
be
,
God
.
For
God
.
]
That
is
,
God
the
Father
,
the
first
person
in
the
Hath
not
giuen
.
]
In
a
Gift
,
is
1.
A
giuer
.
2.
A
thing
giuen
.
3.
The
freedome
of
the
thing
giuen
.
4.
An
act
by
which
it
is
giuen
.
And
lastly
,
some
person
that
is
made
partaker
of
the
gift
giuen
.
Vs.
]
To
me
Paul
,
thee
Timotheus
;
and
(
it
may
extend
to
)
other
grounded
and
strong
Christians
,
vnder
the
Gospell
.
The
Spirit
.
]
This
word
Spirit
is
sometimes
tooke
in
a
bad
,
In
a
good
sense
.
1.
For
God
in
generall
.
2.
For
the
subsistences
But
in
this
place
,
it
is
to
be
vnderstood
(
I
take
it
)
both
of
the
ill
motions
,
that
proceed
from
Sathan
,
and
his
cursed
worke
within
vs
:
Or
,
the
good
motions
of
the
Holy
Ghost
and
his
blessed
worke
,
that
is
wrought
within
vs
.
For
Sathan
like
the
Spider
,
is
seldome
separated
from
his
wicked
webbe
,
neither
may
we
put
a
sunder
the
Spirit
and
the
worke
,
or
gifts
of
the
spirit
.
For
so
good
a
cause
will
not
bee
absent
from
his
effect
.
Feare
.
]
We
reade
of
a
feare
commended
and
commanded
;
slauish
feare
.
(
Paul
in
Rom.
8.
15.
Makes
it
an
effect
Others
,
by
feare
in
this
place
,
vnderstand
that
feare
,
which
is
at
a
mans
first
conversion
:
Or
comparatiuely
:
For
they
(
say
they
)
vnder
the
Gospell
had
lesse
feare
,
then
those
that
were
vnder
the
Law
;
and
because
the
Scripture
calleth
that
,
often
,
nothing
,
which
is
not
in
that
measure
.
But
I
rather
hold
the
first
interpretation
;
making
carnall
men
the
proper
subiect
of
it
.
But
of
power
.
]
By
power
is
not
to
bee
vnderstood
any
distinct
grace
,
but
rather
a
strength
of
all
other
graces
.
For
every
grace
hath
some
enmity
that
must
be
overcome
by
this
power
.
And
as
in
the
naturall
body
,
there
is
a
power
or
strength
in
every
member
:
so
in
the
Spirituall
body
,
an
ability
of
each
part
,
to
the
welbeing
of
it
.
And
of
loue
.
]
Naturall
affection
is
not
here
ment
;
but
that
which
is
Spirituall
:
and
seeing
our
Apostle
sets
it
downe
indefinitly
,
and
without
its
obiect
;
we
may
expound
it
of
Loue
to
God
and
man
.
And
of
a
sound
minde
.
]
Some
turne
the
word
Sobriety
.
As
if
the
Apostle
had
meant
it
,
or
meates
and
drinkes
:
But
I
vnderstand
it
,
of
a
spirituall
sobriety
;
the
which
hath
in
it
two
things
.
1.
Soundnes
of
iudgement
.
2.
Moderation
of
affection
.
It
stands
thee
in
hand
,
my
Sonne
,
to
stirre
vp
the
grace
of
God
that
is
in
thee
,
to
looke
diligently
to
the
worke
of
thy
Ministery
,
and
not
to
be
idle
,
or
ashamed
of
the
testimony
of
our
Lord
,
the
Gospell
of
Christ
;
Inasmuch
that
the
Spirit
of
bondage
(
which
the
vnregenerate
are
possest
withall
)
is
tooke
from
thee
;
and
the
Spirit
of
power
,
and
loue
,
and
of
a
sound
minde
,
to
aide
thee
,
to
moue
thee
,
and
to
direct
thee
,
(
the
which
are
by
God
conferred
and
onely
giuen
to
vs
his
peculiar
and
adopted
children
)
be
imparted
vpon
thee
.
And
now
,
if
we
consider
the
words
as
they
be
a
Reason
,
The
duties
of
our
callings
are
not
to
be
neglected
.
We
must
goe
through
good
report
,
and
evil
report
.
And
not
feare
any
contrary
opposition
;
but
quit
vs
like
men
and
be
resolute
.
For
to
doe
otherwise
,
is
to
bring
the
evill
vpon
vs
that
And
more
then
this
,
they
that
be
fearefull
to
doe
that
which
is
good
,
shall
not
inherit
the
kingdome
of
God
;
for
without
shall
be
the
fearefull
and
faint-hearted
;
aswell
as
the
whoremongers
,
murtherers
and
faithlesse
persons
;
and
shall
tast
of
the
second
death
.
This
reproues
the
timorousnes
of
our
daies
,
and
pusillanimitie
feares
the
people
,
and
so
quits
the
guilty
,
condemnes
the
innocent
:
The
Minister
;
too
often
,
cryes
peace
,
peace
,
when
there
is
a
sound
of
much
warre
;
powres
in
oyle
when
vinegar
were
fitter
;
and
all
because
hee
feareth
the
Auditors
.
Peter
thus
denyes
his
Master
;
and
Pauls
friends
doe
forsake
him
:
Yea
,
this
evill
is
but
too
generall
vnder
the
Sunne
.
But
let
it
not
be
so
with
vs
,
Beloued
:
least
what
we
most
he
that
walketh
in
the
day
,
stumbleth
not
.
We
The
next
thing
we
note
out
of
the
words
is
this
;
that
,
Growne
Christians
haue
not
the
Spirit
of
servile
feare
.
Yet
such
as
be
lately
converted
and
weake
,
haue
much
and
many
troubles
,
and
inward
terrors
.
Carnall
persons
are
full
of
despaire
and
feare
,
but
men
of
age
and
grace
,
are
freed
from
it
(
at
the
least
)
in
a
great
degree
.
For
such
are
not
vnder
the
Law
,
subiect
to
the
curse
;
but
vnder
the
Gospell
of
grace
and
mercy
.
Hee
that
varieth
the
obiect
,
and
altereth
his
habitation
,
shall
find
in
his
naturall
body
a
diuers
operation
:
so
they
that
come
vnder
the
act
of
Gods
loue
and
fauour
,
are
freed
from
their
former
feare
.
Againe
,
they
haue
the
spirit
of
adoption
;
whereby
they
be
certified
,
that
they
are
the
sonnes
of
God
,
and
in
state
of
eate
their
bread
with
ioy
,
and
drinke
their
drinke
with
a
glad
heart
;
for
the
Lord
accepteth
them
.
First
,
by
this
we
may
try
the
truth
and
strength
of
grace
And
in
the
second
place
,
We
are
directed
how
to
expell
A
third
thing
from
the
former
part
of
this
verse
wee
gather
,
which
is
;
that
Freedome
from
slauish
feare
,
is
no
small
favour
.
Paul
Doth
make
mention
of
it
,
as
of
a
matter
of
much
moment
,
and
a
thing
not
lightly
to
be
passed
,
from
the
which
they
were
deliuered
.
Because
its
a
fruit
of
sinne
,
and
an
heauy
curse
incident
Besides
,
doth
not
this
feare
wound
the
Spirit
,
eate
and
And
is
it
not
an
opposite
to
boldnes
,
hope
,
ioy
,
and
that
is
for
the
present
ioyous
,
but
grieuous
.
Fourthly
,
doth
it
not
hinder
a
man
from
the
doing
of
Then
let
such
as
are
freed
from
it
,
prayse
God
,
and
repute
And
here
we
must
learne
to
avoyd
▪
all
occasions
,
that
may
Heare
is
yet
another
poynt
to
be
noted
,
out
of
Pauls
manner
of
reasoning
.
Why
doth
he
couple
himselfe
with
Timotheus
,
saying
,
for
God
hath
not
giuen
vs
,
and
not
thee
?
I
take
it
,
to
incourage
him
the
more
to
stirre
vp
the
gift
of
God
in
him
:
whence
obserue
,
that
There
is
a
wise
handling
of
a
matter
to
be
obserued
in
the
prouoking
of
others
to
good
duties
.
It
is
worthy
of
our
consideration
,
to
marke
how
our
Apostle
Except
these
abide
in
the
ship
,
ye
cannot
be
safe
?
and
not
we
cannot
be
safe
Act.
27.
31
?
The
Reason
shal
be
a
Reason
of
the
Doctrine
.
For
otherwise
his
words
would
not
haue
tooke
so
deepe
impression
:
we
cannot
be
safe
:
Then
they
would
haue
paraduenture
obiected
,
that
Paul
said
so
for
his
owne
safety
;
but
excluding
himselfe
,
they
might
Coniecture
,
that
God
,
though
they
perished
,
would
saue
him
Againe
,
when
we
haue
vsed
the
likeliest
course
in
our
proceedings
,
In
the
vse
of
this
,
we
are
constrained
to
reproue
〈◊〉
Let
vs
then
get
wisdome
in
the
guiding
of
all
our
speeches
,
And
thus
we
come
to
the
second
branch
of
the
Verse
.
But
the
spirit
of
power
,
and
of
loue
,
and
of
a
sound
minde
.
]
These
words
haue
a
three
fold
consideration
.
1.
As
they
haue
relation
to
the
former
verse
.
2.
As
they
are
opposed
to
the
spirit
of
feare
:
and
3.
As
they
one
depend
vpon
another
.
But
first
we
will
handle
them
as
they
be
absolutely
considered
in
themselues
;
where
we
collect
,
that
,
Gods
people
haue
the
spirit
of
power
.
Had
not
the
Poastes
of
an
house
neede
to
be
of
heart
of
Oake
?
Gods
people
should
be
as
Gedeons
children
,
euery
one
like
the
sonne
of
a
King
:
or
Davids
worthies
,
men
of
valour
,
mighty
,
and
strong
:
able
to
turne
the
wheele
ouer
the
wicked
,
to
smite
them
,
with
the
sword
of
the
word
,
hippe
,
and
thigh
.
Was
not
Ieremiah
a
defenced
Citie
?
an
yron
pillar
?
a
wall
of
brasse
.
Ezechiel
had
his
face
made
strong
?
his
forehead
like
the
adamant
?
harder
then
flint
.
Michaiah
was
full
of
power
,
iudgement
,
strength
?
Barnabas
of
faith
;
Steuen
of
the
holy
Ghost
.
Ier.
1.
18.
Ezek
3.
8.
9.
Acts
7.
55.
First
,
Preachers
haue
the
spirit
of
power
:
else
1.
How
1.
Else
,
how
should
they
resist
all
naturall
weaknesse
in
And
here
is
condemned
those
,
both
Preachers
,
and
people
mightie
to
to
powre
in
strong
drinke
,
applauded
?
the
great
beasts
and
huge
Buls
of
Bashan
for
pushing
,
and
gorering
one
another
,
admired
?
Why
,
then
,
should
not
the
spirit
of
power
in
Gods
people
be
regarded
,
extolled
?
Is
not
power
appropriated
speake
with
authoritie
and
power
,
and
not
as
the
Scribes
?
Is
not
this
recorded
for
his
praise
?
Wilt
thou
heare
me
?
or
wouldest
thou
be
reputed
Gods
?
For
can
a
Souldier
be
too
strong
?
a
traueller
ouer
well
limbed
?
then
may
a
Christian
be
too
well
fenced
,
armed
.
Must
he
not
wrestle
with
principalities
and
powers
?
combate
with
the
sonnes
of
Anak
?
tread
vpon
the
Lion
and
the
aspe
?
and
who
can
tell
what
weight
may
be
put
on
his
shoulders
,
for
time
to
come
?
will
wee
not
provin
our
beast
for
a
long
iourney
?
rigge
our
ships
for
a
rough
passage
?
build
them
strong
for
a
long
voyage
?
bend
our
staffe
before
wee
leape
?
and
shall
we
neuer
fortifie
the
inner
man
?
repair
the
batterd
bark
of
our
soules
:
nor
try
the
truth
of
that
stilt
,
which
must
helpe
vs
to
heauen
?
Wherefore
,
gather
spirituall
greatnes
,
striue
for
this
strength
,
and
purchase
this
power
by
all
meanes
possible
;
and
that
thou
maist
doe
these
things
.
1.
Endeuour
to
see
thine
owne
weakenesse
:
when
men
thinke
2.
Auoyde
sinne
:
For
as
the
more
we
bleed
,
the
weaker
we
become
;
so
the
more
we
sinne
,
the
lesser
power
haue
wee
:
hee
that
sinnes
weakeneth
this
spirit
of
power
,
and
pineth
away
.
3.
Mortifie
the
flesh
:
for
that
is
an
opposite
to
this
spirit
.
Weaken
the
weeds
,
and
the
good
corne
will
florish
,
so
crucifie
corruption
;
beate
downe
the
old
man
;
and
the
new
will
grow
strong
,
and
ouer-master
him
.
4.
Striue
to
encrease
thy
faith
:
For
as
that
groweth
;
thy
strength
will
come
.
The
more
naturall
spirit
,
the
more
corporall
power
;
so
the
more
spirituall
strength
and
ability
,
by
faiths
increase
.
For
as
naturall
actions
are
said
to
proceed
from
the
one
;
so
may
all
spirituall
seeme
to
flow
from
the
other
.
No
spirit
,
no
motion
▪
no
faith
,
no
power
.
5.
Censure
not
the
weake
▪
doe
not
count
him
as
nothing
;
lest
the
Lord
strengthen
him
,
and
weaken
thee
.
And
what
thou
hast
not
received
?
This
is
a
foule
evill
in
our
dayes
:
and
haue
not
such
beene
met
withall
?
yea
,
God
often
letteth
such
blood
,
who
are
so
ranke
censurers
of
their
weake
brethren
.
6.
Vse
that
power
well
,
that
God
hath
imparted
vnto
thee
:
for
by
vse
it
will
growe
;
and
to
such
,
more
shall
be
given
.
God
will
not
giue
addition
,
&
augmentation
of
strength
,
when
as
he
seeth
the
abuse
of
that
we
haue
.
7.
Adde
to
all
these
,
often
and
earnest
prayer
,
crying
with
the
Prophet
,
firmely
sustaine
me
,
O
Lord
,
with
a
free
,
or
,
(
as
some
reade
)
a
Princely
spirit
.
Psal.
51.
13.
For
,
Prayer
,
like
the
still
dew
the
tender
Plants
,
will
cause
a
growth
of
spirituall
strength
.
And
of
loue
.
]
Loue
,
being
here
related
indefinitely
without
its
obiect
,
will
giue
vs
full
scope
to
treate
of
it
at
large
.
First
,
then
it
shall
be
noted
:
that
,
The
children
of
God
haue
the
spirit
of
loue
.
This
grace
,
by
the
holy
Ghost
,
is
shed
abroad
in
the
hearts
of
all
good
Christians
,
whether
publique
or
private
persons
;
not
one
,
who
is
borne
againe
,
wants
it
.
Rom.
5.
5.
1
Io.
4.
8.
For
what
we
had
by
Creation
,
we
haue
(
in
part
)
by
Regeneration
.
Adam
Christ
,
recover
for
vs
by
Redemption
,
what
we
were
spoiled
of
,
by
the
first
Adams
transgression
?
The
Apostasie
,
and
Anastasie
,
fall
,
and
rising
againe
,
are
equall
in
this
,
though
not
in
the
latitude
of
their
obiect
:
for
the
fall
was
of
all
,
the
restauration
is
but
of
some
.
Io.
17.
9.
&c.
Againe
,
Christians
are
members
of
Christ
;
and
from
that
haue
,
of
his
fulnesse
,
received
grace
for
grace
.
Had
Adam
stood
,
all
his
seed
had
participated
of
what
goodnesse
was
in
him
;
&
shall
not
those
that
be
regrafted
into
Christ
doe
the
same
in
truth
,
though
not
in
measure
?
If
it
were
not
thus
,
why
should
they
be
said
to
be
partakers
of
the
divine
nature
?
Io.
1.
16.
2
Pet.
1.
4.
And
haue
the
children
of
God
loue
?
Wouldest
thou
then
Loue
is
an
Act
of
the
Will
,
embracing
with
delight
whatsoever
is
first
approoved
by
the
vnderstanding
.
In
this
Description
are
six
particulars
:
whereof
we
will
speake
in
order
.
First
,
I
say
,
its
an
Act.
For
,
1.
all
Divinitie
is
practicall
,
and
consists
not
in
a
bare
and
naked
speculation
.
And
2.
if
loue
were
a
passion
,
(
as
some
will
)
and
not
an
action
,
then
the
promise
should
belong
to
the
suffering
Patient
,
not
the
working
Agent
,
the
which
were
absurd
:
for
its
a
more
blessed
thing
to
loue
,
than
to
be
loved
;
because
the
louer
hath
a
promise
for
his
action
;
but
the
beloued
person
none
for
his
passion
.
Secondly
,
And
it
is
an
act
,
of
the
Will
,
not
of
the
tongue
▪
or
hand
;
for
,
1.
Divinitie
is
the
rule
of
the
Will
immediately
,
though
of
the
whole
man
mediately
.
2.
Againe
,
if
loue
were
not
an
act
,
arising
from
the
will
,
but
from
an
affection
seated
in
the
heart
(
as
the
most
hold
,
)
then
should
loue
cease
in
the
Saints
at
their
deathes
,
and
the
Angels
never
haue
it
,
the
which
may
not
be
admitted
.
Thirdly
,
In
the
third
place
,
we
affirme
,
that
this
act
embraceth
the
obiect
beloved
.
For
,
1.
The
nature
of
loue
is
to
vnite
it selfe
to
the
thing
loued
,
as
the
hand
taketh
hold
of
what
the
eye
beholdeth
.
And
2.
should
not
the
Will
after
its
extension
be
conioyned
to
the
obiect
affected
,
it
would
never
be
at
rest
and
setled
.
3.
Hatred
reiecteth
;
therefore
loue
embraceth
.
Fourthly
,
It
embraceth
with
delight
:
for
,
1.
As
every
flower
hath
its
smell
:
so
every
action
in
Divinitie
is
accompanied
with
delight
,
and
comfort
,
none
excepted
.
2.
Besides
,
the
Will
doth
imbrace
what
s
offered
to
it
as
good
,
and
the
fruition
of
a
good
thing
must
needes
breed
delight
,
else
nothing
can
.
Fiftly
,
Whatsoever
:
Here
note
the
latitude
of
the
obiect
of
loue
;
for
it
may
be
either
truth
or
errour
,
good
or
euill
,
person
,
or
thing
,
by
accident
;
and
the
reason
is
.
1.
In
that
the
vnderstanding
may
present
to
the
will
an
apparant
truth
,
for
the
truth
it selfe
:
As
the
silly
fish
catcheth
the
counterfeit
flie
for
the
naturall
,
through
misapprehension
.
And
2.
the
will
may
be
so
much
corrupted
,
though
it
be
not
deceiued
;
that
it
may
with
delight
embrace
the
thing
that
is
euill
,
as
we
may
see
in
wicked
men
and
deuills
.
Sixtly
,
Whatsoeuer
,
is
;
first
approued
by
the
vnderstanding
:
In
this
sentence
,
we
see
the
order
of
the
wills
act
;
for
the
vnderstanding
precedes
it
in
acting
,
as
the
eye
the
foote
.
The
reason
is
.
1.
because
of
an
vnknowne
thing
,
there
can
be
no
loue
or
desire
:
and
2.
as
whatsoeuer
is
in
the
inward
sence
,
was
first
in
the
outward
:
so
whatsoeuer
thing
is
in
the
will
,
was
formerly
in
the
vnderstanding
.
It
is
with
the
inner
man
as
with
the
outward
:
The
eye
may
be
compared
to
the
vnderstanding
the
feete
likened
to
the
affections
,
and
the
hand
to
the
will
:
the
eye
beholds
the
obiect
,
the
feete
carrie
vnto
it
,
and
then
the
hand
takes
it
by
acting
:
so
the
vnderstanding
iudgeth
,
then
loue
coveteth
;
and
the
Will
as
the
hand
worketh
for
it
,
if
it
be
not
possessed
:
if
it
be
,
then
it
indeuours
to
retaine
it
still
.
Now
from
this
that
hath
beene
sayd
,
many
things
may
be
deduced
.
1.
That
,
They
that
know
not
God
,
cannot
loue
him
:
Ignorant
2.
That
Errour
in
the
vnderstanding
deceiveth
the
affection
:
for
loue
takes
things
as
they
are
presented
,
and
iudged
;
if
the
one
be
deceived
,
the
other
is
also
.
This
is
manifest
.
3.
Besides
,
I
conclude
hence
,
that
,
The
affection
is
more
worthy
than
the
vnderstanding
;
and
the
Will
,
than
both
.
For
,
that
which
is
for
another
,
is
of
lesse
dignitie
,
than
the
thing
for
which
it
is
.
The
Sabbath
was
for
man
;
the
Woman
for
man
;
therefore
Man
is
more
worthy
than
either
.
4.
Moreouer
,
this
followeth
also
,
that
,
The
affections
doe
immediately
attend
the
vnderstanding
,
as
we
receiue
obiects
;
and
are
in
the
first
act
Patients
:
so
,
then
they
importune
the
Will
,
like
an
earnest
suiter
,
to
worke
for
what
they
affect
:
for
the
Will
commands
them
actiuely
.
When
God
workes
to
man
,
he
beginnes
at
the
outward
and
inward
sences
,
and
ends
his
worke
at
the
Will
as
the
Center
.
And
,
when
man
workes
to
God
,
and
for
him
;
his
act
beginnes
at
the
Will
,
but
ends
at
the
externall
and
extreame
parts
and
members
.
5.
In
the
next
place
,
it
will
follow
from
the
fore
going
definition
,
that
;
They
who
loue
God
,
haue
inward
ioy
:
for
loue
alwayes
receiues
its
obiect
with
great
delight
.
And
little
doth
the
world
know
,
what
melodie
,
the
children
of
God
haue
in
their
hearts
:
no
stranger
can
intermeddle
with
their
ioy
.
For
from
the
best
intellect
,
and
best
obiect
,
proceeds
the
most
comfort
;
and
the
faithfull
haue
both
.
6.
And
lastly
,
we
may
safely
gather
,
that
,
Such
people
as
doe
not
embrace
the
Lord
,
and
endeuour
not
still
to
be
vnited
to
him
,
did
neuer
truely
loue
him
.
For
the
nature
of
loue
is
to
be
alwayes
present
,
and
to
become
one
with
the
thing
shee
loueth
.
Christ
,
louing
vs
,
became
Emanuel
,
God
with
vs
,
and
hath
promised
neuer
to
leaue
nor
forsake
vs
.
And
if
Iacob
affect
Rachel
,
he
would
be
espoused
to
her
.
For
by
marriage
they
are
made
one
flesh
,
vnited
in
the
neerest
bond
.
In
the
next
place
,
we
come
to
handle
Loue
,
as
it
hath
relation
to
its
obiect
;
Whence
we
may
note
:
that
,
Gods
children
loue
God
.
This
is
a
short
point
in
words
,
but
long
in
worke
;
soone
proued
,
of
many
confessed
;
yet
of
a
few
practised
.
Psal.
46.
7.
&
73.
25.
&
97.
10.
Col.
3.
14.
1
Io.
4.
19.
For
,
they
haue
the
best
intellect
;
therefore
affect
the
best
Againe
,
they
preferre
many
Petitions
to
him
,
and
he
he
hath
heard
my
Prayer
:
will
we
not
loue
him
,
that
neuer
denies
vs
any
thing
we
request
?
Psal.
116.
1.
Before
we
apply
the
point
,
we
will
lay
downe
some
sound
signes
,
inseparable
properties
of
this
loue
.
1.
What
thing
doe
we
see
in
God
,
worthy
of
our
affection
?
to
be
faire
,
then
,
they
made
choice
of
them
:
Doe
we
loue
his
attributes
of
mercy
,
and
knowledge
,
and
presence
,
and
iustice
?
for
he
that
loues
God
,
loues
all
that
is
in
God
,
and
seeth
nothing
but
good
in
him
.
2.
Doe
we
desire
to
be
acquainted
with
him
,
and
he
with
vs
?
For
this
is
the
propertie
of
true
affection
;
that
as
we
know
and
would
better
know
him
whom
we
affect
:
so
we
would
be
knowne
of
him
,
that
loueth
vs
:
they
that
are
strangers
in
this
,
are
strangers
from
the
grace
of
loue
.
3.
Would
we
haue
God
to
loue
vs
reciprocally
?
For
if
we
loue
any
,
we
would
be
equally
affected
of
him
;
els
our
loue
should
be
lost
,
and
our
ioy
not
full
.
Is
it
not
so
betwixt
friend
and
friend
?
how
should
it
be
otherwise
than
betwixt
the
sonnes
of
God
,
and
their
hea●enly
Father
?
4.
Furthermore
,
if
we
loue
God
,
we
then
desire
to
be
like
him
.
1.
In
nature
,
being
conformed
into
his
image
.
2.
In
actions
too
,
into
the
consimilitude
of
his
proceedings
.
For
we
haue
such
a
deepe
consideration
,
and
good
perswasion
of
what
we
affect
,
that
we
thinke
all
perfection
to
be
in
it
,
and
to
flow
from
it
.
5.
Againe
,
they
that
truely
loue
the
Lord
,
thinke
all
others
should
doe
the
same
.
See
this
in
Mary
;
she
thought
6.
In
conclusion
,
if
God
be
affected
of
vs
,
we
will
vse
all
meanes
to
please
him
,
to
retaine
his
fauour
,
and
doe
nothing
to
discontent
him
;
yea
,
the
nature
of
loue
is
such
that
it
reioyceth
greatly
,
to
haue
any
occasion
offered
,
whereby
it
may
manifest
its
vnfeigned
affection
,
to
the
subiect
beloued
.
And
are
these
things
true
?
then
vndoubtedly
the
loue
of
viz:
To
loue
God
aboue
all
,
and
his
neighbour
as
himselfe
.
But
,
what
admirable
things
doe
these
see
in
God
?
What
desire
haue
they
to
know
him
,
and
he
knowne
of
him
?
that
the
Lord
would
loue
them
?
or
they
to
become
like
him
in
person
,
and
action
?
doe
they
wonder
that
others
do
not
loue
him
?
take
they
care
to
please
him
in
al
things
,
to
offend
him
in
nothing
?
the
contrarie
is
manifest
:
Wherefore
,
whatsoeuer
they
bragge
and
boast
,
the
loue
wee
speake
of
,
was
neuer
shed
abroad
in
their
hearts
:
this
herbe
is
a
stranger
from
the
garden
of
their
mindes
.
Be
not
then
deceiued
;
for
if
these
things
be
not
,
in
truth
,
though
not
in
degree
,
found
in
thee
,
thou
art
an
hater
of
him
,
and
a
louer
of
profit
and
pleasure
,
and
not
of
God
.
Davids
heart
gushed
out
teares
,
when
others
kept
not
his
law
:
these
themselues
rent
his
precepts
,
like
the
vaile
of
the
Temple
,
from
the
toppe
to
the
bottome
:
Dauid
set
him
alwaies
at
his
right
hand
,
these
neuer
haue
him
in
their
thoughts
:
David
trembled
at
his
word
;
these
feare
not
to
sweare
by
his
holy
name
.
David
did
meditate
of
him
day
and
night
;
these
cry
,
Depart
from
me
,
we
will
none
of
thy
wayes
.
David
made
songes
to
praise
him
;
these
write
bookes
,
and
coyne
oathes
to
dishonour
him
:
David
bad
the
louers
of
God
;
to
hate
iniquitie
;
these
call
others
to
commit
all
villany
.
Shall
they
then
haue
Davids
portion
?
nay
,
how
can
they
escape
swift
damnation
?
In
the
second
place
,
seeing
wee
haue
seene
what
it
is
to
loue
the
Lord
,
and
the
true
attendants
that
accompanie
the
same
;
let
vs
neuer
be
at
rest
or
quiet
,
vntill
these
letters
of
loue
be
engrauen
on
the
tables
of
our
affections
,
and
imprinted
in
the
leaues
of
our
mindes
;
and
to
moue
thee
to
this
,
take
these
directions
following
.
1.
We
must
of
necessitie
loue
something
;
for
as
no
place
2.
Consider
also
,
what
a
neere
vnion
is
betwixt
vs
and
him
,
hath
not
he
tooke
vpon
him
our
nature
?
married
vs
to
himselfe
?
is
he
not
bone
of
our
bone
,
and
flesh
of
our
flesh
?
and
shall
not
this
moue
vs
to
loue
him
?
what
neerer
?
or
more
honorable
bond
?
what
can
be
of
greater
force
to
allure
our
affection
?
shall
the
creator
thus
stoupe
to
the
creature
,
and
we
not
loue
him
?
3.
They
that
loue
him
,
shall
not
lose
their
labour
:
and
is
not
this
something
?
sometime
we
loue
him
,
and
her
,
setting
on
our
affections
as
the
Bee
her
sting
;
but
lose
our
labour
;
and
,
as
Paul
of
the
Corinthians
,
are
lesse
beloued
;
the
which
makes
vs
to
cry
,
my
sighes
are
many
,
and
my
heart
is
heauie
.
But
loue
God
,
and
thou
shalt
be
beloued
;
for
in
this
loue
is
no
losse
.
4.
He
onely
can
giue
vs
content
:
For
as
the
foote
is
neuer
stable
,
till
it
be
pitcht
on
firme
Land
;
so
our
affections
are
euer
wauering
,
vntill
they
be
fixt
on
God
;
who
is
the
first
Being
,
the
sustainer
of
the
soule
.
5.
Call
to
mind
,
how
he
hath
loued
vs
:
Shall
he
choose
vs
from
eternity
,
and
we
reiect
him
in
time
?
Nay
,
rather
,
let
his
loue
to
vs
,
worke
in
vs
a
reciprocall
loue
of
him
;
and
so
it
will
,
in
all
his
chosen
:
let
me
but
giue
warmth
,
to
my
clothes
and
shall
I
not
receiue
heat
,
by
way
of
reflexion
?
6.
He
is
alwaies
with
vs
,
in
vs
,
and
neither
will
,
nor
can
be
absent
from
vs
;
What
a
griefe
it
is
;
experience
tels
,
not
to
bee
present
with
the
thing
beloued
.
This
diuision
,
like
Reubens
,
causeth
many
thoughts
of
heart
.
For
personall
presence
;
when
friends
affect
,
aboue
all
things
is
desired
;
and
here
onely
,
and
no
where
else
,
it
is
to
be
obtained
.
Ne
thinkes
these
thinges
,
should
like
the
Load
stone
yron
;
draw
and
knit
our
hearts
vnto
the
Lord
,
were
they
well
weighed
.
But
if
all
this
will
not
,
let
vs
further
consider
this
,
that
,
if
he
be
not
the
obiect
of
our
affection
;
we
shall
be
the
subiects
of
his
eternall
wrath
and
indignation
.
This
may
suffice
,
to
haue
beene
spoken
of
loue
as
it
looketh
towards
God
:
now
we
will
handle
it
,
as
it
hath
relation
to
man
,
where
we
obserue
,
that
,
The
Children
of
God
,
loue
one
another
.
This
point
is
but
short
in
speech
,
but
long
in
practise
:
we
must
owe
nothing
to
any
man
,
but
that
we
loue
one
another
.
Loue
is
a
debt
alwaies
to
be
payd
;
yet
euer
to
be
owing
.
1.
For
are
they
not
sonnes
of
one
father
?
2.
Members
of
one
body
?
3.
Temples
of
one
spirit
?
4.
And
heires
of
one
and
the
same
kingdome
?
5.
Doth
not
the
image
of
God
shine
in
them
?
6.
And
are
they
not
beloued
of
him
?
And
shall
the
creator
loue
that
,
which
the
creature
will
not
?
What
then
shall
we
iudge
of
some
among
vs
,
that
scoffe
,
the
houshold
of
faith
,
and
common-wealth
of
Israel
.
Learne
how
we
are
to
loue
one
another
,
that
wee
deceiue
Rule
is
,
As
thy selfe
.
Mat.
19.
19.
The
rule
whereby
we
loue
our selues
,
must
be
the
same
in
louing
one
another
;
and
this
may
appeare
either
affirmatiuely
,
in
what
we
will
doe
for
our selues
;
or
negatiuely
,
in
what
we
will
not
doe
to
our selues
:
for
the
first
,
affirmatiuely
.
1.
A
man
will
cloth
himselfe
:
2.
Feede
himselfe
.
3.
Lodge
himselfe
.
4.
Prayse
God
,
and
pray
to
God
for
himselfe
.
5.
grow
in
,
and
gather
grace
for
himselfe
.
6.
And
for
heauen
,
he
will
daily
prepare
and
fit
himselfe
.
For
the
second
,
Negatiuely
.
1.
A
good
man
will
not
quarrell
with
or
kill
himselfe
.
2.
He
will
not
steale
from
and
rob
himselfe
.
3.
Nor
lye
and
beare
false
witnesse
against
himselfe
.
4.
Hee
will
not
vrge
and
carowse
to
make
drunke
himselfe
.
5.
He
will
not
slander
and
discredit
himselfe
.
6.
And
lastly
,
he
will
not
goe
to
law
and
sute
with
himselfe
.
But
may
not
one
Christian
goe
to
law
with
another
?
2.
Then
,
if
not
,
tell
the
case
to
two
or
three
,
to
see
if
they
can
ende
the
controuersie
.
3.
But
if
these
two
waies
faile
,
then
he
must
tell
the
elders
of
the
Church
;
the
which
,
as
some
will
,
are
the
Presbyterie
;
others
,
all
the
setled
congregation
:
and
if
they
cannot
make
peace
,
then
may
a
Christian
goe
to
law
,
else
,
(
it
seemes
)
not
:
for
Paul
checkes
the
Corinthians
one
brother
with
another
.
But
hauing
vsed
all
the
former
meanes
,
account
him
thy
aduersarie
,
a
Publican
,
and
no
brother
,
if
thou
canst
not
winne
him
,
appease
him
.
The
second
Rule
,
whereby
we
are
to
loue
one
another
,
is
As
Christ
hath
loued
vs
.
Ioh.
13.
34.
1.
For
order
;
Christ
loued
vs
,
before
we
loued
him
;
for
we
loue
him
,
because
he
loued
vs
first
;
so
should
wee
loue
our
brother
,
before
we
be
beloued
of
him
.
2.
In
the
end
;
he
loues
vs
to
doe
vs
good
,
not
that
hee
receiues
good
from
vs
.
As
Iob
of
righteousnesse
,
so
we
say
of
loue
;
Our
loue
may
profit
the
sonne
of
man
;
but
if
we
loue
the
Lord
what
receiueth
he
at
our
hands
?
Iob.
35.
7.
3.
It
must
be
in
sinceritie
;
that
is
,
not
in
hypocrisie
;
or
dissimulation
:
our
loue
must
be
pure
,
not
mixed
,
not
in
word
,
but
indeed
and
truth
.
4.
And
we
must
haue
regard
to
the
degree
of
loue
:
Paul
tels
vs
of
the
height
,
bredth
,
depth
,
and
length
of
his
loue
,
and
this
,
will
thus
better
appeare
,
in
these
things
.
1.
He
being
God
became
man
,
that
by
this
his
pouerty
,
wee
might
bee
made
rich
:
What
a
degree
of
humilitie
was
this
?
2.
He
died
for
vs
;
and
herein
is
the
loue
of
Christ
made
manifest
.
For
greater
loue
than
this
,
can
no
man
shew
,
to
lay
downe
his
life
for
his
friends
;
Nay
,
for
vs
,
who
were
his
enemies
.
3.
Christ
loued
vs
without
measure
;
for
who
can
limit
his
loue
,
and
say
,
hither
came
it
,
and
no
further
?
this
is
a
great
bredth
.
4.
And
he
loueth
vs
for
euer
;
in
persecution
of
wicked
men
,
temptation
of
Sathan
;
nor
yet
the
infinite
wrath
of
his
father
could
either
stay
or
interrupt
it
;
here
s
the
length
of
it
.
without
end
it
is
;
from
eternitie
,
to
eternitie
hath
hee
loued
vs
,
and
the
quantitie
of
it
,
is
vnmeasurable
.
Should
we
trie
the
loue
of
our
dayes
by
the
first
rule
,
wee
shall
finde
but
little
:
if
by
the
second
,
much
lesse
;
for
who
clotheth
his
neighbours
?
may
not
many
a
member
complaine
with
the
head
,
they
haue
parted
my
rayment
,
and
on
my
garment
haue
they
cast
lots
?
We
haue
few
Iobes
,
or
Dorcasses
,
that
make
coates
to
cloth
the
poore
.
Shew
me
the
man
,
that
if
his
neighbour
be
hungry
,
will
giue
him
meate
,
if
he
thirst
;
will
make
him
to
drinke
?
so
our
backes
be
clothed
,
and
our
bellies
filled
,
we
forget
the
afflictions
of
Ioseph
.
How
farre
might
we
trauaile
to
finde
out
a
Centurion
,
who
hath
built
the
poore
a
Synagogue
?
a
Paul
,
who
will
make
mention
of
his
friend
Timothie
in
his
prayers
,
night
and
day
?
Where
is
he
,
and
what
is
his
name
,
that
growes
in
grace
himselfe
,
and
seekes
to
enrich
others
with
that
treasure
?
Wish
I
doe
,
that
there
were
not
some
;
who
euvie
the
Prodigall
,
for
his
retnure
;
and
that
thinkes
too
much
grace
,
makes
men
madde
.
But
for
preparing
a
place
in
heauen
for
his
neighbour
;
let
him
be
one
of
a
thousand
,
that
mindes
matters
of
that
nature
:
so
that
wee
may
say
true
,
loue
in
these
dayes
is
litle
and
very
cold
:
many
cry
they
haue
it
,
who
neuer
yet
sought
to
know
it
.
And
shall
we
once
imagine
,
that
they
who
quarrell
and
kill
?
robbe
and
steale
?
sweare
and
forsweare
?
drinke
and
be
drunke
?
slander
and
reproch
?
contend
and
goe
to
law
,
as
the
yong
man
,
(
if
he
lyed
not
)
kept
the
Commandements
from
his
youth
vpward
,
that
these
loue
their
neighbours
?
Nay
,
doe
they
not
hate
themselues
?
To
all
these
I
may
say
,
how
dwelleth
the
grace
of
loue
in
you
?
Such
(
wee
heare
say
)
haue
learned
all
that
the
Preacher
can
teach
them
,
viz.
to
loue
God
aboue
all
,
and
their
neighbours
as
themselues
;
when
as
they
are
without
naturall
affection
,
and
haue
no
sparke
of
this
grace
in
them
.
But
were
Christians
tryed
by
the
second
rule
;
that
is
to
loue
one
another
as
Christ
hath
loued
vs
;
we
might
cry
out
,
helpe
Lord
,
there
is
not
such
a
man
left
:
for
we
will
not
loue
,
where
we
are
beloued
;
our
loue
is
for
goods
,
not
for
doing
others
good
;
and
if
we
haue
any
of
this
water
shed
abroad
in
our
hearts
,
Oh!
how
is
it
mixed
with
mudde
?
truely
,
our
loue
is
short
and
shallow
,
weake
and
often
interrupted
.
It
is
hardly
kindled
:
soone
quenched
;
beginnes
with
a
flame
,
but
suddenly
ends
in
smoke
and
smother
.
We
haue
little
fewell
,
much
quench-coale
;
a
drop
of
water
,
will
extinguish
our
loue
;
a
small
puffe
,
will
put
it
out
.
Our
affections
are
like
a
lime-twigge
;
to
day
,
they
catch
a
fowle
;
tomorrow
they
will
not
hold
,
the
softest
lightest
feathers
;
so
that
in
my
hast
,
I
had
almost
said
;
all
men
are
liers
,
who
say
,
they
haue
it
;
for
,
there
s
none
that
hath
it
;
No
,
not
one
.
Wee
talke
of
it
;
and
of
professors
;
but
let
our
loue
be
weighed
at
this
ballance
,
it
will
be
found
too
light
;
and
not
many
amongst
a
million
,
to
haue
any
of
this
fire
on
the
hearth
of
their
hearts
for
all
their
boasting
.
Wherefore
let
vs
try
our selues
,
whether
we
be
in
the
loue
or
no
:
for
either
we
haue
in
possession
,
or
at
the
least
in
resolution
,
what
hath
beene
said
,
else
,
we
want
the
loue
of
God
and
of
man
;
Now
,
if
thou
finde
it
in
thee
,
after
due
search
;
blesse
God
for
it
;
follow
it
,
keepe
it
,
and
increase
it
still
.
But
if
not
,
let
these
motiues
following
,
induce
thee
to
pursue
it
.
1.
He
that
loueth
not
his
brother
is
a
murtherer
;
and
wee
know
that
no
murtherer
hath
eternall
life
,
abiding
in
him
.
We
account
murther
a
fearefull
thing
;
why
?
all
that
loue
2.
By
loue
thou
maist
try
the
truth
of
thy
new
birth
;
for
he
that
loueth
his
brother
is
borne
of
God
;
and
is
not
this
worth
the
knowing
?
1
Ioh.
3.
10.
3.
Without
this
loue
,
thou
art
but
a
dead
man
,
odious
,
in
he
that
loueth
not
his
brother
,
is
dead
till
now
:
who
would
bee
dead
,
among
the
liuing
?
how
nature
abhorres
it
,
we
perceiue
,
when
we
view
but
the
dead
corpse
of
our
deerest
friend
.
4.
Finally
,
loue
will
expell
feare
,
and
make
a
man
bold
against
death
,
&
the
day
of
iudgement
.
Why
doe
so
many
Christians
tremble
and
feare
?
why
doe
they
shrinke
and
shudder
at
the
remembrance
of
death
!
alas
,
they
want
loue
either
in
truth
or
in
degree
;
for
perfect
loue
(
like
wind
the
chaffe
)
driueth
away
feare
.
And
know
this
,
that
he
who
harboureth
loue
his
guest
,
is
filled
with
boldnesse
.
For
hee
that
loueth
his
brother
is
Christs
Disciple
,
and
hath
a
portion
,
in
all
the
prayers
of
the
Saints
;
what
need
then
such
a
man
to
feare
?
Then
get
loue
,
and
forget
not
;
and
if
thou
doe
but
ouer-take
it
,
at
the
day
of
thy
death
,
it
will
recompence
all
the
paines
,
thou
hast
tooke
in
thy
life
.
And
that
thou
maist
loue
thy
brother
,
obserue
these
directions
.
1.
Banish
selfe-loue
out
of
thy
heart
:
say
vnto
it
,
with
indignation
,
get
thee
hence
.
2.
Get
a
good
vnderstanding
of
the
worth
of
a
christian
:
For
knowledge
of
that
,
(
like
a
Bee
her
sting
)
will
set
on
our
affection
.
3.
Take
a
view
of
the
best
things
in
thy
brother
,
winke
at
the
worst
;
He
that
would
alwayes
pore
on
the
defects
in
his
owne
person
,
and
not
eye
the
best
,
will
in
time
hate
himselfe
.
4.
And
last
of
all
,
consider
that
Christ
comes
to
thee
,
and
is
in
thy
poore
brother
:
a
Balaam
will
not
beate
his
beast
,
if
once
he
perceiue
,
the
Angell
of
the
Lord
to
be
in
him
,
&
speake
by
him
.
More
might
we
adde
,
as
1.
Labour
to
be
vnited
with
Christ
grafted
into
him
;
so
shalt
thou
be
like
minded
,
and
receiue
of
his
fulnesse
,
grace
for
grace
,
affection
for
affection
.
2.
Striue
also
to
loue
God
:
For
as
a
greater
circle
comprehends
the
lesser
;
so
doth
the
loue
of
him
,
the
loue
of
all
his
children
.
Thus
hauing
finished
our
discourse
of
loue
,
we
come
to
speake
of
a
sound
minde
.
And
out
of
the
diuerse
readings
,
or
seuerall
interpretations
,
we
may
deriue
a
double
doctrine
first
,
that
,
Christians
haue
sound
mindes
.
Iudgement
,
wisedome
,
vnderstanding
,
is
the
portion
of
euery
Christian
;
Godly
men
are
not
like
moles
,
but
resemble
the
glegge
eyed
quicke
sighted
Eagle
.
Isa.
56.
10.
Hos.
4.
6.
Mat.
23.
16.
17.
Pro.
19.
2.
3.
&
.
30
2.
Eph.
4.
23.
Col.
1.
9.
Else
,
how
should
they
wisely
be
directed
in
all
their
actions
?
And
doe
not
good
things
often
goe
masked
vnder
bad
good
iudgement
,
truth
cannot
be
discerned
,
errour
discouered
.
Also
,
by
it
,
are
they
taught
,
what
they
may
,
and
what
they
all
thinges
lawfull
are
not
alwaies
expedient
.
Moreouer
,
by
it
,
they
conceiue
of
their
owne
abilitie
,
and
Besides
,
when
many
good
actions
meete
together
,
like
a
sound
minde
doth
direct
,
which
is
best
to
be
done
,
which
not
,
for
the
present
.
And
is
it
not
that
,
which
teacheth
them
to
obserue
all
in
the
well-handling
of
a
matter
.
This
confutes
the
doctrine
of
the
Papists
,
who
lull
men
Also
,
it
reproueth
those
Preachers
,
that
take
vpon
them
to
teach
others
,
yet
neuer
learned
the
truth
themselues
:
Such
(
saith
God
)
shall
be
no
Priestes
for
me
.
Hos.
4.
6.
Nay
,
he
threatneth
further
to
forget
their
children
.
And
it
condemneth
the
vulgar
sort
,
who
liue
in
all
kinde
wise
for
their
saluation
,
to
discerne
betwixt
good
and
euill
;
when
as
concerning
the
time
and
meanes
,
they
might
haue
beene
teachers
of
others
,
they
haue
yet
neede
to
learne
the
principles
of
religion
.
Heb.
5.
vers
.
12.
In
the
last
place
,
let
all
,
who
would
be
reputed
Christians
get
sound
mindes
;
be
not
like
children
,
but
men
of
ripe
age
.
Are
not
men
without
this
,
compared
to
fooles
;
madde
and
frantike
persons
?
Who
laugh
,
when
they
should
weepe
,
account
friends
,
for
telling
them
the
truth
,
enemies
;
kick
against
the
prickes
;
thinke
,
being
bastards
,
they
are
borne
to
a
kingdome
;
and
deceiue
their
owne
soules
?
What
is
a
man
without
a
sound
minde
,
but
a
very
beast
,
led
by
lust
?
not
considering
of
times
past
,
present
,
or
to
come
.
When
these
return
to
their
wits
,
like
the
Prodigal
,
will
they
not
be
ashamed
?
what
doe
such
but
abuse
the
best
things
,
to
the
dishonour
of
God
and
their
owne
damnation
?
wherefore
,
get
knowledge
,
striue
for
a
sound
minde
;
for
men
of
vnderstanding
,
are
of
excellent
spirits
.
And
for
our
furtherance
herein
,
wee
will
set
downe
,
what
a
sound
mind
is
;
and
wherein
it
consisteth
.
A
sound
minde
,
is
the
minde
guided
by
the
arte
of
Logicke
;
the
true
rules
of
Reason
.
For
euery
good
Logician
hath
a
sound
minde
.
God
hath
giuen
to
man
Reason
,
which
is
the
verie
eie
of
the
soule
;
and
to
guide
this
reason
,
hee
hath
appointed
precepts
,
the
which
if
he
follow
,
hee
shall
doe
well
.
For
,
as
it
were
to
no
purpose
,
to
haue
an
eye
,
if
he
had
no
obiect
for
it
;
so
in
vaine
to
haue
reason
,
wanted
he
rules
to
guide
it
.
And
God
hauing
made
man
,
and
all
things
for
man
,
hath
giuen
him
an
eye
to
see
them
,
and
how
by
rule
to
dispose
of
them
.
And
this
must
be
noted
;
that
the
rule
of
Reason
,
Truth
2.
Goodnesse
.
Truth
is
the
obiect
of
reason
;
Goodnesse
the
obiect
of
the
will
;
hence
,
the
will
is
more
noble
,
than
the
vnderstanding
from
the
goodnes
of
its
obiect
.
And
for
our
better
proceeding
in
this
wee
haue
in
hand
,
sound
minde
;
1.
In
it
selfe
;
or
2.
In
respect
of
its
obiect
.
All
things
in
the
world
may
be
said
to
be
,
primarily
the
obiect
of
Reason
:
for
as
the
eye
hath
all
creatures
&
colours
visible
,
for
his
obiect
:
so
all
arts
,
or
the
irradiations
that
proceed
from
them
,
first
reflect
on
the
glasse
of
mans
reason
or
vnderstanding
.
And
as
the
eye
guides
the
hand
,
so
reason
guides
the
will
.
The
eie
,
in
order
of
naturall
operations
,
directeth
the
foote
and
the
finger
;
the
eie
of
reason
,
in
morall
actions
,
guideth
affection
,
and
the
wills
faculty
.
And
as
the
hand
and
foote
guided
by
a
dimme
eye
,
doe
often
worke
and
moue
a
misse
;
so
the
will
and
affection
,
misled
by
the
darknesse
of
reason
,
operate
and
doe
things
not
convenient
,
And
obserue
further
,
that
as
the
eye
of
the
body
hath
diverse
Intellectuall
vertues
.
I
thinke
they
be
distinct
acts
of
reason
,
arising
from
the
variety
of
the
obiect
,
about
the
which
its
conversant
.
First
,
Intelligence
;
which
is
,
that
act
of
reason
,
whereby
euery
particular
concerning
euery
thing
.
Secondly
,
Science
;
which
is
that
act
of
reason
,
whereby
,
we
know
all
truth
in
all
things
.
Thirdly
,
Sapience
;
which
is
,
that
act
of
reason
,
whereby
vnderstand
and
perceiue
,
what
will
follow
from
euery
thing
.
Fourthly
,
Prudence
;
which
is
,
that
act
of
reason
,
whereby
the
fittest
opportunities
for
the
effecting
of
all
things
.
Fiftly
,
Art
or
Skill
;
which
is
that
act
of
reason
,
whereby
,
know
how
to
effect
euery
thing
most
skilfully
.
Or
,
the
first
act
of
reason
,
is
to
see
simple
arguments
without
any
relation
one
to
another
.
The
second
act
,
how
one
depends
on
another
,
as
cause
and
effect
,
absolutely
;
subiect
and
adiunct
after
a
manner
.
The
third
act
,
is
discerning
of
what
will
follow
,
as
the
deduction
of
axiomes
.
The
fourth
act
is
,
to
apprehend
how
these
are
to
be
applyed
in
vse
.
And
the
last
act
is
skill
,
how
to
dispose
of
all
aright
.
For
he
that
doth
the
foure
first
,
is
an
artist
and
a
skilfull
artist
;
so
that
wee
see
what
is
needefull
for
a
sound
minde
.
But
yet
we
would
not
ensnare
the
tender
conscience
here
,
as
though
without
this
acute
knowledge
none
could
be
saued
;
we
rather
doe
deliuer
this
doctrine
,
that
,
man
seeing
his
blindnesse
might
be
truly
humbled
,
and
not
boast
,
as
many
doe
,
of
their
iudgements
,
that
know
nothing
as
they
ought
to
know
;
and
consequently
,
seeke
vnto
God
for
wisedome
,
who
giueth
it
to
the
simple
for
saluation
.
And
there
is
no
good
Christian
but
hath
,
in
some
measure
,
a
sound
minde
;
the
spirituall
man
discerneth
all
things
:
and
Christ
hath
promised
to
send
them
his
spirit
,
which
shall
leade
them
into
all
but
in
part
;
and
before
they
vnderstand
any
thing
aright
,
God
must
take
the
vaile
from
the
eye
,
and
anoynt
it
with
oyle
,
that
commeth
from
the
Lampe
of
his
spirit
.
1
Corint.
13.
9.
1
Iohn
2.
27.
Reu.
3.
18.
And
now
we
will
a
litle
touch
the
obiect
of
a
sound
The
art
of
Logicke
,
guideth
Reason
:
Grammar
and
Rhetoricke
,
speech
:
Geometrie
and
Arithmeticke
,
quantitie
,
both
discrete
and
continued
:
Philosophie
,
nature
;
and
Diuinity
the
will
.
And
a
man
may
be
said
to
haue
a
sound
mind
,
that
is
skilfull
in
any
of
these
arts
.
Further
,
that
may
not
bee
omitted
,
that
Arts
may
be
compared
to
the
steps
of
a
ladder
;
and
as
the
lowest
guideth
and
helpeth
to
all
vpwards
,
yet
it selfe
borroweth
ayd
from
none
;
so
doth
Logicke
giue
direction
&
helpe
to
all
the
other
arts
,
yet
it selfe
receiueth
assistance
from
none
;
and
this
is
worth
our
learning
to
see
,
how
one
depends
vpon
another
.
God
,
he
hath
made
all
things
liable
to
reason
;
and
,
that
man
might
apprehend
them
,
he
hath
tipt
the
creatures
,
as
with
colours
for
the
eye
,
so
with
Logicall
irradiations
,
for
the
vnderstanding
to
receiue
instruction
.
Now
because
all
things
fall
not
vnder
the
act
of
one
mans
vnderstanding
;
and
in
regard
he
is
a
communicable
creature
,
and
all
things
made
for
him
;
he
hath
appointed
a
post
(
for
speech
is
but
the
carriar
of
the
truth
to
the
person
)
that
others
might
partake
of
all
his
wisdome
.
Grammar
,
like
one
in
a
plaine
For
Logicke
hath
not
to
deale
with
speech
,
but
is
a
distinct
art
;
and
speech
is
but
the
vessell
by
which
from
man
to
man
,
truth
is
conveied
.
It
s
true
,
that
Logicke
is
in
the
words
,
but
no
otherwise
than
meate
in
a
vessell
,
as
a
common
adiunct
to
it
;
not
as
the
forme
in
the
matter
,
which
is
an
essentiall
part
of
the
thing
.
Now
when
Logicke
,
Grammar
,
and
Rhetoricke
haue
done
,
comes
in
,
Quantity
:
for
if
Reason
find
it
out
,
&
Speech
giue
it
nomination
;
it
will
be
for
quantitie
,
great
or
little
;
for
number
one
or
moe
;
&
here
comes
in
the
vse
of
quantitie
,
discrete
or
continued
.
Thus
fiue
of
the
arts
are
passed
.
In
the
next
place
,
Philosophie
steppes
in
,
and
tels
you
the
nature
of
the
thing
,
whether
hot
,
cold
,
sweete
,
or
sowre
&c.
And
finallie
,
Diuinitie
like
the
highest
steppe
of
a
ladder
,
hauing
borrowed
helpe
from
all
the
others
,
comes
in
,
last
of
all
,
and
is
the
rule
of
goodnesse
.
And
as
the
vnderstanding
doth
apprehend
truth
,
and
falshood
;
so
the
will
embraceth
good
or
euill
.
But
euill
comes
in
by
accident
,
and
is
not
any
part
of
the
wills
proper
obiect
;
no
more
than
falshood
of
the
vnderstandings
obiect
,
except
the
vnderstanding
be
first
deceiued
;
and
so
the
will
embrace
it
as
good
(
though
euill
)
in
appearance
.
And
now
from
all
this
that
First
,
That
he
who
would
be
a
profound
divine
,
must
haue
if
the
blinde
leade
the
blinde
,
both
fall
into
the
ditch
.
I
wish
,
this
were
well
thought
vpon
,
by
such
as
take
charge
of
Gods
people
,
his
chosen
:
For
we
do
all
know
that
a
blind
guide
,
cannot
well
leade
others
;
a
dumbe
Dog
call
his
companions
,
by
barking
;
and
an
ignorant
pilot
conduct
the
ship
safe
to
land
,
and
preserue
it
from
splitting
.
Againe
,
we
may
perceiue
;
that
sound
minds
are
not
Besides
,
we
gather
,
that
one
Art
doth
not
crosse
,
or
hinder
,
Moreouer
,
its
plaine
hence
;
that
there
is
a
concretion
or
All
flesh
is
grasse
.
Bring
this
to
Logicke
,
here
is
Comparates
in
similitude
and
likenesse
.
All
flesh
is
grasse
;
that
is
,
is
as
Grasse
:
And
the
Axiome
is
true
,
affirmed
,
generall
;
subiect
and
adjunct
.
Heeres
also
Rhetoricke
,
and
a
double
trope
;
for
flesh
is
put
,
being
a
part
,
for
the
whole
;
and
all
flesh
in
generall
,
for
man
in
speciall
;
so
that
here
is
a
twofold
Synechdoche
;
part
put
for
the
whole
;
and
the
Genus
for
the
Speices
.
And
who
seeth
not
the
rest
of
the
Arts
,
vnder
the
words
,
grasse
and
flesh
?
For
here
might
Philosophy
be
handled
at
large
.
But
the
divinity
,
when
Rhetorike
is
remoued
,
and
layd
bare
,
is
this
.
1.
That
man
is
mortall
:
in
his
axiome
,
is
subiect
and
adiunct
.
2.
That
all
men
are
mortall
:
for
it
is
appointed
for
all
men
once
to
dye
;
and
death
went
ouer
all
men
;
for
all
men
haue
sinned
.
Note
further
;
that
Diuinity
is
the
best
Art
,
for
all
serue
as
Bonum
quò
communius
,
●ó
melius
;
expounded
.
quò
communius
&c.
The
more
common
a
good
thing
is
,
the
better
it
is
▪
must
be
warily
vnderstood
;
for
the
more
Common
a
good
horse
is
,
he
may
be
the
worse
.
But
this
is
a
truth
,
that
the
more
subordination
there
be
of
things
to
a
thing
;
or
of
ends
to
an
end
,
the
better
that
last
thing
or
end
is
:
Hence
God
is
the
chiefe
good
;
for
all
things
are
subordinate
to
him
,
he
to
nothing
:
so
diuinity
is
the
best
Art
;
for
all
are
subiect
to
it
;
it
not
to
any
.
Wearing
the
suite
is
better
,
then
either
shaping
or
sewing
:
eating
the
meate
,
better
then
killing
,
or
roasting
;
for
they
are
subordinate
,
and
make
way
for
the
other
.
But
I
am
sensible
of
my
digression
;
we
will
therefore
conclude
There
is
yet
a
second
doctrine
that
may
be
drawne
from
the
word
(
if
we
reade
or
interpret
it
as
some
doe
)
which
is
;
that
Moderation
of
affection
is
needfull
for
euery
Christian
.
1.
Thes.
5.
6.
1
Tim.
3.
2.
Tit.
2.
2.
First
,
its
needfull
in
regard
of
our selues
;
for
otherwise
Againe
,
its
needfull
in
respect
of
God
.
1.
That
wee
may
And
in
regard
of
others
its
necessary
,
either
in
writing
,
This
Condemneth
the
rashnes
and
headines
of
some
in
land
to
land
,
So
that
the
poore
haue
no
habitation
left
them
?
The
iudges
with
shame
;
Bring
yee
.
The
Ministers
are
not
Moses
,
Heale
her
now
;
another
with
Rahel
,
Giue
me
sonnes
,
or
else
I
dye
;
a
third
,
as
David
,
would
God
I
had
died
for
thee
?
and
with
the
Thessalonians
;
millions
mourne
,
as
men
without
hope
.
But
we
omit
further
reprehension
;
and
come
to
exhortation
.
Let
vs
all
then
striue
for
moderation
of
affection
;
for
it
s
The
Minister
must
labour
for
it
in
the
deliuery
of
the
word
,
hee
must
suffer
evill
men
patiently
;
sowe
the
seede
in
his
hand
,
and
contentedly
stay
and
waite
for
a
blessing
;
informe
the
iudgement
before
he
worke
on
the
affections
:
or
else
like
the
Carpenters
pinnes
,
if
he
strike
without
boaring
,
his
words
will
fly
againe
in
his
owne
face
.
And
that
we
may
all
of
vs
haue
moderation
,
obserue
these
following
rules
,
as
remedies
.
If
we
deale
with
men
;
they
be
either
whole
Churches
or
Are
thou
to
deale
with
particular
persons
?
why
then
,
they
are
either
called
,
or
not
called
:
if
they
be
called
,
then
they
be
either
weake
,
or
strong
.
If
they
be
weake
in
the
faith
,
receiue
them
not
for
disputation
,
but
for
edification
:
Few
obserue
this
thing
.
If
he
befalle●
,
the●
restore
such
a
one
with
the
spirit
of
meekenes
.
Bones
ou●
of
ioynt
haue
neede
of
atender
finge●ed
person
.
What
?
are
they
without
?
then
deale
gen●ly
▪
with
them
at
the
first
;
for
fell
opposition
driueth
them
off
the
further
;
instruct
them
with
meekenes
,
and
pro●e
what
the
Lord
will
worke
that
way
.
Wee
see
that
a
skilfull
Cooke
,
when
hee
would
haue
the
fire
to
roste
,
and
〈◊〉
the
meate
●he
●t
the
first
,
layeth
it
a
farre
off
:
for
th●●eate
being
lesse
▪
●●
sooner
openeth
the
pores
,
and
peirceth
to
the
bone
,
by
reason
of
the
small
opposition
;
whereas
,
were
it
at
the
beginning
put
too
neare
,
it
would
shu●●
the
pores
,
scortch
the
meate
,
and
neuer
roste
throughly
,
●y
reason
of
the
opposite
force
of
the
contrary
qualities
.
So
,
when
wee
be
to
deale
with
one
that
's
cold
in
Religion
;
begin
we
by
degrees
;
vse
not
too
much
●eate
at
the
first
;
least
he
oppose
the
more
,
and
bee
gone
:
Try
him
,
if
he
will
be
wonne
with
the
gentle
words
of
exhortation
.
I
assure
my selfe
that
for
want
of
Moderation
in
this
kind
,
the
Magistrate●
Minister
,
and
priuate
man
,
haue
not
beene
so
profitable
,
and
succesfull
in
their
proceedings
,
as
they
might
.
But
some
may
obiect
;
they
are
such
as
hate
and
persecute
the
truth
.
God
●eares
,
so
should
we
;
hee
knowes
reprobates
,
so
doe
Oh!
but
they
are
Dogs
and
swine
.
Why
then
▪
1.
Giue
them
good
example
.
2.
Prouoke
them
Thus
we
come
,
in
the
next
place
,
to
speake
of
moderation
in
personall
iniuries
;
Wherein
thou
must
be
very
carefull
;
for
we
loue
our selues
very
well
.
Doe
men
speake
against
thee
,
or
write
against
thee
?
avoyd
thou
all
bitternes
,
and
immoderate
courses
:
Rashnes
and
heate
in
this
case
(
as
I
haue
especially
obserued
in
some
mens
writings
)
hath
done
,
a
good
cause
,
harme
:
say
with
Michael
avoiding
rayling
The
Lord
rebuke
thee
;
or
with
Paul
.
I
pray
God
it
be
not
layd
to
their
charge
;
And
we
must
beare
with
small
errors
in
others
,
and
naturall
infirmities
,
for
this
is
great
wisedome
.
Yet
we
must
not
be
tainted
with
their
errors
,
but
reproue
I
might
follow
this
point
further
,
in
respect
of
outward
things
;
but
a
word
of
all
in
generall
.
Take
heed
how
thou
lettest
thy
affections
loose
,
they
be
nimble
birds
,
quicke
spirits
,
and
not
easily
recalled
.
Let
them
not
light
and
sit
long
of
any
stand
,
either
person
,
or
thing
;
for
they
will
with
the
more
difficulty
be
remoued
.
When
men
set
them
on
,
(
as
the
Bee
doth
her
sting
,
or
the
Cripple
leane
on
his
Crutches
)
with
all
their
strength
;
then
,
when
the
thing
they
affect
is
tooke
away
,
they
fall
vpon
all
foure
,
and
are
foully
be
mudded
:
Set
them
on
,
as
Citizens
doe
their
Mastique
patches
on
their
faces
,
or
as
we
put
gloues
on
our
hands
;
so
will
there
neither
be
paine
,
or
peril
in
the
remotion
of
them
▪
Or
doe
,
as
he
doth
by
his
feete
,
that
standeth
on
the
quicke-sands
,
remoue
them
often
,
by
withdrawing
the
minde
from
them
;
so
when
the
tyde
of
trouble
approacheth
,
thy
affections
,
as
his
feete
,
will
not
sticke
fast
,
but
,
without
danger
thou
maist
plucke
them
vp
,
and
be
gone
.
The
true
cause
,
why
the
best
men
haue
beene
so
turmoyld
in
crosses
,
hath
beene
the
immoderate
affection
,
of
earthly
&
moueable
obiects
.
In
conclusion
avoyde
all
counterfeite
moderation
,
for
Having
handled
Power
,
Loue
,
and
a
Sound
mind
,
as
they
are
absolutely
to
be
considered
,
we
come
in
the
next
place
to
speake
of
them
.
1.
But
briefly
(
as
they
haue
dependance
on
the
verse
going
before
.
2.
As
they
are
opposed
to
the
Spirit
of
feare
;
and
3.
As
one
hath
relation
to
another
.
And
first
we
note
,
that
Power
,
loue
,
and
a
sound
minde
,
should
moue
vs
to
be
resolute
in
good
actions
,
and
to
stirre
vp
all
other
gifts
we
haue
receiued
.
Againe
,
we
obserue
,
as
they
bee
in
opposition
with
the
word
feare
;
that
The
Spirit
of
power
expelleth
feare
.
For
the
weaker
is
easily
subdued
by
the
stronger
.
Men
of
strength
will
with
ease
ouercome
feeble
Infants
.
Besides
,
we
collect
;
that
Loue
driueth
away
feare
.
Perfect
loue
casteth
it
out
,
as
another
And
this
may
be
obserued
also
;
that
A
sound
minde
putteth
away
the
Spirit
of
feare
.
He
that
knoweth
all
the
dangers
in
his
voyage
,
and
hath
skill
to
guide
the
Barke
,
will
not
feare
shipwracke
.
Ignorant
Pilots
;
so
iniudicious
Christians
,
are
timorous
persons
.
For
1.
It
will
teach
a
man
why
he
should
feare
.
2.
What
to
feare
,
and
what
not
to
feare
.
3.
When
he
is
to
feare
,
when
not
to
feare
.
And
4.
How
to
feare
,
for
kind
,
measure
.
Wouldest
thou
then
not
feare
,
as
the
wicked
doe
?
then
striue
for
a
sound
mind
,
a
profound
Iudgement
.
And
as
they
depend
one
on
another
,
we
gather
,
that
Power
,
loue
,
and
a
sound
minde
are
of
absolute
necessity
for
a
resolute
Christian
;
Preacher
,
or
private
person
.
For
Power
without
Loue
can
worke
;
but
will
not
.
Reasons
.
1.
2.
3.
Vse
1.
Loue
without
power
would
worke
,
but
cannot
.
And
Power
and
Loue
can
and
will
,
but
a
sound
minde
is
requisite
to
guide
both
.
Woe
then
to
those
,
that
stand
in
the
Sanctuary
of
God
to
feede
his
flocke
,
and
haue
none
of
the
three
,
neither
seeke
for
them
.
It
had
beene
good
for
such
,
they
had
gone
to
plow
,
or
Cart.
I
say
no
more
of
them
,
but
the
Lord
haue
mercy
vpon
them
.
In
the
name
,
then
,
and
feare
of
God
,
let
vs
striue
for
these
And
finally
,
we
note
another
thing
,
that
Power
,
loue
,
and
a
Sound
mind
are
the
gifts
of
God
.
Man
by
his
fall
lost
all
.
Learne
then
whom
to
praise
for
them
,
if
thou
best
them
:
whither
to
goe
for
them
,
if
thou
want
them
.
VERS.
8.
Be
not
therefore
ashamed
of
the
Testimony
of
our
Lord
,
neither
of
mee
his
prisoner
:
But
be
partaker
of
the
afflictions
of
the
Gospel
,
according
to
the
power
of
God
.
TWo
things
in
generall
in
this
verse
are
to
be
obserued
.
A
Dehortation
.
2.
An
Exhortation
.
In
the
Dehortation
are
three
things
.
1.
What
the
Apostle
dehorts
from
.
viz.
Shame
.
2.
Whereof
Timotheus
must
not
be
ashamed
viz.
1.
Not
of
the
Testimony
of
Christ
.
2.
Neither
of
Paul
his
prisoner
.
And
3.
The
ground
;
why
hee
must
not
bee
ashamed
is
contained
in
the
word
,
Therefore
.
In
the
Exhortation
three
things
also
may
be
noted
.
1.
To
What
the
Apostle
exhorts
him
;
and
that
is
to
suffer
afflictions
.
2.
What
afflictions
?
such
as
accompany
the
Gospell
.
3.
How
he
must
suffer
;
according
to
the
power
of
God
.
And
the
word
,
Therefore
,
may
also
be
a
ground
to
the
Exhortation
,
as
to
the
Dehortation
.
Be
not
therefore
.
]
This
word
,
therefore
,
presupposeth
two
things
.
1.
An
inference
drawne
from
some
precedent
reason
.
2.
A
thing
to
be
omitted
,
or
performed
,
subsequent
.
Ashamed
.
]
Shame
is
an
effect
that
followeth
the
commission
of
some
evill
;
and
alwayes
is
a
companion
of
true
repentance
:
But
by
not
being
ashamed
,
Paul
intendeth
more
,
as
Boldnes
,
resolution
,
constancy
,
perseuerance
.
Of
the
testimony
of
our
Lord
.
]
That
is
,
the
Gospel
of
Christ
,
and
it
may
be
called
his
Testimony
,
for
2.
Reasons
.
1.
For
Christ
did
seale
it
with
his
bloud
.
2.
Because
in
the
Gospel
,
testimony
is
giuen
of
Christ
.
Testimonies
are
either
divine
,
or
humane
:
they
be
inarteficiall
arguments
,
hauing
little
force
of
arguing
,
or
prouing
a
thing
;
and
that
they
borrow
from
the
artificiall
;
for
they
haue
it
not
in
their
owne
nature
.
Now
the
Gospel
is
a
divine
testimony
,
and
hath
great
power
and
authority
,
because
the
author
of
it
,
Christ
,
was
trueth
it selfe
;
and
they
that
penned
it
,
were
carried
by
the
Spirit
,
and
could
not
erre
.
Neither
of
me
his
prisoner
.
]
There
be
two
sorts
of
prisons
and
prisoners
;
spirituall
,
or
corporall
;
of
spirits
,
or
of
persons
.
Peter
speaketh
of
spirits
in
prison
:
where
note
by
the
The
Exhortation
followeth
.
But
be
partaker
of
the
afflictions
of
the
Gospel
;
or
,
Doe
thou
suffer
together
for
the
Gospel
.
]
This
word
,
Partaker
,
intimates
,
2.
things
,
1.
Companions
,
or
diuers
persons
.
2.
A
thing
devided
,
or
shared
amongst
them
.
The
persons
,
Companions
to
Timotheus
,
was
Paul
and
others
;
the
thing
they
had
part
of
,
was
afflictions
.
And
afflictions
are
such
as
either
wound
the
soule
,
or
body
;
for
man
consisting
of
a
double
substance
,
may
suffer
two
kinds
of
torments
:
But
man
onely
can
hurt
the
body
;
not
the
soule
of
Paul
was
in
their
fingers
.
Of
the
Gospell
.
]
Gospel
in
Greeke
is
glad
tydings
;
and
Gospel
,
some
deriue
of
God
and
speech
,
saying
it
is
an
old
Saxon
word
,
signifying
Gods
speech
,
or
good
speech
.
The
sense
is
,
Endure
such
troubles
as
accompany
the
Preachers
and
embracers
of
the
word
of
God
,
and
of
Christ
.
According
to
the
power
of
God
]
There
is
some
difficulty
in
the
vnderstanding
of
this
phrase
;
and
my
Authors
say
nothing
to
content
me
.
Some
vnderstand
them
thus
:
Being
moued
by
,
or
with
the
power
of
God
;
others
reade
;
Being
perswaded
by
the
Gospel
,
which
is
according
to
the
power
of
God
;
that
is
,
in
which
the
power
of
God
doth
plainly
shew
and
declare
it selfe
.
For
my
part
I
take
this
to
be
the
truth
;
that
Paul
wold
haue
Timotheus
to
suffer
as
he
was
able
,
and
had
,
or
should
receiue
ability
from
God
.
And
hee
seemes
to
answere
a
secret
obiection
,
that
might
arise
in
his
sonnes
heart
.
He
might
thus
reason
:
How
am
I
able
,
being
yong
and
weake
,
to
endure
such
great
troubles
as
accompany
Paul
,
and
other
strong
Christians
?
Paul
takes
away
this
,
thus
:
Why
Timothy
,
doe
thou
suffer
according
to
thy
power
;
beare
what
thou
art
able
;
for
that
's
all
I
require
of
thee
,
or
that
the
Lord
will
afflict
thee
withall
.
Being
that
the
Lord
hath
set
thee
apart
for
the
worke
of
the
Ministery
;
hath
also
fitted
thee
with
gifts
for
the
execution
thereof
;
I
therefore
doe
dehort
thee
from
being
ashamed
and
abashed
in
regard
of
the
great
and
many
troubles
and
trialls
,
that
doe
accompany
the
preaching
and
professing
the
glad
tidings
of
Salvation
:
and
doe
further
from
the
same
grounds
exhort
thee
,
for
to
endure
with
patience
,
constancy
and
perseuerance
such
afflictions
,
as
thy
fellow-labourers
partake
of
,
and
are
incident
vnto
:
neither
let
thy
youth
or
weak●es
daunt
or
discourage
thee
;
for
all
that
I
desire
of
thee
,
or
that
the
Lord
will
inflict
vpon
thee
,
is
no
more
,
then
that
thou
hast
,
or
maist
receiue
ability
to
vndergoe
and
beare
;
this
is
all
I
would
,
this
is
that
thou
oughtest
to
doe
.
First
,
out
of
the
word
,
therefore
,
we
note
,
that
Doctrine
,
Reason
,
and
vse
,
is
a
warrantable
kind
of
preaching
.
It
is
not
any
vpstart
and
fantasticall
,
but
an
auncient
and
an
Apostolicall
kind
and
way
of
teaching
.
When
Paul
by
many
Reasons
had
proued
the
Resurrection
and
iudgement
to
come
;
in
conclusion
hee
makes
vse
.
Wherefore
,
my
beloued
,
be
yee
stedfast
,
immoveable
,
abundant
alway
in
the
worke
of
the
Lord
;
in
as
much
as
you
know
your
labour
is
not
in
vaine
in
the
Lord
.
So
doth
he
.
1
Thess.
4.
14.
vlt.
And
Peter
treadeth
in
the
same
steps
of
method
.
1
Pet.
4.
And
you
shall
find
it
practised
throughout
the
booke
of
God
.
For
(
saith
the
same
Apostle
)
Seing
these
things
are
so
,
what
manner
of
men
ought
we
to
be
,
in
holines
of
life
and
blamelesnes
of
conversation
?
2
Pet.
3.
11.
For
is
it
not
reasonable
?
Who
can
deny
it
?
wee
gather
And
Application
is
profitable
:
For
men
naturally
,
being
Men
therfore
must
not
condemne
this
Method
as
though
This
may
confirme
and
encourage
those
;
that
vse
this
And
this
,
by
experience
,
I
haue
proued
,
that
the
doctrine
Be
not
therefore
ashamed
.
]
Whence
note
,
that
No
man
is
to
be
ashamed
of
,
but
resolutely
to
beare
witnesse
vnto
the
Gospel
.
The
faithfull
are
called
a
cloud
of
witnesses
.
And
this
is
not
Acts
1.
8.
Matth.
10.
32.
Acts
26.
16.
For
it
is
the
power
of
God
to
salvation
,
to
the
Iew
first
,
&
Because
to
be
ashamed
of
it
,
is
to
be
ashamed
of
the
Author
This
reproues
both
Ministers
,
and
people
;
for
how
many
You
will
say
,
who
be
they
?
Quest.
Ans
.
What
Preachers
be
ashamed
of
the
Gospel
.
I
answere
,
for
Ministers
:
1.
Such
as
can
Preach
,
but
doe
not
.
2.
They
that
giue
ouer
their
calling
,
and
,
with
Demas
doe
embrace
the
world
.
3.
When
men
Preach
without
study
and
premeditation
;
idlely
,
not
soundly
.
4.
When
they
fill
their
Sermons
,
and
stuffe
them
with
a
bastard
kinde
of
eloquence
,
of
variety
of
tongues
,
Poets
,
Authors
;
for
why
should
they
doe
this
,
if
they
were
not
proud
,
and
had
not
a
base
conceit
of
the
Gospell
?
But
may
not
a
man
doe
this
?
Yes
.
When
hee
speakes
to
a
learned
,
intelligent
,
and
iudicious
Auditory
:
or
,
when
the
point
is
in
controuersie
betwixt
vs
and
our
Aduersaries
:
or
,
when
the
end
is
not
for
ostentation
,
but
to
winne
dignitie
to
his
Ministery
,
and
for
edification
of
the
people
.
But
yet
cautions
must
bee
obserued
.
1.
It
must
be
done
sparingly
.
2.
Augustine
,
Chrysostome
and
Ierome
,
must
not
shoulder
out
Peter
and
Paul
;
Iames
and
Iohn
.
And
those
Ministers
may
be
said
to
be
ashamed
of
the
Gospell
,
who
Preach
one
thing
,
and
practise
another
;
herein
Peter
was
to
be
blamed
.
Gal.
2.
12.
And
for
People
,
these
may
be
said
to
be
ashamed
of
the
1.
Who
thinke
,
that
the
power
of
godlines
consists
in
Ceremonies
,
beggarly
and
impotent
rudiments
;
as
the
Papists
doe
.
2.
Who
if
they
dislike
the
person
,
they
will
none
of
the
doctrine
:
these
are
like
those
that
will
not
drinke
good
wine
,
out
of
an
earthen
vessell
,
or
wooden
dish
.
Math.
23.
3.
3.
Who
,
if
any
sentence
dislike
them
,
they
reiect
all
the
rest
of
the
Sermon
:
these
will
no
corne
,
if
chaffe
bee
growing
neere
it
.
1
Thess.
5.
21.
4.
Who
,
when
a
Sermon
is
twise
Preached
,
cast
it
away
;
meate
that
hath
beene
once
before
serued
,
pleaseth
not
their
pallats
.
Phil.
3.
1.
5.
Such
as
will
not
speake
the
truth
,
hauing
occasion
,
but
seeme
worse
then
they
are
:
they
had
rather
be
counted
wise
and
wicked
;
then
simple
and
religious
,
6.
Those
,
who
will
not
professe
the
Gospell
,
because
Christians
are
poore
.
Proud
men
cast
off
the
fashion
,
when
it
growes
common
amongst
the
vulgar
sort
.
Ioh.
7.
47.
7.
Who
,
when
some
fearefull
iudgement
befalls
a
man
that
hath
beene
forward
in
religion
,
shrinke
backe
,
and
are
daunted
.
Eccles.
9.
These
will
not
to
sea
;
for
a
skillfull
Pylot
hath
beene
drowned
in
it
.
8.
Those
,
that
will
haue
Sermons
when
they
are
dead
;
but
will
none
in
their
life
time
:
These
take
Physicke
when
the
disease
is
past
cure
.
Or
would
haue
a
funerall
,
that
their
friends
might
be
commended
,
who
neuer
deserued
any
.
9.
That
,
of
all
company
,
care
not
for
the
communion
of
Saints
.
10.
That
haue
a
forme
of
godlines
,
but
deny
the
power
of
it
.
2
Tim.
3.
5.
11.
And
finally
,
who
will
none
of
their
sonnes
to
be
divines
,
except
he
be
blind
,
or
maymed
.
But
,
(
beloued
)
Let
vs
not
be
of
this
number
;
but
beare
Rom.
10.
10.
Ioh.
3.
33.
Rom.
10.
9.
Luk.
9.
26.
And
to
moue
thee
the
rather
to
it
.
1.
Consider
,
that
God
And
that
we
may
be
good
witnesses
,
and
not
ashamed
.
1.
Let
vs
get
a
true
vnderstanding
of
the
worth
of
the
Gospell
.
1.
In
respect
of
itselfe
▪
and
2.
The
great
benefit
,
that
2.
We
must
striue
for
faithfulnes
,
iustice
,
integrity
,
for
3.
Labour
for
loue
to
the
truth
;
and
abandon
couetousnes
,
Loue
will
constraine
vs
.
And
4.
Get
courage
&
resolution
,
for
that
will
embolden
Now
from
these
Rules
we
learne
,
that
No
ignorant
,
covetous
,
vnfaithfull
and
faint
hearted
person
,
is
either
fit
,
or
able
to
beare
witnesse
of
the
Gospell
,
and
not
to
bee
ashamed
.
Neither
of
me
his
prisoner
.
]
Here
we
might
consider
,
1.
Who
was
in
prison
,
Paul
.
2.
Of
whom
he
was
put
in
prison
;
of
the
great
men
of
Rome
.
And
3.
His
dealing
towards
the
Saints
in
time
past
,
before
he
himselfe
was
in
prison
.
Whence
from
the
person
,
we
may
collect
,
that
,
They
that
haue
persecuted
the
Gospell
,
may
proue
prisoners
for
the
Gospell
.
Againe
,
that
Faithfull
Preachers
haue
beene
vsed
like
Malefactors
.
And
,
from
his
Aduersaries
;
that
,
Great
mens
proceedings
are
not
alwaies
according
to
equity
Iniustice
may
lodge
in
the
mightiest
persons
.
What
was
Pharaohs
course
to
the
Israelites
?
Ahashuerosh
towards
the
Iewes
?
Herods
,
Pilates
,
and
the
Pharisees
to
Christ
,
and
his
Disciples
?
For
great
men
are
not
alwayes
wise
,
neither
doth
the
aged
Because
,
though
they
haue
knowledge
;
yet
iniustice
may
We
must
not
therefore
thinke
that
all
is
well
which
great
And
let
vs
not
hang
our selues
on
man
,
and
make
flesh
Art
thou
the
first
man
,
that
was
borne
?
Doest
thou
restraine
wisdome
to
thy selfe
?
hast
thou
heard
the
secret
counsell
of
God
?
What
knowest
thou
,
that
we
know
not
,
and
vnderstandest
that
is
not
in
vs
?
With
vs
are
both
ancient
,
and
very
aged
men
,
farre
elder
then
thy
Father
.
So
some
cry
,
we
haue
such
,
and
such
on
our
side
:
What
tho
?
may
they
not
be
deceiued
?
Againe
,
where
Paul
put
the
Saints
in
prison
the
time
past
,
and
is
now
a
prisoner
,
we
gather
,
that
With
what
measure
we
meete
to
others
,
the
very
same
may
befall
Pharaoh
was
forward
to
haue
drowned
Moses
and
the
people
;
yet
was
not
he
and
his
hoast
drowned
themselues
?
Adonibezek
cut
off
the
thumbes
of
seuenty
Princes
;
and
was
For
its
iust
with
God
,
to
measure
to
vs
,
as
wee
haue
done
And
the
Lord
doth
this
,
that
we
might
the
more
warily
This
may
informe
vs
,
how
to
carry
our selues
in
our
troubles
,
And
is
this
true
?
then
let
vs
all
learne
Christs
lesson
:
Doe
Neither
of
me
&c.
]
Where
we
note
;
that
We
are
not
to
be
ashamed
of
such
persons
,
as
by
suffering
beare
witnesses
to
the
Gospell
.
1.
For
God
is
not
:
they
are
precious
in
his
eyes
.
Reas.
1.
Reas.
2.
2.
If
we
be
,
we
doe
not
as
we
would
haue
others
to
deale
with
vs
.
And
from
this
branch
we
note
one
thing
more
,
that
Corporall
bondage
doth
not
depriue
Gods
seruants
of
Spirituall
freedome
.
For
Paul
saith
he
is
the
prisoner
of
Christ
;
both
prisoner
for
his
cause
;
and
also
respected
of
him
in
prison
,
as
his
servant
.
This
is
a
poynt
that
hath
or
may
haue
his
vse
,
and
is
comfortable
Turkey
,
Rome
,
or
nearer
home
:
for
though
such
be
mans
bondmen
;
yet
they
be
the
Lords
freemen
.
From
this
very
But
be
partaker
of
the
afflictions
of
the
Gospel
.
]
Having
finished
the
dehortation
,
we
come
to
speake
of
the
Exhortation
;
where
we
first
collect
;
that
We
that
professe
the
Gospell
are
patiently
to
suffer
all
afflictions
that
accompany
the
same
.
So
haue
the
faithful
done
in
former
time
;
not
counting
their
liues
deare
vnto
them
for
the
truths
sake
.
For
we
loose
nothing
by
it
.
1.
If
friends
forsake
vs
,
Angels
though
our
outward
man
perish
,
notwithstanding
the
inner
man
is
renewed
daily
.
Herein
we
are
the
likest
to
Christ
;
and
what
greater
honour
And
is
not
the
Gospell
,
and
the
obedience
of
it
the
best
We
must
once
die
,
and
neuer
in
a
better
cause
;
besides
all
And
heere
we
might
reprehend
some
,
that
will
suffer
nothing
In
the
next
place
,
let
vs
all
in
wisedome
and
resolution
the
world
we
shall
haue
many
tribulations
:
All
that
will
liue
godly
in
Christ
Iesus
,
shall
suffer
persecutions
:
But
let
vs
be
of
good
comfort
,
for
our
Captaine
Christ
,
in
whom
we
are
more
then
conquerours
,
hath
ouercome
the
world
.
Againe
,
we
obserue
hence
;
that
The
Gospell
whether
preached
or
professed
is
alwaies
attended
with
sufferings
and
afflictions
.
Psal.
22.
2
Chron.
vlt.
15.
16.
For
some
doe
imprison
the
very
word
,
and
would
not
And
it
must
be
so
:
For
1.
God
hath
glory
by
it
.
2.
His
Those
then
that
are
Ministers
,
must
arme
themselues
with
And
this
must
teach
vs
not
to
thinke
the
worse
of
that
According
to
the
power
of
God
.
]
Taking
these
words
in
that
sense
we
haue
mentioned
,
the
doctrine
to
be
collected
is
,
that
The
Lord
proportioneth
the
sufferings
of
his
children
according
to
their
power
.
He
will
not
suffer
them
to
be
tempted
aboue
their
ability
.
First
he
would
haue
vs
suffer
according
to
our
power
,
because
And
if
our
afflictions
did
exceed
our
ability
,
then
it
were
This
reproues
such
as
accuse
the
Lord
of
iniustice
,
crying
Caine
,
My
punishment
is
greater
,
than
I
can
beare
;
for
God
is
iust
and
equall
in
all
his
proceedings
.
And
heere
we
see
the
goodnes
of
God
,
that
in
iudgement
By
this
poynt
we
may
also
be
informed
,
why
one
Christian
This
is
for
the
comfort
of
the
weake
Christian
;
for
he
hauing
Moreouer
,
we
must
learne
hence
,
that
as
wee
grow
in
Furthermore
,
if
God
dealeth
thus
with
vs
,
let
vs
haue
the
Finally
,
we
must
take
knowledge
of
our
owne
power
,
and
For
our
direction
;
we
must
know
,
that
ability
is
either
The
last
thing
we
note
,
is
this
,
that
It
is
the
power
of
God
receiued
,
which
will
support
a
Christian
in
affliction
.
This
is
as
wine
to
the
spirit
,
the
spirit
to
the
soule
,
as
wind
to
the
sayles
,
and
the
sayles
to
the
ship
.
But
in
regard
we
haue
touched
it
before
▪
we
omit
it
here
,
and
proceed
to
the
verse
which
followeth
.
VERS.
9.
Who
hath
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
vs
through
Christ
Iesus
▪
before
the
world
was
.
IN
this
verse
the
Apostle
declareth
what
the
Lord
Not
according
to
our
workes
;
and
Secondly
,
hee
layeth
downe
the
true
cause
in
these
words
,
But
according
to
his
purpose
and
grace
&c.
Who.
]
That
is
,
God
:
for
this
word
hath
relation
vnto
the
Hath
saued
.
]
1.
Saluation
is
either
corporall
,
or
spirituall
.
2.
It
is
either
partiall
,
or
totall
:
Spirituall
and
totall
is
here
meant
;
and
it
containes
3.
things
1.
A
freedome
from
some
evill
wee
are
fallen
into
,
or
subiect
to
fall
into
.
2.
A
position
&
setting
of
vs
in
a
good
condition
.
And
3.
A
perpetuall
preservation
of
vs
from
all
dangers
for
future
time
:
This
is
,
totally
and
perfectly
to
be
saued
.
And
called
.
]
Calling
may
be
distinguished
.
1.
By
the
meanes
,
and
2.
By
the
subiects
of
it
.
The
instruments
,
are
either
principall
or
secondary
.
God
is
the
chiefe
efficient
of
our
calling
;
and
the
Minister
,
word
,
and
creatures
are
but
as
instruments
in
the
workemans
hand
.
The
subiect
is
man
onely
;
and
that
either
generall
,
or
particular
:
Generall
,
as
whole
Nations
;
Gentiles
,
Iewes
:
Particular
,
as
persons
;
Paul
,
Timotheus
;
the
latter
here
meant
.
Moreouer
,
calling
is
either
effectuall
;
or
not
effectuall
;
for
we
may
distinguish
of
it
according
to
the
successe
.
And
finally
,
it
s
either
ordinary
,
or
extraordinary
:
ordinary
effectuall
calling
is
by
the
wor●
and
spirit
;
extraordinary
effectuall
calling
is
immediately
by
the
spirit
,
without
the
word
.
The
calling
here
,
is
effectuall
;
and
in
respect
of
Pauls
manner
of
being
called
,
seemes
extraordinary
;
though
not
so
in
regard
of
Timotheus
.
Act.
9.
Vs.
]
That
is
,
me
Paul
,
and
thee
my
sonne
:
yet
all
the
elect
,
either
haue
beene
,
or
shall
be
called
,
with
an
holy
calling
.
With
an
holy
calling
.
]
Here
's
another
distinction
of
callings
,
Holines
it
is
either
personall
,
or
by
imputation
.
So
God
is
called
holy
.
Yea
,
he
is
holines
it selfe
.
Personall
holines
is
either
inherent
,
or
actuall
;
and
both
these
are
to
bee
found
in
the
subiects
of
this
calling
,
though
not
perfectly
,
yet
in
some
degree
.
Besides
,
imputatiue
holines
is
double
also
.
1.
When
Not
according
to
our
workes
.
]
That
is
,
not
for
the
prevision
and
foreknowledge
of
mans
faith
or
merits
.
But
according
to
his
purpose
and
grace
.
]
viz.
Freely
,
and
of
his
meere
mercy
,
and
from
no
other
ground
.
Which
was
giuen
to
vs
in
Christ
Iesus
before
the
world
was
.
]
1.
Here
Paul
giueth
a
strong
reason
,
why
their
workes
were
not
the
cause
of
their
calling
,
in
the
word
Giuen
,
for
a
gift
must
be
free
,
and
2.
He
draweth
another
from
the
time
,
it
was
giuen
;
viz.
before
the
world
was
1.
From
all
eternity
.
And
amongst
many
other
arguments
,
this
is
not
the
least
for
to
moue
and
instigate
thee
to
preach
the
Gospel
,
&
to
beare
witnesse
to
the
truth
&
to
partake
of
the
afflections
which
I
and
others
suffer
;
in
as
much
as
the
Lord
of
his
meere
grace
and
favour
,
before
any
thing
had
a
being
,
and
without
any
regard
at
al
of
thy
faith
,
workes
,
or
merit
,
hath
freed
thee
from
all
dangers
,
placed
thee
in
a
good
condition
,
and
in
time
called
thee
effectually
by
his
blessed
Spirit
,
with
such
an
honorable
and
holy
calling
as
he
hath
done
me
,
and
will
also
preserue
thee
to
his
heauenly
Kingdome
,
through
the
Redemption
of
Christ
his
sonne
,
our
onely
Saviour
and
Mediatour
.
If
we
hold
this
verse
as
a
digression
from
the
former
matter
,
A
Digression
is
warrantable
,
either
in
words
or
writing
.
And
the
Scripture
else
where
doth
confirme
this
proceeding
.
Gen.
4.
23.
Isay
.
7.
16.
For
it
is
a
meanes
to
stirre
vp
better
attention
,
and
to
Againe
,
the
Spirit
of
God
may
draw
the
tongue
sometime
Then
let
not
the
Auditor
be
too
forward
in
censuring
the
And
this
may
warrant
the
Minister
in
this
kind
of
proceeding
:
Againe
,
where
Paul
in
the
former
verse
and
the
last
word
thereof
,
hauing
named
God
,
doth
in
this
make
a
description
of
his
goodnes
,
we
note
,
that
It
is
vsuall
with
good
men
,
when
they
name
the
Lord
,
to
make
mention
of
his
mercies
,
or
some
benefit
they
haue
receiued
from
him
.
For
they
would
haue
him
to
receiue
all
glory
.
We
vse
in
Againe
,
they
would
not
haue
the
Lords
name
tooke
vp
in
Would
to
God
,
that
this
were
the
custome
of
our
country
;
But
if
we
would
glorifie
our
heauenly
father
,
haue
In
the
third
place
,
if
we
consider
these
words
as
they
are
a
motiue
cause
,
and
depend
on
the
former
,
then
this
is
the
doctrine
,
that
will
follow
,
that
He
who
would
not
faint
,
but
suffer
affliction
,
is
still
to
haue
an
●ye
to
his
Salvation
.
Moses
had
respect
to
the
recompence
of
reward
,
and
thereby
was
moved
to
suffer
affliction
with
the
people
of
God
for
a
season
.
The
Saints
looked
for
a
better
resurrection
,
therefore
endured
Racking
,
sawing
asunder
,
and
resisted
v●to
bloud
.
The
forerunner
and
finisher
of
our
faith
Christ
our
Lord
,
he
setting
before
him
the
glory
provided
for
him
,
endured
the
crosse
,
and
despised
the
shame
Heb.
11.
24.
35.
and
12.
2.
Because
varying
of
the
obiect
varieth
the
minds
motion
.
I
am
poore
and
needy
;
but
when
he
thought
on
the
affection
of
God
towards
him
;
he
altered
his
ioy
and
note
,
saying
;
Yet
the
Lord
thinketh
on
me
.
Besides
,
saluation
is
a
thing
of
great
worth
,
and
of
the
they
accounted
that
,
the
afflictions
of
this
life
were
not
worthy
of
the
weight
of
glory
,
that
way
layd
vp
for
them
in
the
heauens
.
Here
we
see
what
enemies
those
be
to
themselues
,
Who
And
this
is
to
direct
vs
,
what
to
doe
in
the
sad
times
of
affliction
;
This
poynt
then
is
physicke
for
each
time
,
euery
malady
.
Thus
we
proceed
to
handle
the
words
without
any
relatition
to
the
verses
foregoing
.
Who.
]
The
note
is
,
that
.
God
is
the
Author
of
mans
Saluation
;
whither
temporall
,
or●ternall
;
totall
,
or
partiall
.
All
the
Prophers
beare
witnesse
to
this
,
David
cryeth
;
Salvation
is
from
the
Lord
;
The
Lord
is
my
Salvation
;
Isaiah
,
God
is
my
Saluation
;
and
,
the
Saviour
of
all
men
▪
1.
Tim.
4.
10.
For
he
found
out
that
new
and
everliuing
way
,
when
man
And
as
he
found
out
the
way
,
so
he
prepared
the
meanes
;
Thirdly
he
was
contented
to
take
a
satisfaction
of
the
What
shall
I
more
say
?
he
hath
sent
his
word
,
law
and
This
serveth
to
confute
the
Papists
,
who
ascribe
too
much
And
is
God
the
principall
agent
in
mans
salvation
?
Then
It
is
the
Lords
mercy
,
I
was
not
long
agoe
consumed
:
and
,
hee
is
my
God
and
my
Salvation
.
And
would
we
all
be
saued
?
why
then
,
seeke
vnto
God
,
And
is
God
the
author
of
mans
saluation
?
why
then
let
Hath
.
]
Out
of
this
word
it
may
be
gathered
,
that
The
Salvation
of
the
faithfull
is
certaine
and
not
doubtfull
.
Paul
speakes
of
it
,
as
of
a
thing
perfected
,
finished
.
And
it
is
vsuall
in
the
Scripture
to
call
things
that
are
not
,
as
put
his
feare
into
them
,
and
they
shall
never
(
m●●ke
depart
from
him
.
He
hath
promised
to
marry
himselfe
to
them
in
faithfulnes
,
that
is
,
in
a
couenant
that
shall
not
bee
there
is
no
condemnation
:
And
for
the
And
first
from
God
the
father
thus
we
argue
.
1.
Hath
hee
his
counsell
shall
stand
.
2.
He
loueth
them
,
and
whom
he
once
loueth
,
doth
he
not
loue
them
with
an
everlasting
loue
.
Ier.
31.
3.
3.
He
cannot
repent
of
what
he
hath
promised
,
or
faile
of
his
word
Rom.
11.
29.
and
4.
Is
not
his
iustice
satisfied
?
hath
not
Christ
paid
the
full
debt
,
and
shall
God
require
it
againe
of
the
debtor
?
Rom.
5.
8.
And
if
God
hath
chosen
them
,
loved
them
,
his
iustice
bee
satisfied
for
them
,
and
he
hath
promised
to
saue
them
;
shall
then
any
of
them
perish
on
Gods
part
?
I
trow
this
is
plaine
to
euery
mans
capacity
,
that
they
shall
not
,
nor
cannot
.
A
second
maine
Reason
,
or
rather
many
may
be
drawne
thine
they
were
(
saith
he
to
his
father
)
but
they
are
mine
.
Io.
17.
6.
2.
Hath
he
not
prayed
for
them
?
Io.
17.
24.
and
doth
not
the
father
heare
him
alwayes
?
Io.
11.
42.
3.
He
also
maketh
daily
intercession
for
them
.
1
Io.
2.
2.
And
shall
hee
not
prevaile
?
and
4.
Christ
hath
glory
by
them
.
For
if
one
member
were
lost
,
the
body
would
be
imperfect
.
Ioh.
17.
10.
Also
from
the
Spirit
we
gather
reasons
.
1.
If
he
should
not
And
we
may
draw
reasons
from
the
faithfull
themselues
;
Rom.
9.
vlt.
1
Io.
3.
9.
And
then
shall
he
perish
for
the
old
mans
transgressions
?
This
were
to
verifie
The
fathers
haue
eat●●
sower
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
3.
They
will
alwayes
vse
the
meanes
that
will
bring
them
to
heauen
.
Col.
3.
2.
and
shall
not
hee
that
walketh
in
the
way
come
to
the
end
of
his
iourney
.
Ier.
6.
16.
4.
They
are
vnited
to
Christ
by
faith
,
loue
and
the
Spirit
;
and
who
can
burst
these
bands
asunder
?
And
we
may
also
collect
arguments
from
the
similitudes
Gates
of
hell
shall
not
prevaile
against
it
.
Math.
16.
18.
This
is
not
like
Abrahams
well
,
that
was
stopped
;
Ionah's
guord
that
withered
;
the
Serpents
head
,
that
was
bruised
;
or
the
Temple
of
Ierusalem
,
that
was
ouerturned
.
Finally
,
if
they
should
not
be
saued
,
what
great
absurdities
And
by
this
Doctrin
in
hand
are
our
Aduersaries
confuted
holy
men
,
who
penned
the
Scriptures
,
of
which
number
he
was
one
.
4.
He
is
in
the
naturall
(
I
say
not
legall
)
Genealogie
of
Christ
,
and
no
doubt
,
but
Christ
would
giue
him
that
honour
,
as
to
saue
him
.
5.
Hee
might
not
commit
idolatry
,
but
permit
his
Concubines
;
so
his
sin
was
the
lesser
;
for
as
he
was
said
to
build
the
Temple
by
others
;
so
might
he
be
reputed
an
idolater
in
bearing
with
others
.
6.
He
was
a
speciall
type
of
Christ
;
and
all
this
being
thus
,
who
dares
conclude
,
that
hee
was
condemned
?
We
may
boldly
,
avouch
the
contrary
.
But
the
Papists
haue
reason
to
hold
that
Salomon
perished
.
But
you
will
demand
,
why
should
so
excellent
a
man
fall
1.
The
Lord
might
permit
him
,
to
humble
him
,
as
Paul
2.
Againe
,
if
this
King
had
liued
without
spott
,
he
being
so
wonderfully
qualified
,
and
hauing
so
great
a
kingdome
that
none
was
euer
like
him
;
the
people
,
peraduenture
,
would
haue
taken
him
for
the
true
Messiah
.
For
how
many
still
looked
for
Christ
,
at
that
day
;
and
after
Christ
was
come
,
dreamed
of
an
earthly
kingdome
?
Many
more
arguments
they
produce
,
but
we
haue
answered
them
elsewhere
,
therefore
here
omit
them
.
And
this
doctrine
is
of
great
comfort
to
all
the
faithfull
;
Art
thou
poore
?
in
a
farre
Country
?
despised
of
the
world
?
or
with
the
Iew
in
Babilon
?
haue
thy
parents
reiected
thee
?
thy
friends
cast
thee
off
?
and
all
thy
familiars
waite
for
thy
halting
?
Yet
grace
shall
neuer
leaue
thee
,
or
the
Lord
forsake
thee
,
but
preserue
thee
to
eternall
glory
.
Let
Rachel
die
in
trauell
;
Abel
be
slaine
of
his
brother
;
Iames
be
beheaded
;
Christ
crucified
;
and
Eli
breake
his
necke
;
yet
they
shall
be
saued
.
And
if
thou
be
faithfull
,
God
shall
deliuer
thee
from
every
evill
worke
,
and
preserue
thee
to
his
heauenly
kingdome
.
Then
be
of
good
comfort
,
for
if
earthly
priviledges
breed
such
ioy
,
what
should
these
heauenly
doe
?
Why
,
where
bee
our
hearts
?
and
what
doe
we
thinke
vpon
.
And
this
should
teach
vs
thankfulnes
to
God
,
who
hath
To
whom
be
praise
,
for
euer
and
euer
Amen
.
And
is
our
salvation
certaine
?
How
then
should
wee
be
Saved
.
]
Hence
let
it
be
noted
,
that
The
Salvation
of
man
is
a
rare
and
great
blessing
.
No
doubt
but
Paul
doth
mention
it
as
a
speciall
fauour
from
the
Lord
.
And
seeing
in
these
words
he
seemeth
to
vse
a
Reason
to
moue
Timotheus
to
be
resolute
in
al
good
duties
,
if
he
had
knowne
a
better
or
more
forcible
argument
,
hee
would
haue
produced
it
for
his
purpose
.
See
Gen.
49.
18.
Which
place
the
two
Caldee
Paraphrasts
expound
,
not
of
Gedeon
,
or
Sampsons
deliuery
,
that
were
temporall
and
transitory
,
but
the
salvation
by
Christ
,
which
is
eternall
and
permanent
,
1
Pet.
4.
18.
Io.
4.
5.
Phil.
2.
12.
Isai
.
45.
17.
and
this
will
further
appeare
by
many
reasons
.
Let
vs
consider
it
in
the
causes
.
1.
We
were
not
redeemed
And
are
not
all
times
,
meanes
,
and
things
subordinate
to
And
is
it
not
directly
opposed
to
damnation
,
the
worst
Finally
consider
what
it
is
to
be
saued
1.
Shall
not
the
Psal
17.
vlt
?
2.
Their
ioy
,
shall
it
not
be
full
?
Psal.
16.
vlt
?
Their
habitation
of
pure
gold
,
and
the
fruition
of
all
,
eternall
?
and
now
lay
all
these
together
,
and
will
not
the
point
be
a
trueth
,
that
mans
chiefest
blessednes
consisteth
in
his
saluation
?
Come
we
to
the
vse
.
Where
we
reprehend
many
,
that
esteeme
it
a
matter
of
no
As
for
the
drunkard
,
biting
vsurer
,
and
the
swearer
,
they
long
agone
haue
made
a
league
with
hell
,
and
a
couenant
with
death
;
boasting
,
Tush
God
will
doe
neither
good
nor
euil
Zeph.
1.
12.
and
is
there
wisedome
in
the
most
high
?
This
poynt
may
iustifie
the
courses
of
such
,
as
take
paines
This
might
move
Parents
,
to
make
their
children
the
Noah
,
God
perswade
Iapheth
to
dwel
in
the
tents
of
She●
.
All
call
with
David
,
Come
hearken
vnto
me
,
ye
little
children
,
and
I
will
teach
you
the
feare
of
the
Lord
.
For
those
be
the
best
parents
,
that
can
vse
the
meanes
to
bring
their
sonnes
and
daughters
to
be
coheires
with
Christ
of
the
kingdome
of
God
,
and
to
participate
of
endlesse
salvation
.
Whereas
our
Lord
said
,
Weepe
for
your selues
,
and
for
your
children
;
So
say
I
,
Get
salvation
for
your selues
,
and
for
your
children
.
And
from
this
ground
,
wee
are
all
to
be
intreated
,
and
instructed
Syrs
,
what
shall
I
doe
to
be
saued
?
Master
,
how
may
I
inherite
eternall
life
?
Oh
thinke
and
thinke
often
,
that
salvation
is
the
greatest
good
that
can
befall
a
man
;
for
without
that
,
wee
shall
perish
for
euer
;
and
then
woe
to
vs
that
euer
we
were
borne
.
Vs.
]
That
which
hence
I
gather
,
is
that
One
good
Christian
reioyceth
in
the
salvation
of
another
.
Paul
envieth
not
that
Timothy
was
partaker
of
the
same
blessing
.
Againe
,
we
note
,
that
Certainty
of
Salvation
may
be
had
,
if
it
bee
rightly
sought
Yet
some
thinke
,
that
Paul
vnderstood
this
by
extraordinary
Reuelation
:
Yet
the
poynt
is
a
truth
though
it
were
not
drawne
from
this
Text.
2
Cor.
5.
1.
1
Io.
3
▪
1.
2
Cor.
13.
5.
1
Ioh.
3.
19.
For
in
the
vse
of
the
meanes
we
may
get
faith
,
and
that
wil
Againe
,
God
giueth
his
spirit
to
such
as
seeke
aright
,
and
This
confutes
the
contrary
doctrine
of
the
Papists
;
who
But
they
obiect
,
that
faith
is
not
felt
by
sense
.
1.
What
if
it
were
not
,
yet
repentance
is
sensible
,
and
hee
2.
He
that
beleeueth
is
sure
that
hee
beleeueth
;
for
as
the
eye
doth
see
,
and
knoweth
it
seeth
;
so
doth
faith
beleeue
,
&
is
assured
it
beleeueth
by
that
faculty
it
hath
in
it selfe
.
But
the
best
doubt
.
True
;
but
1.
Doubting
comes
from
the
flesh
;
and
diuers
causes
produce
contrary
effects
.
2.
Varying
the
minds
obiect
varyeth
the
act
for
the
present
.
and
3.
Faith
and
doubting
We
may
try
by
this
doctrine
what
good
vse
wee
haue
We
would
haue
our
Lease
sure
,
hold
our
Lands
sure
,
and
make
all
sure
:
and
shall
we
take
no
paines
to
make
our
salvation
sure
?
Well
:
we
through
the
goodnes
of
God
haue
time
and
meanes
to
doe
it
;
and
if
we
omit
the
opportunity
,
the
day
of
had
I
wist
,
will
ouertake
vs
.
What
is
of
greater
estimation
,
then
the
certainty
of
salvation
?
and
what
lesse
regarded
,
more
neglected
?
Some
thinke
,
it
s
a
doctrine
impossible
;
others
cannot
stand
about
it
;
and
many
desperately
,
in
a
blindfold
manner
,
cast
themselues
on
the
secret
and
vnsearchable
mercy
of
God
.
Art
thou
any
of
this
number
?
then
in
the
feare
of
God
amend
this
thing
:
I
can
tell
thee
it
will
prove
worth
thy
labour
at
the
length
,
though
it
seeme
labour
in
vaine
for
the
present
season
.
And
hath
called
vs
.
]
From
the
copulation
of
these
two
together
,
it
is
to
be
obserued
,
that
Effectuall
vocation
accompanieth
Saluation
.
None
shall
be
saued
,
but
such
as
be
effectually
called
.
Adam
was
called
,
no
doubt
,
when
the
Lord
came
in
the
coole
of
the
euening
,
and
said
Adam
,
where
art
thou
?
Gen.
3.
9.
See
Math.
9.
13.
Rom.
8.
28.
1
Cor.
1.
9.
Gal.
5.
8.
Col.
3.
15.
1
Thes.
2.
12.
1
Tim.
6.
12.
Heb.
5.
4.
1
Pet.
1.
15.
Iude
1.
Because
we
by
Nature
are
in
darknesse
and
spirituall
bondage
;
Againe
,
the
Lord
hath
set
downe
a
most
sure
path
,
that
Rom
8.
30.
Israel
did
so
to
Canaan
.
Besides
,
if
we
be
not
called
,
we
cannot
be
iustified
,
and
And
last
of
all
,
No
vocation
,
no
true
title
to
the
promises
;
as
the
Lord
shall
call
.
Act.
2.
39.
And
he
that
hath
not
right
to
them
,
but
is
still
vnder
the
Law
,
cannot
be
saued
;
for
we
come
to
heauen
by
no
other
way
,
but
by
the
promise
.
And
here
we
taske
the
carelesnes
of
many
,
that
neuer
haue
This
teacheth
vs
how
to
get
assurance
of
salvation
.
viz.
in
We
must
know
,
that
preparation
goeth
before
this
effectuall
This
cutting
off
is
done
by
the
knife
of
the
law
,
which
,
like
an
axe
,
loppeth
vs
off
from
the
wild
oliue
tree
,
Adam
.
For
though
we
be
not
called
by
the
law
,
yet
we
are
fitted
by
it
.
In
this
cutting
off
,
we
may
obserue
,
1.
The
time
when
,
Ieremiah
,
Iosiah
,
Timothy
,
and
others
,
that
of
children
were
called
;
that
Parents
might
be
encouraged
to
vse
the
meanes
of
conversion
,
and
not
be
without
all
hope
of
a
blessing
:
And
so
we
doe
of
some
old
men
,
as
of
Abraham
called
at
70
yeares
of
age
:
and
it
seemeth
probable
by
Nichodemus
his
answere
to
Christ
,
that
he
himselfe
was
an
old
man
.
Iohn
3.
This
,
no
doubt
,
is
written
,
that
we
might
not
Can
a
Blackamore
change
his
skin
,
and
a
Leopard
his
spotts
?
then
may
ye
doe
well
,
that
are
accustomed
to
doe
evill
.
3.
Sathan
hath
more
possession
of
such
people
,
and
is
the
harder
to
be
cast
out
.
4.
We
read
in
the
Gospell
,
that
God
calles
at
the
third
houre
,
sixt
houre
,
ninth
and
eleuenth
houre
:
why
not
at
the
twelfe
,
making
an
equall
distribution
?
I
cannot
tell
,
I
doe
but
guesle
;
but
it
may
be
,
because
at
the
twelfth
,
houre
,
either
none
,
or
few
are
called
.
I
would
not
be
mistaken
here
,
as
though
this
were
vnpossible
with
God
:
but
that
men
▪
might
be
moued
not
to
procrastinate
and
deferre
their
conuersion
,
I
haue
added
this
.
And
when
trees
haue
beene
often
watered
,
pruned
,
and
dunged
,
yet
beare
not
,
doth
not
the
Lord
of
the
vineyard
bid
them
to
be
cut
downe
?
The
manner
how
,
followeth
;
and
that
is
,
either
violently
,
2.
And
this
may
serue
to
haue
beene
spoken
of
their
cutting
off
,
both
for
time
and
manner
:
Next
their
fitting
followeth
,
the
which
consisteth
of
.
2.
branches
;
the
one
Compunction
,
the
other
desperation
.
When
the
Cyon
is
cut
off
from
the
tree
,
then
in
order
it
followeth
,
that
it
be
fitted
to
be
set
into
the
stocke
,
into
which
it
is
to
be
grasted
:
And
so
,
when
by
the
knife
of
the
law
,
we
are
either
violently
,
or
more
leisurely
lopped
from
the
old
oliue
;
it
ensueth
that
wee
be
fitted
to
be
set
into
the
new
,
Christ
the
Lord
.
Now
this
compunction
of
heart
hath
two
degrees
;
the
one
rendeth
asunder
the
very
ioynts
and
sinewes
;
pierceth
and
entreth
into
the
very
bones
,
and
the
marrow
.
But
the
other
doth
not
wound
so
deepe
;
but
,
as
it
were
skarreth
the
skin
,
and
●ateth
into
the
flesh
.
For
as
some
be
let
bloud
in
the
finger
,
others
in
the
arme
,
or
head
:
so
God
,
being
a
most
skilfull
Chirurgion
,
doth
pricke
,
and
let
vs
bloud
,
as
he
discerneth
the
nature
of
our
disease
.
The
child
came
to
himselfe
by
neezing
seuentimes
.
2
King
.
4.
35.
And
after
this
compunction
followeth
an
holy
desperation
;
which
consisteth
in
the
denying
of
a
mans
owne
merits
and
relying
on
the
Lord
for
mercy
:
for
his
sinnes
being
great
and
many
,
his
good
workes
not
any
at
all
,
he
is
therby
brought
to
despaire
in
regard
of
himselfe
,
and
also
to
call
the
mercy
of
God
into
question
:
Yet
not
doubting
whether
the
Lord
can
,
but
whether
he
will
or
not
,
grant
him
a
pardon
for
his
sinne
.
Now
doth
the
sinner
hang
the
head
,
smite
his
hand
vpon
his
thigh
,
cry
earnestly
to
God
for
mercy
,
and
seeke
to
the
Minister
,
the
Phisition
of
the
spirit
,
for
grace
and
comfort
.
And
this
compunction
and
holy
desperation
is
greater
in
some
,
then
other
,
for
these
Reasons
.
1.
Some
man
may
haue
had
many
outward
calls
by
the
2.
Other
some
haue
had
good
education
,
and
haue
bin
trained
vp
in
the
Scriptures
of
children
;
so
that
they
haue
beene
restrained
from
many
grosser
sinnes
,
then
others
haue
committed
.
Whence
it
followeth
,
that
there
is
degrees
of
compunction
:
Trees
that
haue
beene
long
vnpruned
,
haue
the
more
cuts
,
when
they
come
to
be
lopped
and
dressed
.
3.
Peraduenture
,
the
Lord
hath
a
purpose
to
send
some
one
of
his
children
,
for
to
dwell
,
like
Lot
in
Sodom
;
or
Ioseph
,
in
Egypt
;
and
there
he
foreseeing
,
that
they
shall
haue
weake
provocations
to
good
,
strong
temptations
to
evill
,
letteth
them
drinke
the
more
deepely
of
the
dregs
of
sinne
,
that
they
,
in
future
time
the
rather
may
be
moued
to
avoyd
it
:
For
a
wounded
spirit
,
and
troubled
conscience
for
sinne
,
will
proue
,
for
time
to
come
;
an
excellent
Tutor
.
Hee
that
hath
burnt
his
feete
with
treading
on
the
hot
stone
,
will
looke
the
better
to
his
steps
,
in
all
his
iourney
afterward
.
4.
All
men
haue
not
constitutions
of
body
alike
;
some
be
strong
,
others
weake
;
so
that
,
that
measure
which
will
but
cure
the
one
,
humble
him
sufficiently
,
would
kill
the
other
and
bruise
him
to
powder
.
And
if
some
were
so
cast
downe
as
others
be
,
they
being
poore
men
,
and
to
liue
by
great
toyle
,
and
dayly
labour
,
would
neuer
be
able
to
execute
the
duties
of
their
calling
,
and
to
get
their
bread
by
the
workes
of
their
hands
.
A
man
in
the
breaking
of
his
beast
,
will
haue
an
eye
to
that
;
and
shall
not
the
Lord
much
more
in
the
reclaiming
of
his
children
?
5.
God
appointeth
some
to
be
sonnes
of
thunder
,
to
speake
with
power
and
authoritie
,
to
Preach
amongst
a
people
,
whose
faces
be
as
brasse
,
and
neckes
like
sinewes
of
yron
▪
&
therefore
he
bringeth
them
home
(
as
we
say
)
with
a
witnes
,
at
their
conuersion
:
For
as
he
that
hath
receiued
much
wrong
by
a
bad
neighbour
,
will
speake
worse
of
him
,
then
he
can
,
who
hath
had
lesser
iniuries
at
his
hand
:
so
will
such
,
as
haue
felt
the
enmity
of
sinne
the
most
,
preach
more
fervently
against
it
,
then
he
who
hath
not
felt
the
sting
of
it
,
in
that
measure
.
6.
Finally
,
some
men
haue
most
excellent
and
acute
vnderstandings
;
now
the
more
clearely
the
intellect
receiueth
a
fearefull
obiect
,
the
more
will
the
heart
be
troubled
.
If
one
,
through
the
dimnes
of
the
eye
,
take
a
Lyon
for
a
tame
beast
,
he
wil
not
be
shaken
with
equall
terrour
,
as
he
wil
,
that
by
the
clearenes
of
his
sight
discerneth
the
beast
in
his
owne
kind
and
nature
.
And
this
is
a
most
true
position
,
that
the
best
wits
,
be
the
most
wounded
in
heart
,
at
their
effectuall
calling
;
because
sin
and
the
punishment
be
the
more
clearely
apprehended
:
and
men
(
ordinarily
)
more
then
women
,
from
the
acutenes
of
the
vnderstanding
.
But
some
may
obiect
;
It
s
from
God
,
not
man
,
that
one
is
True
:
yet
the
Lord
worketh
according
to
the
condition
And
women
are
often
more
cast
downe
,
then
men
be
,
at
We
grant
it
:
Yet
that
comes
from
the
weaknes
of
the
sexe
.
Thus
you
haue
heard
,
how
the
Lord
prepareth
a
sinner
,
before
effectuall
vocation
,
cutting
off
and
fitting
of
him
to
be
grafted
a
new
;
at
which
time
,
he
is
like
a
branch
sl●pped
from
the
body
of
the
tree
,
and
ready
to
wither
and
dye
in
his
owne
apprehension
:
And
then
the
Lord
speaketh
vnto
the
poore
perplexed
soule
by
his
Spirit
,
in
the
promises
of
the
Gospell
;
and
that
,
peraduenture
,
when
he
the
least
expecteth
any
such
comfortable
tydings
,
secretly
saying
,
and
whispering
the
sinner
in
the
eare
of
his
soule
;
Be
of
good
comfort
,
for
thy
sinnes
are
forgiuen
thee
.
Now
hee
giueth
Christ
to
him
,
and
him
vnto
Christ
,
so
that
the
penitent
person
is
come
home
into
his
desired
place
,
and
the
liberty
of
Gods
children
.
Now
from
this
that
hath
beene
said
,
we
may
deduce
many
1.
Here
we
see
,
that
the
law
is
necessary
to
be
preached
,
that
,
like
a
schoolemaster
,
it
may
whip
vs
to
Christ
,
for
to
find
comfort
in
the
time
of
neede
.
2.
That
the
true
sight
of
our
sinnes
and
humiliation
is
a
companion
of
effectuall
vocation
;
for
the
sicke
haue
need
of
the
Phisition
;
and
Christ
calleth
none
,
but
such
as
are
lost
in
their
present
apprehension
.
3.
That
euery
sigh
for
sinne
,
and
compunction
of
spirit
is
not
to
be
effectually
called
:
for
Reprobates
,
like
Ahab
and
Iudas
,
may
,
for
a
time
,
be
much
deiected
;
yet
neuer
receiue
Christ
,
whereby
to
be
truly
iustified
.
4.
We
learne
from
hence
,
that
effectuall
vocation
is
an
action
,
sensibly
to
be
felt
by
the
persons
,
who
be
the
proper
subiects
of
it
;
and
a
worke
,
though
,
on
Gods
part
,
secretly
effected
;
yet
on
mans
,
easily
apprehended
.
5.
And
here
men
that
haue
not
endured
so
much
humiliation
as
others
,
yet
are
not
to
despaire
of
their
spirituall
condition
;
for
the
Lord
doth
not
call
all
his
a
like
.
To
one
hee
reveileth
some
little
sinne
at
the
first
,
least
he
should
be
swallowed
vp
of
overmuch
heauines
;
yet
by
the
punishment
thereof
he
commeth
to
coniecture
,
what
is
due
vnto
him
for
the
rest
:
And
when
the
poore
sinner
hath
got
power
against
this
,
then
he
will
reveale
vnto
him
some
other
of
greater
nature
:
for
hauing
had
experience
of
Gods
former
mercy
,
he
is
made
the
more
bold
and
able
for
to
wrestle
with
greater
transgressions
,
and
Sathans
more
fell
and
fierce
temptations
,
the
which
vsually
come
in
the
latter
end
of
this
spirituall
combate
;
For
like
a
cunning
Captaine
,
that
would
raze
downe
the
walls
,
he
first
dischargeth
his
lesser
pieces
,
and
if
they
will
not
effect
it
,
then
he
giueth
fire
to
his
greatest
Ordinances
,
and
roaring
Cannons
.
6.
And
for
conclusion
,
let
him
that
is
neuer
so
much
deiected
not
be
out
of
heart
,
as
though
the
Lord
could
not
raise
thee
vp
againe
,
and
comfort
thy
soule
;
for
as
his
mercy
,
so
his
power
is
infinite
;
The
deeper
the
fo●●dation
is
layed
,
the
firmer
will
the
building
be
;
and
the
more
we
be
hu●●led
and
broken
at
our
preparation
,
the
more
shall
we
be
●●le
to
stand
fast
,
after
our
effectuall
vocation
.
Wherefore
read
,
pray
,
meditate
,
heare
the
word
,
receiue
the
Sacraments
,
and
seeke
to
the
Phisition
of
thy
soule
;
and
at
one
time
or
other
through
one
of
these
conducts
,
he
will
seale
to
thy
soule
a
certificate
,
for
the
remission
of
all
thy
sinne
;
and
thou
with
comfort
shalt
say
,
Now
soule
returne
vnto
thy
rest
;
Do●
but
vse
the
meanes
,
tarry
the
Lords
leisure
,
and
▪
he
shall
come
,
that
will
come
,
and
comfort
thy
heart
:
say
not
,
that
no
man
euer
felt
what
thou
doest
;
for
many
haue
,
and
found
pardon
,
peace
vnspeakeable
.
But
when
thou
are
come
home
to
thy
long
desire
h●uen
,
And
here
I
will
adde
some
particulars
,
that
he
who
is
of
1.
He
knoweth
now
,
what
a
featefull
thing
it
is
to
be
a
stranger
from
the
life
of
God
,
and
to
haue
him
for
his
enemie
;
and
would
not
for
the
〈◊〉
of
a
world
,
be
one
●●ture
in
his
former
condition
.
2.
How
vnable
he
is
of
himselfe
either
●●
answre
▪
the
Lords
call
,
or
to
beleeue
in
him
,
though
he
would
,
and
find
in
himselfe
a
mind
to
both
.
3.
What
an
enemy
sin
and
Sathan
is
to
the
sonnes
of
men
.
Now
he
perceiueth
the
sting
of
the
one
,
and
the
fiery
darts
of
the
other
;
and
how
deepe
they
will
strike
&
pierce
into
the
very
ioynts
and
the
marrow
.
4.
He
can
tell
you
,
that
a
wounded
spirit
is
the
extreamest
of
all
extreamities
;
and
that
peace
with
God
passeth
all
vnderstanding
.
5.
That
Christ
was
God
,
aswell
as
man
,
or
els
he
had
not
beene
able
to
haue
borne
the
full
burden
of
one
mans
sins
,
much
lesse
of
the
whole
world
of
the
elect
;
this
is
a
secret
,
which
by
experience
he
hath
search't
into
.
6.
He
is
able
to
comfort
others
,
by
the
same
meanes
,
and
with
the
same
comforts
he
was
comforted
of
the
Lord
.
And
from
this
knowledge
of
experience
,
a
poore
vnlettered
man
may
be
a
more
skilfull
P●●●ition
to
a
wounded
spirit
▪
then
a
more
learned
Clearke
can
.
These
things
and
many
more
doth
the
〈◊〉
called
,
know
by
his
owne
experience
:
And
this
is
that
preaching
and
wisedome
which
the
world
co●●●s
foolishnes
▪
and
not
many
(
as
Paul
sayth
)
great
men
,
But
yet
for
all
this
that
hath
beene
said
,
least
some
man
might
deceiue
himselfe
,
and
not
make
his
calling
and
election
sure
;
I
will
further
set
downe
some
inseparable
effects
,
that
accompany
effectuall
vocation
.
1.
He
is
in
a
wonderfull
admiration
,
to
see
what
an
alteration
2.
He
hath
mixt
affections
:
terror
and
feare
in
looking
backe
on
the
obiect
of
his
former
condition
;
and
ioy
vnspeakeable
&
glorious
,
in
consideration
of
his
present
good
condition
.
Now
he
can
both
sigh
and
reioyce
at
one
and
the
same
instant
;
like
the
men
at
the
building
of
the
second
Temple
.
Ezr.
3.
13.
3.
Now
he
will
eate
his
meate
with
a
glad
heart
,
follow
the
duties
of
his
calling
with
readines
,
sing
Psalmes
of
praise
for
his
late
and
great
deliuery
;
sleepe
and
rest
in
peace
,
for
the
Lord
accepteth
him
.
And
we
are
the
most
forward
to
all
good
duties
,
when
we
are
most
assured
of
the
Lords
fauour
,
and
our
owne
salvation
.
And
this
the
reason
,
why
Sathan
4.
If
he
haue
in
former
time
liued
in
none
,
or
an
vnlawfull
calling
;
now
will
he
alter
his
course
,
and
take
a
better
;
for
(
note
this
)
when
God
calls
any
to
mercy
,
as
hee
did
Adam
,
he
sets
them
againe
in
a
lawfull
calling
.
He
neuer
called
the
Deuill
,
therefore
let
him
goe
compasse
the
world
;
and
so
doth
the
Rabble
of
Fryers
,
disordered
people
,
as
Bearewards
,
players
and
idle
persons
liue
out
of
a
calling
and
goe
a
compassing
(
its
likely
)
in
that
God
hath
not
yet
effectually
called
them
;
for
if
he
had
,
they
would
haue
gone
to
work
.
And
there
is
no
surer
signe
of
one
effectually
called
by
God
,
then
to
liue
in
,
and
worke
and
performe
the
duties
of
a
lawfull
calling
;
and
no
more
fearefull
note
of
a
man
not
called
to
mercy
,
then
to
haue
none
,
or
to
abide
in
an
vnlawfull
calling
.
5.
He
now
,
with
Lydia
,
will
attend
to
Pauls
voice
,
depend
vpon
the
word
,
and
in
nothing
reioyceth
more
,
then
to
heare
the
Lord
speake
to
him
in
his
ordinances
.
Nay
,
he
will
not
omitt
any
meanes
to
further
him
in
the
course
of
Godlines
.
6.
Finally
he
will
often
call
vpon
God
by
praier
,
praise
him
for
his
great
deliuerance
,
shew
what
the
Lord
hath
done
for
his
soule
;
and
,
as
much
as
in
him
lyeth
,
seeke
to
call
home
others
,
that
God
might
be
glorified
,
and
they
with
him
saued
.
I
haue
the
longer
insisted
vpon
this
point
,
because
it
is
the
very
first
entrance
to
all
true
blessednesse
,
and
the
onely
ground
of
our
sound
comfort
and
great
reioycing
.
With
an
holy
calling
.
]
Whence
we
gather
;
that
The
calling
wherwith
Gods
children
are
called
,
is
an
holy
calling
.
The
Author
of
the
Hebrewes
stiles
it
a
celestiall
calling
;
and
elsewhere
it
s
said
to
be
an
honourable
or
high
calling
.
See
Heb.
3.
1.
Phil.
3.
14.
2
Thes.
1.
11.
For
the
causes
of
it
are
holy
;
God
,
Christ
,
the
Spirit
,
and
I
am
not
ignorant
of
some
,
who
hold
the
contrary
:
and
of
their
obiections
,
and
Scripture
against
this
position
:
But
yet
I
hold
,
that
an
vnconverted
Minister
may
convert
,
though
few
and
seldome
,
as
we
see
by
experince
in
former
times
,
and
in
our
daies
also
.
And
in
regard
of
the
end
too
,
&
the
subiects
from
which
we
are
called
,
and
to
which
we
be
called
,
it
s
an
holy
calling
.
For
1.
We
are
called
from
darknes
to
light
.
2.
From
vncleannes
This
serveth
first
,
to
answere
an
obiection
of
wicked
men
,
And
by
this
Doctrine
we
may
try
the
truth
of
our
calling
.
This
Doctrine
may
be
of
great
comfort
to
such
as
doubt
In
the
last
place
,
this
is
to
teach
such
,
as
are
called
on
this
Not
according
to
our
workes
.
]
The
point
is
this
,
that
Man
is
not
saved
for
his
workes
sake
.
Dan.
9.
9.
Psal.
14.
1.
3.
Rom.
3.
12.
And
that
neither
in
respect
of
the
beginning
nor
end
.
For
the
beginning
,
the
Papists
themselues
say
,
we
haue
remission
of
sinne
by
Christ
;
but
hold
,
that
this
is
onely
a
degree
;
and
that
our
iustification
and
salvation
proceed
from
our
owne
workes
;
But
our
workes
haue
no
such
hand
in
this
busines
.
If
we
be
saued
by
our
workes
,
then
either
by
the
workes
Psal.
49.
vlt.
Eph.
2.
13
?
And
if
the
fountaine
be
thus
polluted
,
what
shall
the
streames
be
?
first
make
the
tree
good
,
&
then
expect
good
fruite
.
Againe
,
we
are
not
saued
for
the
good
workes
done
after
our
Regeneration
:
for
1.
They
be
due
to
God
,
as
the
workes
of
Creation
were
.
2.
They
are
imperfect
.
3.
If
they
were
perfect
,
yet
not
proportionable
to
eternall
glory
.
And
4.
When
we
haue
done
our
best
,
we
are
commanded
to
say
,
that
we
are
vnprofitable
servants
;
and
shall
Christ
bid
vs
lye
?
Rom.
7.
vlt.
2
Cor.
4.
17.
Rom.
8.
18.
Luk.
17.
10.
And
wee
are
not
saued
partly
by
workes
,
partly
by
grace
;
for
God
will
haue
all
the
glory
and
Christs
merits
may
not
bee
either
divided
or
extenuated
.
Because
we
are
not
able
to
repaire
the
breach
that
Adam
This
confureth
the
Papists
,
and
reprehendeth
the
ignorant
▪
Learne
hence
,
not
to
trust
in
thy
owne
workes
,
but
solely
And
for
the
direction
vnderstand
,
that
there
be
these
things
in
a
good
worke
.
1.
The
Person
must
be
iustified
.
For
if
we
be
not
graffed
2.
The
rule
by
which
we
are
guided
,
must
be
1.
The
word
3.
We
must
haue
an
eye
to
Christ
,
and
doe
it
in
his
4.
And
finally
,
the
principall
end
must
be
the
glory
of
God
;
not
excluding
the
good
of
our
Brethren
,
and
our
own
salvation
.
I
might
gather
further
from
this
phrase
,
that
Men
haue
workes
.
Euery
one
will
haue
a
Religion
,
such
as
it
is
,
and
will
be
doing
this
,
or
that
.
But
according
to
his
owne
purpose
and
grace
,
&c.
]
Hence
we
what
he
purposeth
shall
come
to
passe
;
his
calling
is
without
repentance
;
for
it
comes
from
his
purpose
.
Let
vs
not
finally
censure
any
;
for
his
calling
and
the
This
may
confirme
thy
faith
in
the
promise
of
God
:
for
And
finally
,
let
vs
doe
according
to
our
good
purpose
I
could
further
gather
,
that
1.
There
is
a
distinction
of
callings
.
Therefore
Paul
puts
in
,
Purpose
:
Whence
will
follow
,
what
the
Papists
deny
:
viz.
a
distinction
of
Churches
.
2.
That
The
difference
of
Gods
calling
some
,
and
reiecting
others
,
is
taken
from
Gods
purpose
.
3.
That
,
The
doctrine
of
Election
,
is
a
part
of
the
Gospel
;
for
it
brings
salvation
.
4.
And
finally
,
that
The
purpose
of
God
was
from
eternity
.
And
others
would
follow
hence
;
But
,
for
the
Reasons
alleadged
,
we
omit
what
might
be
further
collected
from
this
verse
,
and
proceed
to
the
next
.
VERS.
10.
But
is
now
made
manifest
by
the
appearing
of
our
Saviour
Iesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
life
and
immortality
vnto
light
through
the
Gospell
.
THis
verse
dependeth
on
the
former
.
For
our
The
particulars
in
this
portion
of
Scripture
be
these
.
1.
That
the
grace
and
purpose
of
God
,
and
mans
saluation
,
is
manifested
.
2.
The
time
,
in
the
word
Now.
3.
With
whom
or
by
whom
it
appeared
;
and
that
is
Christ
:
who
is
described
by
two
effects
▪
one
,
that
he
destroyed
death
;
another
,
that
he
brought
life
;
and
the
instrumentall
cause
whereby
,
is
said
to
be
the
Gospell
.
Now.
]
This
word
includes
all
times
before
and
after
the
Made
manifest
.
]
There
be
diuers
degrees
of
the
appearing
of
Grace
,
but
onely
in
our
apprehension
.
1.
Grace
appeareth
in
Gods
decree
.
2.
In
the
darke
promises
at
the
beginning
of
the
world
.
3.
When
the
efficacy
of
the
merit
of
Christ
,
appeared
in
the
world
.
4.
By
the
application
of
the
Spirit
.
5.
When
Christ
came
in
the
flesh
.
6.
And
lastly
,
when
hee
shall
returne
againe
in
Glory
.
Who
hath
abolished
.
]
That
is
,
Remoued
,
obliterated
,
destroyed
,
swallowed
vp
.
1
Cor.
15.
54.
&c.
Death
.
]
By
Death
is
meant
the
sting
of
death
;
(
for
all
must
once
dye
)
and
the
torments
of
hell
hereafter
,
called
the
second
death
.
Reuela
.
21.
8.
As
also
the
death
of
corruption
,
which
is
in
vs
may
also
be
vnderstood
,
with
all
other
kinds
,
that
be
inflicted
as
curses
.
And
brought
life
.
]
First
the
life
of
grace
here
,
and
of
glory
hereafter
.
And
immortalitie
.
]
This
argueth
a
further
benefit
,
that
Christ
hath
procured
;
for
as
Adam
brought
death
,
and
eternall
death
:
so
Christ
bringeth
life
,
and
life
that
shall
endure
for
euer
.
Some
read
the
word
incorruption
:
and
the
bodies
of
the
Saints
shall
after
the
day
of
iudgement
see
no
corruption
.
Vnto
light
.
]
First
,
openly
,
manifestly
,
and
as
cleare
as
the
Sunne
,
at
midday
,
vnto
such
as
haue
their
eyes
opened
.
Through
the
Gospell
.
]
First
by
the
promises
and
doctrine
of
the
new
Testament
,
written
,
preached
.
As
the
Lord
,
from
before
the
begining
of
the
world
,
of
his
gracious
and
free
purpose
,
gaue
,
through
Christ
,
Saluation
to
his
chosen
people
;
so
hath
he
now
since
the
beginning
of
the
Law
and
promises
exhibited
,
clearely
and
conspicuously
,
vnto
euery
one
of
vnderstanding
,
manifested
the
same
by
the
bright
appearing
of
Christ
our
Lord
,
who
hath
blotted
and
rooted
out
death
temporall
in
respect
of
the
sting
,
and
torment
and
eternall
paine
in
the
kingdome
of
darkenes
;
and
hath
also
brought
vnto
light
the
assurance
of
the
life
of
grace
here
,
and
the
perfection
of
endlesse
glory
hereafter
;
and
that
by
the
writing
and
Preaching
of
the
Doctrine
and
promises
of
the
Gospell
.
From
the
relation
and
dependance
of
this
verse
with
the
Gods
purpose
in
his
appointed
time
shall
come
to
passe
.
Grace
was
giuen
in
Gods
resolution
before
the
world
;
and
now
manifested
in
former
and
present
times
.
Let
man
devise
what
he
can
,
Gods
counsell
shall
stand
.
The
Lord
of
h●●sts
hath
sworne
,
saying
,
Surely
like
as
I
haue
purposed
,
so
shall
it
come
to
passe
,
and
as
I
haue
consulted
,
so
shall
it
abide
.
He
declareth
the
last
things
from
the
beginning
,
and
from
old
the
things
,
that
were
not
done
.
Yea
,
the
co●●sell
of
the
Lord
shall
stand
for
euer
,
and
the
thoughts
of
his
heart
from
generation
to
generation
.
And
though
Christ
was
long
,
yet
he
came
in
the
fulnesse
of
time
.
Gal.
4.
4.
For
he
is
not
subiect
to
forgetfulnes
.
The
Butler
,
being
Hath
God
forgotten
to
be
mercifull
?
The
Lord
hath
the
Idea
of
all
things
in
himselfe
,
and
euery
thought
is
before
his
eyes
;
so
that
he
is
not
forgetfull
of
his
purpose
.
Psal.
139.
16.
He
is
true
of
his
promise
;
for
it
makes
for
his
glory
.
Shall
Neither
doth
God
,
like
man
,
purpose
any
thing
,
that
he
Let
there
be
light
,
This
may
serue
for
to
terrifie
the
wicked
,
and
confute
Where
's
the
promise
of
his
comming
?
haue
not
all
things
beene
alike
from
the
beginning
?
Yet
For
he
is
wise
in
heart
;
and
mighty
in
power
,
who
euer
waxed
fierce
against
him
,
and
hath
prospered
?
God
spared
the
old
world
long
;
but
the
floud
swallowed
them
vp
at
the
length
.
Iezabell
had
a
long
time
of
turning
,
and
Ierusalem
of
repenting
;
but
was
not
the
wrath
of
God
powred
downe
at
the
resolued
time
to
the
vttermost
?
And
so
shall
it
be
at
the
last
with
such
as
cry
and
thinke
,
the
Lord
is
like
vs
;
he
will
neither
do●
good
or
evill
.
And
in
the
second
place
,
this
must
teach
the
faithfull
patience
,
But
we
haue
need
of
patience
,
that
after
we
haue
endured
,
wee
might
receiue
the
promise
.
Art
thou
in
bondage
with
Ioseph
?
there
is
a
time
to
set
thee
free
?
in
a
strange
country
?
Why
,
H●rod
is
yet
aliue
that
would
seeke
the
childes
life
:
what
if
thou
be
in
want
,
cannot
the
Lord
feede
thee
in
the
wildernesse
?
Art
thou
persecuted
?
why
one
day
thou
shalt
be
blessed
,
if
it
be
for
well
doing
.
Doe
men
condemne
thee
without
cause
?
Are
the
wicked
set
vp
,
and
they
that
tempt
God
deliuered
?
Do
Truly
this
must
support
thee
,
comfort
thee
,
and
create
patience
in
thee
;
for
yet
a
very
little
while
,
and
he
that
shall
come
,
will
come
,
and
will
not
tarry
;
and
reward
euery
man
But
is
now
made
manifest
.
]
Where
let
it
be
obserued
,
that
We
are
to
take
knowledge
of
Gods
gracious
visitation
.
The
faithfull
haue
obserued
the
distinct
acts
of
Gods
prouidence
,
from
the
beginning
of
the
world
vnto
this
day
.
We
are
sent
to
the
Crane
,
and
the
swallow
,
and
the
Hawke
that
flieth
in
the
South
;
shee
flieth
from
the
pinching
cold
of
the
North
,
for
the
heate
of
the
Sunne
in
the
South
;
or
when
she
is
in
casting
her
feathers
,
they
doe
pricke
and
tickle
her
,
therefore
she
spreadeth
her
wings
on
the
South
,
that
the
Sunne
might
ripen
and
further
them
the
more
in
growing
;
so
she
should
be
heated
.
Ier.
8.
7.
Iob.
12.
7.
Prou.
6.
6.
Gen.
32.
10.
&c.
For
in
so
doing
,
it
will
yeeld
vs
matter
of
thanksgiuing
:
What
shall
I
render
vnto
the
Lord
for
all
his
benefits
?
It
would
strengthen
our
faith
for
future
time
;
worke
in
Psal.
42.
5.
Iudg.
13.
1
Sam.
17.
This
iustly
taxeth
many
in
our
times
,
who
neuer
thinke
And
if
this
be
our
duty
;
Why
let
vs
doe
it
.
Cast
thy
eye
I
haue
woundered
at
Iob
,
for
he
began
with
God
,
and
went
hand
in
hand
,
from
his
Conception
,
with
him
,
vnto
that
very
day
;
obserue
his
words
;
Lord
,
thou
hast
powred
me
out
like
milke
;
thickened
me
like
curdes
;
clothed
me
with
skin
and
flesh
;
fenced
me
with
bones
and
sinewes
;
thou
hast
giuen
me
life
and
favour
;
and
thy
visitation
hath
preserued
my
spirit
:
Be
thou
this
iust
mans
scholler
;
for
neuer
canst
thou
learne
and
practise
a
more
comfortable
and
profitable
poynt
of
doctrine
.
For
it
will
humble
thee
;
breed
admiration
in
thy
heart
;
strengthen
thy
weake
faith
;
worke
in
thee
loue
to
God
;
and
cause
thee
to
prayse
him
with
delight
,
all
thy
life
long
.
We
take
a
view
how
the
beast
moue
vpon
the
earth
;
birds
flie
in
the
ayre
;
fishes
play
in
the
waters
;
and
the
Sun
and
Moone
run
their
course
in
the
firmament
;
and
shall
we
haue
no
eye
to
him
that
created
all
these
,
moveth
all
these
,
and
is
present
at
,
and
worketh
daily
in
all
these
;
by
all
these
?
Surely
,
surely
this
is
not
well
done
;
therefore
to
be
speedily
amended
;
and
the
rather
in
that
we
haue
failed
so
long
,
so
often
.
David
forgot
not
,
that
some
time
he
kept
ewes
with
yong
;
Moses
,
that
he
had
beene
a
sheepheard
;
Amos
,
a
fig-gatherer
;
and
Shaphat
that
he
had
followed
the
plough
;
and
shall
wee
forget
from
what
pouerty
we
by
God
are
advanced
to
great
promotion
?
All
your
progenitors
haue
not
worne
gownes
of
purple
and
scarlet
,
beene
Rulers
in
Cities
and
Corporations
,
neither
tasted
of
the
powers
of
the
world
to
come
;
therefore
let
the
gracious
visitation
of
Gods
good
hand
neuer
depart
out
of
your
mindes
.
The
time
of
this
appearing
is
to
be
vnderstood
vnder
the
law
,
but
cheifly
in
the
dayes
of
the
Gospell
,
whence
we
doe
deduce
this
doctrine
,
that
The
estate
of
the
Church
is
more
glorious
since
the
comming
of
Christ
,
then
before
him
.
And
for
many
Reasons
:
First
in
respect
of
the
Iewes
.
Moses
,
bloudy
husband
;
yet
many
beggerly
and
impotent
rudiments
.
And
if
we
must
not
come
into
the
Temples
,
but
bring
our
Lambs
and
Rams
,
we
then
would
see
the
priviledge
we
enioy
.
Thirdly
,
The
Iewes
,
before
his
comming
,
were
in
great
slauery
:
the
Romans
gouerned
by
70.
Elders
;
the
Scepter
was
departed
from
Iudah
,
and
the
Pharisees
had
corrupted
their
doctrine
:
Herod
sought
the
babes
life
,
for
feare
a
King
should
rise
vp
to
the
Iewes
of
the
family
of
David
;
and
they
had
heauie
burdens
imposed
vpon
them
,
the
which
they
were
not
able
to
beare
.
Fourthly
,
Christ
came
of
their
flesh
,
and
was
not
that
an
honour
?
For
many
desired
children
,
and
esteemed
it
a
curse
to
be
barren
vnder
the
law
;
because
each
one
hoped
to
haue
beene
the
Mother
of
our
Lord
.
And
did
he
not
first
preach
to
that
Nation
?
wrought
miracles
amongst
them
,
and
doe
many
great
workes
there
?
Now
his
first
fruits
were
to
be
respected
.
And
secondly
in
respect
of
the
Gentiles
,
it
was
more
glorious
;
for
First
,
They
were
dogs
before
;
but
now
God
perswaded
Iapheth
to
dwell
in
Shems
tent
.
God
was
both
the
God
of
Iewes
and
Gentiles
at
this
season
.
Secondly
,
The
Apostles
had
diuers
tongues
to
preach
to
them
;
Paul
was
their
Apostle
;
many
of
them
converted
;
the
Wise
men
were
The
Kingdome
of
God
came
then
to
mens
doores
,
they
might
serve
the
Lord
in
all
places
,
which
was
no
small
benefit
.
And
finally
,
greater
grace
was
giuen
after
Christs
comming
,
then
before
him
.
Therefore
the
Temple
Prophecied
This
serueth
to
confute
those
,
that
of
late
are
sprung
vp
,
Now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
If
it
were
as
they
would
haue
it
?
They
will
say
,
that
Christ
was
truly
,
and
as
plainly
seene
1.
I
answere
,
No
:
for
the
word
was
made
flesh
;
he
walked
2.
We
haue
the
same
sacrifices
in
the
letter
,
and
may
make
And
in
the
next
place
,
I
am
constreyned
to
reproue
two
For
the
first
kind
;
notwithstanding
all
the
great
meanes
which
they
enioy
,
yet
to
see
to
,
they
are
very
beasts
.
Spots
they
be
in
our
Markets
,
blots
in
our
feasts
,
like
the
Dog
and
Sow
,
vomiting
and
lapping
vp
the
filthines
of
euery
sinne
;
wallowing
in
the
mire
of
all
vncleannes
;
and
neither
fearing
God
,
or
reuerencing
man
:
they
speake
euill
of
all
in
authority
;
and
contemne
,
and
condemne
too
,
the
things
and
persons
highly
in
fauour
with
God
.
It
s
fearefull
to
liue
in
ignorance
;
but
how
farre
greater
damnation
are
these
worthy
of
,
seeing
light
is
come
into
the
world
,
and
they
loue
darknesse
more
then
light
?
Shall
it
not
be
easier
for
Sodom
and
Capernaum
in
the
day
of
iudgement
then
for
these
?
Haue
we
not
some
,
that
deny
the
Lord
that
bought
them
?
tread
vnder
foote
the
bloud
of
the
new
couenant
,
and
crucifie
againe
the
Lord
of
Life
?
Witnesse
our
swearing
,
drunkennes
,
and
drinkings
;
our
whoredomes
,
fornications
,
and
all
manner
of
wickednesses
.
Doe
not
some
count
it
their
grace
to
appeare
gracelesse
?
glory
in
their
faithlesnes
?
accent
their
words
with
vaine
phrase
,
&
make
the
beginning
&
Conclusion
of
their
sentences
to
be
nothing
else
but
an
oath
?
It
were
tolerable
for
men
(
if
at
any
time
)
to
stumble
in
the
night
;
but
to
drinke
,
stagger
and
fall
in
the
day
,
is
damnable
.
And
how
shall
such
persons
escape
condemnation
,
if
they
neglect
so
great
salvation
?
Wherefore
,
seeing
you
haue
the
light
,
become
children
of
the
day
,
&
hence
forward
abandon
the
workes
of
darknesse
,
reprouing
them
rather
.
And
I
may
not
omit
those
of
the
better
sort
,
who
take
not
(
as
they
ought
)
notice
of
Gods
providence
over
vs
in
these
latter
daies
.
We
cry
out
of
many
things
amisse
;
but
see
,
and
say
nothing
of
what
is
amended
.
How
many
haue
desired
to
see
the
dayes
that
we
haue
,
yet
it
was
not
affoarded
them
?
Are
we
awake
,
or
sleeping
?
why
then
doe
we
not
behold
,
how
the
Sunne
these
60.
yeares
hath
continually
shined
in
our
Horizon
?
What
if
the
Papists
haue
sought
to
eclipse
it
?
haue
they
prevaild
?
How
many
haue
warmed
their
cold
spirits
at
this
flame
,
whose
parents
neuer
put
finger
to
a
sparkle
of
this
fire
?
Hath
not
this
Sunne
expelld
many
mists
and
clouds
of
darknes
?
Doth
hee
not
run
his
circular
motion
still
?
and
haue
not
many
a
poore
soule
passed
through
the
darke
night
of
this
wildernes
,
to
the
fruitfull
and
cleare
shining
day
in
the
land
of
Canaan
?
Wherefore
prayse
God
for
that
you
haue
;
and
pray
often
and
earnestly
,
that
the
Sunne
of
the
Gospell
may
neuer
set
,
or
the
Candle
of
the
word
be
put
out
,
so
long
as
the
Sunne
and
Moone
endure
.
Be
not
like
Rahel
,
crying
for
your
wills
,
as
she
did
for
children
,
or
else
ye
dy
.
And
be
not
offended
to
heare
me
speake
a
word
more
;
Repine
not
,
murmur
not
,
and
fret
not
at
that
Manna
you
haue
;
for
many
haue
fed
well
of
as
course
and
little
food
,
looked
fat
,
faire
and
well
liking
,
and
rested
contented
with
lesse
then
an
Homer
full
:
For
Gods
power
is
alwaies
the
more
seene
in
weake
meanes
,
then
stronger
.
Yet
,
I
wish
we
might
be
sensible
of
what
we
find
amisse
,
and
recommend
it
to
God
by
prayer
,
putting
to
also
our
helping
hand
,
yet
wisely
,
oportunely
;
and
euery
one
in
his
owne
rancke
and
order
.
And
seeing
that
the
dayes
wherein
we
liue
are
better
then
By
the
appearing
&c.
]
This
word
signifieth
a
bright
,
cleare
,
Epiphany
Doct.
4.
or
glorious
appearing
,
whence
note
,
that
The
appearing
or
comming
of
Christ
was
glorious
,
whether
vnder
the
law
,
or
in
the
time
of
the
Gospell
.
For
vnder
the
Law
,
was
not
the
Temple
,
the
furniture
,
And
in
the
time
of
the
Gospell
his
appearing
was
glorious
;
Great
is
the
mystery
of
Godlines
,
without
controuersie
:
for
God
is
manifested
in
the
flesh
,
iustified
in
the
Spirit
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
beleeued
on
in
the
world
,
and
receiued
vp
into
glory
.
The
more
we
view
the
workes
of
man
,
or
nature
,
the
lesse
will
we
admire
;
for
we
come
to
see
the
Reason
of
them
,
and
the
manner
how
they
be
done
:
But
the
longer
we
study
on
these
mysteries
,
the
more
wonderfull
and
past
finding
out
,
we
shall
see
them
to
be
;
because
they
so
farre
exceed
our
apprehension
.
And
after
his
ascension
,
as
we
in
part
haue
heard
,
the
appearing
of
Christ
was
glorious
.
How
did
his
image
shine
,
and
his
spirit
appeare
in
his
Disciples
?
what
soules
were
converted
by
them
,
and
wounders
wrought
daily
?
Was
Where
first
we
reproue
,
not
the
people
vnder
the
law
,
Are
not
such
men
like
moles
,
blind
as
the
wants
?
that
see
no
matter
of
admiration
in
these
things
,
into
which
the
very
Angels
desired
to
peepe
into
?
the
Gospell
is
called
glorious
;
the
conuersion
of
a
sinner
,
glorious
;
grace
is
stiled
glory
;
yea
(
somewhere
)
the
Saints
rhemselues
,
are
sayd
to
be
the
glory
of
God
.
Some
glory
in
their
apparell
;
others
in
a
ring
,
or
bracelet
;
many
in
the
wealth
,
power
and
wisedome
;
millions
in
the
workes
of
art
and
nature
:
but
yet
neuer
glory
in
the
most
glorious
obiects
.
I
wish
that
these
mens
glory
be
not
(
some
time
)
turned
into
shame
,
who
can
glory
in
many
things
;
but
not
in
the
thing
which
is
in
glory
beyond
all
.
And
was
Christs
appearing
glorious
vnder
the
law
,
in
Our
Saviour
Iesus
Christ
.
]
Here
is
layd
downe
the
second
principall
thing
in
the
Text
;
which
is
a
description
of
that
person
,
through
whom
grace
and
saluation
is
given
;
and
he
is
described
,
1.
By
his
office
,
viz.
A
Sauiour
.
2.
His
Names
.
1.
Iesus
.
2.
Christ
.
3.
By
the
execution
of
his
office
,
and
in
two
things
it
consists
;
one
in
the
remotion
of
Death
;
the
other
in
the
production
of
life
.
The
poynt
we
first
collect
is
this
,
that
Christ
Iesus
is
our
onely
Saviour
.
There
is
none
other
name
given
vnder
heaven
,
whereby
we
can
be
saued
,
but
this
.
This
is
he
that
Iob
desired
to
see
;
Isaiah
foretold
;
and
at
whose
comming
,
the
people
were
to
shout
for
ioy
;
and
hee
is
called
the
Saviour
of
all
the
world
.
viz.
Of
the
Elect
world
.
For
there
is
a
world
,
for
the
which
Christ
would
not
pray
;
I
pray
not
for
the
world
.
Ioh.
17.
9.
That
is
,
for
the
world
of
the
Reprobate
.
Now
many
reasons
may
further
confirme
the
doctrine
.
First
,
for
God
the
father
,
being
the
party
offended
,
set
A
second
we
may
draw
from
his
person
:
for
hee
is
God
And
he
may
be
called
our
Sauiour
from
his
properties
:
Finally
,
he
may
be
called
a
Saviour
.
1.
In
respect
of
his
yea
and
Amen
in
Christ
Iesus
.
2
Cor.
1.
20.
And
here
we
might
shew
the
misery
of
the
Iewes
,
Turkes
and
Heathens
,
who
put
no
confidence
in
him
;
neither
haue
This
should
teach
vs
to
be
acquainted
with
him
,
and
to
Who
hath
abolished
death
.
]
The
note
is
this
,
that
Death
by
Christ
is
destroyed
.
Oh
death
where
is
thy
sting
?
O
graue
where
is
thy
victorie
:
But
thankes
be
vnto
God
,
who
hath
giuen
vs
victorie
through
our
Lord
Iesus
Christ
.
1
Cor
15.
55.
&c.
For
he
onely
it
is
who
hath
borne
our
infirmities
,
and
the
burthen
of
our
sinnes
,
paid
our
debt
,
dissolued
the
workes
of
the
Deuill
,
quickened
vs
by
his
spirit
,
tooke
away
the
law
of
ordinances
,
broke
downe
the
partition
wall
,
cancelled
our
bond
,
and
satisfied
the
iustice
of
the
father
for
the
first
and
second
death
.
The
which
if
any
should
deny
,
these
reasons
may
serue
to
confirme
it
.
1.
For
,
the
law
requireth
both
after
the
fall
:
therefore
Christ
must
satisfie
for
both
;
or
he
had
not
discharged
the
full
debt
and
payment
.
2.
They
that
are
not
partakers
of
his
sufferings
,
shall
dye
the
first
and
second
death
;
who
calls
this
into
question
?
3.
What
had
we
suffered
if
he
had
not
died
?
the
separation
of
soule
and
body
,
and
of
both
from
the
fauour
of
God
for
euer
and
euer
,
had
we
not
?
And
4.
Haue
we
not
a
double
life
from
Christ
?
then
a
two-fold
death
was
abolished
by
the
rule
of
contraries
.
But
it
may
be
obiected
,
that
his
sufferings
were
finite
.
Obiect
.
1.
Sol.
1.
True
,
in
respect
of
time
:
but
there
is
another
infinitie
in
regard
of
degree
or
quantitie
,
the
which
Christ
endured
.
2.
The
course
of
originall
sinne
is
stopped
in
all
his
members
But
some
may
further
obiect
:
how
is
this
manifested
in
Were
not
the
bodies
of
those
beasts
,
whose
bloud
was
without
the
gate
?
What
can
be
vnderstood
by
this
but
the
second
death
?
For
is
it
not
a
priuation
of
all
ioy
,
and
the
infliction
of
the
torments
of
hell
for
a
season
?
And
was
not
Christ
,
in
his
agonie
,
in
great
perplexitie
,
when
he
cried
,
My
soule
is
heauie
to
heath
:
My
God
let
this
cup
passe
from
me
:
And
,
why
hast
thou
forsaken
me
?
Yet
this
is
warily
to
be
vnderstood
.
For
we
may
not
in
any
wise
so
much
as
thinke
,
that
God
the
father
did
euer
wholly
withdraw
his
loue
from
Christ
Iesus
,
or
separate
his
affection
from
him
;
the
second
death
so
accepted
is
to
vndergoe
the
full
iustice
and
implacable
anger
of
God
for
all
eternitie
,
the
which
may
not
here
in
that
sence
be
admitted
.
For
the
father
did
neuer
with
draw
his
loue
from
his
sonne
indeed
:
Though
for
the
present
,
hee
looked
on
him
as
hee
was
our
suretie
and
a
sinner
by
imputation
,
with
the
strict
eye
of
a
seuere
iudge
and
creditor
,
who
would
not
remit
one
farthing
of
his
due
debt
,
but
exact
a
ful
&
perfect
satisfaction
.
At
which
time
Christ
felt
the
most
bitter
pangs
in
his
passion
,
and
that
torment
,
the
which
was
equiualent
to
the
second
death
.
This
should
worke
in
vs
both
loue
and
thankfulnes
to
from
the
nethermost
part
of
hell
.
And
Againe
,
this
may
comfort
euery
christian
heart
in
its
greatest
the
gates
of
hell
shall
neuer
preuaile
against
thee
.
This
ought
alwaies
in
these
pangs
of
terrour
,
to
wipe
all
teares
from
thine
eies
.
And
the
reason
we
are
so
often
astonished
is
,
because
we
doe
not
minde
o●
beleeue
this
thing
.
For
if
we
did
we
would
cry
out
with
ioy
.
O
death
where
is
thy
sting
?
O
graue
where
is
thy
victorie
?
This
salue
is
good
for
the
fourefold
forenamed
soare
:
This
Physicke
,
like
Moses
rod
,
will
remoue
all
death
whatsoeuer
.
Wherefore
in
thy
greatest
feare
call
to
mind
that
death
by
Christ
is
abolished
.
And
hath
Christs
death
destroyed
death
?
then
haue
a
But
may
some
say
,
how
might
I
destroy
death
?
Quest.
Ans.
1.
In
a
word
,
diuerse
wayes
.
1.
Thou
must
auoyd
sinne
;
for
,
by
sinne
,
death
came
into
the
world
.
Sinne
to
death
is
like
fuell
to
the
fire
,
food
to
the
faint
,
wine
to
the
weake
,
and
Physicke
to
the
distempered
patients
;
so
that
he
who
sinnes
,
reviues
death
,
restores
to
him
his
sting
,
and
pulleth
him
with
speed
vnto
the
doore
,
and
into
the
very
inward
parts
of
the
soule
,
And
for
thy
better
direction
,
consider
what
sinnes
haue
brought
death
,
corporall
&
spirituall
.
1.
Drunkennes
.
Deut.
21.
20.
2.
Gluttonie
.
Luk.
12.
20.
3.
Vnthriftinesse
.
Pro.
6.
12.
15.
4.
Idlenesse
.
Ezek.
16.
49.
5.
Pride
.
Acts
12.
vlt.
6.
Lying
.
Acts.
5.
5.
7.
Scoffing
of
the
Prophets
.
2
Kin.
2.
23.
8.
Ignorance
.
Hos.
4.
6.
9.
Infidelity
.
Iude
5.
10.
Disobedience
to
Parents
.
Pro.
30.
17.
11.
Want
of
preparation
to
the
Lords
Supper
.
1
Cor.
11.
30.
Finally
,
all
sinne
whateuer
brings
death
;
For
the
soule
that
sinneth
,
shall
die
the
2.
Thou
must
mortifie
th●
earthly
members
,
crucifie
thy
3.
Cherish
the
life
of
grace
within
thee
.
For
,
if
it
flourish
,
4.
Often
meditate
of
the
efficacie
of
Christs
death
.
For
,
as
We
haue
some
who
hold
,
Christs
death
to
worke
this
1.
Death
is
a
meere
priuation
,
and
therefore
being
nothing
cannot
produce
by
way
of
causation
,
any
perfect
effect
.
1.
Death
is
a
meere
priuation
,
and
therefoer
being
nothing
,
cannot
produce
by
way
of
causation
,
any
perfect
effect
.
2.
The
death
of
Christ
was
a
curse
,
therefore
causeth
good
by
accident
,
not
of
its
owne
nature
.
Whereby
the
way
▪
we
see
an
other
errour
to
be
in
those
,
who
hold
,
that
Christs
death
without
his
actiue
obedience
is
absolutely
sufficient
for
our
iustification
.
But
the
succeeding
arguments
may
serue
to
confirme
the
contrarie
.
1.
That
obedience
which
the
law
requireth
is
necessarie
for
our
iustification
.
But
the
law
requireth
actiue
obedience
;
therefore
actiue
obedience
is
necessarie
for
our
iustification
.
The
former
proposition
,
I
suppose
will
be
granted
;
neither
can
the
latter
vpon
any
good
ground
be
denied
.
Because
the
iustice
of
the
Law
is
still
inforce
,
time
not
changing
the
nature
of
it
.
2.
That
obedience
which
was
to
haue
iustified
man
,
before
his
fall
,
is
requisite
to
iustifie
him
being
fallen
.
But
actiue
obedience
was
to
haue
iustified
man
before
his
fall
.
Therefore
actiue
obedience
is
requisite
to
iustifie
him
being
fallen
.
What
can
be
obiected
against
this
argument
,
for
the
present
,
I
perceiue
not
.
3.
That
obedience
,
which
Paul
opposeth
to
his
owne
righteousnes
,
which
was
of
the
law
,
concurreth
to
our
iustification
.
But
the
actiue
obedience
of
Christ
,
Paul
opposeth
to
his
owne
righteousnesse
,
which
was
of
the
Law
.
Phil.
3.
9.
Therefore
,
the
actiue
obedience
of
Christ
,
concurreth
to
our
iustification
.
For
,
who
euer
commenting
on
that
text
,
excludeth
Christs
actiue
obedience
?
And
to
say
the
truth
,
passiue
obedience
is
rather
a
satisfying
of
the
threat
,
than
a
fulfilling
of
the
lawes
precept
.
4.
If
the
actuall
breach
of
the
Law
made
man
vniust
,
then
the
actuall
obseruation
of
it
,
must
make
him
righteous
.
But
the
actuall
breach
made
him
vniust
;
therefore
the
actuall
obseruation
of
the
law
must
make
him
righteous
.
Except
we
should
maintaine
,
that
our
surety
Christ
,
was
bound
onely
to
pay
the
forfeiture
,
and
not
the
principall
,
which
may
not
be
admitted
.
For
,
man
after
his
fall
incurred
a
doubled
debt
,
both
which
Christ
was
to
discharge
,
else
hee
had
not
satisfied
,
the
full
payment
to
God
our
creditor
.
And
doth
not
actiue
obedience
the
one
,
as
passiue
the
other
?
It
s
death
that
must
remoue
death
,
life
that
must
procure
life
.
For
,
contrary
effects
must
haue
contrary
causes
,
such
as
life
and
death
be
.
A
sharp
powder
,
or
water
,
may
eate
off
the
thicke
filme
,
that
couereth
the
eye
,
and
hindereth
sight
,
but
there
is
another
internall
principle
is
the
cause
of
seeing
.
In
like
manner
,
the
death
of
Christ
,
may
remoue
what
hindereth
life
.
Yet
there
must
be
another
primarie
cause
,
for
the
procuring
and
conseruing
of
it
.
For
conclusion
,
Christ
,
in
suffering
,
obeyed
;
and
in
obeying
,
suffered
.
Wherefore
,
what
God
hath
ioyned
together
,
let
no
man
renta
sunder
.
And
if
death
,
through
Christ
,
be
abolished
,
and
by
no
But
you
may
demand
;
Could
not
God
haue
saued
man
I
answer
;
No.
For
,
1.
It
s
against
his
nature
,
Iustice
in
God
2.
His
word
was
passed
forth
.
At
what
time
thou
eatest
,
thou
shalt
dye
the
death
.
Yet
the
Lord
sheweth
the
liberty
of
his
iustice
,
in
sauing
some
by
Christ
,
and
condemning
others
without
him
.
So
that
we
see
sinne
must
be
punished
,
Gods
infinite
iustice
satisfied
,
either
in
vs
,
or
by
another
.
But
it
will
be
obiected
,
that
man
being
finite
cannot
satisfie
for
infinite
iustice
.
It
s
true
,
that
man
is
finite
,
in
respect
of
place
,
or
a
geometricall
quantity
,
but
infinite
,
in
regard
of
duration
of
time
,
or
Arithimetical
enumeration
;
so
that
though
no
created
nature
,
at
an
instant
in
one
act
,
of
it selfe
,
is
able
to
vndergoe
the
infinite
wrath
of
the
reuenging
God
,
yet
in
regard
of
continuance
,
or
times
succession
,
his
torment
may
be
said
to
be
[
*
](A04220-e86640-b)
*
Viz
a
parte
post
.
infinite
.
What
he
cannot
doe
at
once
,
hee
must
be
doing
euer
.
How
can
God
be
iust
in
this
his
proceeding
?
1.
Because
man
hath
offended
an
infinite
God
.
Now
,
the
2.
The
sinner
hath
had
a
world
of
sinning
here
,
therfore
must
haue
a
world
of
suffering
hereafter
.
3.
The
sinner
sinnes
continually
,
neuer
comes
to
a
period
;
therefore
,
the
punishment
,
as
the
shadow
doth
the
body
,
when
the
Sunne
shines
,
followes
the
sinner
continually
.
And
4.
The
sinner
would
haue
sinned
in
a
greater
degree
,
had
it
beene
in
his
owne
power
,
or
if
he
had
not
beene
by
a
necessity
restrained
.
Therefore
,
its
iust
with
the
Lord
,
to
punish
him
;
with
eternall
torments
.
And
brought
life
]
We
haue
handled
the
like
doctrine
in
All
spirituall
life
is
procured
by
Christ
.
Therefore
,
we
passe
to
this
,
Repetition
of
the
same
thing
,
is
warrantable
,
profitable
.
Paul
doth
so
here
,
and
all
the
rest
,
who
preached
,
and
writ
,
as
we
may
see
elsewhere
.
Compare
Mat.
5.
1.
with
Luk.
6.
20.
and
you
shall
see
,
that
Christ
preached
one
sermon
twice
.
In
Mathew
,
he
is
said
,
to
sit
,
in
Luke
to
stand
;
the
one
saith
it
was
in
a
Valey
,
the
other
in
the
Mountaine
.
Yet
some
seeke
to
reconcile
them
.
Because
we
vnderstand
not
all
we
heare
,
at
the
first
deliuery
.
What
if
we
doe
?
yet
,
we
may
not
beleeue
it
.
But
grant
,
we
beleeue
,
may
we
not
forget
it
?
I
am
sure
,
we
doe
not
practice
it
,
though
we
vnderstand
it
,
beleeue
it
,
and
also
remember
it
.
Therefore
,
to
repeat
the
same
things
may
be
profitable
.
And
a
man
may
be
in
a
different
disposition
,
so
that
hee
And
wouldst
thou
also
know
,
whether
life
be
by
Christ
1.
What
knowledge
hast
thou
of
Christ
?
what
vnderstanding
of
the
Gospell
?
For
,
its
eternall
life
to
know
Christ
,
and
his
doctriue
.
Hagar
had
her
eyes
opened
,
before
shee
could
see
the
well
▪
so
must
thou
the
eye
of
thy
minde
,
before
thou
tast
of
the
water
of
life
.
2.
What
power
hast
thou
to
do
good
:
How
often
doth
the
pulse
of
prayer
beate
in
thy
closet
,
and
in
the
secret
roome
of
thy
heart
?
What
strength
hast
thou
to
runne
the
pathes
of
Gods
commands
?
Canst
thou
like
the
creeple
,
rise
vp
,
leape
and
be
glad
in
the
praises
of
God
?
5.
What
care
hast
thou
to
preserue
the
life
of
grace
in
thee
,
and
to
come
to
eternall
glorie
?
Men
that
loue
their
liues
will
make
choyce
of
their
food
,
Physician
,
and
aire
:
And
he
that
loues
the
life
of
grace
,
will
eate
vp
the
good
word
of
God
,
depend
on
a
skilfull
Preacher
,
and
plant
himselfe
,
where
the
pure
ayre
of
holinesse
is
sensible
found
and
felt
breathing
,
mouing
.
4.
And
in
conclusion
,
how
dost
thou
imploy
thy
life
?
what
be
the
ends
of
all
thy
motions
?
Dost
thou
spend
thy
strength
,
that
God
may
haue
glory
by
thee
,
and
his
children
receiue
good
from
thee
?
then
thou
hast
done
well
.
For
,
as
all
fire
that
comes
from
aboue
,
will
tend
vpward
againe
,
&
the
heate
that
comes
from
the
heart
will
disperse
it selfe
to
euerie
member
;
so
that
life
which
is
receiued
from
Christ
will
alwaies
incline
,
and
moue
,
that
hee
may
haue
praise
and
benefit
by
it
.
Are
these
things
also
within
thee
,
and
proceed
from
thee
?
then
hast
thou
participated
of
the
first
resurrection
,
and
shalt
neuer
tast
of
the
second
death
.
And
if
thou
want
them
,
striue
for
them
,
or
else
Christs
life
will
profit
thee
nothing
.
See
thou
defer
no
time
,
omit
no
oppertunitie
,
neither
neglect
any
meanes
:
but
seeke
this
life
while
it
may
be
found
;
purchase
this
field
,
though
it
cost
thee
all
thy
treasure
.
Thou
hast
now
a
price
in
thy
hand
,
want
not
an
heart
.
For
,
the
tyde
and
season
to
saile
to
this
land
,
to
buy
this
commoditie
,
serues
but
once
,
not
euer
.
And
to
moue
thee
,
thus
to
doe
,
let
these
things
be
well
weighed
,
seriously
thought
on
.
1.
Consider
the
excellencie
of
this
life
;
the
least
degree
of
life
of
God
.
Eph.
4.
18.
How
many
kindes
of
life
be
there
?
and
amongst
them
how
many
degrees
?
yet
the
neerer
it
approcheth
to
the
fountaine
of
life
,
God
,
the
more
excellent
it
is
.
The
subiect
hath
a
life
aswell
as
the
King
,
the
sicke
as
the
whole
;
but
what
is
it
in
comparison
of
this
,
but
a
kind
of
death
?
now
,
the
better
a
thing
is
,
is
it
not
the
more
to
be
desired
?
2
Without
this
life
,
we
can
doe
no
action
acceptable
to
God
,
or
profitable
to
our selues
;
and
what
a
misery
is
this
alwaies
to
be
doing
,
yet
all
in
vaine
?
A
naturall
life
can
doe
but
naturall
actions
;
therefore
such
as
be
in
the
flesh
,
cannot
please
God
.
Rom.
8.
7.
3.
This
life
will
make
vs
acceptable
,
and
well
pleasing
to
God
and
man
;
yea
,
the
Angels
shall
reioyce
,
and
the
father
say
with
delight
,
This
my
sonne
was
dead
,
but
is
now
aliue
.
Luk.
15.
24.
We
ioy
to
see
the
trees
budde
,
the
corne
peepe
,
the
graftes
flourish
,
and
shall
we
haue
no
care
to
obtaine
that
life
,
wherein
all
beautie
consisteth
?
4
Finally
,
he
that
hath
not
the
beginning
of
this
life
here
,
cannot
possesse
eternall
life
hereafter
;
for
they
onely
shall
escape
the
second
death
,
that
partake
of
the
first
resurrection
,
to
life
.
The
couetous
;
when
he
hath
gotten
goods
;
the
Prodigall
hauing
satiate
his
soule
,
with
the
huskes
of
pleasures
▪
the
ambitious
,
when
he
hath
climbed
to
the
highest
pitch
of
honour
,
thinke
they
liue
the
onely
Iouiall
life
,
and
yet
all
dwell
and
breathe
in
the
chambers
of
death
▪
and
(
as
the
Apostle
speakes
)
are
dead
,
while
they
be
aliue
;
no
better
than
walking
ghosts
in
the
formes
of
liuing
men
.
Let
such
buy
and
build
,
plow
and
sow
,
marry
and
beget
many
children
,
yet
the
vntimelie
birth
is
better
than
they
.
The
basest
life
exceedes
as
much
the
best
meere
being
,
as
Adam
,
the
red
earth
,
whereon
his
body
was
made
;
but
this
life
excels
all
others
(
Gods
only
excepted
)
more
than
men
do
beasts
,
or
Angels
Deuils
.
Why
then
let
the
worth
of
it
moue
thee
;
the
withering
of
this
is
worse
than
the
death
of
the
Gourd
of
Ionah
.
And
will
not
this
consideration
,
that
all
thy
actions
are
but
as
so
many
beautifull
sinnes
,
and
distastfull
vnto
the
Lord
,
set
thee
a
worke
to
obtaine
it
?
Then
call
to
mind
how
it
maketh
all
things
beautifull
,
and
well
pleasing
to
the
eye
.
Will
not
our
flesh
tremble
to
see
a
body
without
a
soule
,
the
teeth
closed
,
the
eyes
open
,
the
lips
shrunke
,
and
the
bloud
set
,
blacke
and
swart
in
the
face
and
members
?
is
not
such
an
obiect
odious
to
man
?
Euen
so
,
yea
worse
are
we
being
dead
in
sinne
,
to
God
and
good
persons
.
Yet
,
if
all
that
s
said
,
will
not
moue
thee
to
this
;
then
know
,
No
life
here
,
no
escape
of
death
hereafter
.
And
immortalitie
.
]
We
collect
hence
,
that
,
Life
spirituallis
eternall
.
It
is
not
like
the
Lillies
,
that
flourish
to
day
,
and
wither
to
morrow
.
Methushelah
liued
long
,
yet
died
at
the
age
of
969.
but
he
that
once
hath
the
life
of
grace
,
shall
see
no
corruption
.
Mortality
shall
put
on
immortalitie
;
and
though
the
body
perish
,
yet
this
life
is
in
the
soule
,
being
a
more
excellent
subiect
;
for
,
as
he
that
puts
off
his
apparell
,
doth
not
leaue
his
naturall
life
in
it
;
so
,
he
that
layes
downe
the
body
,
loseth
not
the
life
of
grace
and
immortalitie
with
it
.
For
as
the
naturall
life
is
in
the
body
,
not
in
the
apparell
;
so
the
spirituall
life
is
in
the
soule
,
not
in
the
dead
corpse
after
the
separation
.
Mat
:
19.
29.
Mark
:
10.
17.
Ioh.
5.
24.
1
Cor:
15.
53.
For
Christ
hath
purchased
eternall
redemption
.
Heb.
9.
12.
1.
Finite
sinne
offending
.
1.
Finite
suffering
,
satisfying
.
2.
Finite
sinne
offended
the
infinite
God
.
2.
Finite
suffering
satisfied
the
infinite
God
.
3.
Finite
sinne
,
infinitely
offended
the
infinite
God
.
3.
Finite
suffering
,
infinitely
satisfied
the
infinite
God
.
So
that
life
must
be
infinite
;
because
the
satisfaction
was
infinite
,
in
value
,
and
worth
;
and
equall
to
the
offence
,
in
remouing
eternall
death
.
God
hath
promised
eternall
life
,
and
hee
is
faithfull
and
denie
himselfe
1
Ioh
:
2.
25.
Christ
from
whom
this
life
is
deriued
,
liueth
for
euer
,
and
maketh
intercession
.
Heb:
7.
25.
Reu
:
1.
18.
Else
,
it
were
better
with
the
wicked
than
the
faithfull
:
of
all
men
they
were
most
miserable
.
1
Cor.
15.
19.
And
the
word
is
called
eternall
.
1
Pet.
1.
vlt.
And
we
read
of
an
eternall
house
,
an
eternall
weight
,
an
eternall
kingdome
,
an
eternall
crowne
,
and
an
eternall
inheritance
.
This
,
1.
Confutes
those
heretikes
that
hold
the
soule
is
This
makes
also
for
the
comfort
of
such
,
whose
friends
in
the
Lord
:
why
?
be
of
good
cheare
;
they
are
not
dead
,
but
liue
;
for
,
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
This
vse
is
of
great
vse
,
were
it
well
vsed
.
This
likewise
might
and
ought
to
encourage
all
to
goe
And
here
we
haue
a
strong
motiue
to
moue
vs
to
labour
1.
Be
vnited
to
Christ
:
for
euery
branch
that
abideth
not
in
him
,
is
cast
out
and
withereth
.
All
spirituall
life
floweth
from
this
coniunction
:
For
as
the
graft
hath
life
from
the
vnion
with
the
stocke
;
so
haue
we
from
Christ
Ioh.
15.
2.
Heare
the
Gospell
preached
;
for
the
word
of
is
God
spirit
and
life
;
and
he
that
beares
this
voyce
,
though
he
were
dead
,
yet
shall
be
liue
.
What
though
we
cannot
quicken
our selues
yet
we
may
vse
the
meanes
.
And
the
Angell
may
trouble
the
water
,
and
Christ
come
and
heale
vs
,
when
we
are
at
the
wels
mouth
,
and
vnable
to
helpe
ourselues
.
3.
Pray
often
.
Dauid
,
neere
about
19.
times
,
in
the
hundred
and
nineteenth
Psalme
,
prayeth
,
Lord
quicken
me
;
Lord
giue
me
the
spirit
of
life
&c.
Did
he
thus
?
sure
then
it
was
good
for
him
;
&
to
be
practised
of
all
such
as
would
be
quickned
,
and
enliued
.
Finally
,
and
aboue
all
things
,
resist
no
good
motion
,
that
thou
hast
in
the
vse
of
Gods
ordinances
,
or
at
any
time
else
:
for
this
is
to
driue
the
author
of
all
life
from
vs
.
Entertaine
them
therefore
,
and
kindle
those
sparks
by
obeying
of
them
;
so
shall
thy
soule
liue
and
not
dye
.
Through
the
Gospell
.
]
Here
is
manifested
the
instrumentall
cause
,
by
which
death
is
abolished
,
and
life
brought
vnto
vs
;
whence
,
let
this
be
noted
that
,
Though
all
grace
come
by
Christ
,
yet
it
is
deriued
vnto
man
by
meanes
of
the
Gospell
.
For
,
that
declareth
how
it
may
be
attained
,
and
no
other
God
giues
his
spirit
with
the
Gospell
,
not
by
the
Law
:
ministration
of
the
spirit
:
2
Cor.
3.
8.
This
must
worke
in
vs
a
loue
to
the
Gospell
,
and
a
care
whose
leaues
onely
cure
all
the
nations
.
We
must
make
much
of
them
,
that
bring
this
Physicke
,
Pray
we
that
the
word
may
runne
,
and
be
scattered
to
the
Finally
,
this
may
pricke
on
the
Ministers
to
Preach
the
Gospel
,
in
season
,
and
out
of
season
;
seeing
,
it
s
the
onely
way
to
make
the
barren
,
gracious
;
and
the
dead
,
to
liue
for
euer
.
VERS.
11.
For
the
which
I
am
appointed
a
Preacher
and
Apostle
,
and
a
Teacher
of
the
Gentiles
.
PAVL
in
this
verse
maintaineth
the
dignitie
of
For
the
which
]
.
Secondly
,
how
hee
came
vnto
it
,
in
the
word
Appointed
.
]
Thirdly
,
by
the
dispenser
of
it
(
being
Paul
himselfe
)
who
is
infolden
or
Comprehended
vnder
a
threefold
denomination
or
tittle
1.
Preacher
.
2.
Apostle
.
3.
Teacher
.
And
4.
and
lastly
,
the
Persons
be
specified
vnto
whom
he
was
to
execute
his
function
,
and
they
are
said
to
be
the
Gentiles
.
So
that
in
this
verse
we
see
foure
things
to
bee
considered
.
1.
His
calling
.
2.
How
he
came
by
it
.
3.
The
subiect
that
he
was
to
Preach
,
and
4.
To
whom
.
For
the
which
.
]
That
is
,
the
Gospell
;
for
he
had
mentioned
I
am
appointed
.
]
That
is
,
preordained
of
God
,
and
by
him
now
set
apart
for
this
function
.
A
Preacher
.
]
The
word
signifieth
a
Cryer
,
who
with
an
audible
voice
did
openly
proclaime
things
;
also
,
it
is
sometimes
expounded
amongst
the
Greekes
for
a
fish
;
and
of
the
Latines
,
a
Trumpet
.
And
Apostle
.
]
See
ver.
1.
And
a
Teacher
.
]
Some
expound
the
words
thus
;
A
Preacher
,
that
is
,
one
that
deliuereth
the
truth
openly
,
audibly
:
an
Apostle
,
whatsoeuer
hee
had
receiued
:
a
Teacher
,
rendring
reason
of
his
calling
and
the
doctrine
hee
deliuered
.
Others
hold
that
euery
Congregation
should
haue
both
a
Preacher
and
a
Doctor
,
and
they
instrance
in
Moses
and
Aaron
;
Paul
and
Timotheus
:
the
Doctor
was
to
deliuer
the
principles
of
Religion
;
and
the
Preacher
to
presse
the
people
to
put
them
in
practise
:
But
because
euery
Congregation
was
not
,
and
is
not
of
ability
to
maintaine
both
,
therefore
one
must
supply
the
duty
of
Preacher
and
Teacher
.
The
Doctor
must
be
able
to
deliuer
new
thing
and
old
;
and
the
Preacher
had
neede
1.
Of
a
faithfull
memory
.
2.
An
audible
voyce
,
and
good
vtterance
.
But
I
assent
to
those
who
hold
,
that
by
these
three
words
the
same
things
is
ment
.
Of
the
Gentiles
.
]
These
people
came
of
Iapheth
,
the
sonne
of
Noah
,
for
whom
he
prayed
.
Gen.
9.
27.
That
Gospel
,
the
which
is
an
instrumentall
cause
for
the
abolishing
of
death
,
and
the
bringing
in
of
life
;
I
Paul
am
preordained
and
separated
of
God
to
preach
vnto
the
poore
seduced
and
ignorant
posterity
of
Iapheth
,
who
hither
to
haue
beene
strangers
from
the
life
of
God
,
and
aliens
from
the
Common-wealth
of
Israel
;
and
this
doe
I
repute
no
base
but
an
excellent
function
and
honourable
calling
.
It
is
worthy
our
observation
,
how
that
when
the
Apostle
The
seruants
of
God
take
delight
to
dwell
and
discourse
of
good
things
.
Gal.
6.
11.
Acts.
20.
7.
It
s
no
burden
or
wearisomnes
to
the
Saints
,
for
to
enlarge
their
speech
on
heauenly
subiects
:
A
Traueller
when
he
hath
taken
view
of
the
scituation
of
many
townes
and
countries
,
beheld
the
rare
monuments
that
hee
hath
met
withall
,
reioyceth
to
make
relation
thereof
vnto
his
friends
after
his
returne
,
and
so
is
it
with
a
Christian
,
who
is
a
spirituall
traveller
when
he
hath
seene
into
the
mysteries
of
Religion
,
found
out
the
great
secrets
therein
conteyned
,
by
the
painfull
travell
of
his
minde
.
He
maketh
it
the
ioy
of
his
heart
,
largely
to
discourse
thereof
vnto
his
brethren
.
For
this
will
draw
others
to
see
and
search
into
the
Another
Reason
springeth
from
the
loue
they
haue
to
the
This
reproveth
such
,
that
condemne
men
for
speaking
,
And
by
this
doctrine
we
see
a
difference
betwixt
Gods
For
the
which
.
]
The
doctrine
to
be
gathered
is
this
,
that
The
Gospell
is
principally
to
be
preached
.
Math.
4.
23.
and
Because
the
end
of
our
preaching
must
be
Christ
crucified
,
Besides
,
all
grace
is
wrought
in
the
heart
by
the
Gospel
Word
of
grace
;
yea
Grace
it selfe
;
and
by
the
Law
we
cannot
come
to
grace
and
glory
:
the
which
was
signified
by
Moses
,
that
entred
not
into
the
land
of
Canaan
;
and
Ioshua
typified
Iesns
,
who
brought
salvation
by
the
Gospell
.
Was
not
Christ
preached
,
and
the
Gospell
vnder
the
Yes
:
but
more
darkely
then
in
these
dayes
:
so
that
for
This
reprehendeth
those
Preachers
,
that
preach
all
things
more
then
the
Gospell
,
scraping
together
an
heape
of
authority
,
And
the
people
here
are
to
learne
to
discerne
betweene
And
know
this
;
that
to
Preach
the
Gospell
is
to
Preach
I
am
appointed
.
]
Seeing
Paul
stands
so
much
on
his
calling
,
having
touched
it
before
,
we
note
,
that
The
Dignity
of
our
calling
is
to
be
maintained
.
Or
,
Preachers
are
to
dignifie
,
and
maintaine
their
Ministery
.
Thus
haue
all
the
Prophets
done
.
Inregard
it
comes
from
God
.
Reas.
1.
Reas
.
2.
Eph.
4.
12.
1
Tim.
3.
1.
It
s
honourable
:
1.
In
respect
it
hath
the
best
object
the
Gospell
of
Christ
.
and
2.
For
the
end
.
For
first
it
is
for
the
gathering
together
of
the
Saints
.
secondly
,
the
building
of
the
body
of
Christ
.
Hence
it
s
called
a
worthy
worke
.
Thirdly
,
its
profitable
for
our
Brethren
.
Reason
3.
Reason
4.
And
fourthly
,
Sathan
and
his
instruments
will
endeauour
much
to
oppugne
and
disgrace
both
it
and
the
Preachers
;
As
we
see
the
Papists
doe
the
Ministers
in
our
dayes
;
and
others
,
as
the
Anabaptists
,
and
Familists
,
and
Common
Protestants
.
This
must
teach
Ministers
to
haue
their
callings
in
great
And
at
the
first
,
in
the
dayes
of
King
Henry
the
8.
ours
was
of
the
latter
kind
;
(
And
Iohn
the
Baptist
was
extraordinarily
called
,
yet
did
no
miracles
.
)
And
that
the
calling
of
our
Ministers
in
those
times
was
extraordinary
,
its
evident
.
For
1.
they
had
extraordinary
gifts
.
2.
Extraordinary
courage
.
3.
Extraordinary
successe
;
for
in
a
short
time
,
notwithstanding
the
great
opposition
,
how
farre
was
the
Gospell
scattered
?
Sathan
fell
from
heauen
,
at
their
preaching
,
like
lightening
,
suddenly
,
speedily
.
And
4.
in
this
,
their
calling
will
appeare
to
be
extraordinary
,
that
they
(
after
so
many
ages
past
)
stood
vp
being
but
a
few
,
against
the
great
sinnes
of
that
time
.
Why
did
not
others
before
them
thus
,
and
this
,
if
their
calling
had
beene
ordinary
.
Againe
,
they
needed
no
new
calling
to
reforme
Religion
,
for
that
which
they
had
receiued
from
the
Papists
themselues
,
was
sufficient
.
They
were
ordinated
to
the
worke
of
the
Ministery
,
and
now
they
began
to
put
it
in
execution
;
And
had
they
not
done
this
,
they
had
faild
in
the
true
end
of
Ordination
.
And
if
Ministers
must
maintaine
their
dignity
,
let
not
the
1.
On
the
left
hand
1.
In
drawing
them
that
were
simple
to
beleeue
,
they
were
not
sent
of
God
;
this
is
common
in
our
dayes
.
2.
Alluring
them
to
be
idle
.
3.
By
intising
them
to
commit
some
scandalous
sinne
.
4.
In
forbidding
them
to
Preach
.
5.
In
setting
enmitie
betwixt
them
and
their
people
.
Lastly
in
putting
them
in
prison
.
Thus
haue
the
Apostles
beene
vsed
in
former
times
.
2.
On
the
right
hand
1.
By
proffering
them
fauour
.
2.
In
seeking
to
make
them
Kings
,
or
to
aduance
them
in
the
world
.
Thus
they
tempted
our
cheife
Sheepheard
Christ
Iesus
.
A
Preacher
.
]
From
the
Etymologie
,
or
proper
acception
of
the
word
,
we
obserue
,
that
Preachers
be
Cryers
.
Isaiah
was
commanded
to
Cry
a
loud
:
Ieremiah
must
cry
:
Iohn
the
Baptist
was
a
Cryer
:
And
Christ
himselfe
cryed
,
H●
,
hee
that
is
a
thirst
,
let
him
come
to
me
,
and
drinke
!
For
Men
naturally
are
deafe
,
and
haue
no
hearts
to
attend
to
the
word
of
God
;
the
treasure
of
the
soule
.
Haue
we
not
some
that
fall
asleepe
vnder
the
very
Pulpit
,
and
cannot
keepe
eye
or
eare
open
?
We
haue
eares
open
at
large
for
corporall
things
,
but
wonderfull
dull
wee
be
of
hearing
spirituall
things
.
Againe
,
the
Commodity
that
is
cryed
is
of
great
worth
,
and
of
small
price
;
therefore
Wisedome
cryeth
,
and
must
be
cryed
in
the
streete
;
Pro.
8.
It
is
an
argument
,
that
the
Preacher
brings
not
stolne
Preachers
are
Cryers
;
for
God
will
haue
life
to
come
in
And
are
Preachers
cryers
?
Can
we
chuse
then
but
taxe
some
in
these
dayes
,
who
neuer
cry
at
all
?
doth
not
the
Dogs
,
that
cannot
bar●●
,
wholye
and
sleepe
,
and
take
delight
in
sleeping
?
I
had
almost
said
of
such
they
haue
tongues
,
but
speake
not
.
&c.
And
I
wish
that
when
the
great
Cryer
shall
come
to
call
to
an
account
,
their
tongues
be
not
loosed
to
cry
,
that
the
Mountaines
might
fallon
them
,
and
the
hills
couer
them
from
his
presence
.
Rev.
6.
26.
Yet
we
exempt
such
as
through
age
cannot
;
or
other
lawfull
employments
,
as
writing
,
&c.
Doe
not
.
But
such
a●
can
and
will
not
,
we
may
not
(
for
God
will
not
)
send
scot-free
.
Againe
,
this
must
teach
the
Auditors
,
not
to
cauill
with
the
Crier
,
but
to
heare
the
words
of
exhortation
patiently
.
Some
,
like
Festus
,
tell
Paul
,
if
he
cry
aloude
,
that
he
is
besides
himselfe
;
reputing
the
Preacher
,
rude
,
indiscreet
,
passionate
,
Why
?
Can
a
Bell
haue
too
shrill
a
sound
?
an
hound
too
deepe
or
base
a
mouth
?
a
Peece
giue
too
great
a
Report
?
or
a
Crye●
extend
his
voyce
too
high
?
Shal
not
the
sheep
heard
shout
when
the
sheepe
are
wandring
,
or
ready
to
be
devoured
by
the
wolfe
?
Will
ye
not
ring
the
Bells
awke
,
when
the
Citie
is
on
fire
?
Discharge
the
greatest
Canon
,
when
the
ship
is
in
distresse
,
and
in
danger
to
be
lost
in
the
hauen
?
And
shall
not
the
Preacher
cry
,
roare
,
and
like
Iohn
,
bellow
like
an
Oxe
,
(
for
so
the
word
is
read
)
when
men
sleepe
and
sinke
in
sinne
,
and
be
in
hazard
to
be
drowned
and
deuoured
by
Sathan
that
cruell
wolfe
,
and
Pyrate
of
the
soule
?
And
is
not
God
said
to
cry
?
Christ
to
cry
?
the
Spirit
to
cry
?
and
shall
the
sonnes
of
thunder
then
be
silent
,
or
not
heard
?
Surely
if
these
should
not
cry
,
the
very
stones
in
the
streete
would
take
vp
a
complaint
and
cry
aloud
.
Say
not
then
,
Here
's
a
Rut
indeed
(
for
the
word
seemes
to
bee
borrowed
from
that
we
haue
in
hand
)
but
be
swift
to
heare
,
slow
to
speake
,
remisse
to
wrath
.
And
here
let
the
Preachers
learne
and
take
warrant
to
cry
Cry
not
before
thou
be
sent
,
least
thou
loose
thy
labour
,
Againe
,
Cry
nothing
,
but
what
the
Lord
puts
in
thy
Besides
,
Cry
where
God
would
haue
thee
;
keepe
a
compasse
;
Finally
,
put
a
difference
in
Crying
.
Cry
to
the
wicked
,
O
earth
,
earth
,
earth
,
heare
the
word
of
the
Lord
;
and
to
the
,
poore
in
spirit
,
Come
,
buy
milke
and
hony
without
money
:
Cry
And
are
the
Preachers
Cryers
?
why
then
,
let
the
people
1.
Heare
not
euery
Cryer
;
for
many
false
cryers
are
gone
out
into
the
world
:
Sathan
sends
foorth
false
Prophets
daily
.
As
Papists
&c.
2.
Learne
to
iudge
of
the
commodity
,
or
things
that
be
cryed
.
The
Iesuite
hath
much
couuterfeite
stuffe
,
and
many
a
false
message
that
he
cryeth
.
If
he
come
from
the
Pope
;
neuer
feare
his
proclamations
,
or
buy
his
Bulles
;
for
they
shall
assoone
hurt
thee
,
as
Nimrod
endanger
heauen
by
the
building
of
Babel
.
3.
When
thou
vnderstandest
what
is
cryed
,
then
be
sure
that
thou
buy
it
,
put
it
in
practise
:
Whatsoeuer
pertaineth
to
thee
,
heare
and
obey
.
4.
And
in
Conclusion
;
goe
home
and
tell
thy
Neighbours
,
what
was
cryed
in
the
Market
:
Thus
did
the
poore
woman
;
and
it
may
be
profitable
for
them
and
thee
.
Wee
And
a
Teacher
of
the
Gentiles
.
]
The
doctrine
is
,
that
The
word
preached
is
the
principall
meanes
whereby
Sinners
are
converted
.
Eph.
4.
12
Isai
.
61.
1.
2.
We
may
say
of
it
,
as
David
did
of
Goliahs
sword
,
that
of
all
other
ordinances
which
God
hath
appointed
;
There
is
none
to
that
.
Peter
did
conuert
thousands
at
one
Sermon
.
Acts.
2.
41.
Because
by
Preaching
,
sinne
is
more
clearely
discouered
,
and
the
iudgements
of
God
more
manifestly
,
and
with
power
,
set
before
the
eye
,
then
by
reading
or
any
other
means
:
It
doth
vnfold
the
things
that
are
closely
wrapped
&
couched
together
;
And
the
more
that
sin
&
the
iudgement
of
God
against
it
,
is
declared
to
the
eye
of
the
minde
;
the
more
apt
is
that
person
to
turne
vnto
his
God
.
Ezek.
13.
22.
And
Faith
commeth
by
the
word
preached
,
which
is
the
onely
ground
of
true
Conuersion
from
sinne
and
euill
.
For
This
confuteth
the
opinion
of
those
,
that
preferre
Reading
And
if
Reading
were
more
excellent
,
and
of
greater
force
to
convert
,
then
Preaching
,
why
are
not
the
people
conuerted
that
haue
a
Reader
?
To
what
end
then
serue
the
Schooles
of
the
Prophets
?
Wherefore
should
men
study
the
knowledge
of
tongues
and
Arts
?
to
divide
the
word
aright
,
and
to
distribute
to
euery
mans
present
necessities
?
And
why
should
Sathan
rage
more
against
Preachers
then
readers
,
except
the
word
powerfully
deliuered
,
did
not
the
more
batter
and
beate
downe
his
Kingdome
?
Besides
:
why
did
not
Christ
send
out
his
Apostles
with
this
charge
,
Goe
read
;
but
Goe
preach
to
all
nations
?
wherefore
doth
Paul
pronounce
a
woe
to
them
that
preach
not
the
Gospell
?
And
why
did
he
not
charge
his
son
Timotheus
before
God
,
to
Read
in
season
and
out
of
season
?
What
should
we
more
say
,
but
as
Paul
doth
of
another
thing
?
He
that
giueth
his
virgin
to
mary
doth
well
,
and
he
that
doth
not
,
doth
better
:
So
he
that
readeth
may
doe
well
,
but
he
that
coueteth
to
prophecy
doth
better
;
and
I
thinke
,
that
in
this
,
I
haue
the
Spirit
of
God
.
But
it
will
be
objected
,
that
Reading
is
preaching
.
Obiect
.
Sol.
1.
2.
Reading
by
a
Trope
is
put
for
preaching
,
et
●
contra
.
But
I
answere
,
that
euery
ordinance
of
God
hath
its
proper
rule
,
by
which
it
is
performed
;
Now
Reading
and
Preaching
haue
not
one
and
the
same
Rule
to
guide
them
;
therefore
are
not
the
same
action
:
For
two
contrary
rules
produce
contrary
effects
,
when
effects
or
things
effected
are
proportionable
to
the
Rules
by
which
they
were
framed
.
But
I
omit
this
;
seeing
so
many
learned
haue
handled
it
at
large
;
yet
I
thought
it
not
amisle
to
say
somewhat
.
And
here
I
might
fall
into
another
poynt
,
that
is
at
this
Whither
Preaching
is
to
be
preferd
aboue
praying
;
or
praying
before
preaching
?
Some
say
Praying
,
others
Preaching
:
I
answere
,
that
as
every
member
in
the
naturall
body
hath
its
proper
vse
,
and
end
,
for
the
which
it
was
framed
,
and
therefore
the
most
weake
member
,
may
excell
the
principall
in
some
one
thing
;
as
the
foote
by
fleeing
may
saue
the
body
,
when
the
head
cannot
moue
without
it
:
So
the
least
of
Gods
ordinances
in
one
thing
or
other
may
be
more
profitable
then
the
highest
.
For
●xample
:
For
the
plantation
of
a
Church
,
the
conuersion
of
the
sinner
,
the
begetting
of
faith
,
the
information
of
the
iudgement
,
and
the
directing
of
man
in
the
pathes
of
righteousnes
,
Preaching
doubtlesse
hath
the
preheminence
:
But
in
easing
of
the
troubled
heart
by
confession
,
in
recounting
the
great
and
many
things
the
Lord
hath
done
for
vs
;
in
praysing
him
for
his
benefits
,
and
obtaining
of
comfort
and
helpe
in
the
time
of
need
;
and
to
a
sinner
converted
,
prayer
(
I
thinke
)
is
the
more
profitable
.
It
will
be
said
,
We
cannot
pray
without
preaching
.
True
;
not
well
:
neither
can
wee
preach
well
without
praying
,
Againe
,
faith
comes
by
preaching
,
and
without
faith
no
We
grant
it
,
yet
prayer
doth
preserue
it
,
increase
it
;
Preaching
We
in
preaching
heare
God
speake
to
vs
,
in
praying
we
True
it
is
,
that
the
Lord
in
the
word
truly
preached
,
speaketh
And
on
the
other
part
,
Obiections
are
brought
,
as
this
.
This
rule
seemes
to
me
not
alwaies
to
hold
true
:
Example
.
God
was
in
Christ
,
and
redeemed
the
world
by
him
,
therefore
the
world
is
more
worth
then
the
sonne
of
God
;
This
were
a
doubtfull
,
if
not
a
blasphemous
consequence
.
Yet
obserue
this
,
that
one
thing
may
be
for
diuers
ends
;
as
the
Redemption
of
man
by
Christ
,
was
not
solely
for
the
good
of
man
,
but
for
his
owne
,
and
the
glory
of
his
father
;
and
Christ
as
he
was
God
,
was
both
the
end
,
and
the
meanes
;
so
that
sometimes
things
be
not
as
they
seeme
to
be
.
I
will
to
and
fro
dispute
the
question
no
longer
;
for
my
first
generall
answere
shall
stand
for
all
;
And
none
needs
to
doubt
of
the
truth
of
it
,
Onely
,
thus
let
vs
conclude
,
that
as
Christ
said
,
Giue
that
to
Caesar
,
which
is
Caesars
,
and
to
God
,
that
which
is
is
Gods
:
So
giue
we
to
preaching
that
which
is
its
due
,
and
to
prayer
its
priviledge
also
.
And
in
the
second
place
,
this
should
teach
vs
thankfulnes
Againe
,
would
we
and
our
children
be
converted
and
Last
of
all
,
Let
vs
all
strive
to
continue
the
word
taught
Francis
Drake
,
for
deriving
the
water
into
your
Corporation
;
and
you
are
at
daily
expence
to
repaire
the
breaches
of
its
passage
And
shall
we
then
neuer
be
at
any
charge
,
to
cause
the
water
of
life
to
slow
through
the
Townes
and
places
about
vs
,
by
the
Conduits
of
faithfull
preachers
?
Nay
,
would
to
God
,
some
did
not
stop
this
wells
mouth
,
or
rather
hinder
the
passage
:
But
woe
to
them
whosoeuer
they
be
.
Of
the
Gentiles
.
]
We
might
gather
diuers
things
from
these
few
words
;
being
diuersly
considered
,
but
the
cheife
I
take
is
this
,
that
When
the
Lord
will
call
and
saue
a
people
,
hee
rayseth
vp
the
fittest
instruments
for
that
purpose
.
Who
fitter
then
Paul
to
be
a
Preacher
to
the
Gentiles
?
or
,
to
deliuer
Israel
,
then
Moses
,
being
skilfull
in
all
their
learning
?
Peter
was
a
man
resolute
and
fiery
,
therefore
the
more
meete
to
deale
with
the
stiffnecked
Iewes
.
And
the
Lord
sent
Papists
to
Pp'
:
for
their
conuersion
;
for
they
knew
their
iuglings
,
and
were
able
to
beate
them
with
their
owne
weapons
.
Because
the
Lord
is
wise
in
all
his
wayes
,
and
skilfull
in
Againe
,
the
Lord
doth
this
in
respect
of
the
people
;
for
By
this
poynt
,
we
may
partly
tell
what
to
iudge
of
many
This
must
teach
vs
to
reuerence
the
Lord
in
his
workes
,
Another
poynt
we
collect
is
this
,
that
Paul
was
sent
to
preach
principally
to
the
Gentiles
.
Act.
22.
21
,
Gal.
2.
8.
From
which
it
will
necessarily
follow
,
that
Peter
was
not
B.
at
Rome
;
for
then
he
should
haue
to
deale
in
Pauls
Diocesse
.
And
Peter
was
appointed
to
the
Iewes
,
therefore
dedicates
his
Epistle
to
the
dispersed
Iewes
.
Besides
,
an
Apostle
could
not
be
strictly
tyed
to
any
one
Diocesse
;
as
they
write
Peter
was
to
Rome
;
And
if
he
was
there
,
shame
was
it
for
him
,
not
to
assist
Paul
,
but
to
forsake
him
.
This
we
but
touch
by
the
way
;
for
many
worthy
Clerkes
haue
scanned
this
at
large
.
Besides
,
we
know
when
Noah
prayed
for
these
people
,
it
was
many
a
hundred
yeeres
agone
,
yet
now
it
came
to
passe
,
according
to
his
desire
,
whence
we
note
,
that
Prayers
made
in
faith
,
are
not
alwayes
granted
at
the
first
.
Ionah
was
not
cast
on
the
shore
,
so
soone
as
he
showted
;
neither
Paul
at
the
first
request
had
an
answer
return'd
him
.
David
waited
long
;
Ieremiah
fainted
in
expecting
;
and
Christ
himselfe
stayed
some
time
,
before
the
Angells
came
to
comfort
him
.
We
sometime
meet
the
poore
with
a
penny
in
our
hand
;
and
at
another
time
we
suffer
them
to
cry
,
run
,
and
weary
themselues
,
before
we
heare
them
;
so
dealeth
the
Lord
with
his
children
.
Because
,
that
as
God
hath
appointed
all
things
to
be
done
,
so
hath
he
set
downe
the
very
precise
time
,
wherein
they
shall
be
effected
,
and
not
before
.
This
is
the
principallest
Reason
of
the
poynt
.
Gal.
4.
4.
And
the
Lord
doth
so
sometimes
,
that
we
may
cry
the
more
earnestly
and
feruently
vnto
him
.
Let
the
Infant
fast
,
it
will
know
the
dug
the
better
,
and
seeke
it
the
faster
:
stop
the
Lure
,
and
the
Hawke
will
mend
her
pitch
,
and
fly
the
higher
;
and
if
the
Lord
deny
the
faithfull
their
requests
for
a
season
,
their
prayers
will
pierce
the
deeper
,
be
heard
the
better
.
Dauid
,
in
one
Psalme
,
vseth
one
petition
thrise
;
and
marke
how
he
did
grow
in
feruency
:
First
saith
he
,
Turne
vs
againe
O
,
Lord
,
&c.
the
second
time
he
addeth
,
saying
O
Lord
of
hostes
&c.
and
the
third
time
he
proceedeth
further
,
and
Turne
vs
againe
O
Lord
God
of
hosts
,
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Thus
by
iteration
he
gathereth
the
more
heate
,
fervency
,
like
a
stone
by
often
tumbling
.
Mervaile
not
then
if
the
vnfaithful
be
not
heard
at
all
:
shal
Who
is
at
the
window
,
at
the
report
of
the
narrow-mouthed
peice
or
pistoll
?
No
,
neuer
respect
it
.
If
Noahs
prayer
be
put
off
2000.
of
yeares
,
Let
the
drunkard
,
Fornicator
,
Blasphemer
,
and
such
as
regard
iniquitie
in
layd
downe
the
obiect
of
Pauls
faith
which
is
God
:
secondly
,
his
knowledge
of
him
;
and
that
is
not
a
bare
vnderstanding
of
him
,
but
a
knowledge
of
experience
,
or
practise
;
and
thirdly
,
an
act
that
accompanied
this
experimentall
knowledge
,
which
was
his
beleeuing
or
faith
:
This
is
the
first
ground
why
Paul
suffered
afflictions
without
being
ashamed
.
And
I
am
perswaded
.
]
That
is
,
I
am
confident
,
and
certaine
,
and
fully
assured
.
That
he
.
]
to
wit
,
God
.
Is
able
to
keepe
.
]
Gods
power
is
twofold
1.
Absolute
.
2.
Actiue
,
that
is
a
power
ioyned
with
his
will
,
and
is
here
meant
:
for
else
Pauls
reason
had
not
beene
good
;
for
his
will
must
accompany
his
ability
in
the
preserving
of
what
was
committed
to
him
.
That
which
I
haue
committed
to
him
.
]
Some
interpret
the
thing
he
committed
to
God
,
to
be
his
person
:
others
his
grace
,
faith
,
salvation
:
the
difference
is
nice
or
none
at
all
:
the
Originall
word
signifieth
both
that
which
is
committed
to
vs
of
God
,
and
that
we
commit
to
him
.
The
Pp'
on
the
Rhem.
expound
it
of
good
deedes
,
sufferings
,
but
absurd
:
for
that
,
how
euer
a
truth
,
yet
not
from
this
place
?
Against
that
day
.
]
Either
the
day
of
trouble
,
or
of
the
last
iudgement
.
I
rather
vnderstand
it
of
the
great
day
of
the
Lord
.
For
Paul
was
put
to
death
?
and
it
s
vsuall
with
faithfull
men
,
in
great
tryalls
and
tribulations
,
to
cast
their
eye
on
the
day
of
iudgement
.
It
may
seeme
strange
,
but
it
is
a
truth
,
that
I
am
afflicted
for
preaching
the
Gospell
vnto
the
Gentiles
:
yet
for
all
that
I
goe
on
resolutely
in
the
execution
of
my
function
,
and
am
not
ashamed
:
Neither
is
it
without
reason
,
for
I
haue
had
experience
of
him
in
whom
I
put
my
confidence
;
and
besides
that
,
I
doe
verily
beleeue
,
that
the
Lord
is
not
onely
able
,
but
also
willing
to
preserue
my
soule
in
safety
,
against
the
great
and
last
day
of
iudgement
.
For
the
which
cause
I
suffer
these
things
.
▪
Out
of
the
ground
The
goodnes
of
an
action
doth
not
alwaies
free
the
deer
from
affliction
.
Abel
was
slaine
,
because
his
workes
were
good
.
Ioseph
Ignorance
may
be
the
cause
;
and
that
of
the
person
or
of
For
many
of
the
Saints
I
shut
vp
in
prison
,
but
I
did
it
ignorantly
.
The
Princes
of
this
world
,
put
to
death
the
Lord
of
life
;
but
had
they
knowne
him
,
they
would
not
haue
crucified
him
.
I
know
that
through
ignorance
ye
did
is
,
as
also
your
governours
.
And
,
Father
,
for
giue
them
,
for
they
know
not
what
they
doe
.
And
2.
of
the
action
;
What
new
and
strange
doctrine
is
this
?
He
doth
,
and
teacheth
things
vnlawfull
.
They
thinke
they
doe
God
good
seruice
;
they
erred
,
in
that
they
haue
not
knowne
my
wayes
.
O
that
ye
had
knowne
these
things
!
A
second
Reason
may
be
drawne
from
the
rage
and
malice
Away
with
such
a
fellow
;
for
he
is
not
worthy
to
liue
.
And
,
Had
he
not
beene
an
evill
doer
,
we
would
not
haue
deliuered
him
into
your
hands
.
Not
Iesus
,
but
Barrabbas
.
All
this
smells
of
malice
,
and
sents
of
envy
.
For
which
of
them
was
ignorant
that
the
one
was
a
theefe
,
and
who
could
accuse
the
other
of
sinne
?
And
pride
in
the
prophane
,
causeth
goodmen
suffer
for
Master
,
in
thus
saying
,
thou
rebukest
vs
also
.
The
Pharisees
were
zealous
for
the
law
and
ceremonies
,
and
Paul
preached
the
Gospell
,
called
them
beggarly
and
impotent
rudiments
;
told
that
if
they
were
circumcised
,
Christ
profited
them
nothing
:
Why
this
so
tooke
downe
the
pride
of
man
,
that
he
should
not
be
iustified
by
his
owne
workes
,
but
by
anothers
,
that
Paul
was
persecuted
,
and
hardly
entreated
of
his
owne
Country
men
.
If
a
skilfull
Taylor
take
measure
of
a
crooked
and
mishapen
person
,
and
fit
the
garment
proportionable
to
the
patterne
;
a
proud
peece
of
flesh
will
powte
,
swell
,
and
wrangle
with
the
workeman
;
so
let
the
Ministers
and
men
of
God
doe
good
,
devide
the
word
aright
,
high
and
lofty
spirits
will
be
muttering
;
for
they
cannot
endure
the
light
,
or
to
be
told
of
their
deformities
.
Thus
Paul
was
reputed
an
enemy
for
telling
them
the
truth
.
A
counterfeite
and
false
glasse
is
the
fittest
for
old
,
withered
,
and
wrinckled
Curtezans
to
view
themselues
in
;
for
if
it
should
shew
them
their
right
shapes
,
all
things
to
nothing
,
they
split
it
against
the
wals
.
And
in
the
last
place
,
the
goodnes
of
an
action
cannot
He
will
set
enmity
betweene
the
womans
seed
,
and
the
Serpents
;
and
how
.
For
thou
shalt
bruise
his
head
:
so
that
breake
the
Diuels
plots
and
pate
by
doing
good
,
&
be
thou
assured
,
he
will
haue
thee
by
the
heele
.
And
Paul
was
the
worse
entreated
for
preaching
to
the
Gentiles
;
for
the
Iewes
hated
them
,
and
Sathan
had
long
held
them
in
his
custody
and
prison
of
darknes
.
Here
we
are
taught
a
rule
of
wisedome
,
and
that
is
,
Neuer
before
the
time
;
condemne
not
least
thou
be
condemned
.
But
rather
vse
your
censuring
in
this
,
in
not
laying
a
blocke
of
stumbling
before
your
Brethren
.
Pharaoh
,
a
wicked
King
,
may
haue
peace
,
when
David
,
the
annoynted
of
the
Lord
,
may
flee
for
his
life
:
Ahabs
foure
hundred
of
false
Prophets
may
haue
freedome
,
when
faithfull
Micaiah
may
kisse
the
stockes
:
Christ
may
be
crucified
,
when
Barrabas
shall
be
deliuered
;
And
so
may
the
guilty
sometimes
escape
,
when
the
guiltlesse
and
guilelesse
are
in
great
ieopardy
.
For
he
that
refraineth
from
evill
,
maketh
himselfe
a
prey
;
When
as
they
that
tempt
God
,
and
worke
wickednes
,
are
set
vp
,
aduanced
,
deliuered
.
In
the
next
place
,
we
see
how
impossible
a
thing
it
is
for
Ames
,
Shaphat
,
Peter
,
and
Iames
leaue
their
former
meane
callings
,
to
preach
and
prophecy
at
the
commaund
of
the
Lord
?
shall
they
not
be
disgraced
?
What!
is
Saul
among
the
Prophets
?
how
know
these
the
Scriptures
?
Can
any
good
thing
come
out
of
Nazareth
?
g●●
to
thy
fathers
house
(
some
Amaziah
will
cry
)
and
eate
thy
bread
and
prophecy
there
;
but
come
not
at
Bethel
;
for
it
is
the
kings
court
.
And
seeing
this
hath
beene
done
to
the
best
in
times
past
,
let
vs
in
our
dayes
expect
a
part
,
so
long
as
the
Diuell
and
the
Pope
are
at
liberty
.
I
suffer
these
things
.
]
We
see
here
two
things
.
1.
Who
suffered
.
2.
What
hee
suffered
.
The
Doctrines
shall
be
pointed
at
and
briefly
passed
.
The
first
from
the
person
to
bee
noted
,
is
,
that
Neither
learning
,
wisedome
,
piety
,
or
externall
priviledges
,
can
preserue
a
man
from
suffering
affliction
.
Math.
23.
34.
35.
For
Paul
was
well
discended
,
of
rare
parts
,
singular
prudence
,
Why
?
the
wicked
are
not
respecters
of
persons
:
all
fish
Againe
,
the
rarer
parts
any
hath
,
the
more
doth
hee
build
If
this
be
thus
,
then
how
doe
they
misse
the
marke
and
Surely
,
if
Christ
had
liued
in
our
dayes
,
some
would
haue
taxed
him
for
indiscretion
,
questioning
with
him
,
why
hee
would
denounce
so
many
woes
to
the
Scribes
and
Pharisees
,
men
of
great
place
and
learning
,
calling
them
painted
Sepulchres
,
whited
Tombes
,
Hypocrites
,
&
c
?
Iohn
would
haue
beene
reputed
a
rash
fellow
,
for
telling
Herod
of
his
incest
:
and
Micaiah
,
that
the
King
and
his
fathers
house
troubled
Israel
.
Wisedome
(
we
would
say
)
should
haue
past
by
these
things
:
But
the
foolishnes
of
God
is
wiser
then
the
wisedome
of
man
.
Yet
we
say
still
,
that
Circumspection
is
good
;
and
that
some
,
through
indiscretion
,
pierce
their
soules
through
with
needlesse
sorrowes
.
This
must
teach
men
of
great
place
and
rare
parts
patience
;
These
things
.
]
Paul
sayth
not
this
thing
,
but
these
things
,
whence
obserue
,
that
Good
men
suffer
many
things
.
〈◊〉
.
10.
vlt.
Psal.
22.
12.
&c.
In
the
world
shall
ye
haue
many
persecutions
;
many
are
the
troubles
of
the
righteous
:
one
depth
calleth
another
;
and
thou
breakest
me
with
one
sorrow
after
another
▪
And
how
commeth
this
to
passe
?
First
,
from
the
diuers
,
ill
disposi●●ns
of
wicked
men
.
For
Besides
,
the
children
of
God
bring
forth
variety
of
good
Let
the
Pope
then
and
his
poll-shorne
Brethren
,
boast
Againe
,
art
thou
afflicted
,
and
sufferest
but
a
few
things
?
But
I
am
not
ashamed
.
]
In
these
words
is
layd
downe
Pauls
carriage
of
himselfe
in
sufferings
;
and
he
addeth
this
as
an
Argument
from
his
example
to
encourage
Timothy
in
his
course
,
and
not
for
any
sinister
end
of
vaine
boasting
;
But
we
omit
that
for
the
present
,
and
gather
this
other
instruction
,
that
A
Resolute
Christian
is
not
,
nor
should
not
be
ashamed
of
the
Gospel
.
Rom.
1.
16.
Heb.
12.
1.
2.
For
there
be
many
great
and
excellent
mysteries
contained
We
haue
a
warrantable
calling
to
it
;
and
shall
wee
then
Againe
,
we
haue
all
good
by
it
;
and
all
things
that
wee
And
why
should
we
be
ashamed
of
it
?
For
God
preached
Why
then
let
vs
goe
on
in
wisedome
and
Christian
resolution
,
1.
Consider
what
vow
and
promise
thou
madest
at
thy
Baptisme
;
and
be
ashamed
to
breake
Couenant
with
thy
God
.
2
Call
to
minde
,
that
the
professors
of
Antichrist
are
bold
and
resolute
for
their
false
Gospell
,
and
are
marked
in
their
hand
and
forehead
;
if
they
,
much
more
we
.
3.
What
greater
honour
to
man
,
then
to
be
chosen
to
be
the
Lords
Champion
in
so
great
an
action
?
Finally
,
let
a
forced
necessity
vrge
thee
to
resolution
;
for
they
that
will
not
suffer
now
,
shall
be
denyed
of
Christ
hereafter
at
his
appearing
.
Such
as
are
found
halting
must
be
turned
out
of
the
way
.
And
as
the
words
stand
in
way
of
argument
,
we
may
gather
,
that
The
sufferings
of
others
should
moue
vs
to
suffer
also
.
What
a
cloud
of
witnesses
haue
we
?
Christ
example
is
propounded
to
this
purpose
;
and
many
more
in
the
booke
of
God
;
that
we
with
patience
might
endure
the
crosse
,
and
despise
the
shame
.
Heb.
12.
1.
2.
For
its
a
good
thing
to
follow
a
multitude
in
the
way
of
Againe
,
if
their
example
moue
nothing
,
then
they
shall
Let
vs
,
in
time
of
trouble
then
,
cast
our
eyes
on
those
that
I
ade
so
dull
,
but
will
follow
a
free
and
forward
leader
.
And
here
we
are
instructed
to
giue
good
examples
to
others
.
For
I
know
whom
I
haue
beleeued
.
]
We
haue
heard
of
two
causes
why
Paul
suffered
:
the
one
,
in
that
he
preached
the
Gospell
▪
the
other
,
that
he
preached
it
vnto
the
Gentiles
;
and
now
followeth
a
double
reason
,
why
he
was
not
ashamed
of
so
doing
,
but
resolutely
did
goe
on
in
the
fulfilling
of
his
Ministery
:
Whence
this
poynt
will
truly
arise
,
that
As
the
wicked
haue
pretended
causes
to
afflict
the
faithfull
;
so
haue
they
good
grounds
not
to
be
ashamed
of
their
sufferings
.
Heb.
11.
24.
&
35.
2
Cor.
4.
16.
Acts
5.
29.
Aske
Moses
,
why
he
would
not
be
called
the
sonne
of
Pharaohs
daughter
,
enjoy
the
pleasures
of
sinne
for
a
season
,
but
chuse
rather
to
suffer
affliction
?
his
reason
is
at
hand
;
he
hath
respect
to
the
recompence
of
reward
.
Why
would
not
they
looked
for
a
better
resurrection
.
Wherefore
did
not
the
faithfull
faint
in
their
suffering
?
they
did
account
,
that
the
momentany
afflictions
of
this
life
,
were
not
w●rthy
of
that
eternall
weight
of
glory
that
should
be
revealed
.
What
reason
had
Christ
that
he
would
not
come
downe
from
the
Crosse
and
saue
himselfe
,
that
saued
others
?
Hee
must
doe
the
will
of
him
that
sent
him
;
finish
his
worke
,
and
performe
his
promise
.
And
he
knew
that
his
death
and
resurrection
would
be
a
greater
miracle
,
then
to
haue
deliuered
himselfe
another
way
.
For
the
Children
of
God
goe
by
a
sure
rule
;
they
ground
And
if
it
were
not
thus
,
they
could
haue
no
comfort
in
blessed
are
those
that
suffer
persecution
for
righteousnes
sake
.
Therefore
they
ground
the
cause
of
their
affliction
vpon
Reason
.
Wonder
not
then
,
ye
men
of
this
world
,
why
the
Saints
in
all
ages
haue
resisted
unto
bloud
,
and
not
counted
their
liues
deare
vnto
themselues
;
but
haue
carried
them
in
their
hands
.
For
they
know
,
that
though
man
frowne
,
the
Lord
will
fauour
;
though
Antichrist
bind
with
a
curse
,
Christ
will
lose
with
a
blessing
;
though
Sathan
tempt
and
terrifie
,
the
Spirit
will
strengthen
and
comfort
;
if
the
flesh
be
weakened
,
the
spirit
shall
be
renewed
;
if
death
goe
before
,
that
life
shall
follow
after
;
and
if
the
world
loose
them
,
heaven
shall
find
them
:
For
so
it
s
said
,
that
if
their
earthly
house
of
this
Tabernacle
be
destroyed
,
they
haue
a
building
giuen
of
God
,
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
;
of
the
possession
whereof
they
be
assured
,
after
their
dissolutions
.
A
wonderment
riseth
from
the
ignorance
of
the
cause
,
or
the
rarenes
of
the
event
;
and
these
be
the
proper
grounds
why
many
men
admire
and
are
astonied
at
others
sufferings
for
the
Gospell
.
But
surely
the
seruants
of
God
haue
had
great
reason
for
their
courses
,
whatsoeuer
blinded
men
doe
deeme
of
them
.
For
I
know
&c.
]
The
next
Instruction
wee
obserue
from
these
words
,
is
this
,
that
It
is
an
experimentall
knowledge
of
God
that
will
cause
a
man
to
bee
resolute
in
good
courses
,
and
to
suffer
afflictions
.
See
this
in
David
,
and
in
the
wife
of
Manoah
;
for
notable
are
these
two
places
for
this
purpose
.
1
Sam.
17.
34.
35.
&c.
Iudg.
13.
23.
Rom.
1.
16.
17.
Because
it
is
a
great
meanes
to
strengthen
our
weake
faith
;
Men
of
little
faith
,
when
they
were
troubled
and
dejected
in
small
matters
:
so
that
weakenes
of
faith
must
be
remoued
to
beget
resolution
;
and
that
is
done
by
the
experience
we
haue
had
of
the
Lords
proceedings
.
Againe
,
the
former
performance
of
Gods
promise
doth
In
the
first
place
,
here
we
may
see
,
why
men
are
faint
,
impatient
tribulation
to
bring
foorth
patience
;
as
many
little
acts
doe
make
a
great
habit
.
Rom.
5
3.
And
in
the
next
place
,
this
poynt
serueth
for
our
direction
,
And
for
our
direction
,
the
better
to
gaine
this
,
obserue
I.
Obserue
Gods
dealing
with
,
vs
.
1.
In
temporall
,
2.
In
spirituall
things
.
1.
Hath
he
not
fed
thee
,
clothed
thee
,
lodged
thee
,
since
he
gaue
thee
a
being
?
and
is
his
hand
shortened
,
and
not
stretched
out
still
?
When
the
Disciples
of
Christ
were
troubled
in
minde
about
these
matters
:
What
?
(
sayth
he
)
haue
ye
not
remembrance
,
how
I
fed
you
with
a
little
bread
and
a
few
fishes
?
When
I
sent
you
forth
without
money
in
your
purse
,
meate
in
your
scrippes
,
and
all
other
prouision
,
wanted
you
any
thing
?
they
answered
,
No
Lord
.
When
a
poore
man
hath
beene
alwayes
,
in
his
want
,
relieued
by
his
rich
friend
,
will
it
not
make
him
the
more
boldly
to
rely
on
him
for
helpe
in
time
to
come
?
2.
Consider
how
he
hath
giuen
thee
knowledge
,
when
thou
wast
ignorant
;
infused
faith
into
thine
heart
,
being
before
an
infidell
;
and
preserued
his
graces
in
thee
from
perishing
.
For
the
calling
to
minde
the
dayes
of
old
is
a
notable
helpe
for
this
thing
.
Is
it
possible
that
he
who
hath
begun
to
doe
well
,
will
now
waxe
weary
in
so
doing
?
What
man
planteth
a
tree
,
and
will
not
labour
to
preserue
the
same
from
withering
?
And
shall
the
Lord
suffer
his
pleasant
plants
,
after
he
hath
so
often
pruned
,
watered
,
and
dunged
them
,
to
dye
and
perish
for
want
of
dressing
?
II.
Call
to
minde
the
many
dangers
from
the
which
he
hath
deliuered
thee
:
Why
mightest
not
thou
haue
beene
buried
in
thy
Mothers
wombe
,
beene
drowned
in
the
waters
,
or
deuoured
on
the
land
?
the
theefe
might
haue
slaine
thee
,
some
crumbe
choaked
thee
,
or
a
thousand
diseases
beene
thy
death
.
And
shall
not
the
fresh
remembrance
of
these
things
worke
powerfully
in
thee
?
When
our
Apostle
had
beene
deliuered
out
of
the
mouth
of
the
Lyon
,
he
gathered
strength
thence
,
that
the
Lord
would
deliuer
him
from
euery
evill
worke
,
and
preserue
him
vnto
his
heavenly
Kingdome
.
2
Tim.
4.
17.
18.
III.
Take
a
view
how
,
in
times
past
,
he
hath
dealt
with
his
children
;
run
to
and
fro
,
through
the
stories
and
acts
of
holy
Writ
;
and
as
he
hath
done
to
his
servants
of
olde
,
so
will
he
doe
to
thee
,
assuredly
.
I
wish
that
this
were
well
thought
on
;
for
its
a
notable
remedie
.
Psal.
37.
25.
IV.
Conferre
with
grounded
Christians
.
Demand
of
them
,
how
the
Lord
hath
dealt
with
them
,
in
some
particulars
;
for
they
can
teach
thee
by
experience
;
their
comforts
will
comfort
thee
also
.
A
timerous
patient
will
be
encouraged
to
swallow
the
bitterest
pill
,
when
another
standeth
by
,
that
hath
beene
cured
of
the
like
disease
,
that
he
now
is
annoyed
with
,
telleth
him
the
experiment
.
V.
Take
a
view
of
the
vanitie
of
all
other
things
:
(
Our
fathers
ate
Manna
in
the
wildernesse
and
are
dead
.
)
For
in
so
doing
,
thou
shalt
get
experience
of
Gods
constancy
:
the
Creature
is
changeable
;
sometimes
killing
,
another
whiles
curing
;
But
the
Lord
is
one
and
the
same
for
euer
.
VI.
Finally
,
and
aboue
all
,
Consider
how
the
Lord
dealeth
with
thee
in
the
vse
of
all
his
ordinances
:
Marke
what
power
the
Word
hath
in
working
in
thy
soule
:
how
it
weakeneth
corruption
,
strengtheneth
the
new
man
:
Obserue
how
the
Lord
hath
heard
thy
prayer
in
time
past
,
and
now
how
he
enableth
thee
to
call
vpon
him
,
being
in
the
like
condition
:
Dauid
,
from
this
ground
,
cryeth
out
,
The
Lord
hath
heard
my
petition
,
for
grace
,
the
Lord
will
receiu●
my
prayer
;
and
therefore
,
as
one
refreshed
,
biddeth
the
workers
of
iniquitie
,
be
gone
.
Canst
thou
pray
at
this
present
,
as
in
times
past
,
when
he
heard
the
voyce
of
thy
weeping
?
then
doubt
not
,
but
he
will
deale
fauourably
with
thee
:
For
when
the
Lord
intendeth
to
conferre
a
fauour
vpon
his
children
,
he
will
alwayes
giue
them
hearts
for
to
vse
the
meanes
,
whereby
he
doth
ordinarily
,
convey
the
same
vnto
them
,
and
wherevnto
he
hath
annexed
his
promise
.
If
Hannah
prevaile
for
a
sonne
,
or
Abraham
either
,
they
shall
first
be
enabled
a
long
season
to
powre
out
their
soules
by
prayer
vnto
the
Lord
.
And
so
it
is
in
all
other
things
whatsoeuer
.
I
wish
that
every
one
had
but
the
experience
of
this
engrauen
in
their
mindes
;
for
it
would
be
profitable
for
them
every
manner
of
way
.
And
true
it
is
,
that
this
experimentall
knowledge
of
God
,
is
the
very
food
and
spirit
and
life
of
a
Christian
,
from
which
all
faith
,
patience
,
and
resolution
in
the
times
of
trouble
,
spring
and
flow
,
as
from
their
proper
fountaine
and
roote
:
Then
striue
for
it
in
the
vse
of
the
forenamed
meanes
;
and
when
thou
hast
obtained
it
,
wonderfull
and
vnspeakeable
are
the
effects
,
that
it
will
produce
,
and
thou
shalt
taste
of
.
Againe
,
in
these
words
,
wee
see
Paul
placeth
knowledge
before
beliefe
;
whence
we
may
collect
this
doctrine
,
that
The
knowledge
of
God
precedeth
faith
in
him
.
How
can
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
And
for
this
cause
,
Knowledge
in
Scripture
,
is
many
times
put
for
faith
Rom.
10.
14.
Ioh.
17.
3.
Because
the
act
of
faith
in
beleeuing
followeth
the
act
of
the
vnderstanding
rightly
guided
.
Knowledge
is
like
the
needle
,
which
maketh
the
way
:
faith
the
threed
,
that
tyeth
and
vniteth
things
together
.
And
as
whatsoeuer
(
by
ordinary
working
)
is
in
the
inward
senses
,
was
first
in
the
outward
:
so
whatsoever
comes
to
the
will
(
the
proper
seate
of
faith
)
must
first
be
in
the
vnderstanding
.
And
if
this
were
not
so
,
then
might
an
ignorant
man
be
My
people
are
cut
off
,
for
want
of
knowledge
:
and
,
God
shall
come
in
flaming
fire
,
to
render
vengeance
on
them
that
know
him
not
.
Hos.
4.
6.
2
Thes.
1.
8.
and
many
more
to
that
purpose
.
This
confuteth
Bellarmine
,
and
his
adherents
,
who
say
,
To
name
some
of
th●ir
ridiculous
fables
;
we
read
of
one
that
was
sicke
,
his
stomacke
would
vomit
vp
whatsoeuer
he
receiued
;
so
that
he
being
willing
to
receiue
the
Sacrament
,
yet
doubting
he
should
not
retaine
it
,
if
he
receiued
it
by
ordinary
course
;
it
was
put
(
the
consecrated
Hoste
,
I
meane
)
to
his
side
,
the
which
opened
,
and
after
the
receipt
thereof
,
closed
as
before
.
And
there
is
mention
made
of
a
woman
,
whose
Bees
were
sicke
of
the
Murraine
,
who
tooke
also
an
Hoste
,
put
it
into
the
hiue
,
and
(
marke
this
)
they
within
a
few
dayes
were
not
onely
cured
of
the
danger
of
the
disease
,
but
there
was
a
miraculous
encrease
of
them
in
number
;
and
they
had
built
a
Chappell
,
and
steeple
,
and
bells
,
and
an
Altar
,
and
layd
the
Hoste
thereon
;
and
the
Bees
sung
their
Canonicall
houres
about
it
(
iust
)
as
the
Monkes
vse
to
doe
in
their
Cloysters
.
I
could
relate
the
like
of
the
Lady
of
Loretto
:
(
for
ther
's
bookes
of
her
too
in
Folio
.
)
It
s
reported
that
shee
sometime
(
vnderstand
the
house
too
)
being
discontented
,
displaced
her selfe
,
and
passing
by
a
wood
,
all
the
trees
,
in
reuerence
,
bended
and
stooped
,
with
their
heads
to
the
very
earth
,
vnto
her
;
(
wonder
it
was
,
they
had
not
rent
themselues
vp
by
the
rootes
,
and
proffered
her
their
standings
)
.
Also
the
Booke
sayth
,
that
one
,
being
prisoner
in
Turkey
,
and
there
having
his
bowells
ript
out
,
by
the
ayde
of
a
prayer
that
he
made
to
the
Lady
(
for
wee
will
not
wrong
them
)
and
Christ
together
;
he
was
enabled
,
having
put
them
vp
againe
,
to
travell
into
Italy
,
where
this
house
is
,
and
there
having
receiued
the
Sacrament
,
then
dyed
.
Many
more
such
as
this
the
Bookes
mention
.
And
doe
ye
not
now
easily
beleeue
that
these
things
are
harder
to
be
credited
,
being
related
,
then
if
in
grosse
or
implicitely
,
they
had
beene
vttered
?
I
may
say
of
these
,
as
a
man
replied
once
,
hearing
a
strange
tale
,
that
he
gaue
small
credit
to
;
and
the
Relater
demanding
said
,
Why
sir
,
doe
you
not
beleeue
this
?
the
person
replied
;
truely
,
it
s
too
much
for
one
to
credit
it
himselfe
,
but
if
the
persons
present
will
take
my
part
,
we
will
beleeue
it
amongst
vs
.
And
I
thinke
the
Miracles
in
the
three
Bookes
of
the
Lady
of
Loretto
,
and
their
Legend
,
are
too
many
and
too
great
for
any
one
Protestant
in
the
world
,
after
they
haue
knowledge
of
them
,
to
beleeue
them
.
Therefore
we
will
leaue
the
ignorant
Papists
,
who
never
read
or
heard
them
,
to
giue
credit
to
them
.
I
speake
not
these
things
(
mistake
me
not
)
to
moue
laughter
;
but
to
make
them
(
if
possible
)
ashamed
of
their
doctrine
;
and
that
we
thereby
,
seeing
their
most
palpable
blindnesse
and
error
,
might
be
the
rather
induced
to
prayse
God
for
our
light
,
and
the
truth
we
pertake
of
.
But
to
omit
them
and
their
false
Doctrine
:
Let
vs
come
When
the
sonne
of
man
(
sayth
he
)
shall
come
shall
he
finde
faith
on
the
earth
?
From
the
vse
of
this
Doctrine
we
may
make
answere
;
Surely
very
little
;
For
if
knowledge
be
but
amongst
few
(
as
that
is
a
truth
)
then
is
faith
rarely
to
be
found
.
This
must
moue
vs
all
to
get
knowledge
of
God
,
if
wee
1.
In
his
power
,
how
that
he
is
able
to
doe
whatsoever
he
In
Isaac
shall
thy
seede
be
called
;
For
he
considered
,
that
God
was
able
,
even
to
raise
him
vp
from
the
dead
.
Heb.
11.
18.
19.
2.
We
must
know
him
in
his
truth
and
iustice
.
This
made
the
Apostle
to
be
of
great
courage
in
his
perilous
voyage
;
and
Sarah
to
expect
a
sonne
,
after
she
was
past
the
naturall
course
of
conceiuing
,
because
shee
iudged
him
faithfull
which
had
promised
.
Heb.
11.
11.
Act.
27.
25.
And
here
we
It
s
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
;
ther
's
Revenging
iustice
:
and
to
you
that
are
troubled
,
rest
with
vs
;
that
is
,
Rewarding
3.
We
are
to
know
God
in
his
stabilitie
.
How
that
time
changeth
not
his
nature
,
neither
altereth
his
purpose
;
He
had
no
beginning
,
therfore
cannot
either
be
yong
,
or
grow
old
.
He
consisteth
not
of
either
matter
or
forme
;
but
is
one
most
simple
and
pure
act
;
so
that
he
is
not
incident
to
any
shadow
of
turning
.
What
the
Lord
hath
said
,
it
shall
4.
We
are
to
vnderstand
,
that
God
is
soveraigne
Lord
,
that
there
is
none
higher
then
he
▪
For
if
we
should
trust
in
an
inferiour
,
we
might
be
deceiued
.
But
know
this
,
that
he
is
aboue
all
,
and
then
thy
faith
cannot
faile
thee
in
beleeuing
in
him
.
To
put
confidence
in
an
inferiour
Lord
were
dangerous
in
policie
;
but
in
Divinitie
desperate
.
5.
We
must
know
God
in
Christ
;
For
without
him
he
is
a
severe
Iudge
,
a
consuming
fire
:
But
if
we
know
him
in
Christ
Iesus
,
he
is
our
Father
,
and
all
his
attributes
,
that
otherwise
would
be
terrible
,
will
be
most
comfortable
.
Thinke
on
this
.
Finally
,
We
are
also
to
know
God
in
the
distinction
of
Persons
:
One
Deitie
,
yet
three
subsistences
,
Father
,
Sonne
,
and
Holy
Ghost
;
and
we
should
haue
some
apprehension
of
their
seuerall
operations
:
For
otherwise
we
cannot
beleeue
as
we
should
,
and
ought
,
for
his
full
glory
,
and
our
certaine
salvation
.
And
thus
briefely
I
haue
poynted
out
some
things
in
God
,
and
of
God
,
that
must
be
knowne
,
if
we
would
obtaine
Faith
to
the
eternall
conservation
of
our
soules
.
Rules
to
come
to
the
knowledge
of
God
.
God
is
knowne
either
-
1.
In
his
Word
.
-
1.
The
Law
.
Psal.
19.
-
2.
The
Gospell
.
Rom.
1.
17.
-
Or
,
2.
In
his
Workes
.
-
1.
Of
Creation
.
Rom.
1.
20.
-
2.
Of
Providence
.
Act.
14.
17.
And
this
Doctrine
,
with
that
hath
beene
delivered
,
may
1.
When
men
heare
much
,
but
practise
little
or
nothing
.
2.
Too
much
confidence
in
sanctification
,
and
too
little
in
iustification
.
We
must
fixe
and
fasten
our
faith
in
the
obedience
of
Christ
;
and
make
his
life
and
death
the
sure
foundation
of
our
establishment
.
For
such
shall
neither
stagger
,
or
be
moved
.
3.
Omission
of
private
and
often
prayer
;
the
contrary
to
this
,
like
a
strong
Cord
,
doth
binde
vs
fast
vnto
the
tree
of
Christ
.
David
therefore
cryed
,
Lord
establish
me
.
4.
When
men
are
carried
about
with
euery
winde
of
doctrine
.
For
what
one
man
maketh
firme
,
another
in
teaching
5.
Vnmortified
lusts
:
if
they
be
let
loose
,
and
cherished
6.
Finally
,
when
men
will
cast
their
eyes
on
their
owne
infirmities
,
and
not
looke
to
him
that
accepteth
the
minde
and
honest
intent
of
the
heart
,
for
the
deed
;
they
shall
still
And
now
to
come
to
another
Collection
,
which
is
,
that
The
best
way
to
saue
and
secure
the
soule
,
is
to
commit
it
into
the
hands
of
God
.
For
that
which
was
the
best
to
Paul
and
others
,
will
be
the
safest
way
for
vs
also
.
Psal.
32.
7.
&
71.
1.
Iudg.
12.
3.
Dan.
5.
17.
Esth
.
4.
16.
For
we
are
weake
,
and
our
enemies
be
many
,
powerfull
;
God
hath
all
the
properties
of
a
good
keeper
.
1.
he
is
wise
.
This
discouereth
the
indiscretion
of
many
.
For
some
put
their
confidence
in
Chariots
and
Horses
;
others
in
the
arme
of
flesh
:
Millions
,
as
the
Papists
,
in
the
Creatures
,
but
passe
by
the
Creator
.
But
can
those
stay
the
swelling
flouds
from
drowning
?
the
earth
from
deuouring
?
the
plague
and
pestilence
from
destroying
?
and
Sathan
,
with
all
his
huge
hoast
,
from
tempting
,
and
condemning
?
These
men
stand
But
ye
that
would
be
wise
,
and
preserued
from
all
dangers
,
1.
Learne
to
commit
lesse
matters
of
this
life
to
him
,
and
to
trust
him
with
smaller
things
;
for
he
that
cannot
doe
the
lesser
,
it
's
impossible
for
him
to
doe
the
greater
.
Hee
that
will
not
trust
God
with
his
earthly
substance
,
can
neuer
credit
him
with
his
soule
and
salvation
.
This
Rule
is
worthy
the
consideration
and
practise
.
2.
Striue
to
keepe
thy
soule
holy
and
vnspotted
from
all
sinne
.
We
will
blush
to
commit
into
the
custody
of
our
friend
,
any
thing
that
is
polluted
and
vncleane
;
and
can
we
haue
the
hearts
to
commend
into
the
hands
of
God
,
who
is
Holines
it selfe
,
a
corrupted
,
impure
,
and
a
soule
defiled
with
sinne
?
What
if
we
could
doe
it
?
will
he
receiue
it
,
thinke
we
?
No
verily
.
And
there
be
certaine
times
when
we
are
to
commit
our
And
in
the
Morning
we
must
ordinarily
doe
this
The
extraordinary
times
of
committing
our selues
to
God
are
in
troubles
,
or
at
death
.
This
did
that
good
Prophet
in
time
of
persecution
;
Into
thy
hand
I
comm●nd
my
spirit
,
for
thou
hast
redeemed
me
,
O
Lord
God
of
truth
.
Psal.
31.
5.
Iudg.
12.
3.
And
when
Stephen
was
stoned
to
death
,
hee
Lord
Iesus
receiue
my
spirit
;
and
Christ
when
his
houre
was
come
,
Father
into
thy
hands
I
commend
my
Soule
.
Let
vs
then
trust
the
Lord
with
smaller
matters
;
keepe
our
soules
vnspotted
;
Morning
and
Euening
commend
them
constantly
vnto
him
:
so
in
afflication
,
persecution
and
death
we
shall
haue
ability
and
boldnes
to
doe
the
same
.
Vse
makes
perfect
;
a
good
habit
is
hardly
got
,
So
not
easily
lost
:
For
he
that
hath
vsed
to
commit
his
soule
to
God
in
the
times
of
peace
,
shall
with
ease
doe
it
in
time
of
danger
.
Yea
let
such
a
man
but
dreame
of
death
or
drowning
,
in
his
broken
sleepe
,
his
mind
will
reflect
it selfe
on
the
Lord
,
and
he
run
vnto
him
for
perservation
.
Grounded
Christians
know
the
truth
of
this
by
experience
.
And
in
Conclusion
,
know
;
that
the
oftener
we
commit
our
soules
vnto
God
,
and
draw
the
neerer
him
in
this
duty
,
why
,
let
death
come
,
how
and
when
,
and
where
it
can
or
shall
come
,
we
shall
feare
it
the
lesser
or
any
euill
;
but
embrace
it
,
entertaine
it
,
shutting
vp
the
eyes
of
our
bodies
with
the
which
our
minds
now
see
God
,
as
through
a
paire
of
spectacles
,
and
more
clearely
and
comfortably
behold
him
with
the
naked
eye
of
our
spirits
.
Now
whereas
Paul
maketh
mention
of
the
Lords
ability
,
we
note
thence
,
that
.
God
is
a
God
of
Power
.
He
is
called
the
strong
and
mighty
God
;
all-sufficient
;
that
can
doe
whatsoeuer
h●e
will
.
Gen.
17.
1.
Exod.
34.
6.
1
Cor.
6.
18
Apoc.
1.
8.
Math.
19.
26.
The
Reasons
follow
.
For
he
is
the
first
Ens
or
being
,
and
altogether
perfect
and
Againe
,
he
is
one
most
simple
and
pure
act
,
immutable
,
Before
we
come
to
apply
this
poynt
,
we
will
speake
somewhat
of
his
power
for
our
better
vnderstanding
and
information
.
The
power
of
God
is
that
whereby
he
is
able
to
doe
all
things
And
the
Reason
is
,
because
that
contradiction
includes
vntruth
and
impotency
,
the
which
be
not
to
be
found
in
God
.
And
the
things
which
are
impossible
to
be
done
by
God
,
be
of
two
kinds
.
The
first
is
not
to
be
found
,
neither
hath
any
place
in
him
:
For
then
God
in
truth
should
not
be
God
.
And
to
this
rule
these
particulars
following
doe
appertaine
.
1.
God
cannot
lye
,
deny
himselfe
,
or
by
any
meanes
commit
Tim.
2.
13.
Tit.
1.
2.
Heb.
6.
18.
Because
he
cannot
will
,
or
doe
contrary
to
himselfe
,
the
which
he
naturally
willeth
or
doth
;
neither
can
he
destroy
his
owne
nature
.
In
2.
God
cannot
dye
,
suffer
,
be
hurt
;
or
vnder
goe
any
kind
of
paine
or
calamitie
;
for
he
cannot
but
be
altogether
perfect
and
blessed
;
and
these
argue
mutability
,
misery
,
and
imperfection
.
And
though
God
be
said
to
bee
pressed
as
a
cart
with
sheaues
,
yet
it
is
not
really
and
truly
,
but
Tropically
and
Metaphorically
to
be
vnderstood
;
and
not
otherwise
Amo.
2.
13.
3.
God
cannot
in
himselfe
effect
naturall
actions
,
such
as
belong
to
man
and
beast
;
As
to
eate
,
drinke
,
sleepe
,
digest
,
generate
&c.
(
vnderstand
,
in
kind
and
manner
,
)
which
is
meerely
proper
vnto
Animals
:
Because
these
actions
argue
a
defect
and
imperfection
;
for
they
imply
a
passiue
power
to
be
in
the
subiect
,
or
cause
▪
4.
God
cannot
be
extended
,
or
contracted
;
grow
old
,
and
decay
&c.
For
he
is
not
comp●ehended
in
any
locall
place
,
composed
of
matter
and
forme
;
neither
is
hee
measured
by
the
adjunct
of
time
.
And
these
are
the
Species
that
we
haue
named
,
which
imply
impotency
,
or
contradiction
i●
God
,
the
which
he
therfore
cannot
do
.
The
second
kind
followeth
.
1.
God
cannot
make
a
thing
to
be
defined
without
a
definition
;
2.
God
cannot
cause
,
that
a
subiect
should
exist
without
its
essentiall
properties
.
Exa
.
As
that
a
man
should
be
without
the
faculty
of
speaking
or
laughing
;
fire
,
without
heate
:
And
though
these
doe
not
constitute
the
essence
of
the
subiect
,
yet
they
be
so
neerely
and
firmely
knit
to
it
,
yea
,
doe
so
immediately
flow
from
it
,
that
without
them
the
subiect
cannot
exist
no
not
for
a
moment
.
For
we
are
to
know
.
that
more
belongs
to
the
actuall
existence
of
a
thing
,
then
are
required
to
the
simple
essence
.
3.
God
cannot
cause
that
opposites
should
be
attributed
to
one
and
the
same
,
if
so
that
all
the
conditions
of
opposites
be
observed
:
As
that
a
body
should
be
sicke
and
sound
at
the
same
time
;
visible
and
invisible
,
and
in
diuers
places
at
the
same
instant
.
That
blacke
and
white
be
in
the
same
part
of
the
subiect
that
very
moment
:
For
then
opposites
should
not
be
opposites
;
whose
nature
is
,
that
if
the
one
be
granted
,
4.
God
cannot
make
things
done
not
to
haue
beene
done
;
because
being
once
effected
,
they
are
not
within
the
compasse
of
things
possible
;
For
if
they
be
once
truly
made
,
now
it
s
a
necessary
axiome
,
that
they
were
made
;
for
whatsoeuer
is
,
whilst
it
is
,
is
necessarily
that
that
it
is
.
God
hath
created
the
world
;
what
if
we
grant
that
he
hath
power
to
destroy
it
?
yet
it
cannot
be
,
but
that
it
was
created
,
and
had
〈◊〉
.
And
by
this
we
may
see
how
the
Papists
abuse
this
doctri●e
,
holding
that
God
can
doe
meere
contradictions
;
as
a
subiect
to
be
without
accidents
;
a
body
to
be
in
diuers
places
at
the
same
time
,
&c.
But
they
extend
the
power
of
God
,
too
farre
,
not
considering
that
they
argue
not
from
a
posse
ad
esse
,
but
from
an
impossible
thing
to
a
necessary
.
And
this
also
refuteth
the
error
of
those
,
who
reason
without
iudgment
from
an
impossiblity
of
being
to
a
being
;
as
though
this
or
that
be
true
,
because
God
can
doe
beyond
our
apprehension
.
But
God
cannot
contradict
(
as
we
haue
said
)
his
owne
nature
,
or
the
truth
of
things
.
In
the
second
place
,
it
will
follow
from
the
definition
,
that
God
can
doe
more
then
he
hath
or
will
doe
:
He
could
haue
raised
vp
children
to
Abraham
of
stones
;
Christ
could
haue
called
for
Legions
of
Angels
;
but
would
not
.
Math.
3.
9.
&
26.
53.
Rom.
9.
18.
From
these
places
its
manifest
that
God
can
doe
the
things
he
hath
not
,
neither
euer
will
.
Also
he
doth
those
things
the
which
he
might
wholy
omit
,
or
doe
other
waies
then
he
doth
,
if
he
would
:
if
we
regard
his
Power
solely
.
But
whatsoeuer
God
willeth
,
without
impediment
he
effecteth
:
According
to
that
;
I
will
doe
whatsoeuer
saith
.
All
my
will
I
will
doe
:
of
the
second
it
s
said
,
Who
can
resist
his
will
?
But
because
these
things
to
the
most
are
hard
to
be
vnderstood
,
we
will
say
no
more
at
this
time
:
Onely
proceed
we
now
to
make
vse
of
the
doctrine
;
the
which
is
manifold
.
First
,
the
knowledge
of
this
point
of
Gods
power
doth
And
in
the
next
place
,
it
serveth
to
confirme
our
confidence
God
could
raise
him
vp
againe
.
In
the
3.
place
,
this
will
support
our
weake
mindes
in
all
temptations
&
afflictions
.
What
if
Sathan
seeke
to
deuoure
vs
?
the
sea
to
be
ready
to
drowne
vs
?
the
earth
to
swallow
vs
?
Tyrants
to
murther
vs
?
Death
to
terrifie
vs
?
or
hel
it selfe
to
include
vs
,
&
ceize
on
vs
?
Yet
looke
vp
to
Gods
Omnipotency
,
and
we
shall
be
bold
as
the
Lyon
;
quenching
Sathans
darts
;
walking
vpon
the
waters
as
vpon
dry
land
,
deride
death
,
&
make
a
mocke
of
Hell
it selfe
.
David
no
doubt
,
thought
on
this
;
walke
in
the
valley
of
death
,
and
neuer
tremble
at
the
most
terrible
tidings
:
For
if
God
be
with
vs
,
what
matters
it
who
be
against
vs
?
None
can
plucke
vs
out
of
his
hands
.
And
in
respect
of
others
,
this
may
moue
vs
to
hope
aboue
hope
;
for
he
can
bring
home
the
a
dead
tree
?
Isa.
56.
3.
And
finally
,
this
should
teach
vs
all
to
tremble
before
This
night
shall
thy
soule
be
tooke
from
thee
?
Cannot
he
cause
Achitophel
for
all
his
wit
,
to
hang
himselfe
,
and
play
the
foole
?
Iudas
to
be
his
owne
executioner
?
And
Saul
to
fall
on
his
owne
sword
?
Wherefore
consider
him
,
that
bindeth
Kings
,
in
fetters
,
and
aduanceth
the
poore
to
great
degree
.
And
the
more
thou
shalt
thinke
on
Gods
power
,
the
stronger
shall
be
thy
faith
;
the
more
firme
thy
hope
;
the
greater
awe
wilt
thou
stand
in
,
and
be
the
more
fearefull
to
sinne
,
and
forward
to
all
good
duties
.
Then
let
this
point
take
deepe
impression
,
and
neuer
depart
out
of
thy
mind
.
And
if
thou
wouldest
haue
experience
of
Gods
power
.
The
Will
may
seeme
to
haue
two
contrary
motions
;
to
will
,
and
nill
;
the
first
embraceth
good
,
the
second
refuseth
evill
:
yet
I
haue
sometimes
thought
,
that
to
nill
is
rather
a
cessation
,
then
an
action
:
For
as
the
hand
doth
extend
it selfe
to
apprehend
what
the
eye
iudgeth
for
good
,
but
moveth
not
at
what
is
evill
,
except
by
violence
it
were
imposed
vpon
it
:
so
likewise
it
may
seeme
to
be
with
the
Will
;
viz.
acting
about
good
,
resting
in
respect
of
evill
.
And
a
man
may
be
said
to
nill
what
he
doth
not
will
.
But
we
leaue
this
to
the
most
learned
to
iudge
of
.
Goodnes
may
be
considered
,
either
first
,
or
from
a
first
.
The
former
is
in
God
,
and
indeed
very
good
;
so
that
he
willeth
himselfe
necessarily
and
primarily
;
because
he
is
the
chiefest
good
;
and
this
may
be
said
to
be
an
internall
,
not
an
externall
action
;
for
so
the
acts
of
Gods
will
are
distributed
.
The
latter
is
,
whatsoever
proceedeth
from
God
;
and
this
good
is
of
two
kindes
,
either
of
nature
,
or
grace
;
and
his
Will
is
conversant
about
them
both
,
as
its
proper
,
(
though
secondary
)
obiect
.
Finally
,
Evill
is
likewise
double
;
the
one
the
evill
of
sinne
,
the
other
of
punishment
:
And
in
both
the
Will
of
GOD
worketh
,
though
not
directly
,
and
altogether
with
approbation
.
For
in
no
wise
may
we
thinke
,
that
the
Lord
affecteth
,
alloweth
,
commandeth
,
or
allureth
directly
to
sinne
:
But
forbiddeth
,
disswadeth
,
and
punisheth
it
;
according
to
that
,
These
things
haue
I
hated
;
and
,
the
soule
that
sinneth
,
shall
As
we
haue
described
the
Will
of
God
,
according
to
our
power
;
so
we
may
,
in
the
next
place
,
vse
a
distinction
:
But
this
must
be
well
considered
,
that
Gods
Will
is
but
one
,
it
admitteth
no
diuision
into
Species
:
yet
,
as
his
wisedome
is
simple
,
notwithstanding
the
Apostle
calls
it
(
by
reason
its
refracted
in
the
creatures
)
the
manifold
wisedome
of
God
:
so
in
like
fort
,
for
the
same
reason
,
Gods
Will
may
diversly
be
considered
,
and
distinguished
.
Ephes.
3.
10.
And
in
the
first
place
,
it
may
be
said
to
be
internall
and
Againe
,
Gods
will
is
either
secret
or
revealed
.
We
call
it
In
the
secret
will
of
God
,
two
things
are
to
be
obserued
:
And
from
all
that
hath
beene
said
,
will
many
profitable
lessons
follow
.
1.
We
must
take
heede
that
we
doe
not
conclude
,
as
if
the
Lord
did
worke
all
outward
things
of
necessitie
:
For
his
Will
is
free
in
respect
of
the
outward
obiect
.
He
is
the
Author
of
sinne
.
For
God
can
doe
the
same
which
man
doth
,
yet
free
from
iniquitie
.
And
3.
we
must
avoyde
the
error
of
those
,
who
imagine
,
that
because
Gods
Will
worketh
in
all
things
,
that
therefore
God
willeth
sinne
and
punishment
absolutely
without
any
condition
on
mans
part
.
And
4.
of
them
and
their
opinion
wee
must
beware
,
who
thinke
that
Gods
Will
can
make
any
thing
lawfull
,
be
it
neuer
so
vniust
.
5.
Of
those
also
,
who
because
Gods
Will
is
vnchangeable
,
therefore
will
vse
no
meanes
at
all
,
for
what
they
would
pertake
of
.
6.
And
finally
,
Let
vs
all
take
heed
,
that
we
maintaine
not
the
heresie
of
the
Monothelites
;
who
held
,
because
Christ
was
God
,
therefore
his
Will
was
but
one
;
when
as
our
Lord
himselfe
witnesseth
the
contrary
.
Ioh.
6.
38.
Math.
26.
39.
And
seeing
that
Gods
Will
is
free
,
and
the
first
moving
Lord
,
thy
will
be
done
,
and
not
ours
.
If
we
doe
these
things
we
shall
never
fall
;
but
with
our
Apostle
,
be
confident
in
the
assurance
of
the
conservation
of
our
soules
,
which
wee
commit
to
him
,
at
the
last
day
.
Let
thy
faith
be
fixed
on
Gods
power
and
Will
;
and
then
thou
shalt
haue
the
desires
of
thy
heart
and
Will.
We
might
now
come
to
speake
of
Pauls
perswasion
and
assurance
he
had
in
God
for
his
preservation
.
Some
of
our
Divines
make
fiue
degrees
of
faith
.
1.
A
credence
,
2.
an
assurance
,
3.
an
affiance
.
4.
a
confidence
,
and
5.
a
perswasion
.
Perswasion
seemes
to
be
the
greatest
:
so
that
wee
may
collect
,
that
Of
Faith
there
be
distinct
degrees
.
Mat.
6.
30.
&
15.
28.
We
reade
of
a
faith
no
bigger
then
a
graine
of
Mustard-seed
:
and
of
a
Plerophorie
,
or
full
perswasion
.
And
in
the
Gospell
mention
is
made
of
a
little
faith
,
and
of
a
great
faith
.
So
that
this
point
is
manifest
,
that
there
is
two
(
at
the
least
)
distinct
degrees
of
faith
.
And
not
without
Reason
:
For
some
haue
had
greater
meanes
,
and
liued
longer
vnder
Some
,
after
their
effectuall
call
,
haue
beene
more
frequent
,
And
this
is
to
comfort
the
feeble
minded
,
and
to
support
2.
Consider
,
that
Christ
hath
satisfied
the
Fathers
iustice
,
payd
the
full
debt
,
cancelled
the
bond
,
and
is
making
intercession
for
all
repentant
sinners
.
Therefore
,
in
his
Name
,
3.
Call
to
minde
that
the
promises
belong
to
such
as
are
Come
vnto
me
,
all
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
Whom
came
Christ
to
saue
?
Such
as
in
their
owne
feeling
,
not
in
Gods
purpose
,
were
lost
:
Whom
will
the
Physician
heale
?
They
that
be
sicke
.
Vnto
whom
hath
the
Lord
promised
comfort
?
to
the
mourners
in
Sion
:
And
who
ever
,
in
godly
sorrow
sought
the
Lord
,
but
he
returned
My
sonne
be
of
good
comfort
,
for
thy
sinnes
are
forgiuen
thee
,
Salvation
is
entred
into
thy
house
?
4.
Finally
,
Pray
often
in
private
:
for
as
the
slender
and
still
dew
that
falleth
in
the
night
,
doth
more
refresh
the
yong
sprouting
and
tender
buddes
,
then
more
wet
that
falleth
,
or
a
greater
shower
in
the
day
:
So
oftentimes
,
the
prayer
made
in
secret
prevaileth
with
God
more
then
the
publike
,
for
the
encrease
of
faith
.
Paul
at
his
conversion
,
prayed
three
dayes
and
three
nights
.
Yet
vse
all
the
ordinances
of
God
;
for
it
sometimes
may
fall
out
,
that
when
we
haue
them
in
respect
,
advancing
one
too
much
aboue
another
;
the
Lord
may
withhold
a
blessing
from
that
wee
so
much
prize
in
particular
,
because
he
would
haue
the
other
had
in
honour
:
Like
a
wise
Mother
,
who
when
the
childe
will
covet
more
one
breast
then
another
,
either
rubbeth
it
with
some
bitter
thing
,
or
draweth
it
dry
before
the
childe
begin
to
sucke
it
:
And
verily
,
when
we
omit
to
draw
the
water
of
life
(
iust
circumstances
observed
)
at
every
conduit
;
God
will
either
stop
that
for
a
time
,
wee
so
much
depend
on
;
or
mixe
the
water
with
some
brackishnes
.
And
this
may
suffice
to
haue
beene
spoken
of
this
Doctrine
,
and
Text
too
,
though
other
poynts
might
be
collected
.
VERS.
13.
Keepe
the
true
patterne
of
the
wholesome
(
or
sound
)
words
,
which
thou
hast
heard
of
me
,
in
faith
and
loue
which
is
in
Christ
Iesus
.
PAVL
Having
by
many
forcible
arguments
This
Verse
therefore
is
a
preceptor
exhortation
;
wherein
these
parts
or
things
are
comprehended
.
1.
He
perswades
him
to
an
act
,
Keepe
.
]
2.
To
what
he
must
keepe
,
or
the
obiect
of
the
act
;
the
patterne
.
]
This
patterne
is
described
.
1.
By
the
matter
whereof
it
consisteth
,
words
.
]
2.
What
kinde
of
words
,
viz.
sound
words
.
]
3.
How
he
came
by
this
patterne
,
which
seemes
to
be
an
adi●nct
to
it
;
and
that
was
by
hearing
of
Paul
:
]
4.
The
parts
of
the
patterne
(
probablie
)
are
declared
;
or
by
what
it
is
to
be
obserued
,
as
causes
,
and
they
be
two
.
1.
Faith
.
2.
Loue
:
Which
thou
hast
heard
in
faith
and
loue
.
And
finally
,
we
see
either
the
roote
from
whence
they
spring
,
or
the
subiect
wherein
they
meet
;
and
that
is
,
Christ
Iesus
.
]
Keepe
.
]
There
is
a
foure
fold
keeping
of
this
patterne
,
and
The
patterne
.
]
It
is
by
some
turned
,
the
true
patterne
;
or
perfect
patterne
,
or
forme
.
It
seemes
to
be
a
word
borrowed
from
a
painter
,
who
first
drawes
but
after
a
patterne
;
or
from
a
Carpenter
,
that
workes
by
rule
.
Of
sound
words
.
]
A
thing
may
be
said
to
be
wholesome
or
sound
,
4.
wayes
.
1.
When
its
sound
in
its
selfe
.
2.
When
it
workes
soundnes
in
another
thing
;
or
3.
Preserues
it
being
wrought
:
and
4.
When
it
is
a
signe
of
soundnesse
.
Ioh.
3.
12.
And
all
these
be
in
the
words
of
this
patterne
.
I
might
tell
you
here
,
1.
What
is
a
word
.
Words
consist
of
letters
or
syllables
,
and
are
the
vessels
wherein
truth
and
errour
be
conteined
,
&
by
which
deliuered
&
discouered
to
man
.
And
2.
The
seuerall
acceptions
of
it
.
viz.
1.
For
the
sonne
of
God
,
as
he
reason
.
3.
The
act
of
reason
.
4.
For
a
booke
,
epistle
,
sentence
,
or
word
either
writ
or
vttered
;
whereupon
the
Papists
from
this
place
ground
their
traditions
.
But
who
makes
question
,
that
hath
wit
;
but
that
Paul
meant
the
Epistle
and
doctrine
especially
which
he
had
deliuered
to
Timothie
in
speaking
as
in
writing
?
And
that
the
substance
of
what
Paul
spake
,
was
writ
else
where
in
the
booke
of
God
?
Infaith
.
]
Some
expound
it
thus
;
faithfullie
not
deceitfullie
.
Others
would
haue
faith
to
be
,
a
part
of
the
patterne
being
distributed
.
The
former
sence
shewes
the
manner
of
deliu●●i●
.
The
latter
the
one
part
of
the
patterne
.
And
we
read
,
that
faith
is
both
tooke
for
faithfullnes
and
doctrine
Mat.
23.
23.
Rom.
12.
6.
And
loue
.
]
That
is
,
out
of
affection
,
as
some
will
;
The
second
member
of
the
patterne
,
as
others
.
I
Confesse
the
place
is
doubtfull
,
for
it
may
well
beare
either
sence
.
The
interpretation
of
the
former
sort
hath
this
sence
.
Keepe
the
forme
of
doctrine
,
the
which
I
thy
father
out
of
fidelitie
and
affection
,
to
thee
,
in
Christ
Iesus
,
haue
deliuered
.
The
second
,
this
:
Keepe
thou
the
patterne
;
the
parts
where
of
are
two
;
faith
and
loue
which
is
in
Christ
Iesus
.
There
is
yet
another
reading
,
that
I
select
aboue
other
,
and
it
is
this
.
I
thinke
,
that
faith
and
loue
are
to
be
referred
neither
to
Paul
nor
the
patterne
,
but
vnto
Timothie
making
him
the
subiect
of
both
:
And
that
the
word
,
In
,
is
to
be
turned
,
by
,
and
then
this
is
the
meaning
.
That
Timothy
is
to
keepe
the
patterne
by
the
assistance
of
that
faith
and
loue
,
which
the
Lord
had
giuen
him
.
My
reasons
be
,
1.
For
Paul
had
mentioned
faith
and
loue
,
and
was
perswaded
that
he
had
both
,
in
ver.
5.
&
7.
2.
Paul
in
the
next
verse
maketh
mention
of
the
ground
which
did
support
him
,
in
keeping
the
patterne
,
and
what
?
1.
Beleefe
.
2.
Perswasion
.
Surely
the
same
cause
must
helpe
Timothy
in
the
like
duty
.
3.
It
is
vsuall
with
the
Apostle
,
not
onely
to
tell
what
man
must
doe
,
but
how
and
by
what
meanes
he
is
to
performe
the
same
.
4.
Because
these
two
are
in
this
sense
coupled
together
in
the
former
Epistle
,
and
else
where
;
and
referred
to
the
persons
;
not
the
doctrine
,
but
as
they
be
guided
by
it
.
1
Tim.
5.
Which
is
in
Christ
Iesus
.
]
These
prepositions
,
in
,
of
,
from
,
to
,
&c.
are
difficult
to
be
vnderstood
,
and
may
admit
of
seuerall
interpretations
:
and
here
,
in
Christ
,
may
diuerslie
be
expounded
.
1.
Faith
and
loue
may
be
said
to
be
In
Christ
Iesus
,
as
he
is
the
subiect
of
them
and
they
adhere
to
him
.
2.
As
he
is
the
obiect
of
them
:
for
when
these
two
peepe
(
as
I
may
say
)
out
of
man
,
they
are
fixed
and
fastened
both
on
Christ
Iesus
.
3.
As
they
are
a
motiue
cause
to
induce
vs
to
the
performance
of
any
holy
action
:
As
,
if
there
be
any
loue
in
Christ
,
thinke
vpon
these
things
.
For
faith
,
and
loue
in
him
will
moue
mightily
.
Phil.
2.
1.
4.
And
,
in
,
is
put
for
after
;
compare
Mark
.
13.
24.
with
Mat
:
24.
29.
So
in
Dan.
2.
44.
In
,
for
after
▪
&c.
5.
And
lastlie
,
faith
and
loue
may
be
said
to
be
in
Christ
because
he
is
the
only
meane
,
by
whom
we
come
to
partake
of
them
,
and
so
here
I
vnderstand
it
,
In
Christ
,
that
is
,
through
Christ
.
I
haue
by
many
forcible
arguments
disswaded
thee
(
my
sonne
)
from
fainting
in
affliction
,
or
being
ashamed
of
the
Gospell
,
and
also
perswaded
thee
by
weighty
reasons
faithfully
to
execute
thy
function
;
to
puritie
in
doctrine
and
conversation
;
The
which
that
thou
maist
performe
,
I
doe
now
exhort
thee
,
as
aspeciall
helpe
,
to
direct
all
thy
speech
and
practise
according
to
that
patterne
,
consisting
of
sound
words
;
being
so
in
themselues
,
as
likewise
able
to
worke
and
preserue
soundnesse
in
thee
;
To
the
knowledge
whereof
thou
camest
by
the
writings
especiallie
,
that
thou
hast
receiued
at
my
hands
.
And
know
thou
,
that
this
patterne
cannot
any
wayes
else
bee
obserued
,
but
by
the
aide
and
helpe
of
that
faith
and
loue
,
the
which
God
the
father
hath
shed
abroad
in
thy
heart
;
not
for
any
desert
of
thine
,
but
through
his
meere
mercie
,
hath
confer'd
them
on
thee
by
Christ
Iesus
.
Where
as
Paul
hath
disswaded
,
and
perswaded
,
and
now
Perswasion
and
disswasion
are
to
be
accompanied
with
direction
.
Cor.
12.
vlt.
Heb.
6.
1.
1
Tim.
6.
2
,
It
s
not
sufficient
for
a
man
to
say
,
doe
this
,
and
not
that
;
but
he
must
lay
downe
rules
and
helpes
;
whereby
he
,
with
whom
he
is
to
deale
may
be
inabled
for
the
dutie
.
For
,
otherwise
a
man
will
either
stand
still
,
and
doe
nothing
;
Againe
,
else
the
minister
should
not
deliuer
the
counsell
of
This
correcteth
the
hot
and
fierie
spirits
of
some
;
who
like
Let
vs
then
learne
,
as
to
perswade
and
disswade
,
so
to
direct
in
order
.
Keepe
thou
the
patterne
&c.
]
As
these
words
be
a
direction
,
we
gather
,
that
The
best
way
to
maintaine
the
puritie
of
Religion
is
to
haue
a
patterne
.
Exod.
20.
Ier.
6.
16.
Gal.
6.
16.
Psal.
119.
9.
For
God
at
the
first
,
writ
the
patterne
in
mans
heart
,
by
the
Reas.
1.
Adam
had
the
the
law
writ
in
his
heart
,
at
the
creation
.
Rom.
2.
15.
which
he
might
haue
beene
kept
from
all
sinne
,
and
impuritie
;
as
may
be
thus
proued
.
For
1.
The
Gentiles
many
yeares
after
,
had
some
remainders
of
the
law
(
by
which
they
were
guided
)
in
their
hearts
;
the
which
could
not
haue
beene
,
had
it
not
beene
engrauen
in
Adams
at
the
creation
.
2.
Those
to
whom
the
Lord
will
shew
mercy
,
he
hath
promised
that
he
will
put
his
law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
Ier.
31.
33.
Heb.
●
.
10.
3.
We
are
commanded
to
write
it
vpon
the
tables
of
our
hearts
.
Pro.
3.
3.
and
the
Prophet
saith
,
He
hid
the
word
in
his
heart
.
Psal.
119.
11.
4.
Euery
creature
had
the
rule
created
with
him
,
and
in
him
,
whereby
he
was
to
be
guided
in
all
his
actions
;
But
man
sinning
broke
the
patterne
,
and
obliterated
these
excellent
rules
,
that
were
perfect
in
him
at
his
creation
.
And
if
the
rule
was
not
within
him
,
where
was
it
?
or
why
should
God
guide
all
his
other
creatures
by
an
internall
precept
,
and
not
man
?
And
euerie
good
man
may
find
this
in
himselfe
,
and
see
it
in
others
,
that
the
more
holy
they
grow
,
the
more
shall
they
find
the
word
of
God
imprinted
in
their
hearts
.
And
(
doubtlesse
)
when
that
a
man
is
perfectlie
sanctified
(
which
will
not
be
here
)
he
shall
haue
the
law
absolutelie
to
abide
for
euer
.
And
here
we
might
adde
the
iudgement
of
the
Hebrew
Pirke
R
▪
Eliezer
in
Gen.
2.
doctors
,
and
the
most
that
euer
writ
for
the
further
confirmation
of
this
;
that
Adam
at
his
creation
had
the
law
writ
in
his
heart
,
and
was
to
haue
beene
guided
by
it
.
The
reason
I
stand
to
proue
this
,
is
,
in
that
those
who
hold
that
Christs
actiue
and
passiue
obedience
doe
not
concurre
both
of
them
to
mans
iustification
,
seeke
to
maintaine
,
that
Adam
had
no
law
in
him
or
out
of
him
to
guide
him
,
except
the
trees
of
life
and
death
,
good
and
euill
.
But
certainly
,
this
is
a
farre
fetcht
shift
,
and
as
farre
from
the
truth
.
1.
For
the
trees
were
as
Sacraments
to
seale
life
or
death
,
vpon
the
breach
or
obseruation
of
the
law
,
as
ours
be
.
2.
When
Adam
ate
the
forbidden
fruite
,
did
he
not
breake
all
the
Decalogue
!
3.
Sathan
was
subtile
and
tempted
Adam
to
breake
the
kings
seale
,
for
that
spoiled
all
the
rest
.
And
the
blotting
out
of
a
word
or
sentence
is
not
so
great
an
offence
in
any
deed
,
or
writing
,
as
to
destroy
,
spoile
,
and
abuse
the
seale
.
4.
Why
did
God
giue
the
tables
in
stone
afterwards
if
man
was
not
to
be
guided
by
them
in
his
creation
?
Was
he
then
bound
to
God
and
his
brother
,
and
not
before
?
or
did
God
make
a
new
law
?
or
set
Adams
sonnes
a
taske
,
their
father
neuer
had
?
But
we
let
this
passe
,
and
proceed
to
giue
further
reasons
of
the
point
in
hand
.
Againe
,
the
naturall
powers
of
man
are
much
weakened
,
1.
Because
the
children
of
Israell
were
multiplied
as
the
his
promise
made
vnto
Abraham
.
2.
In
that
the
gouernours
of
families
were
growne
negligent
,
and
would
not
teach
their
house
,
and
children
the
lawes
of
God
.
3.
And
especiallie
in
regard
at
that
day
,
there
was
scarce
any
print
or
footesteps
of
the
law
,
left
remaining
in
the
hearts
of
the
sonnes
of
men
.
For
processe
of
time
had
worne
them
out
.
4.
And
finallie
,
for
that
the
people
began
to
murmur
at
the
doctrine
of
Moses
and
Aaron
:
crying
,
they
tooke
too
much
vpon
them
;
as
if
they
had
bound
heauier
burdens
,
than
the
Lord
himselfe
prescribed
to
them
.
Besides
,
in
the
course
of
our
Pilgrimage
,
we
shall
meete
Furthermore
,
doe
we
not
see
how
that
grounds
are
good
And
last
of
all
;
patternes
helpe
our
darke
iudgements
,
This
serueth
to
confute
our
aduersaries
,
who
denie
the
And
in
the
next
place
,
we
are
all
taught
to
haue
a
patterne
,
Wherfore
lay
a
side
these
leaden
rules
,
cast
off
these
crooked
commaundes
,
and
walke
after
the
onely
canon
,
so
shalt
All
men
are
to
be
guided
by
one
and
the
same
patterne
.
One
rule
must
guide
all
.
We
read
of
one
Decalogue
,
Exod:
20.
Of
one
way
.
Ier.
6.
16.
of
one
forme
Rom.
6.
17.
of
one
rule
2
Cor.
10.
13.
and
of
one
Canon
.
Gal.
6.
16.
But
mention
is
made
of
a
new
commaundement
?
Io.
1.
It
may
be
called
new
,
in
regard
man
had
forgot
it
.
2.
In
came
,
not
to
abolish
the
law
,
but
to
perfect
it
.
And
we
vse
to
call
a
sute
new
,
when
it
s
but
renewed
:
And
hath
not
diuinitie
the
same
scope
as
at
the
first
?
But
they
had
none
;
or
one
contrarie
to
ours
,
before
the
Neither
:
For
1.
They
had
a
rule
,
and
the
same
that
was
afterward
giuen
by
Moses
.
For
,
they
did
deliuer
it
to
their
children
,
and
so
by
tradition
it
was
continued
.
Gen.
10.
19.
2.
The
diuerse
deliuery
of
the
same
thing
doth
not
alter
the
nature
of
it
.
For
whether
I
sing
or
speake
a
thing
,
it
s
the
same
,
though
the
action
differ
.
Whether
I
write
in
parchment
,
or
paper
;
engraue
in
wood
or
stone
;
this
is
but
a
distribution
from
the
subiects
,
when
that
I
haue
writ
or
engrauen
is
the
same
:
So
the
law
deliuered
by
the
immediate
motions
of
the
spirit
,
by
Moses
preaching
of
it
,
or
written
in
stone
,
or
mans
heart
,
is
the
selfe
same
and
no
other
.
Indeed
,
we
haue
it
more
perfect
in
Gods
booke
,
than
that
engrauen
in
our
inward
parts
.
For
,
mans
conscience
though
compared
to
a
booke
,
yet
it
s
an
imperfect
writing
,
like
some
bookes
that
here
and
there
want
a
leafe
,
a
line
in
a
leafe
,
a
word
in
a
line
,
or
a
letter
in
a
word
,
so
that
its
an
imperfect
rule
.
For
if
we
had
2.
patterns
,
they
are
either
equall
or
vnequall
;
the
best
things
.
1
Cor.
12.
vlt.
We
are
to
aime
at
one
end
;
therefore
to
be
guided
by
one
vs
proceed
by
one
Rule
,
that
we
may
minde
one
thing
.
Let
diuers
rules
produce
diuers
effects
:
As
if
2.
Carpenters
worke
by
a
seucrall
frame
;
or
2.
painters
draw
after
contrary
patternes
;
will
not
the
effects
differ
?
If
diuers
patternes
,
then
vnequall
obedience
;
and
so
God
And
all
men
were
made
by
one
Rule
,
therefore
to
be
gouerned
But
some
will
say
,
Are
Kings
,
subiects
;
Masters
,
seruants
;
I
answere
,
that
they
are
,
and
they
are
not
.
As
a
King
,
subiect
,
All
Kings
,
subiects
;
Masters
,
seruants
;
Parents
,
children
;
But
if
we
consider
them
in
their
particular
orders
,
and
Let
euery
man
abide
in
that
calling
wherein
he
was
called
,
and
the
Lord
placed
him
:
For
as
all
the
members
in
the
body
haue
not
one
office
,
so
all
the
members
of
Christ
haue
not
one
calling
.
This
doctrine
meetes
with
many
Heretikes
,
errors
,
and
And
2.
it
meeteth
with
the
errors
and
heresies
of
others
;
viz.
such
as
thinke
it
lawfull
to
allow
a
Toleration
of
Religion
;
that
Papistry
and
Protestancy
may
easily
be
reconciled
;
that
men
of
any
Religion
may
be
saued
;
that
great
men
are
not
bound
so
strictly
to
serue
God
as
the
poore
;
and
many
other
of
the
like
nature
.
But
let
those
looke
into
Gods
booke
,
and
the
truth
of
this
doctrine
,
and
they
may
easily
see
their
wandrings
.
Here
it
would
also
thirdly
refuce
the
Anabaptists
,
who
thinke
all
men
may
be
Preachers
,
all
things
should
be
common
,
all
persons
are
equall
But
we
haue
no
such
patterne
in
the
word
of
God
;
except
Cautions
be
exhibited
,
the
which
by
them
are
denyed
.
And
this
Doctrine
is
of
generall
vse
to
all
.
Wouldest
thou
a
man
according
to
Gods
owne
heart
?
Why
?
he
kept
the
patterne
:
A
good
King
?
Why
?
he
kept
that
patterne
too
.
Why
was
Moses
counted
faithfull
in
all
Gods
house
?
Why
?
he
made
all
according
to
the
patterne
.
Why
was
Paul
and
his
sonne
Timothy
praise
worthy
?
Why
?
they
kept
the
patterne
.
Why
is
One●imus
prayed
for
?
●hy
?
he
,
kept
the
patterne
.
Why
is
there
such
a
Catalogue
well
For
as
many
as
walke
according
to
this
patterne
,
peace
shall
be
vpon
them
,
and
mercy
,
and
vpon
the
whole
Israel
of
God
.
And
here
it
will
not
be
amisse
,
to
giue
some
breife
Rules
First
,
for
thy
generall
calling
,
thou
must
practise
two
things
.
1.
Beleeue
all
the
promises
.
2.
Obey
all
the
precepts
.
For
faith
and
obedience
are
the
parts
of
this
patterne
;
and
to
be
kept
of
all
,
whether
inferiours
,
or
superiours
;
And
he
that
commands
one
,
commands
all
;
for
the
like
Reason
is
giuen
of
both
;
●nd
of
the
whole
,
aswell
as
of
any
part
or
member
in
particular
.
And
for
thy
particular
c●lling
,
thou
must
also
vnderstand
it
,
and
then
learne
,
and
doe
what
the
Lord
requireth
of
thee
.
Art
thou
a
Magistrate
?
Then
thou
must
doe
these
things
1.
Appoint
good
and
wholesome
lawes
.
2.
See
them
that
they
be
executed
.
Hath
the
Lord
called
thee
to
the
Ministery
?
Then
thou
must
1.
Seeke
to
gather
the
scattered
Saints
.
2.
To
build
them
vp
to
perfection
.
1.
By
doctrine
.
2.
example
.
Is
thy
calling
to
gouerne
a
family
?
Then
1.
teach
them
committed
to
thy
Charge
their
duties
(
1.
to
God
:
2.
to
man
)
And
2.
Call
them
to
an
account
how
they
walke
after
that
patterne
.
If
they
doe
well
,
reward
them
,
encourage
them
:
if
not
admonish
,
correct
them
;
●f
then
no
amendment
follow
,
cast
them
out
.
Psal.
101.
Suppose
thou
be
a
father
?
1.
Traine
and
nurse
vp
thy
children
in
the
feare
of
God
.
2.
provide
an
honest
calling
,
and
conuenient
meanes
for
them
;
and
vse
all
alike
,
vntill
thou
see
the
Lord
put
a
difference
.
Let
David
dandle
his
Adonijah
and
Absalon
without
Reason
;
God
will
whip
him
with
his
owne
rod
.
Finally
,
art
thou
in
subiection
?
Care
not
.
for
it
.
But
1.
giue
eare
to
what
thou
art
commanded
,
that
s
lawfull
.
And
then
.
2.
Doe
it
,
1.
Without
answering
againe
.
2.
As
in
obedience
to
Christ
,
thy
greatest
master
.
And
know
,
that
what
good
thing
thou
shalt
doe
,
the
Lord
will
recompence
it
,
either
here
,
or
at
his
appearance
.
And
let
no
man
thinke
,
that
he
may
warrantably
liue
out
of
a
calling
,
as
some
doe
,
being
like
Drones
in
Church
and
Commonwealth
;
eating
the
hony
,
but
flie
not
into
the
field
to
gather
any
.
1.
For
God
,
at
the
Creation
,
did
not
only
command
Adam
immediately
to
serue
him
,
but
also
to
dresse
and
keepe
the
Garden
.
I
will
not
say
that
the
neglect
of
his
particular
calling
(
as
some
doe
)
was
his
first
sinne
;
or
that
the
not
casting
out
of
the
Serpent
made
way
to
his
fall
[
for
he
should
haue
kept
the
garden
,
that
no
beast
(
say
they
)
of
the
field
should
haue
entred
;
therefore
for
not
punishing
of
the
Serpent
,
God
made
him
an
instrument
of
his
owne
death
;
as
sometimes
we
haue
seene
,
that
he
who
hath
spared
a
Malefactor
worthy
of
execution
,
that
man
hath
afterward
proued
the
executioner
of
the
person
that
pitied
him
.
]
But
this
I
may
safely
affirme
,
that
our
first
parents
were
to
worke
in
a
particular
,
as
to
performe
the
dutie
of
a
generall
calling
.
2.
After
the
fall
,
and
when
the
Lord
out
of
his
vnsearchable
mercy
,
and
when
Adam
expected
no
such
favour
(
for
when
we
least
imagine
of
such
a
thing
God
calls
vs
)
had
receiued
them
into
his
loue
,
and
giuen
them
the
promise
of
life
,
did
he
not
send
him
to
till
the
earth
.
Gen.
3.
And
is
this
●o
with
the
first
borne
?
and
shall
the
second
Brother
liue
in
idlenes
?
3.
The
Angels
haue
a
double
calling
:
and
no
doubt
,
but
Christ
too
,
wrought
(
as
the
most
write
)
at
the
Carpenters
trade
,
for
a
season
;
and
had
a
twofold
vocation
,
as
was
but
expedient
;
for
he
was
to
fulfill
all
righteousnes
,
and
to
vndergoe
all
the
meanes
of
humiliation
.
4.
And
why
did
the
Lord
write
the
Commandements
in
two
Table●
?
No
doubt
,
to
teach
this
point
we
haue
in
hand
.
And
be
there
not
precepts
in
the
first
,
that
teach
vs
our
duty
to
God
?
and
in
the
second
,
what
we
are
to
performe
to
our
Neighbour
?
5.
It
is
worthy
of
our
observation
,
to
consider
,
how
man
is
tyed
with
a
double
bond
of
obedience
.
1.
to
God
.
2.
to
his
Brother
.
To
God
he
is
bound
with
a
fourefold
coard
.
The
1.
to
And
marke
,
how
these
foure
things
are
necessary
in
perfect
seruice
.
1.
The
person
serued
.
2.
The
worship
wherewith
or
Rule
by
which
he
is
to
be
served
.
3.
The
manner
how
.
And
4.
The
time
when
.
So
that
here
is
a
strong
Reason
for
the
Morality
of
the
Sabbath
.
In
the
next
place
,
we
shall
see
man
tied
to
man
by
a
six-fold
bond
.
The
1.
tyeth
superiours
and
inferiours
together
.
The
2.
bindeth
them
by
the
hands
.
The
3.
to
their
owne
bodies
;
for
Man
and
wife
are
but
one
flesh
.
The
4.
tyeth
them
to
their
owne
substance
.
The
5.
bindeth
by
the
tonges
The.
6.
and
last
by
the
thoughts
.
Or
first
motions
of
the
will
and
affections
.
And
this
breefely
may
giue
some
light
for
our
direction
in
the
knowledge
and
true
obedience
of
this
patterne
;
and
doth
without
controuersy
,
prove
,
that
All
persons
are
to
live
in
a
twofold
Calling
;
generall
,
particular
.
Further
observe
,
that
the
breach
of
the
first
precept
in
the
first
Table
,
is
in
respect
of
the
obiect
:
the
breach
of
the
second
precept
in
the
first
Table
,
is
in
regard
of
the
Rule
:
the
third
in
circumstance
,
or
manner
:
and
the
fourth
in
time
.
It
will
be
said
that
time
is
a
circumstance
,
therefore
a
breach
Time
shall
be
no
more
,
yet
(
I
take
it
)
it
is
meant
of
Creation
,
Generation
,
Repentance
,
&c.
for
all
things
shall
come
to
an
end
,
or
the
end
of
all
things
is
at
hand
;
that
is
,
shall
be
2.
Yet
I
must
confesse
that
time
in
particular
.
viz.
this
or
But
before
we
passe
this
point
,
I
might
come
to
giue
solution
to
diuers
Questions
or
obiections
.
Some
man
may
demand
,
when
he
breaketh
the
first
precept
Briefly
I
reply
.
1.
When
he
setteth
any
thing
in
the
roome
When
the
second
of
the
first
Table
?
1.
When
I
invent
any
new
way
,
whereby
to
serve
God
.
2.
When
I
doe
an
action
being
not
guided
by
Gods
rule
prescribed
.
When
the
third
of
the
first
Table
?
1.
When
I
doe
an
action
to
God
,
guided
by
his
owne
rule
,
yet
neglect
the
circumstances
required
.
Exam.
I
giue
to
the
poore
,
but
not
cheerefully
;
rely
on
God
,
but
doubtingly
.
2.
And
here
note
,
that
all
actions
that
God
commandeth
whateuer
,
may
be
a
breach
of
this
precept
,
through
the
neglect
of
iust
and
lawfull
circumstances
.
When
the
last
of
the
first
Table
?
1.
When
we
doe
an
action
of
our
particular
calling
,
except
a
necessity
require
it
,
and
then
we
may
:
But
as
a
dutie
of
charity
,
not
of
commodity
,
if
done
to
another
person
.
2.
When
we
omit
those
duties
the
Lord
requireth
,
or
spend
not
the
whole
time
allotted
in
holy
excercises
.
Quest.
5.
Answ
.
Lev.
23.
32.
Whence
this
Question
ariseth
,
viz.
When
the
Sabbath
doth
begin
?
Some
haue
begun
it
in
the
Euening
,
as
the
Iewes
,
and
the
Athenians
;
others
in
the
morning
,
as
the
Chaldeans
;
others
at
midnight
,
as
the
Romanes
;
and
the
Egyptians
,
began
their
day
at
noone
.
But
since
the
Resurrection
of
Christ
;
the
most
hold
that
it
begins
at
that
houre
he
rose
,
which
was
about
breake
of
day
,
as
we
speake
;
others
be
confident
,
that
it
begins
in
the
euening
;
and
yeeld
these
Reasons
.
1.
When
the
Iewes
Sabbath
(
say
they
)
ended
,
ours
must
begin
,
for
●ls
one
of
the
seuen
were
not
a
Sabbath
,
which
they
defend
must
be
.
For
take
the
last
of
the
seuen
,
and
the
first
of
the
seuen
,
then
one
of
the
seuen
is
still
(
though
changed
)
a
Sabbath
.
Therefore
Christ
would
die
the
sixth
day
,
that
he
might
rest
all
the
Iewes
Sabbath
,
which
seemes
to
be
typicall
.
Now
if
the
Iewes
Sabbath
ended
at
euen
,
then
ours
must
begin
,
or
else
one
of
the
seuen
were
not
a
Sabbath
;
but
part
of
the
eight
and
ninth
&c.
and
the
Remnant
added
to
one
,
or
considered
it selfe
alone
,
would
ouerthrow
the
first
order
appointed
of
dayes
.
2.
They
say
,
that
when
the
Sun
sets
,
all
creatures
goe
to
rest
,
and
so
should
man
;
for
the
Lord
hath
put
out
his
candle
to
vs
.
3.
Heauen
is
compared
to
a
supper
,
not
a
dinner
;
because
after
dinner
they
goe
to
worke
,
but
after
supper
to
rest
,
this
seemes
to
haue
some
force
in
it
.
4.
They
argue
,
that
its
the
most
agreeable
to
Reason
.
For
first
if
the
Sabbath
begin
in
the
euening
,
then
we
know
when
to
begin
it
distinctly
,
when
to
end
.
Secondly
,
We
may
the
better
be
fitted
for
it
;
for
some
,
who
hold
it
begins
in
the
morning
,
toyle
late
that
night
,
and
so
are
then
more
vnable
to
sanctifie
the
day
.
Thirdly
,
Wicked
men
are
most
prone
to
deferre
the
time
,
rather
then
to
redeeme
it
;
and
what
such
affect
,
we
are
to
suspect
.
Fourthly
,
If
we
begin
the
Sabbath
in
the
euening
,
then
we
leaue
the
obiect
of
our
particular
calling
behind
vs
,
and
haue
one
simple
subiect
of
the
immediate
worship
of
our
generall
calling
in
the
eye
of
our
vnderstanding
;
the
which
is
the
most
agreeable
to
reason
,
breeds
least
distraction
,
and
is
most
comfortable
:
so
if
at
the
Sun-set
we
end
our
Sabbath
,
we
may
talke
&
dispose
of
the
duties
of
our
particular
calling
for
the
morning
following
;
rise
betimes
without
danger
of
the
breach
of
the
Lords
day
,
the
which
will
not
be
so
conuenient
,
if
it
begin
at
any
other
instant
,
in
respect
of
the
forenamed
particulars
.
But
I
leaue
this
and
referre
it
to
others
;
onely
let
vs
be
carefull
that
〈◊〉
haue
regard
to
the
duties
of
the
Sabbath
,
and
the
full
time
:
Yet
there
can
be
no
danger
at
all
,
to
begin
the
sanctification
of
it
betimes
;
for
delayes
in
all
good
duties
breed
danger
.
Why
was
the
Sabbath
changed
?
1.
As
the
Father
did
rest
after
the
Creation
;
so
the
Sonne
would
imitate
the
Father
,
and
sanctifie
a
rest
after
the
great
worke
of
Redemption
.
2.
If
the
deliverance
of
the
Israelites
out
of
Aegypt
,
was
typicall
,
and
must
be
the
beginning
of
moneths
&c.
Why
not
But
we
omit
this
Table
,
and
cease
to
resolue
any
more
doubts
,
either
in
this
or
the
second
,
but
as
in
ordinary
course
;
(
though
my
Text
seeme
to
allow
me
full
scope
)
because
so
many
learned
on
this
part
of
〈◊〉
haue
done
worthily
:
so
we
proceed
to
some
other
〈◊〉
.
Of
sound
words
.
]
From
these
words
,
in
one
word
,
●●
may
note
two
instructions
,
the
first
is
,
that
A
Christians
patterne
is
to
consist
of
words
.
How
is
it
written
?
how
readest
thou
?
To
the
word
,
Vnderstand
that
words
are
two-fold
1.
Spoken
.
2.
Written
,
Isa.
●
10.
&
8.
20.
For
God
at
the
first
put
his
truth
into
this
vessell
,
and
It
s
written
;
what
fearfull
iudgements
are
threatned
for
so
doing
?
Againe
,
It
s
the
onely
way
to
avoyd
idolatry
;
for
if
wee
Here
the
Papists
are
confuted
,
who
make
Pictures
Lay-mens
This
must
teach
all
of
vs
to
haue
regard
to
what
is
written
;
To
the
Law
,
we
must
,
and
to
the
Testimony
.
This
is
the
surest
way
to
keepe
our selues
from
all
idolatry
and
superstition
;
for
what
is
superstition
,
but
that
which
is
aboue
the
The
next
poynt
is
this
,
that
The
words
of
the
patterne
are
to
be
sound
words
.
Sometimes
the
Word
is
called
Pure
,
holy
,
precious
,
wholesome
,
tried
,
sweete
,
good
,
and
the
like
;
all
which
presuppose
soundnes
,
sincerity
.
Psal.
12.
7.
Prov.
30.
5.
Rom.
7.
12.
For
if
the
words
be
not
sound
,
the
patterne
cannot
but
We
must
be
transformed
into
the
doctrine
;
and
as
the
This
taxeth
the
Familists
,
who
haue
words
neuer
heard
Manified
,
Godified
,
fulcom
,
throw-breakings
,
and
the
like
.
So
the
Papists
,
they
fetch
the
milke
of
the
Word
out
of
the
breasts
of
the
Whore
;
as
Masse
,
Pope
,
our
Lady
,
Cardinall
,
Iesuite
,
transubstantiation
,
and
many
more
.
We
read
of
Canaanites
,
Iebusites
&c.
Of
which
number
these
may
well
be
reputed
.
They
cry
out
against
vs
for
strange
words
;
as
,
Companation
,
impanation
,
circumpanation
:
But
we
all
abandon
them
with
transubstantiation
.
But
may
we
not
vse
words
that
be
not
in
Scripture
?
Yes
:
But
the
sense
must
be
there
;
as
if
we
say
faith
onely
iustifieth
,
&c.
But
here
the
Papist
,
with
an
open
mouth
,
calleth
vs
Heretikes
;
and
say
wee
neuer
reade
,
faith
onely
,
in
Scripture
.
Well
,
this
onely
would
I
aske
them
:
is
Christs
exposition
true
?
Is
it
imitable
?
Then
we
may
say
,
faith
onely
,
it
being
a
truth
,
though
onely
be
not
added
.
For
it
s
written
Deut.
10.
20.
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
;
which
latter
phrase
,
Christ
turnes
,
him
onely
shalt
thou
serue
.
Math.
4.
10.
Luk.
4.
8.
Sure
they
had
best
,
now
they
know
it
,
to
correct
Christs
words
,
and
say
,
Onely
is
not
in
the
Hebrew
Text.
But
these
exalt
themselues
aboue
all
that
is
called
God
;
And
therefore
the
very
Antichrist
.
And
as
here
we
be
taught
to
avoyd
vnsound
words
;
so
Which
thou
hast
heard
of
me
.
]
Whence
it
followeth
,
that
Apostles
are
to
prescribe
Patternes
.
No
man
vnder
the
degree
of
a
Prophet
,
or
an
Apostle
,
may
prescribe
Gods
Church
and
Children
patternes
.
See
Ephes.
2.
20.
Math.
28.
vlt.
For
they
know
,
like
skilfull
Physicians
,
all
the
diseases
They
onely
had
the
hand
of
Gods
spirit
to
guide
their
for
they
spake
and
gaue
their
patternes
,
as
they
were
carried
by
him
:
otherwise
they
might
haue
erred
,
now
they
could
not
;
therefore
they
onely
can
prescribe
true
patternes
.
2.
Pet.
1.
vlt.
And
here
againe
,
I
might
meete
with
Pope
and
Papist
,
they
shall
prevaile
no
longer
(
with
many
:
)
for
their
madnesse
is
evident
to
all
(
wise
)
men
.
I
will
not
stand
to
name
them
;
for
they
be
like
so
many
leprous
persons
,
wrapped
in
menstruous
rags
,
stinking
reliques
.
Pittie
such
Painters
,
abandon
their
patternes
.
And
here
we
learne
a
double
Vse
.
First
that
we
take
not
In
faith
and
loue
.
]
According
to
our
former
exposition
of
these
words
,
we
collect
this
Doctrine
,
that
By
faith
and
loue
the
patterne
of
sound
words
is
kept
and
observed
.
These
two
are
often
coupled
together
,
and
pressed
by
all
Cotoss
.
1.
4.
23.
1
Thes.
1.
3.
1
Tim.
1.
5.
Phil.
5.
6.
Rev.
2.
10.
1
Cor.
13.
1
Ioh.
1.
&
2.
&
3.
Iohn
,
the
loving
Disciple
,
treats
still
of
loue
.
For
by
faith
we
beleeue
that
God
is
,
and
a
rewarder
of
them
that
serue
him
.
Faith
beleeueth
the
Law
,
Gospell
;
the
threats
,
promises
:
And
therefore
it
s
said
,
Without
faith
its
impossible
to
please
God
.
And
,
by
faith
we
liue
;
quench
the
fiery
darts
of
the
Deuill
;
are
iustified
;
overcome
the
world
,
and
be
saved
.
And
,
whatsoever
is
not
of
faith
performed
,
is
said
to
be
sinne
.
And
for
Loue
,
that
's
needfull
also
.
For
Loue
helpeth
attention
,
strengtheneth
the
memory
,
By
loue
we
fulfill
the
Law
;
For
Loue
hath
foure
principall
properties
.
1.
It
will
make
vs
goe
speedily
about
good
duties
;
how
did
the
women
run
to
the
graue
?
Sichem
make
haste
to
be
circumcised
?
And
Christ
raise
vp
Lazarus
quickly
?
and
Loue
constrained
them
.
2.
Loue
will
endure
sorrow
.
Christ
,
through
loue
,
layd
downe
his
life
for
vs
:
the
Apostles
for
their
brethren
;
it
suffereth
all
things
.
1
Cor.
13.
4.
&c.
3.
Loue
seeketh
revenge
:
Shall
he
make
our
Sister
a
Whore
?
4.
Finally
,
Loue
with
godly
sorrow
will
make
the
man
of
God
pine
away
.
Amnon
did
thus
for
the
loue
of
Thamar
;
and
we
must
know
,
that
true
Loue
hath
the
like
,
yea
stronger
operations
.
In
a
word
,
Loue
will
produce
admirable
effects
;
of
patience
,
bountifulnesse
,
long-suffering
,
and
passing
by
of
great
and
many
wrongs
and
iniuries
:
So
that
no
Loue
,
no
observation
of
the
patterne
.
And
here
we
see
that
men
without
Faith
and
Loue
can
God
.
Paul
desired
to
be
kept
out
of
the
hands
of
men
without
faith
;
for
he
accounted
them
vnreasonable
and
evill
.
2
Thes.
3.
2.
Would
we
then
practise
the
Apostles
doctrine
?
then
let
The
bond
of
perfection
.
Many
boast
of
their
great
faith
,
but
wee
may
say
of
their
Loue
,
as
Lot
did
of
Zoar
,
that
it
is
a
very
little
one
;
for
who
of
Loue
to
God
escheweth
euill
,
and
doth
good
?
or
of
affection
to
man
,
passeth
by
a
fault
,
and
is
liberall
?
He
that
would
soare
to
heauen
wanting
either
of
these
,
may
assoone
see
a
bird
mount
on
high
,
and
take
her
stand
,
who
wanteth
one
wing
.
Faith
,
like
the
hand
,
taketh
hold
on
Christ
;
and
Loue
,
like
the
feete
,
must
carry
vs
to
him
.
And
amongst
many
other
duties
,
What
a
fearfull
thing
is
it
to
come
to
the
Lords
Supper
without
faith
or
affection
to
God
and
man
.
We
will
not
come
at
the
earnest
invitement
of
an
enemy
to
his
Table
for
feare
of
danger
or
dislike
:
Yet
when
we
are
haters
of
God
,
and
our
neighbours
too
,
liuing
in
malice
and
enuie
,
hatefull
and
hating
one
another
,
wee
stay
not
our
steppes
.
But
doe
not
such
persons
eare
their
owne
iudgement
?
For
they
want
that
wherewith
they
should
feed
truly
on
Christ
,
or
giue
them
an
appetite
to
this
food
,
if
they
haue
not
affection
and
faith
:
for
as
the
mouth
and
stomacke
be
to
the
body
;
so
be
Faith
and
Loue
to
the
soule
.
Thou
wilt
say
,
How
may
I
know
when
an
action
is
If
it
be
done
in
faith
.
1.
Thou
must
be
in
the
faith
,
that
If
an
action
be
done
in
Loue
.
1.
It
s
done
so
freely
,
that
If
we
take
the
words
in
the
other
senses
;
then
these
be
the
points
to
be
collected
;
First
,
that
The
essentiall
parts
of
a
Christians
patterne
consist
of
faith
and
loue
.
Againe
,
that
All
our
actions
are
to
be
done
in
faith
and
loue
.
Doct.
9.
Quest.
1.
Why
Faith
before
Loue
?
1.
Because
faith
is
the
roote
,
loue
the
branch
.
2.
Salvation
Why
both
faith
and
loue
?
1.
For
faith
,
or
loue
alone
is
not
sufficient
.
2.
Because
the
one
hath
regard
to
the
fulfilling
of
the
Gospel
,
by
the
obedience
of
faith
;
but
the
other
looketh
to
the
Law
,
which
is
perfected
by
Loue
.
Which
is
in
Christ
Iesus
.
]
From
the
fourefold
interpretation
,
we
may
note
so
many
Doctrines
.
1.
That
Faith
and
loue
are
giuen
to
man
,
of
God
,
through
Christ
Iesus
.
2.
That
Faith
and
loue
in
Christ
,
should
stirre
vs
vp
to
keepe
the
patterne
.
3.
That
The
obiect
of
faith
and
loue
is
Christ
Iesus
.
4.
That
Faith
and
loue
are
comprehended
in
Christ
Iesus
.
And
whereas
our
Apostle
hath
now
brought
in
this
phrase
fiue
severall
times
in
this
short
Chapter
,
we
may
note
diuers
things
worthy
our
instruction
.
1.
That
We
are
hardly
brought
to
beleeue
,
that
all
grace
and
mercy
comes
through
Christ
Iesus
.
Diuine
truths
are
not
easily
beleeued
.
2.
That
The
best
things
may
often
,
for
good
ends
,
be
mentioned
.
3.
That
When
we
speake
of
any
grace
or
fauour
receiued
,
wee
should
consider
through
whom
it
is
conveyed
to
vs
.
viz.
Christ
Iesus
.
4.
That
The
often
repetition
of
the
same
thing
is
profitable
.
5.
That
What
the
people
most
naturally
are
prone
to
doubt
of
,
that
is
principally
and
often
to
be
Preached
.
6.
That
An
holy
heart
is
not
weary
in
writing
or
speaking
the
same
things
often
.
VERS.
14.
That
worthy
thing
,
which
was
committed
vnto
thee
,
keepe
,
by
the
Holy
Ghost
which
dwelleth
in
vs
.
IN
these
words
Paul
persisteth
in
the
exhorting
1.
We
may
here
also
obserue
,
to
what
he
is
exhorted
;
and
that
is
to
keepe
.
2.
What
he
must
keepe
,
and
that
's
called
a
worthy
thing
committed
,
&c.
]
3.
Whereby
he
is
to
keepe
it
,
or
the
meanes
whereby
he
came
by
it
is
laid
downe
,
which
is
,
the
Holy
Ghost
.
The
which
Holy
Ghost
is
said
.
1.
to
dwell
.
2.
the
place
is
mentioned
where
,
viz.
in
vs
.
That
worthy
thing
,
]
or
,
that
good
thing
:
By
thing
,
no
doubt
,
Which
was
committed
to
thee
.
]
The
word
in
the
Greeke
here
vsed
is
the
very
same
which
is
in
the
12.
Verse
,
and
it
properly
signifieth
a
Deposition
,
or
thing
committed
to
our
trust
and
faithfulnes
.
If
you
say
,
that
this
Exposition
crosseth
that
in
the
12.
Verse
,
where
we
did
interpret
it
of
Pauls
soule
,
or
saluation
;
the
answere
is
this
:
he
that
preserueth
faith
and
loue
and
the
graces
of
the
Spirit
in
him
,
shall
be
saued
;
and
they
that
commit
their
soule
and
saluation
to
God
,
are
carefull
to
preserue
grace
within
them
;
for
the
one
is
a
meanes
of
the
other
.
And
there
could
be
no
danger
in
expounding
this
good
thing
to
be
the
soule
;
for
its
a
good
thing
,
and
by
Christs
affirmation
,
more
worth
then
the
whole
world
.
But
the
gifts
of
the
Spirit
,
is
the
truest
interpretation
.
Keepe
.
]
Or
,
hold
fast
,
that
is
,
cherish
,
preserue
,
haue
in
safetie
.
By
the
Holy
Ghost
.
]
These
words
may
haue
a
double
〈◊〉
If
we
read
them
,
as
some
doe
,
thus
,
That
worthy
thing
which
was
committed
to
thee
(
keepe
)
by
the
Holy
Ghost
:
then
the
holy
Ghost
may
seeme
to
be
he
that
committed
this
worthy
thing
to
vs
,
that
dwelleth
in
vs
,
which
is
a
truth
;
but
the
other
I
take
to
be
the
naturall
meaning
▪
for
Paul
informes
Timothy
how
&
by
whom
he
is
to
keepe
that
worthy
thing
,
and
he
tells
him
that
is
done
,
through
the
holy
Ghost
.
By
the
Holy
Ghost
is
to
be
vnderstood
the
third
person
in
the
Deity
.
Which
dwelleth
in
vs
.
]
The
Spirit
here
is
described
by
3.
things
.
1.
That
he
is
holy
.
2.
By
an
effect
,
he
dwelleth
.
3.
By
the
subiect
place
where
;
and
't
is
said
to
be
in
Timotheus
and
Paul
:
and
in
euery
beleeuer
also
he
dwelleth
.
As
I
haue
lately
perswaded
thee
to
keepe
the
patterne
of
sound
words
,
so
now
I
likewise
exhort
thee
,
as
a
meanes
for
the
performance
of
that
dutie
,
that
thou
cherish
,
encrease
,
and
hold
fast
the
good
and
worthy
graces
of
God
committed
to
thee
,
and
that
are
within
thee
:
And
for
thy
better
direction
,
I
would
haue
thee
to
know
,
that
the
onely
way
whereby
they
are
preserued
,
is
through
the
holy
Spirit
of
God
,
that
hath
his
a
blode
and
dwelling
in
me
and
thee
▪
That
worthy
thing
.
]
The
poynt
hence
is
plaine
,
which
is
,
that
,
The
graces
and
gifts
of
God
are
good
and
worthy
things
Pro.
3.
The
causes
of
them
are
holy
and
good
.
For
the
chiefe
efficient
And
from
their
effects
,
they
may
be
called
good
;
for
they
Here
are
those
reprehended
,
who
neuer
had
any
care
to
This
may
serue
to
comfort
the
poore
man
,
who
,
like
Peter
,
Are
they
worthy
things
?
Then
put
them
to
the
best
vses
;
By
my
faith
t
is
thus
:
As
I
hope
to
be
saued
,
it
s
not
so
,
nor
so
.
Is
this
well
done
?
and
will
our
master
take
it
well
at
our
hands
,
that
his
graces
and
gifts
be
thus
employed
?
I
trow
not
.
Wee
make
great
stirre
,
before
wee
lay
to
pawne
our
chiefest
Iewells
;
yet
we
let
our
faith
goe
freely
,
which
is
more
worth
then
all
.
And
it
is
to
be
feared
,
that
God
will
seuerely
correct
this
;
or
,
we
may
doubt
rather
,
that
they
,
who
doe
thus
,
haue
no
faith
or
hope
at
all
;
for
if
they
haue
,
they
know
the
worth
of
it
,
and
how
they
came
by
it
:
and
(
whatsoeuer
many
iudge
)
it
s
not
easily
gotten
.
But
such
play
the
Logicians
,
and
make
a
distribution
,
saying
,
They
sweare
but
by
their
Ciuill
faith
,
not
by
that
which
iustifieth
.
I
answere
;
first
,
that
this
distinction
will
not
iustifie
them
.
Againe
,
how
shall
a
man
know
when
they
sweare
by
their
civill
faith
?
Sure
they
sound
alike
,
therefore
they
must
giue
another
accent
,
or
tone
;
els
they
may
,
and
others
too
,
be
mistaken
.
But
when
will
such
be
wise
?
Is
it
not
the
greater
offence
,
to
place
the
meaner
and
baser
thing
and
creature
in
the
Creators
roome
?
Let
them
iudge
.
And
in
the
last
place
,
seeing
these
be
worthy
things
,
Let
And
let
the
rarenesse
too
of
this
thing
worke
in
vs
some
desire
to
endeuour
for
it
:
For
all
men
haue
not
grace
and
faith
:
it
s
sowne
but
in
few
Countries
,
and
where
it
is
,
it
s
not
found
growing
in
each
mans
grounds
.
Wee
say
,
that
things
farre
fetcht
and
deare
bought
,
are
the
greatest
dainties
.
Why
?
doth
not
this
treasure
come
from
farre
?
and
what
Ship
could
bring
it
to
vs
,
except
Christ
the
Lord
?
What
could
purchase
and
ransome
it
,
but
the
precious
bloud
of
the
Sonne
of
God
?
Will
not
these
things
allure
thee
?
Why
then
beware
,
least
the
Lord
haue
a
purpose
to
kill
thee
.
Keepe
.
]
The
thing
we
note
from
hence
is
this
,
that
Grace
once
gotten
,
is
to
be
preserved
.
We
must
hold
fast
the
good
gifts
we
haue
,
and
neither
suffer
sinne
or
Sathan
to
plucke
them
out
of
our
hands
.
And
every
where
we
are
bid
to
grow
therein
.
Revel.
2.
25.
Heb.
6.
6.
2
Pet.
3.
vlt.
Lude
21.
Because
if
grace
grow
weake
,
the
patterne
will
not
be
Againe
,
if
grace
decay
,
then
corruption
will
grow
:
for
as
This
checketh
the
carelesnes
of
some
Christians
,
who
I
haue
somewhat
against
thee
,
for
thou
hast
left
thy
first
loue
:
and
the
same
hath
befallen
many
persons
.
When
men
haue
got
some
competency
of
wealth
,
they
lye
long
in
bed
,
and
will
not
vp
to
worke
,
and
and
so
their
riches
waste
:
In
like
manner
it
falleth
out
with
Gods
children
;
for
when
they
haue
attained
to
some
competency
of
gifts
,
they
are
highly
conceited
,
grow
idle
,
neglect
the
meanes
,
and
so
are
ouertaken
with
spiritual
pouerty
;
then
the
which
what
greater
damage
,
losse
?
We
must
then
learne
here
,
not
onely
to
get
grace
,
but
to
A
second
instruction
we
gather
out
of
the
word
Keepe
,
which
is
,
that
Spirituall
gifts
are
in
danger
of
loosing
.
Grace
got
,
may
be
lost
:
Else
wherefore
should
Paul
bid
his
sonne
keepe
the
worthy
things
in
his
custody
?
We
giue
the
greatest
charge
,
when
things
are
most
subiect
to
perill
,
damage
,
or
destruction
.
This
poynt
hath
its
proofe
in
holy
writ
.
For
did
not
Sampson
loose
his
spirituall
aswell
as
,
or
rather
then
his
corporall
strength
and
sight
?
the
shearing
of
his
head
,
was
the
cutting
and
killing
of
grace
in
the
heart
;
for
by
that
,
another
thing
is
meant
.
The
Church
of
Ephesus
left
,
(
though
not
totally
lost
)
her
first
love
.
David
desired
to
gather
strength
.
See
Iudg.
16.
Rev.
2.
4.
Psal.
39.
vlt.
&
51.
And
this
cometh
to
passe
through
our
own
negligence
;
Againe
,
it
may
come
to
passe
in
respect
of
the
Preachers
,
Besides
the
Diuell
cannot
endure
that
grace
should
grow
,
Finally
,
the
Lord
may
suffer
it
to
be
lost
(
at
the
least
,
for
Wonder
not
then
,
if
we
see
some
backsliders
in
our
And
this
is
to
warne
all
men
to
watch
the
more
diligently
For
the
first
,
we
must
vnderstand
that
the
gifts
of
God
are
either
Common
,
or
speciall
:
Common
belong
to
all
men
,
elect
,
reprobate
.
The
Reprobate
may
lose
those
generall
graces
which
they
haue
had
,
as
we
see
in
Saul
.
For
it
s
said
,
The
spirit
(
to
wit
,
the
gifts
whereby
he
was
to
gouerne
the
Kingdome
)
was
taken
from
him
.
The
like
may
befall
Ministers
.
Againe
,
the
Elect
themselues
may
fall
thus
farre
:
1.
That
they
may
call
into
question
,
whether
they
euer
had
the
grace
of
God
,
or
not
.
2.
In
so
much
as
the
Church
,
for
a
time
,
may
suspect
the
same
also
.
3.
That
they
may
neuer
recouer
their
former
estate
,
and
doe
the
same
workes
they
haue
in
time
past
,
with
that
power
,
delight
,
constancie
:
And
this
seemes
to
haue
beene
the
estate
of
Asa
.
But
these
neuer
fall
totally
or
finally
from
the
grace
of
God
;
And
many
times
they
come
(
but
by
much
adoe
)
to
their
former
condition
,
and
are
more
strong
in
the
grace
of
God
,
then
they
were
before
their
declinings
:
for
experince
hath
taught
them
the
worth
of
the
gifts
of
the
spirit
,
and
what
a
misery
it
is
to
the
minde
to
haue
her
weapons
weakened
.
Now
for
the
second
,
we
may
know
our
estate
by
these
2.
A
man
may
perceiue
it
by
his
praying
,
and
by
nothing
better
:
If
thy
prayers
be
cold
,
short
,
and
seldome
,
sure
thou
art
in
a
decaying
estate
.
When
men
lie
speechlesse
,
or
be
vnwilling
to
speake
,
we
then
feare
death
will
befall
that
person
.
3.
If
the
publike
meanes
be
omitted
and
neglected
,
it
is
dangerous
also
.
For
weake
natures
haue
the
worst
appetites
.
They
that
eate
little
,
and
deslike
their
diet
,
cannot
but
be
feeble
persons
.
4.
When
a
man
will
not
endure
reproofe
with
patience
,
he
is
going
backward
.
If
Ionah
tell
the
Lord
,
he
doth
well
to
be
angry
,
his
condition
is
not
as
it
hath
beene
.
5.
Seuere
censuring
of
others
is
not
the
secretest
signe
of
this
thing
.
For
when
our
owne
case
is
the
worse
,
we
,
vsually
,
are
most
forward
that
way
.
Finally
,
if
we
make
lesse
scruple
of
sinne
now
,
then
heretofore
,
this
is
fearefull
.
When
David
can
sheath
his
sword
in
the
bowells
of
his
brother
,
that
had
in
times
past
a
smiting
heart
for
touching
of
the
lap
of
Saul's
garment
,
his
strength
is
abated
,
and
his
grace
weakened
.
Men
in
sleepe
digest
the
hardest
thing
;
so
those
that
be
in
a
spirituall
slumber
,
concoct
greater
sinnes
,
then
in
a
day
of
waking
.
Now
by
these
markes
maist
thou
proue
thy
condition
;
wherefore
if
these
things
follow
thee
,
know
,
that
thou
hast
not
held
fast
,
that
power
of
the
spirit
,
thou
hadst
at
the
first
:
so
that
it
stands
thee
in
hand
to
consider
from
whence
thou
art
fallen
,
to
recouer
thy
former
estate
,
and
to
doe
thy
first
workes
and
better
,
Through
the
holy
Ghost
,
which
dwelleth
in
vs
.
]
I
haue
told
you
,
that
this
is
the
meanes
to
keepe
vs
from
falling
,
and
that
also
in
these
words
,
we
haue
a
description
of
the
third
person
in
the
Deity
.
1.
He
is
set
our
by
his
nature
.
2.
By
an
effect
.
3.
By
the
subiects
,
where
he
inhabiteth
.
Now
,
we
will
begin
with
the
last
first
,
&
then
this
is
the
doctrine
,
that
The
faithfull
are
the
Temples
,
and
habitation
of
the
Holy
Where
shall
we
find
such
a
man
in
whom
is
the
spirit
of
God
?
Ye
are
the
Temples
of
the
holy
Ghost
.
And
it
s
said
,
that
Steven
was
full
of
the
holy
Ghost
.
Gen.
41.
38.
1
Cor.
6.
19.
Act.
7.
55.
For
they
haue
the
gifts
of
the
holy
Ghost
;
and
these
two
Againe
,
he
vniteth
the
faithfull
vnto
Christ
,
and
(
to
But
he
is
infinite
,
therefore
in
all
persons
.
True
:
yet
he
is
in
the
faithfull
in
a
peculiar
and
speciall
manner
,
both
by
his
working
and
presence
.
2.
He
is
incomprehensible
:
notwithstanding
,
as
wee
say
,
the
Sunne
is
in
the
house
,
though
a
part
of
the
beames
be
but
there
:
so
the
Spirit
is
sayd
to
bee
in
man
,
although
hee
be
not
wholy
included
in
him
.
But
wicked
men
haue
Prophesied
;
therefore
he
is
in
them
.
He
vseth
them
sometimes
as
instruments
to
tell
the
truth
;
But
hee
neuer
continueth
with
them
,
neither
did
euer
dwell
in
their
hearts
by
sanctification
.
Here
all
men
must
take
heed
,
how
they
wrong
the
faithfull
;
And
he
that
destroyeth
the
Temple
of
God
,
him
shall
God
destroy
.
We
account
it
a
fearefull
thing
to
pull
downe
,
or
batter
a
Princes
pallace
;
it
's
death
to
wash
or
clip
the
Kings
coyne
,
and
shall
we
not
tremble
to
wrong
and
iniury
this
building
?
for
such
cannot
escape
the
damnation
of
hell
.
Oh
,
that
the
swaggerers
of
our
daies
did
but
thinke
on
this
,
and
such
as
account
it
the
greatest
manhood
to
stab
,
strike
,
and
destroy
their
Mothers
sonne
!
Would
they
begin
,
continue
,
and
defend
so
many
soule-killing
quarrells
?
For
who
euer
waxed
fierce
against
the
faithfull
,
and
haue
prospered
?
Abel's
bloud
did
,
and
so
shall
all
others
,
cry
to
God
for
vengeance
vpon
every
cruell
and
persecuting
Cain
.
And
this
sentence
is
not
yet
repeal'd
,
that
Whosoeuer
sheddeth
mans
bloud
,
by
man
shall
his
bloud
be
shed
.
This
is
for
the
comfort
of
the
faithfull
.
For
what
greater
Now
shall
God
be
good
vnto
me
,
seeing
I
haue
a
Leuite
to
be
my
Priest
.
And
shall
it
not
then
be
said
of
euery
faithfull
man
and
woman
,
I
am
sure
it
will
goe
well
with
mee
,
seeing
I
haue
the
Spirit
of
God
in
my
heart
?
And
this
Doctrine
must
teach
the
faithfull
diuers
lessons
.
Againe
,
Let
not
a
man
disdaine
to
entertaine
the
faithfull
.
And
here
let
man
learne
a
lesson
,
and
wonder
.
Is
the
Is
it
so
that
the
most
high
will
dwell
with
the
sonnes
of
men
?
and
shall
not
we
doe
the
like
from
the
same
ground
?
1
King
.
8.
27.
In
the
last
place
,
Let
vs
examine
our selues
,
whether
we
1.
Where
he
dwelleth
there
is
peace
that
passeth
all
vnderstanding
:
ioy
that
's
vnspeakeable
,
glorious
.
2.
There
is
liberty
(
not
to
sinne
,
but
)
to
all
holy
actions
.
1.
They
can
pray
with
sighes
and
groanes
which
cannot
be
expressed
.
2.
Prayse
God
with
an
heart
enlarged
,
and
with
a
willing
3.
Where
he
takes
vp
his
lodging
there
is
holines
.
He
doth
not
dwell
in
Drunkards
,
Epicures
,
Vsurers
,
fornicators
,
or
any
vncleane
person
.
This
fire
purifieth
the
heart
,
cleanseth
the
inward
man
;
though
neuer
so
full
of
filthines
in
former
time
.
1
Cor.
6.
11.
Eph.
5.
18.
4.
In
a
word
,
where
he
inhabiteth
,
he
alwaies
moueth
the
mind
to
doe
good
;
refresheth
the
soule
after
the
performance
of
any
holy
action
,
with
a
secret
content
,
and
hidden
approbation
;
opposeth
all
evill
iniections
,
in
the
first
apprehension
,
as
of
Atheisme
,
merit
,
murder
&c.
and
in
Conclusion
,
he
alwaies
allureth
that
person
in
whom
he
is
,
to
bring
all
his
actions
,
words
,
gestures
,
thoughts
and
intentions
to
the
word
of
God
reuealed
;
for
that
's
his
owne
Rule
,
and
by
that
we
may
know
if
he
be
in
vs
,
had
we
no
other
tryall
.
We
may
gather
another
Note
of
great
consequence
,
out
of
the
word
,
Dwell
,
which
is
,
that
Where
the
Spirit
of
God
taketh
true
and
speciall
possession
,
he
is
not
cast
out
for
euer
.
For
the
word
,
Dewll
,
importeth
not
onely
possession
,
but
continuance
.
David
,
Abraham
,
Iacob
,
with
all
the
faithfull
were
neuer
totally
and
finally
depriued
of
the
Spirit
,
or
the
graces
of
the
Spirit
,
after
they
once
were
the
subiects
of
the
same
.
Ioh.
16.
13.
Math.
28.
20.
First
because
he
delighteth
in
his
habitation
;
and
where
Who
is
able
to
dispossesse
him
?
is
there
any
greater
then
But
it
s
said
,
that
Sathan
findeth
the
house
swept
,
bringeth
To
omit
the
diuers
interpretations
of
that
place
,
this
I
This
might
serve
to
confute
the
Papists
;
who
hold
,
that
And
this
may
confirme
the
salvation
of
Salomon
;
as
also
This
may
be
of
good
vse
to
all
the
godly
;
for
their
saluation
Lord
would
guide
him
by
his
counsell
,
and
afterward
receiue
him
to
glory
:
and
in
a
good
heart
it
will
worke
the
like
effect
.
Psal.
73.
25.
And
in
the
last
place
,
this
might
stirre
vs
vp
to
vse
all
1.
It
must
be
broken
,
and
that
by
the
Law
and
the
Gospel
.
2.
The
new
heart
must
be
a
pure
and
purging
heart
.
For
blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
And
this
pure
heart
is
procured
by
two
meanes
.
1.
By
getting
of
faith
;
for
faith
will
purge
,
like
barme
in
beere
,
and
purifie
the
heart
;
it
will
cause
that
no
corruption
shall
lodge
or
abide
neere
it
.
2.
A
pure
heart
is
obtained
by
this
consideration
,
that
no
vncleane
heart
shall
inherit
the
kingdome
of
God
:
For
euery
thing
,
naturally
,
seekes
it
owne
preseruation
,
and
this
once
vnderstood
,
it
will
haue
its
operation
.
This
new
heart
must
be
like
a
liuing
spring
.
3.
A
new
heart
must
be
a
smiting
heart
;
and
that
for
the
least
sinne
that
's
done
in
secret
,
knowne
only
to
God
,
and
our selues
,
aswell
as
for
great
offences
committed
in
publike
,
4.
A
new
heart
must
be
an
vpright
heart
,
and
that
is
in
regard
of
time
or
person
:
for
time
,
alwaies
endeavouring
to
be
righteous
:
for
person
,
1.
Before
God
.
And
2.
With
all
And
herein
I
doe
endeauour
my selfe
alwayes
to
haue
a
good
conscience
before
God
and
before
men
.
So
that
we
see
that
new
hearts
must
be
1.
Broken
hearts
.
2.
Purging
hearts
.
3.
Smiting
hearts
.
4.
Vpright
hearts
;
and
in
such
an
heart
dwelleth
the
Spirit
of
God
.
Wherefore
strive
thou
for
such
a
one
,
and
be
thou
assured
,
that
the
Spirit
of
God
will
come
into
thy
heart
,
and
dwell
with
thee
for
euer
and
euer
.
But
if
thine
heart
be
not
thus
qualified
,
be
not
deceiued
,
the
Holy
Ghost
shall
neuer
take
one
nightes
abode
in
the
mansion
of
thy
soule
;
and
on
the
contrary
,
thy
heart
will
be
but
a
Denne
for
that
foule
and
vncleane
spirit
,
the
Deuill
,
who
,
if
he
possesse
thy
heart
,
will
draw
thee
on
into
that
fiery
Lake
,
that
burneth
with
fire
and
brimstone
for
all
eternity
.
I
might
here
note
another
Doctrine
,
which
is
,
that
The
Spirit
of
God
is
an
holy
Spirit
.
He
is
in
many
places
so
stiled
in
Scripture
.
2
Cor.
13.
13.
Eph.
4.
30.
&c.
And
he
may
be
so
called
for
these
Reasons
.
First
,
in
that
he
proceedeth
from
the
father
and
the
Son
,
Againe
,
he
is
coequall
,
coessentiall
,
coeternall
with
the
And
he
worketh
the
beginning
,
progresse
and
perfection
Finally
,
he
alwayes
disswadeth
from
vncleannes
,
and
perswadeth
Take
we
heed
therefore
,
how
we
resist
or
quench
the
And
seeing
this
Spirit
is
holy
,
Let
those
that
enioy
him
1.
When
thou
feelest
and
findest
any
secret
motion
stirred
2.
Attend
vpon
the
men
of
God
in
the
Ministery
of
his
word
:
For
it
s
sayd
,
While
Peter
spake
,
and
the
people
heard
the
holy
Ghost
fell
vpon
them
.
They
that
deny
the
meanes
cannot
expect
this
mercy
.
Act.
10.
44.
3.
Pray
to
God
the
Father
,
that
he
would
send
downe
his
Spirit
into
thy
heart
.
Can
they
that
are
evill
(
saith
our
Sauiour
)
giue
to
their
Children
good
things
?
how
much
more
shall
your
heauenly
Father
giue
the
holy
Ghost
to
them
that
aske
him
?
Luk.
11.
13.
4.
And
in
Conclusion
:
Speake
not
evill
of
thy
brother
;
say
not
,
he
hath
a
Devill
:
This
was
the
Pharisees
fault
,
and
Now
the
last
thing
to
be
collected
,
is
this
,
that
The
Graces
of
the
Spirit
,
are
preserved
by
the
Spirit
.
Paul
hauing
commanded
Timotheus
an
hard
taske
,
giues
here
a
notable
direction
,
how
he
may
be
able
to
doe
the
same
;
and
that
is
,
through
the
assistance
of
the
holy
Ghost
.
This
is
also
seene
.
Phil.
4.
13.
2
Cor.
13.
13.
For
Sathan
is
strong
,
man
but
weake
:
2.
He
is
subtill
,
we
Here
we
might
controule
the
doctrine
of
our
Aduersaries
,
And
in
the
next
place
,
here
we
learne
instruction
,
to
be
humble
in
our
owne
eyes
,
to
deny
our
owne
power
,
and
to
runne
at
all
times
,
and
in
all
distresses
to
this
refuge
of
the
Spirit
for
assistance
;
He
that
doth
this
,
doth
wisely
,
and
but
his
duty
neither
,
the
which
he
is
commanded
:
And
he
that
doth
not
this
,
layeth
himselfe
open
to
the
fiery
shot
of
Sathan
,
and
dangerous
methods
he
vseth
;
buildeth
on
the
sand
,
and
the
house
of
his
hope
,
the
foundation
of
his
faith
is
certaine
to
fall
.
But
let
not
vs
so
learne
,
or
teach
the
Doctrine
of
Christ
:
Yea
rather
pray
we
with
the
Prophet
,
Lord
stablish
me
with
thy
free
Spirit
.
Plal.
51.
13.
VERS.
15.
This
thou
knowest
,
that
all
they
which
are
in
Asia
be
turned
from
me
:
of
whom
are
Phygellus
and
Hermogenes
.
IN
this
Verse
is
contained
a
complaint
:
Where
foure
things
are
to
be
observed
.
all
&c.
2.
Particulary
and
explicitely
;
one
is
named
Phygellus
;
another
Hermogenes
.
II.
These
people
are
explicated
by
their
place
of
habitation
or
birth
;
which
was
,
In
Asia
.
III.
Their
fault
was
,
that
they
turned
backe
.
IV.
From
whom
;
&
that
is
expressed
in
the
word
,
Mee
.
And
the
proofe
of
the
trueth
of
all
this
is
annexed
.
For
this
thou
knowest
▪
This
thou
knowest
.
]
That
is
,
thou
Timotheus
doest
Thet
all
they
which
are
in
Asia
]
Or
,
which
were
in
Asia
:
for
the
time
is
not
expressed
in
the
Greeke
;
neither
is
it
much
materiall
,
whether
he
complained
of
them
that
followed
him
to
Rome
,
or
that
remained
still
in
Asia
;
or
that
dwelt
in
Rome
,
being
borne
in
Asia
:
But
this
is
most
true
,
that
they
were
Asians
.
I
will
say
nothing
where
this
place
was
,
or
how
farre
distant
from
Rome
,
or
the
scituation
and
largenes
of
it
;
but
leaue
it
those
that
haue
skill
in
Geography
,
and
Topography
.
Be
turned
from
me
.
]
That
is
,
haue
not
visited
me
,
refreshed
me
.
Me.
]
Paul
,
the
Ambassadour
of
Christ
,
but
haue
forsaken
me
,
and
denied
their
former
profession
.
Some
read
,
are
become
aduersaries
to
me
,
and
rise
vp
against
me
.
I
thinke
that
they
omitted
all
these
duties
of
loue
and
resolution
in
Religion
,
the
which
were
in
Onesiphorus
;
so
that
I
would
expound
their
fault
,
by
the
future
commendation
which
immediately
followeth
.
Of
whom
are
Phygellus
and
Hermogenes
.
]
Or
,
of
which
sort
,
country
,
number
:
and
,
its
likely
,
these
two
were
of
the
chiefe
of
them
;
probably
Ministers
.
I
doe
not
thinke
it
vnprofitable
,
in
vaine
,
or
all
together
without
warrant
,
to
put
thee
,
my
sonne
,
in
remembrance
of
the
many
Backsliders
,
who
were
in
Asia
,
forsaking
of
me
,
and
revolting
from
their
former
profession
of
the
Gospell
;
of
which
number
Phygellus
and
Hermogenes
were
,
men
not
of
the
meanest
rancke
and
note
amongst
them
,
although
it
be
very
well
knowne
vnto
thee
by
experience
already
.
For
this
thou
knowest
.
]
Hence
it
may
be
collected
,
that
It
is
warrantable
and
profitable
to
put
the
people
in
minde
of
others
backesliding
and
falling
away
.
For
if
it
were
not
,
then
Paul
would
not
haue
done
it
,
we
may
be
assured
.
This
may
also
be
seene
in
Act.
20.
29.
&c.
1
Tim.
4.
1.
1
Cor.
10.
13.
&c.
2
Tim.
4.
10.
For
by
this
meanes
they
may
learne
to
beware
of
such
;
It
will
cause
the
people
to
make
the
more
of
them
that
Will
ye
also
goe
away
!
and
is
not
this
an
helpe
to
discerne
betwixt
the
good
and
evill
?
It
will
make
the
best
to
looke
better
to
their
footing
,
least
Finally
,
they
will
be
the
lesse
discouraged
or
disheartened
From
this
poynt
we
learne
a
twofold
lesson
;
first
,
to
take
Are
turned
from
me
.
]
We
note
here
,
that
To
Revolt
and
turne
from
our
former
profession
is
a
foule
fault
.
and
great
offence
.
For
Paul
doth
complaine
against
it
,
and
sets
it
downe
for
a
sinne
to
be
abandoned
of
all
men
.
Ioh.
6.
66.
1
Tim.
1.
19.
&
5.
11.
12.
For
in
so
doing
,
we
dishonour
God
;
yea
,
no
way
more
.
Againe
,
we
weaken
,
asmuch
as
in
vs
lies
,
the
Church
of
Christ
;
for
cut
off
a
member
,
will
not
the
body
be
the
lesse
Let
vs
then
that
embrace
the
Gospell
,
be
carefull
to
hold
what
we
haue
,
and
neuer
to
revolt
from
our
Religion
:
For
1.
Before
thou
enter
into
Religion
,
lay
a
sure
foundation
the
words
of
eternall
life
.
2.
Cast
vp
thine
accounts
,
and
prepare
for
the
worst
thing
that
can
befall
thee
;
yea
expect
what
euill
the
best
are
subiect
vnto
.
For
want
of
this
causeth
many
to
reuolt
in
the
least
triall
or
temptation
.
3.
Withdraw
thine
affections
from
the
loue
of
all
earthly
things
;
for
we
cannot
follow
God
and
Mammon
:
these
be
contrary
Masters
,
commanding
contrary
things
.
4.
Get
experience
of
the
comforts
that
be
in
the
practise
of
the
power
of
Religion
;
so
shalt
thou
neuer
leaue
it
in
the
most
fiery
and
hottest
assaults
.
5.
Be
iealous
of
thy selfe
,
especially
when
thou
growest
negligent
in
the
performance
of
good
exercises
,
for
this
doth
presage
a
fearfull
reuolt
.
6.
Consider
,
that
without
perseuerance
thou
canst
not
be
saued
;
or
if
thou
be
,
that
thy
rising
againe
will
cost
thee
more
toyle
and
torment
,
being
once
fallen
,
then
to
hold
thee
in
thy
present
good
condition
.
Let
all
these
,
and
the
like
be
well
thought
vpon
.
Of
which
number
bee
Phygellus
and
Hermogenes
.
]
From
the
nominating
of
these
two
,
who
,
in
all
likelihood
,
were
some
principall
persons
:
we
gather
,
that
Men
of
high
place
and
much
respect
among
the
people
of
God
,
sometimes
fall
away
.
Iudas
did
so
,
and
Demas
,
with
others
.
Psal.
55.
13.
14.
Act.
1.
17.
24.
1
Tim.
1.
20.
And
here
it
is
to
be
considered
,
that
there
be
diuers
kinds
of
falling
away
.
1.
When
men
fall
from
the
profession
of
Religion
;
first
,
either
in
respect
of
the
precepts
,
and
that
totally
,
or
in
part
:
or
secondly
,
in
regard
of
power
in
the
practice
of
Christian
duties
.
2.
When
they
maintain
their
former
profession
,
yet
separate
from
their
brethren
.
3.
When
men
fall
away
for
a
time
,
yet
recouer
themselues
afterward
.
4.
And
last
of
all
,
When
it
s
done
by
some
vrgent
necessity
,
or
willingly
.
In
many
of
these
respects
the
best
haue
fallen
,
And
God
would
haue
it
so
,
First
,
that
the
world
may
see
,
that
the
Lord
can
support
That
we
may
see
how
to
stand
fast
,
and
that
by
cleauing
And
if
it
fall
out
thus
with
great
men
sometimes
,
then
What
?
and
may
such
Cedars
shake
,
totter
,
and
fall
?
then
And
they
be
either
,
1.
inward
,
or
2.
outward
.
The
inward
be
foure
especially
.
1.
Weakenesse
:
thus
many
haue
fallen
of
infirmity
.
2.
Some
affection
not
mortified
:
for
one
such
a
Ionah
in
the
ship
will
vnsettle
all
.
3.
Infidelity
:
when
men
want
faith
,
they
are
vnstable
in
all
their
wayes
.
4.
Want
of
experience
of
that
secret
comfort
which
the
Lord
infuseth
into
the
hearts
of
such
as
stand
resolutely
for
his
truth
in
an
euill
time
.
The
outward
causes
are
principally
these
.
1.
Persecution
:
this
hath
turned
millions
backward
,
2.
Some
wrongs
or
iniuries
:
the
Israelites
from
this
ground
,
thinking
to
be
reuenged
,
fell
from
Rehoboam
vnto
Ieroboam
;
But
they
were
carried
away
captiue
,
and
neuer
returned
.
3.
Scandall
,
or
offences
taken
at
some
doctrine
:
From
that
time
,
many
of
his
Disciples
went
backe
,
and
walked
no
more
with
him
.
Ioh.
6.
66.
4.
The
example
of
great
men
:
Doth
any
of
the
Rulers
or
Pharisees
beleeue
in
him
?
This
is
a
cord
that
pulleth
thousands
from
the
true
path
and
Rule
.
Ioh.
7.
48.
5.
When
men
haue
expected
great
promotion
,
but
seeing
their
hopes
frustrate
,
they
turne
aside
.
This
is
a
great
load
stone
to
draw
an
iron
heart
,
from
the
path
to
heauen
.
6.
Too
much
familiarity
with
men
vnsetled
in
the
truth
.
Fearfully
haue
some
fallen
by
this
stumbling-block
.
These
be
some
of
the
maine
causes
,
both
inward
and
outward
that
haue
moued
many
to
become
back●●ders
:
So
that
he
that
will
goe
on
constantly
and
with
resolution
,
must
haue
an
eye
to
all
these
things
.
Wee
may
further
note
from
these
two
named
,
and
the
rest
omitted
,
that
God
proportioneth
mans
shame
according
to
the
offence
.
These
were
(
very
likely
)
greater
then
the
rest
,
either
in
place
,
or
forwardnes
of
profession
,
and
therefore
they
●urning
aside
,
God
hath
caused
their
names
to
be
registred
in
his
booke
to
their
greater
and
perpetuall
infamy
;
as
Iudas
Iscariot
,
&c
and
these
may
be
the
reasons
.
First
,
for
God
is
iust
,
and
measureth
all
his
affaires
by
Againe
,
he
doth
it
to
declare
his
hatred
and
detestation
for
God
is
not
a
God
that
loueth
iniquity
.
Psal.
5.
Moreouer
,
to
take
away
the
lying
cauils
of
false
censurers
,
his
wayes
are
vnequall
,
partiall
.
Ezec.
18.
29.
Finally
,
that
great
offenders
may
feare
his
reuenging
hand
Cor.
10.
11.
Luk.
13.
3.
Then
let
the
greatest
sinners
expect
the
greatest
torments
and
shame
,
either
in
this
or
another
world
,
for
he
is
iust
in
Whoremungers
and
Adulterers
shall
bee
deeply
ad●udged
by
the
Lord
:
For
these
be
the
sinnes
that
will
eate
vp
all
a
mans
encrease
,
burne
to
the
center
of
hell
,
and
deuour
to
destruction
.
And
it
shall
so
be
to
all
peccant
persons
,
for
the
higher
they
fall
,
the
more
fearfull
shall
be
the
bruising
,
the
breaking
.
And
doth
the
Lord
proportion
mans
shame
according
to
And
from
Gods
proceedings
,
Let
them
that
are
Gods
Phygellus
and
Hermogenes
by
their
example
or
perswasion
,
being
of
some
greater
note
,
drew
many
of
these
,
all
,
to
fall
away
:
for
which
cause
our
Apostle
,
guided
by
Gods
Spirit
,
left
their
names
recorded
to
haue
them
rot
the
more
,
and
that
others
might
tread
in
his
steps
.
If
thou
then
,
that
are
advanced
by
God
,
meete
with
one
of
those
breathing
deuills
the
Papists
,
that
like
the
auncient
Pharisees
compasse
sea
and
land
to
make
a
Protestant
fall
away
and
become
like
themselues
:
to
insult
against
his
Soueraigne
,
and
to
bath
his
hands
in
the
bloud
of
the
Lords
annoynted
,
whether
they
be
plodders
in
the
night
,
or
(
for
more
close
effecting
of
their
damnable
enterprises
)
walke
in
the
day
,
and
with
the
Moone
are
beheld
full
in
the
Congregation
with
borrowed
light
once
in
the
Moneth
;
Let
them
be
rewarded
according
to
their
sinne
,
and
the
evill
they
haue
,
or
,
if
they
had
not
beene
preuented
,
would
haue
effeced
:
For
blessed
shall
that
man
be
,
who
dasheth
such
heads
against
the
stones
.
I
might
here
further
note
from
these
two
,
that
Great
wicked
men
fall
by
couples
.
1
Tim.
1.
20.
2
Tim.
2.
17.
Doct.
5.
Reas.
1.
For
the
Deuill
in
all
things
seekes
to
imitate
the
Lord
.
If
God
haue
a
Moses
and
an
Aaron
;
he
will
haue
a
Iannes
and
a
Iambres
.
If
Christ
set
out
his
true
disciples
by
two
and
Because
one
will
toll
on
,
and
tempt
another
:
for
sinne
Learne
we
hence
to
rise
by
couples
:
turne
we
and
allure
And
it
may
be
noted
,
that
Many
may
fall
away
together
.
Ioh.
6.
66.
Luk.
2.
35.
Doct.
6.
Reas.
1.
Because
one
temptation
may
haue
the
same
power
in
the
weake
or
false
hearted
Christian
,
were
they
thousands
,
as
in
a
singular
person
.
For
by
one
Rule
many
may
fall
,
as
by
the
truth
millions
may
stand
.
Examples
in
any
thing
prevaile
mightily
,
and
multitude
Say
not
then
in
thine
heart
that
such
a
Religion
is
not
the
In
such
a
time
as
this
,
especially
beware
;
lest
thou
be
also
Further
it
may
be
obserued
,
that
Vsually
when
men
forsake
the
truth
,
they
fall
from
the
professors
of
it
also
.
For
no
doubt
but
these
fell
from
both
.
And
finally
,
let
it
be
marked
,
that
The
best
man
may
be
forsaken
.
These
left
Paul
.
Did
these
neuer
returne
to
the
truth
afterward
?
God
knoweth
,
not
we
:
and
though
we
hope
the
best
of
some
;
yet
let
vs
feare
the
worst
for
the
good
of
our selues
.
VERS.
16.
The
Lord
giue
mercy
to
the
house
of
Onesiphorus
:
for
he
often
refreshed
me
;
and
was
not
ashamed
of
my
chaine
.
WE
may
not
thinke
that
this
complaint
and
commendation
Paul
hauing
prest
Timothy
by
many
maine
and
forcible
arguments
,
not
to
be
ashamed
of
the
doctrine
of
the
Gospell
;
In
the
13.
ver.
giueth
him
a
direction
what
to
doe
that
he
may
not
be
ashamed
;
which
is
,
to
keepe
the
patterne
of
sound
words
;
for
he
that
worketh
by
a
true
and
streight
rule
,
shall
haue
no
cause
to
be
ashamed
of
his
workmanship
.
But
in
regard
this
might
seeme
hard
to
Timothy
,
he
tells
him
what
he
must
obserue
,
that
he
might
be
able
to
follow
this
forme
of
doctrine
.
viz.
Keepe
the
graces
of
God
from
decaying
that
are
in
him
.
Oh
,
but
he
might
suggest
,
this
thing
is
as
hard
as
the
other
:
Now
Paul
secretly
grants
him
this
;
and
therefore
tells
him
that
he
can
no
wayes
doe
that
,
but
by
the
assistance
of
the
holy
Ghost
.
ver.
14.
And
hauing
giuen
him
this
good
rule
,
least
his
sonne
should
be
puffed
vp
with
presumption
,
and
omit
all
subordinate
helpes
,
he
tells
him
how
many
haue
fallen
away
.
ver.
15.
for
Timothy
might
thus
conceiue
;
Well
;
if
the
Holy
Ghost
be
,
and
dwell
in
me
,
I
will
feare
the
lesse
;
or
he
might
be
temped
to
be
carelesse
,
from
that
ground
,
for
the
preseruation
of
these
worthy
things
.
And
last
of
all
,
least
vpon
the
Mement
of
so
many
Revolters
,
and
that
of
Phygellus
and
Hermogenes
,
he
might
be
too
much
on
the
other
side
againe
deiected
,
(
for
man
on
both
hands
is
incident
to
fall
into
extremities
)
he
,
bringeth
in
a
worthy
example
of
loue
,
boldnes
,
stedfastnes
and
resolution
in
this
Onesiphorus
to
hearten
and
imbolden
him
.
This
may
seeme
to
be
the
true
scope
of
Paul
,
and
dependance
of
these
foure
last
verses
.
Or
it
may
be
thus
;
Paul
,
may
put
Timotheus
in
minde
of
these
mens
falling
away
;
and
of
this
good
mans
resolution
;
that
he
by
the
shame
which
befell
the
one
,
and
the
prayse
accompanying
the
other
,
might
be
the
more
disswaded
from
declining
,
and
perswaded
to
stand
fast
:
For
doubtles
these
instances
of
coutrary
persons
proceedings
carry
with
them
the
seedes
and
force
of
an
argument
being
by
Paul
thus
produced
.
But
to
omit
that
,
wee
come
to
the
words
,
the
which
consist
of
a
petition
,
and
a
reason
.
In
the
petition
we
may
obserne
3.
things
.
1.
To
whom
,
it
's
the
Lord
.
2.
The
thing
petitioned
for
;
and
that
's
mercy
.
3.
For
whom
this
petition
is
put
vp
;
and
that
is
for
the
house
of
Onesiphorus
.
Thus
much
for
the
prayer
or
petition
.
In
the
Reason
are
3.
things
also
,
or
t'
is
threefold
.
1.
Onesiphorus
refreshed
Paul
.
2.
He
did
this
often
.
And
3.
He
was
not
ashamed
of
his
chaine
.
And
though
the
Reason
seeme
but
twofold
why
he
prayed
to
God
for
this
man
,
yet
we
may
without
breach
of
the
Reasons
rule
,
apprehend
it
to
be
threefold
,
as
we
haue
demonstrated
out
of
the
word
[
Often
.
]
The
Lord
giue
.
]
That
is
,
God
the
Father
impart
,
conferre
Mercy
.
]
I
would
here
vnderstand
mercy
to
be
taken
in
a
large
extent
;
as
for
outward
and
inward
blessings
,
with
whatsoeuer
is
profitable
or
comfortable
for
soule
and
body
;
or
,
for
all
the
like
refreshings
I
was
in
my
troubles
refreshed
with
,
may
be
the
Apostles
meaning
.
To
the
house
of
Onesiphorus
.
]
House
in
the
Hebrewe
is
of
building
;
in
Greeke
of
dwelling
:
in
our
English
from
custody
or
tuition
:
And
the
word
,
house
,
may
be
borrowed
from
the
Almaine
,
huis
,
which
is
of
hu
,
to
defend
.
Whereby
the
way
we
may
take
the
description
of
an
▪
house
,
the
which
is
a
building
wherein
man
doth
inhabite
or
dwell
for
safetie
and
tu●tion
.
By
house
in
this
place
is
meant
,
the
people
whereof
Onesiphorus
had
charge
,
whether
wife
,
children
,
or
seruants
,
by
a
Metonymie
.
For
he
often
refreshed
me
.
]
That
is
,
did
by
his
personall
presence
,
praiers
,
conference
,
and
gifts
many
a
time
recreate
and
comfort
me
both
in
body
and
minde
.
And
was
not
ashamed
of
my
chaine
.
]
That
is
,
When
I
was
vsed
like
a
theefe
or
malefactor
,
and
went
vp
and
downe
with
irons
on
my
heeles
;
or
,
hauing
a
keeper
,
was
led
being
chained
by
the
hand
;
he
tooke
knowledge
of
me
,
and
did
not
passe
by
me
,
as
they
of
Asia
did
,
accounting
it
a
disgrace
to
their
reputation
.
As
I
cannot
but
iustly
complaine
against
,
and
condemne
of
which
company
were
Phygellus
and
Hermogenes
,
in
that
they
were
ashamed
to
visit
or
refresh
me
;
So
I
must
needs
highly
commend
Onesiphorus
for
many
refreshings
,
whereby
he
comforted
me
both
in
soule
and
body
;
and
tooke
acqnaintance
of
me
,
esteeming
it
no
disgrace
or
shame
,
although
I
was
chained
and
vsed
like
a
Malefactor
.
For
the
which
his
kind
dealings
towards
me
I
beseech
the
Father
of
all
mercy
,
to
comfort
▪
and
bless●
all
his
whole
familie
,
wife
,
children
●●d
servants
,
both
in
soule
and
body
with
all
earthly
and
heauenly
benefites
;
euen
as
he
hath
comforted
and
refreshed
me
in
all
my
miseries
and
great
afflictions
by
his
presence
,
prayers
,
conference
and
other
fauours
.
The
Lord
giue
mercy
&c.
]
Whereas
many
fell
away
,
and
One
good
mans
Example
is
to
be
preferred
and
followed
before
a
world
of
wicked
persons
.
We
may
not
follow
a
multitude
to
doe
euill
.
Exod.
23.
2.
No
:
one
Lot
in
Sodom
;
one
woman
in
the
South
;
one
Michaiah
is
to
be
respected
before
al
other
vncleane
Sodomites
,
lazie
Damosells
,
and
hundreds
of
false
Prophets
.
2
Pet.
2.
Luk.
11.
31.
&
1
King
.
22.
8.
For
he
hath
the
truth
on
his
side
,
he
followes
the
narrow
Againe
,
God
will
excuse
no
man
for
so
doing
.
It
will
be
This
iustly
meetes
with
some
in
our
dayes
,
who
hold
Onesiphor
us
all
Asia
;
the
Queene
of
the
South
haue
staid
at
home
;
Lot
ate
and
drunke
with
the
Sodomites
;
and
the
Prophet
Mithaiah
Prophesied
lies
with
400.
false
Prophets
vpon
as
good
ground
:
But
should
they
haue
then
escaped
drowning
,
burning
,
and
damnation
?
Would
these
examples
haue
exempted
them
from
fire
and
destruction
?
yet
they
were
great
,
many
,
and
mightie
for
multitude
.
In
the
next
place
therefore
,
let
vs
neuer
be
led
by
the
most
Another
point
we
may
single
out
from
the
comparing
of
them
that
fell
away
,
with
him
that
stood
stedfast
in
the
faith
;
which
is
,
that
▪
In
the
time
of
persecution
few
haue
beene
found
faithfull
.
David
cryeth
,
Helpe
Lord
,
there
is
not
a
godly
man
left
.
Elias
,
I
am
left
alone
.
The
faithfull
are
fallen
from
the
earth
,
diminished
are
the
righteous
.
Luk.
2.
35.
For
affliction
is
harsh
to
flesh
and
bloud
;
it
will
not
easily
Because
many
were
neuer
throughly
rooted
and
grounded
Stand
not
amazed
then
,
if
vpon
the
same
ground
,
thou
Then
boast
not
too
much
of
others
or
thy
owne
resolution
And
so
we
come
more
directly
to
the
words
as
they
are
independant
,
and
absolute
in
themselues
.
And
first
of
all
we
collect
this
instruction
,
that
A
good
gouernour
may
procure
a
blessing
to
the
whole
family
.
For
Pauls
prayer
was
grounded
on
the
Lords
promise
;
Sodom
:
Ioseph
to
Pharaoh's
house
,
Iacob
to
Laban
:
Lydia
,
and
the
Iaylor
,
being
For
godly
gouernours
are
in
the
Couenant
of
grace
;
and
A
second
reason
may
be
drawne
from
the
neare
vnion
This
serues
in
the
first
place
,
to
cut
off
the
many
cauills
He
is
worse
then
an
Infidell
,
that
provides
not
for
his
family
.
Thus
couetous
men
quote
Scripture
to
serue
their
wicked
purpose
,
but
neuer
else
.
Yet
alas
!
they
neuer
consider
the
prayers
of
the
Saints
;
how
God
of
oftentimes
punisheth
their
posterity
with
pouertie
,
for
their
pinching
;
nay
taketh
from
them
.
his
word
and
Spirit
,
the
greatest
iudgement
on
earth
,
as
he
did
by
the
family
of
Ieroboam
.
And
though
children
be
punisht
for
their
owne
sinne
,
yet
that
they
are
punisht
such
a
time
,
and
in
such
a
manner
or
measure
,
often
commeth
to
passe
through
the
wickednes
of
parents
:
As
we
see
▪
that
when
the
Canaanites
sinne
was
full
,
they
brought
a
speedier
and
greater
curse
vpon
their
posterity
.
This
may
be
a
great
comfort
for
good
gouernours
;
for
And
this
may
be
a
strong
Motiue
to
moue
parents
to
be
Furthermore
,
this
doctrine
should
instruct
vs
to
pray
for
good
gouernours
,
godly
parents
.
For
woe
to
that
society
,
When
good
Iosiah
was
taken
away
,
the
people
as
men
sensible
of
their
owne
misery
,
mourned
so
,
that
it
became
a
proverb
,
like
Hadadrimmon
in
the
valley
of
Megiddo
;
for
his
death
did
presage
future
and
fearefull
evilles
to
follow
.
When
Lot
was
gone
to
Zoar
,
what
befell
the
inhabitants
?
and
if
Paul
had
not
beene
in
the
ship
,
who
had
come
safe
to
shore
?
Wherefore
make
much
of
such
,
pray
often
and
earnestly
for
such
,
mourne
and
spare
not
for
the
departure
of
such
,
;
and
let
all
the
men
of
God
in
their
preaching
,
ayme
especially
at
the
conuersion
of
such
:
For
one
good
King
,
godly
gouernour
,
holy
father
is
worth
ten
thousand
of
the
inferiour
people
;
for
all
the
world
will
be
tapt
to
imitate
the
Rulers
;
and
great
men
being
good
,
will
doe
the
more
good
by
their
speech
,
example
,
and
authoritie
.
Why
did
King
Dauid
,
a
little
before
his
death
,
giue
his
sonne
Salomon
a
charge
to
serue
the
Lord
God
of
Israel
in
such
a
particular
and
speciall
manner
?
Why
?
for
hee
was
to
succeed
him
in
the
kingdome
,
to
build
the
Temple
;
therefore
he
was
so
vrgent
to
presse
him
to
piety
;
Let
vs
in
the
like
case
do
the
same
.
In
a
word
,
if
they
that
gouerne
houses
,
Colledges
or
Kingdomes
be
godly
,
pray
for
them
,
praise
God
for
them
;
but
if
not
mourne
,
and
entreat
the
Lord
to
amend
them
:
And
the
higher
place
thy
sonne
is
to
haue
in
the
Church
or
commonwealth
,
striue
thou
the
more
to
teach
him
the
knowledge
and
seruice
of
God
.
And
may
a
good
governour
bring
a
blessing
to
he
Finally
,
this
must
teach
those
that
liue
in
bad
houses
to
Thou
wilt
say
vnto
me
;
how
shall
I
know
a
godly
Well
enough
:
and
that
by
these
markes
:
1.
Is
there
in
it
more
good
bookes
and
Bibles
,
then
payres
of
cards
and
tables
?
2.
Is
there
more
praying
then
playing
?
searching
of
Scriptures
,
then
shufling
of
cards
?
turning
ouer
of
the
holy
papers
,
then
tossing
of
tables
?
singing
of
Psalmes
,
then
obscene
songs
and
sonnets
?
desire
and
endeauour
to
grow
in
grace
,
more
then
to
gather
goods
?
3.
Is
there
constant
prayer
morning
and
euening
?
sanctifying
of
the
creatures
,
before
they
be
receiued
?
casting
out
of
the
bad
,
receiuing
in
the
good
?
And
last
of
all
,
Is
the
Sabbath
strictly
obserued
of
all
strangers
that
rest
there
,
as
of
the
daily
inhabitants
?
then
conclude
,
that
the
feare
of
God
is
in
that
place
;
and
(
if
thou
maist
)
lodge
and
eate
thy
bread
there
.
That
house
that
hath
neither
.
Bible
or
good
booke
,
reading
,
praying
or
singing
of
Psalmes
;
instruction
,
catechising
,
nor
care
to
keepe
holy
the
Lords
day
,
is
that
place
where
Sathans
throne
is
,
and
the
Deuill
dwelleth
.
And
(
not
to
belye
them
)
such
filthy
and
infectious
habitations
be
the
families
of
Papists
,
yea
all
that
I
haue
beene
acquainted
with
;
of
which
sort
the
Norherne
parts
are
but
too
fully
replenished
:
Rome
hath
two
much
roome
there
amongst
them
.
Abraham
did
teach
his
family
:
Ieremiah
imprecates
the
Lord
to
poure
downe
his
fury
vpon
the
families
that
cal
not
on
his
name
.
David
did
the
like
.
See
Ier.
10.
vlt.
But
passing
this
poynt
,
we
come
to
handle
another
,
which
is
,
that
True
affection
is
of
a
spreading
nature
.
Act.
26.
29.
Rom.
2.
3.
Paul
loued
Oresiphorus
well
,
and
from
the
head
we
see
it
enlarged
it selfe
to
the
whole
house
,
all
the
members
:
Hence
it
is
,
that
in
the
Scriptures
it
's
compared
to
water
;
for
loue
is
said
to
be
shed
in
the
heart
:
or
to
oile
,
that
being
For
at
the
first
,
it
was
so
created
.
As
the
vnderstanding
Because
that
Loue
is
nimble
,
subtile
,
actiue
;
therefore
likened
Againe
,
Loue
shouldreth
out
enuy
,
the
which
a
pinching
And
is
not
Loue
,
true
loue
one
of
the
most
sacred
attributes
This
may
informe
vs
,
what
to
judge
of
many
in
these
Loue
is
waxen
cold
.
Many
boast
much
of
it
;
but
where
shall
we
finde
a
faithfull
,
louing
man
?
for
all
seeke
their
owne
and
not
the
good
of
their
brethren
.
We
haue
a
prouerbe
,
Loue
me
,
and
loue
my
dog
;
I
wish
some
did
not
more
loue
their
dogs
,
then
the
Lords
children
.
And
by
this
doctrine
,
in
the
impartiall
examination
of
Moses
;
Oh!
that
there
were
such
an
heart
in
my
people
to
serue
God
?
being
a
preacher
,
canst
thou
breake
out
with
Paul
,
I
would
to
God
that
all
that
heare
me
this
day
were
such
as
I
am
,
the
children
of
the
Lord
?
Hath
the
Lord
made
thee
a
father
,
and
canst
thou
pray
with
Abraham
and
Noah
,
Oh
that
Ismael
might
liue
?
and
Iapheth
dwell
in
the
tents
of
Shem
?
that
is
,
that
my
disobedient
seed
might
know
the
Lord
God
of
their
father
,
serue
him
,
and
be
saued
?
you
that
are
Gouernours
of
families
,
is
it
in
your
hearts
and
hands
for
you
and
your
people
to
follow
God
?
doe
you
labour
,
like
Cornelius
,
that
all
your
family
might
feare
the
Lord
?
And
you
that
are
single
persons
,
doe
you
helpe
one
another
to
get
grace
and
to
grow
vp
in
godlines
?
then
this
fire
of
true
affection
is
from
Gods
owne
altar
descended
on
you
,
this
loue
is
shed
abroad
in
your
hearts
;
the
oyle
of
amity
hath
annointed
your
garments
,
and
you
are
of
that
number
which
with
ioy
vnspeakeable
shall
one
day
behold
the
face
of
God
.
But
if
this
desired
spreading
be
absent
,
your
hearts
are
stuffed
▪
with
hatred
,
cold
envy
hath
benummed
your
subtile
and
actiue
affections
;
and
therefore
take
heed
of
this
,
that
you
be
not
found
haters
of
God
,
and
louers
of
pleasure
aboue
him
or
his
.
If
you
be
,
heare
your
doome
,
Depart
from
me
into
euerlasting
fire
,
for
I
know
you
not
;
you
did
neuer
visit
me
in
my
members
;
cloath
me
,
feede
me
,
or
build
vp
my
decaied
body
,
by
prayer
,
instruction
,
example
,
nor
in
affection
;
therefore
you
haue
no
loue
in
you
,
neither
shall
ye
receiue
any
fauour
at
my
hands
,
for
the
head
and
members
make
but
one
obiect
.
Thou
wilt
say
vnto
me
.
How
farre
will
loue
spread
it
I
might
deduct
another
doctrine
out
of
the
matter
of
this
petition
,
which
is
,
that
The
mercy
of
God
is
principally
to
be
desired
for
our
friends
.
For
what
Paul
prayed
for
,
for
his
friends
,
we
should
request
also
for
ours
.
Rom.
1.
7.
1
Cor.
1.
3.
Gal.
1.
3.
For
if
we
receiue
mercy
from
God
,
we
shall
want
no
Againe
,
had
we
all
other
fauours
the
world
can
affoard
,
This
checkes
the
preposterous
course
of
many
in
these
Let
this
then
be
a
derection
to
thee
,
what
chiefly
and
For
hee
oft
refreshed
me
.
]
In
these
words
wee
will
briefly
point
out
the
Doctrines
,
and
handle
some
of
them
.
From
the
person
refreshed
,
Paul
,
we
gather
,
that
Want
may
befall
Gods
dearest
children
.
Iacob
sometime
went
ouer
Iordan
with
his
staffe
:
Ioseph
was
once
no
rich
man
:
the
widow
of
Sarepta
was
in
a
great
The
Lord
doth
it
for
many
Reasons
.
First
,
to
correct
his
for
the
abuse
of
his
creatures
;
for
God
doth
it
to
humble
vs
.
For
that
which
wicked
men
That
their
faith
and
patience
may
be
tryed
.
Who
fed
thee
with
Manna
in
the
wildernes
to
prooue
thee
,
Deut.
8.
16.
And
so
the
Lord
did
deale
with
Iob.
Lastly
,
God
doth
it
,
to
make
his
power
the
more
to
appeare
This
must
teach
those
that
neuer
wanted
,
1.
not
to
Iob
1.
vlt.
This
must
bee
a
stay
to
vphold
the
poore
godly
man
Psalm
.
27.
vlt.
Againe
,
here
Note
,
that
.
We
are
not
once
,
but
often
to
refresh
our
afflicted
brethren
.
We
must
doe
it
againe
and
againe
,
Phil.
4.
16.
and
neuer
waxe
weary
in
well-doing
.
2
Thes.
3.
13.
For
we
are
members
of
one
body
;
and
shall
we
but
once
Christians
are
Temples
of
the
holy
Ghost
;
and
shall
we
God
doth
often
refresh
thee
;
and
wilt
thou
not
treade
Thou
wouldest
desire
to
be
often
refreshed
thy selfe
,
and
This
reprooueth
those
,
that
grow
weary
in
weldoing
;
Then
let
not
vs
begin
onely
,
but
perseuere
in
welldoing
;
we
shall
reape
in
due
time
,
if
we
faint
not
.
He
that
doth
not
endure
to
the
end
,
cannot
be
saued
.
Moreouer
we
may
collect
hence
,
that
Gods
children
are
a
thankefull
kind
of
people
.
Or
that
,
Former
favours
are
not
forgotten
by
the
faithfull
.
Paul
he
carries
in
minde
the
kindnesses
done
vnto
him
,
and
prayeth
for
his
friends
.
So
good
David
,
is
not
vnmindfull
of
his
trusty
Ionathan
after
his
death
.
Is
there
yet
(
saith
hee
)
any
man
left
of
the
house
of
Saul
,
that
I
may
shew
him
mercy
for
Ionathans
sake
?
2
Sam.
9.
1.
See
Rom.
16.
4.
Phil.
2.
29.
For
they
are
iust
;
and
the
remembrance
of
fauours
conferred
For
they
be
also
humble
.
Proud
men
forget
all
kindnesses
,
It
s
a
meanes
to
maintaine
affection
;
and
,
as
much
as
in
They
know
,
that
if
they
forget
their
friends
,
they
shall
For
with
what
measure
we
mete
,
it
will
one
day
,
be
measured
to
vs
againe
.
Mat.
7.
2.
This
iustly
reproueth
many
in
these
dayes
,
who
suffer
Would
we
be
counted
Gods
children
?
then
forget
not
vnholy
,
vnthankefull
.
I
haue
sometimes
thought
that
the
nine
Lepers
were
so
glad
that
they
were
healed
,
that
for
ioy
they
ran●●e
to
their
friends
,
and
forgot
to
returne
thankes
vnto
Iesus
;
like
a
little
child
,
who
when
his
parents
haue
put
vpon
him
a
new
coate
,
he
is
so
forward
to
shew
his
play
fellowes
,
what
a
braue
man
he
is
,
that
he
returnes
no
praise
for
it
to
them
for
the
present
.
Well
;
howeuer
this
be
;
come
thou
to
thy selfe
as
the
Butler
did
;
call
to
minde
thy
fault
this
day
,
and
be
thankfull
;
least
thy
father
(
at
least
for
a
time
)
strip
thee
of
thy
most
desired
blessings
;
for
a
thankefull
heart
is
a
good
heart
,
and
highly
respected
with
God
and
man
.
And
was
not
ashamed
of
my
chaine
.
]
Here
we
note
two
doctrines
;
the
first
is
,
that
Faithfull
men
haue
beene
vsed
as
Malefactors
.
Ioseph
was
put
in
the
prison
;
Daniel
in
the
den
.
Ieremiah
in
the
deepe
Dungeon
;
Iohn
beheaded
;
his
Master
crucified
.
See
also
Act.
12.
4.
6.
Math.
26.
47.
Eph.
6.
20.
For
the
world
doth
so
esteeme
of
them
.
Haue
we
not
found
this
man
a
pestilent
fellow
,
and
an
enemie
to
Caesar
?
Or
it
may
come
to
passe
through
hatred
.
Christ
was
put
What
evill
haue
I
done
?
Which
of
you
can
reproue
me
of
sinne
?
not
one
who
could
.
Vse
.
1.
Vse
.
2.
Let
not
the
people
be
too
forward
in
their
censures
.
And
if
thou
be
a
Minister
,
or
man
of
God
and
suffer
to
bonds
,
be
patient
,
so
it
be
for
welldoing
;
for
thy
brethren
,
thy
Master
too
,
haue
trod
this
presse
before
thee
.
The
second
doctrine
we
note
is
,
that
Not
to
be
ashamed
of
the
faithfull
in
affliction
,
is
a
sure
signe
of
a
sound
Christian
.
Rom.
1.
17.
Iosh
24.
15.
For
Onesiphorus
is
opposed
to
them
in
Asia
who
fell
away
,
and
were
ashamed
of
Pauls
bonds
.
For
its
a
token
of
Christian
courage
and
resolution
;
for
It
argueth
a
great
degree
of
humility
;
the
which
is
an
inseperable
Then
those
that
shrinke
at
such
a
season
or
occasion
may
Neuer
iudge
well
of
thy
soundnes
,
if
shame
cause
thee
to
VERS.
17.
But
when
he
was
at
Rome
,
he
sought
me
out
very
diligently
,
and
found
me
.
THese
words
declare
,
that
Onesiphorus
was
not
ashamed
,
for
whereas
all
they
of
Asia
turned
from
Paul
,
he
sought
him
out
&
found
him
.
And
here
it
may
seeme
to
appeare
,
that
these
people
were
at
Rome
,
when
they
forsooke
Paul
;
and
also
,
probably
,
that
they
met
with
him
,
with
his
chaine
,
and
would
not
take
knowledge
of
him
,
but
turned
themselues
from
him
,
and
that
by
the
opposing
of
these
seuerall
persons
actions
directly
one
against
another
.
Now
in
this
Verse
we
haue
a
description
of
Onesiphorus
;
he
sought
3.
By
the
manner
how
;
very
diligently
:
And
4.
By
the
successe
of
his
seeking
;
he
found
whom
he
sought
.
Againe
here
be
two
things
layd
downe
in
these
words
concerning
Paul
;
the
one
,
that
he
was
at
Rome
;
the
other
,
that
he
was
prisoner
,
and
in
distresse
there
.
But
when
he
was
at
Rome
.
]
This
word
,
But
,
is
diuersly
vsed
I
haue
lost
none
that
thou
gauest
me
,
But
the
sonne
of
perdition
.
2.
Inclusiuely
.
Now
is
layd
vp
for
me
a
crowne
of
righteouses
,
and
not
for
me
only
,
But
for
al
them
that
loue
his
appearing
.
3.
Discretiuely
:
He
gaue
them
all
,
none
excepted
,
change
of
rayment
;
But
vnto
Beniamin
three
hundred
pieces
of
siluer
.
4.
Oppositiuely
:
Not
Iesus
,
But
Barrabbas
.
And
in
the
last
sense
,
it
▪
seemes
to
be
taken
here
.
They
of
Asia
sought
me
not
;
or
,
He
was
not
ashamed
;
But
&c.
opposing
it
to
shame
;
and
then
the
arguments
are
diu●rs
.
I
haue
thought
it
might
be
read
.
For
,
making
it
the
third
argument
of
a
Syllogisme
,
or
Reason
to
proue
that
Onesiphorus
was
not
ashamed
of
Pauls
chaine
.
He
sought
me
out
very
diligently
.
]
To
seeke
,
in
Scripture
is
sometimes
taken
in
the
worst
sense
;
also
for
prayer
&c.
Here
it
signifies
,
searching
and
going
from
place
to
place
,
very
studiously
and
inquisitiuely
.
And
found
me
.
]
That
is
,
came
where
I
was
,
and
did
meete
with
me
.
The
Difference
betwixt
Inuenire
and
Reperire
is
this
.
When
we
goe
on
a
thing
,
we
doe
inuenire
;
when
a
thing
comes
on
vs
,
we
doe
reperire
.
The
one
seemes
to
be
an
act
per
se
,
the
other
per
accidens
.
Let
no
man
once
doubt
,
that
Onesiphorus
was
ashamed
of
me
,
being
poore
in
&
bonds
;
for
he
being
at
Rome
,
where
I
was
prisoner
&
in
chaines
very
diligently
and
studiously
inquired
for
me
,
and
trudged
from
place
to
place
vntill
he
had
met
me
,
found
me
out
.
And
would
hee
ever
haue
done
this
,
if
he
had
beene
ashamed
of
me
,
or
scorned
me
?
No
verily
,
be
thou
assured
of
that
,
my
sonne
.
For
hee
being
at
Rome
&c
▪
or
,
when
he
was
at
Rome
]
When
When
the
faithfull
are
afflicted
,
then
they
are
to
be
refreshed
.
Say
not
vnto
thy
neighbour
,
Goe
and
come
againe
&
to
morrow
will
giue
thee
,
if
thou
now
haue
it
.
Prou.
3.
28.
I
am
.
2.
15.
&c.
For
that
's
the
fittest
time
:
Now
a
morsell
of
bread
,
or
cup
Againe
,
we
know
not
what
a
day
or
hower
may
bring
Now
sleepe
hence
forward
;
the
houre
is
come
&c.
could
not
but
pierce
the
sluggish
hearts
of
Peter
and
Iohn
.
Besides
,
we
may
haue
our
goods
taken
from
vs
;
or
in
In
so
doing
we
make
God
our
debtor
;
and
the
sooner
And
here
the
best
may
be
taxed
,
for
omitting
of
the
Let
vs
be
otherwise
minded
.
Is
thy
brother
hungry
?
now
In
the
middest
of
the
sorrowes
(
sayth
the
Prophet
)
of
my
heart
,
the
Lord
comforted
my
soule
:
In
my
daies
(
marke
;
the
best
haue
their
dayes
of
affliction
:
)
he
heard
me
.
Then
goe
thou
,
and
doe
likewise
.
Canst
thou
tell
how
it
may
fall
out
with
thee
in
future
time
?
Death
will
come
;
and
it
s
a
righteous
thing
with
the
Lord
to
depriue
those
of
meanes
of
comfort
then
,
when
as
they
would
not
comfort
others
in
great
sorrow
,
at
that
houre
:
Wee
may
runne
from
the
poore
,
and
his
homely
bed
and
cottage
,
but
God
and
his
swift
curse
will
one
day
overtake
vs
.
Wherefore
,
I
,
in
the
name
and
mercy
of
God
,
beseech
you
,
to
minde
this
thing
:
Say
not
,
Pharisaically
,
see
to
it
thy selfe
:
Little
doest
thou
know
how
the
very
presence
of
thy
friend
,
in
time
to
come
,
may
comfort
thee
:
And
I
wish
that
the
experience
of
the
want
of
it
,
may
sometime
teach
thee
the
worth
of
it
.
I
may
truly
say
,
that
if
men
knew
the
sting
of
death
,
burden
of
sin
,
or
extremitie
of
hunger
,
by
experience
;
they
would
runne
to
and
fro
to
comfort
and
refresh
the
afflicted
:
but
men
haue
not
felt
the
one
,
therefore
they
neglect
the
other
:
A
morsell
of
bread
or
cup
of
small
beere
,
nay
,
a
word
spoken
in
due
season
,
may
not
saue
the
body
,
but
a
soule
from
death
.
Then
seriously
,
assiduously
minde
this
one
thing
.
Thou
wilt
reply
,
we
shall
endanger
our selues
in
so
doing
.
1.
Onesiphorus
might
haue
said
so
,
being
at
Rome
,
but
would
that
haue
serued
his
turne
?
2.
Thou
therefore
must
do
it
,
and
leaue
the
euent
to
God
.
Epaphroditus
was
neare
vnto
death
,
and
regarded
not
his
life
in
this
case
for
the
service
of
his
brethren
.
Phil.
2.
30.
But
they
are
visited
with
strange
and
noysome
diseases
.
I
am
a
Minister
,
and
my
people
haue
the
plague
,
may
I
It
s
generally
held
,
no
,
thou
maist
not
;
being
a
publike
May
a
Minister
liue
in
a
corrupted
aire
?
Yes
:
For
1.
It
s
as
good
for
him
as
for
the
people
.
2.
And
God
would
haue
such
saued
.
He
sought
me
&c.
]
We
will
collect
hence
,
that
The
faithfull
,
where
we
trauell
from
home
,
are
to
be
sought
for
.
We
haue
in
the
Scripture
,
both
precept
and
example
to
this
purpose
,
and
to
confirme
the
point
.
See
Act.
21.
4.
8.
Math.
10.
11.
For
they
be
of
our
kinred
;
we
are
children
of
one
father
;
We
shall
receiue
comfort
from
them
,
and
they
from
This
checketh
those
that
neuer
doe
it
,
nor
can
endure
others
Diotrephes
.
3
Ioh.
3.
9.
10.
Then
when
we
goe
into
a
farre
country
,
let
vs
enquire
How
shall
I
know
such
?
1.
If
the
best
report
well
of
them
.
2.
If
the
worst
say
ill
of
them
.
3.
By
their
speech
and
carriage
;
for
wisedome
and
grace
will
appeare
in
the
words
and
face
,
as
the
wiseman
saith
.
Yet
beleeue
not
euery
report
,
faire
shew
,
good
word
:
For
some
mens
sinnes
follow
afterward
,
as
others
goe
before
,
1
Tim.
5.
24.
Very
diligently
.
]
The
point
is
,
that
Whom
we
affect
truly
,
we
will
seeke
for
diligently
,
speedily
.
For
so
the
word
may
be
rendred
.
This
will
hold
in
all
things
whateuer
.
David
loued
the
Lord
and
he
would
seeke
him
early
,
at
midnight
,
and
all
seasons
:
Elisha
loued
his
Master
,
therefore
sought
him
:
The
parents
of
Christ
loued
Because
the
affections
are
implacable
,
vnlesse
the
obiect
Againe
,
true
affection
desireth
to
manifest
its
selfe
to
the
What
then
shall
we
say
of
those
,
who
neuer
sought
the
Would
we
then
vnderstand
the
soundnes
of
our
affection
Oh
,
how
I
long
for
God
?
and
,
When
shall
▪
I
appeare
in
his
presence
?
I
meditate
in
the
law
day
and
night
:
Paul
,
I●couet
to
bee
with
Christ
:
and
the
Saints
haue
vsed
to
cry
,
Come
let
vs
goe
into
the
house
of
the
Lord
.
Cold
is
that
loue
,
weake
is
that
affection
which
neuer
worketh
or
endeuoureth
to
obtaine
and
possesse
the
thing
it
loueth
.
And
sound
me
.
]
Here
is
laid
downe
the
successe
that
Onesiphorus
had
in
his
diligent
search
,
whence
collect
wee
,
that
They
that
seeke
shall
finde
:
all
conuenient
circumstances
being
also
obserued
.
For
some
shall
seeke
to
enter
and
shall
not
be
able
;
because
they
either
seeke
amisse
,
and
that
in
regard
of
the
meanes
,
or
end
;
or
in
that
they
take
not
the
acceptable
time
:
For
these
cautions
must
be
considered
,
and
then
the
point
is
firme
,
sound
.
Mat.
7.
7.
Psal.
50.
15.
Because
the
Lord
cannot
lie
,
deny
himselfe
,
or
breake
And
if
it
were
not
so
,
then
who
would
vse
the
meanes
,
This
Doctrines
Vse
serueth
first
,
to
cleere
the
Lord
against
This
may
be
,
in
the
next
place
,
a
ground
of
great
comfort
1.
Take
the
present
time
:
Seeke
the
Lord
while
he
may
be
Remember
his
Creator
in
the
daies
of
youth
,
least
the
houres
come
wherein
hee
shall
haue
no
pleasure
in
them
.
Iezabel
had
a
time
,
so
had
Ierusalem
,
Agrippa
and
many
others
;
but
when
they
foreslowed
the
oportunitie
,
they
found
not
in
future
time
any
mercy
.
When
God
calleth
and
we
will
not
come
,
we
shall
cry
,
but
we
shall
not
be
heard
.
Wofull
experience
hath
taught
this
truth
to
many
thousands
;
for
there
is
an
appointed
time
for
all
things
vnder
the
sunne
.
2.
Seeke
for
what
thou
wouldst
haue
at
the
Lords
hands
,
let
him
be
the
principall
.
Asa
was
sicke
in
his
feete
,
Ezekiah
at
the
heart
;
the
one
seeking
to
the
Phisician
first
,
died
:
the
other
going
to
God
,
had
his
life
many
yeares
prolonged
.
Goe
not
with
Saul
,
to
a
witch
at
Endor
;
with
Iudas
,
to
the
Pharisees
:
with
Ephraim
and
Iudah
,
to
Ashur
and
3.
Goe
to
him
;
but
not
like
the
proud
Pharisee
,
with
I
thanke
God
I
am
not
so
,
nor
so
;
neither
with
the
boasting
Papist
,
in
the
robes
of
thing
owne
righteousnes
;
but
come
vnto
him
in
the
name
of
Christ
Iesus
the
sonne
of
his
loue
;
send
him
,
or
set
him
before
thee
:
For
whatsoeuer
thou
shalt
seeke
in
his
name
,
that
is
,
in
his
worthines
,
it
shall
be
giuen
thee
.
For
without
Christ
,
he
is
a
consuming
fire
.
4.
Let
the
word
,
and
that
neuer-erring
spirit
be
thy
guide
.
If
these
two
lead
thee
to
the
Father
in
the
new
and
euerliuing
way
of
Christ
the
Sauiour
of
all
that
are
saued
,
thou
shalt
find
according
to
thy
hearts
desire
.
Practise
this
Rule
.
5.
Haue
respect
to
the
manner
of
thy
seeking
;
let
it
be
vpon
the
feete
of
faith
and
affection
,
with
the
wings
of
pure
zeale
and
feruency
,
and
then
thou
shalt
find
assuredly
.
6.
And
finally
,
let
the
end
of
thy
seeking
be
for
the
glory
of
thy
God
;
the
good
and
comfort
of
thy
brethren
;
and
reformation
of
all
thy
wayes
;
the
curing
and
curbing
of
thy
strong
corruptions
,
the
encrease
of
all
grace
:
and
for
food
,
friends
,
favour
and
rayment
so
farre
,
and
no
farther
,
as
the
Lord
seeth
them
to
be
needfull
for
thee
.
Obserue
these
directions
,
and
then
stay
the
Lords
leysure
,
and
be
sure
of
it
,
that
as
Onesiphorus
found
Paul
,
so
shalt
thou
the
thing
thou
hast
sought
after
,
be
it
what
it
can
in
earth
or
heauen
.
Now
whereas
Onesiphorus
sought
Paul
at
Rome
,
and
was
permitted
to
refresh
him
,
we
may
note
,
that
Rome
heathen
was
not
sobad
then
,
as
Rome
Christian
is
now
.
For
Paul
might
be
suffered
to
liue
,
to
haue
his
keeper
Againe
,
wicked
men
grow
worse
and
worse
.
Let
this
for
euer
be
as
a
sure
brand
for
that
Beast
,
who
is
drunkk
with
the
bloud
of
the
Saints
;
that
it
is
he
and
no
other
who
exalteth
himselfe
aboue
all
that
is
called
God
,
and
the
very
Antichrist
whom
the
Lord
will
consume
with
the
sword
of
his
mouth
.
They
boast
of
piety
and
pitty
,
when
as
Cain
was
no
more
cruell
to
Abel
,
then
they
be
to
the
faithfull
.
Well
;
Let
them
thinke
,
that
they
doe
God
good
seruice
in
putting
vs
to
death
;
yet
they
are
deceiued
it
that
:
In
this
we
are
not
;
that
for
so
doing
they
shall
tast
of
the
very
dregs
of
Gods
hottest
vengeance
,
spue
,
and
fall
and
dye
the
second
death
.
For
Pope
and
Papists
are
men
according
to
the
Divells
owne
heart
.
VERS.
18.
The
Lord
grant
vnto
him
that
he
may
find
mercy
with
the
Lord
at
that
day
;
and
in
how
many
things
he
hath
ministred
vnto
me
at
Ephesus
,
thou
knowest
very
well
.
WE
are
now
come
(
through
the
good
prouidence
the
Lord
.
]
2.
For
whom
he
prayed
,
[
him
]
That
is
Onesiphorus
.
)
3.
For
what
he
prayed
[
mercy
.
]
4.
At
what
time
he
would
haue
his
friend
to
receiue
the
thing
he
prayed
for
[
at
that
day
.
]
In
the
Appellation
we
haue
these
particulars
.
1.
That
Onesiphorus
relieued
Paul
.
2.
The
place
where
it
was
,
at
Ephesus
.
3.
Wherewith
,
that
is
,
many
things
.
And
4.
The
probation
of
this
in
the
last
words
:
These
,
or
this
thou
knowest
very
well
.
He
drawes
an
argument
from
Timotheus
knowledge
to
confirme
his
Testimony
.
The
Lord
.
]
In
Hebrew
,
Adonai
is
Lord
,
being
a
word
of
Mercy
.
]
The
word
in
the
Hebrew
put
for
mercy
,
doth
import
a
sacred
affection
of
piety
;
fauour
,
benignitie
,
and
bountifull
good
pleasure
or
will
of
God
towards
a
man
,
without
respect
of
desert
or
merit
.
It
is
also
applied
to
man
,
and
then
it
is
meant
,
a
pious
,
louing
and
benigne
affection
,
whereby
he
is
moued
and
inclined
to
doe
good
,
to
shew
pittie
,
compassion
&c.
or
that
grace
of
God
the
which
he
hath
receiued
from
the
father
through
Christ
,
which
is
inherent
in
him
;
or
conferred
externally
vpon
him
,
and
then
its
glory
.
Isai.
40.
6.
&
1
Pet.
1.
24.
And
it
is
frequent
for
the
Greeks
to
vse
that
word
,
which
our
Apostle
doth
here
,
for
it
;
the
which
Christ
himselfe
alloweth
&
did
practise
.
See
Hos.
6.
6.
Math.
9.
13.
And
the
Hebrewes
of
Chesed
,
which
is
Mercy
call
a
godly
man
,
chasid
,
that
is
,
gracious
,
mercifull
.
Psal.
4.
4.
some
read
,
a
gracious
Saint
.
With
the
Lord
.
]
The
like
phrase
we
read
Gen.
19.
24.
The
Lord
rained
fire
and
brimstone
from
the
Lord
.
Paul
vseth
the
like
manner
of
speaking
;
for
as
iudgement
came
from
the
Lord
vpon
Sodom
;
so
he
prayes
for
mercy
to
befall
Onesiphorus
from
the
Lord
:
Yet
I
haue
thought
,
that
Lord
,
in
the
first
place
,
is
to
be
vnderstood
of
the
Father
;
and
in
the
second
,
is
meant
the
Sonne
;
for
he
is
the
iudge
of
the
world
:
As
if
our
Apostle
had
thus
prayed
;
Now
God
the
Father
grant
that
Onesiphorus
may
find
mercy
of
his
sonne
,
at
his
appearing
,
vnto
whom
he
hath
committed
all
iudgement
.
For
Paul
knew
this
,
that
Christ
must
iudge
the
world
,
&
might
therefore
distinguish
thus
in
his
vnderstanding
,
when
he
prayed
.
But
howeuer
,
the
sense
is
good
and
sound
.
At
that
day
.
]
Some
thinke
;
at
what
time
he
should
also
be
afflicted
;
for
at
one
time
or
other
Paul
thought
he
might
also
suffer
for
the
Gospell
,
though
for
the
present
he
escaped
.
Others
haue
conceiued
,
at
the
day
of
death
:
I
rather
would
take
it
to
be
meant
,
at
the
day
of
iudgement
;
for
then
is
the
righteous
rewarded
for
his
workes
;
and
that
is
a
day
,
wherein
,
if
it
goe
well
with
vs
,
it
will
be
well
with
vs
for
euer
.
And
its
vsuall
for
good
men
,
to
haue
their
minds
in
trouble
,
set
vpon
that
obiect
of
the
generall
freedome
from
all
misery
,
and
fruition
of
all
felicity
.
And
in
how
many
things
;
or
,
how
much
.
]
By
things
may
be
vnderstood
,
money
,
meate
,
apparell
,
and
the
like
;
or
parchment
,
papers
,
bookes
,
conference
,
encouragement
&c.
The
sense
is
,
very
aboundantly
,
liberally
.
He
hath
ministred
vnto
me
at
Ephesus
.
]
That
is
,
freely
,
louingly
imparted
and
conferred
vpon
me
,
when
I
was
personally
there
present
.
Thou
knowest
very
well
.
]
Here
Paul
appeales
to
Timotheus
,
for
the
truth
of
his
testimony
and
confession
.
To
speake
my
priuate
opinion
:
This
Appellation
(
I
thinke
)
hath
reference
to
that
in
the
15.
verse
:
And
thus
the
sense
seemeth
to
me
.
Thou
knowest
how
many
fell
from
me
of
Asia
at
Rome
:
But
thou
art
better
,
or
very
well
acquainted
in
how
many
things
,
or
how
much
I
was
relieued
by
Onesiphorus
at
Ephesus
:
For
(
peraduenture
)
Timothy
saw
not
them
,
when
they
reiected
Paul
,
and
cast
off
their
profession
,
but
heard
it
;
or
if
he
did
,
it
might
be
but
once
:
yet
he
being
Preacher
at
Ephesus
,
and
abiding
there
long
,
might
often
see
Paul
releeued
by
Onesiphorus
.
And
this
I
take
to
be
the
reason
why
Paul
saying
here
,
as
in
the
15.
verse
,
thou
knowest
,
doth
in
this
,
adde
better
,
or
very
well
,
which
he
omitted
there
:
For
it
seemes
to
be
a
comparison
,
The
one
thou
knowest
well
;
the
other
better
,
or
very
well
;
or
Timothy
might
heare
of
the
first
,
yet
saw
the
second
.
Though
it
be
not
in
my
power
to
make
requitall
to
my
good
friend
Onesiphorus
for
many
his
kindnesses
;
yet
my
hearts
desire
and
my
prayer
to
God
is
,
that
hee
would
shew
him
favour
and
mercy
,
by
the
hand
of
his
sonne
in
that
great
day
,
when
,
and
wherein
,
he
shall
come
to
iudge
all
the
world
:
And
good
reason
haue
I
thus
to
petition
the
Lord
for
him
;
for
thou
art
very
well
acquainted
,
how
abundantly
he
administred
vnto
my
necessities
,
being
at
Ephesus
;
as
thou
art
not
altogether
ignorant
how
all
Asia
fell
from
me
and
forsooke
me
at
Rome
.
The
Lord
grant
vnto
him
that
,
he
may
find
mercy
with
the
Lord
at
that
day
.
]
For
our
better
and
more
methodicall
proceeding
,
we
will
first
beginne
with
the
time
,
when
Paul
would
haue
his
friend
to
finde
mercy
;
whence
this
is
the
point
to
be
collected
,
that
There
is
a
distinct
time
wherein
the
world
shall
be
iudged
.
Or
,
There
is
a
day
of
Iudgement
.
Eccles.
11.
9.
Dan.
7.
13.
Math.
24.
37.
2
Pet.
3.
10.
And
that
for
these
following
Reasons
.
That
the
creatures
might
be
freed
from
bondage
;
and
all
1.
If
there
bee
materiall
Orbes
,
wherein
the
starres
,
as
2.
We
see
fishes
in
the
sea
,
beasts
placed
on
the
earth
,
fowles
in
the
ayre
,
and
Angels
in
heauen
:
Why
then
should
the
element
of
fire
bee
created
to
bee
voyd
,
since
euery
element
is
replenished
with
its
proper
and
peculiar
creatures
?
Earthly
bodies
be
on
earth
;
watery
bodies
in
water
;
aiery
,
in
the
ayre
,
heauenly
,
in
heauen
;
so
that
by
proportion
&
method
,
the
Sunne
,
Moone
,
and
Starres
should
be
in
the
element
of
fire
;
and
running
their
circular
and
swift
motion
,
they
cast
downe
the
fire
,
which
otherwise
of
its
nature
would
not
descend
;
participating
more
of
fire
,
(
and
being
without
sense
,
for
otherwise
the
fire
would
consume
them
)
then
any
other
element
:
For
if
we
marke
,
we
shall
see
the
Lord
doth
maruailously
fit
euery
creature
for
its
subiect
.
And
this
may
seeme
to
bee
the
reason
,
why
the
Moone
is
spotted
and
no
planet
besides
;
in
that
she
runnes
her
motion
in
the
very
ebbe
(
as
I
may
say
)
and
dregs
of
the
element
of
fire
:
for
the
purest
,
as
we
see
in
water
,
is
highest
.
And
why
the
starres
neerest
the
Poles
,
doe
twinckle
and
looke
bright
,
may
also
be
,
in
that
the
fire
,
being
moued
there
by
the
reflexe
,
doth
enlighten
them
more
fully
.
And
whereas
some
seeme
to
wander
,
it
is
not
because
they
are
not
mooued
with
a
circular
Motion
;
but
they
come
short
,
going
a
lesser
compasse
,
and
therefore
we
thinke
that
they
goe
forward
and
backward
.
We
may
see
the
truth
of
this
in
those
people
,
that
,
in
diuerse
pathes
one
distant
from
another
,
doe
runne
with
a
circular
motion
about
a
post
or
pole
.
3.
It
is
the
position
of
those
that
doe
maintaine
Orbes
,
and
Epicicles
,
that
,
No
violent
motion
is
perpetuall
;
how
then
,
if
the
Angels
or
Intelligences
did
moue
the
Orbes
,
wherein
they
hold
the
starres
be
fixed
,
should
this
motion
bee
so
constant
,
permanent
?
4.
Finally
,
God
made
euery
creature
very
good
,
able
by
an
internall
faculty
or
principle
to
accomplish
its
end
:
Why
then
should
not
the
starres
haue
this
power
by
nature
,
as
well
as
other
things
?
So
that
,
it
seemes
they
haue
a
kinde
of
motiue
soule
;
as
all
other
creatures
that
mooue
haue
either
a
vegetatiue
,
sensitiue
,
or
reasonable
soule
.
This
that
I
hold
is
no
new
opinion
;
and
there
be
many
strong
reasons
,
by
learned
Philosophers
,
to
proue
it
;
the
which
I
omit
,
only
alleadging
such
as
I
my selfe
haue
conceiued
:
And
if
it
be
a
truth
that
they
also
hold
,
that
now
the
Sunne
is
nearer
the
earth
by
many
degrees
then
in
former
time
,
it
will
follow
,
that
there
is
a
vacuity
in
Nature
,
which
they
deny
:
for
the
Orbes
doe
also
descend
,
and
what
supplieth
the
place
?
But
we
omit
this
as
somewhat
intricate
,
and
not
much
edifiable
,
and
render
other
Reasons
of
the
doctrine
.
And
this
day
must
be
,
in
regard
of
the
wicked
and
godly
And
,
as
the
Father
finished
his
worke
and
rested
;
the
son
Last
of
all
,
this
must
be
,
that
the
Sonne
of
God
may
be
This
serueth
to
confute
the
opinion
of
the
Sadduces
,
who
are
not
all
things
a
like
from
the
beginning
?
2
Pet.
3.
3.
And
here
we
must
learne
,
not
to
iudge
any
mans
finall
Who
art
thou
that
iudgest
another
mans
seruant
?
for
he
standeth
or
falleth
to
his
owne
Master
.
Euery
mans
fatte
must
stand
of
its
owne
bottome
;
and
if
any
erre
,
is
not
his
errour
with
him
?
We
must
all
appeare
before
the
tribunall
seare
of
Christ
,
to
receiue
iust
recompence
of
all
our
actions
:
Let
vs
therefore
,
brethren
,
no
longer
iudge
one
another
:
for
he
that
doth
this
,
is
not
an
obseruer
of
the
Law
,
but
a
iudge
:
And
Vengeance
is
mine
,
I
will
pay
,
sayth
the
Lord
God
Almighty
.
And
,
He
that
thinketh
he
standeth
let
him
take
heede
least
he
fall
.
Be
not
many
censorious
Masters
;
for
there
is
one
that
iudgeth
euen
the
Lord
.
This
poynt
must
also
learne
vs
patience
in
all
wrongs
,
Iesus
Christ
the
righteous
,
the
Carpenters
sonne
,
to
haue
a
Deuill
,
to
be
a
Drunkard
and
wine
bibber
,
a
friend
to
Publicans
and
sinners
,
an
enemie
to
Caesar
,
a
speaker
of
blesphemy
?
Yet
the
remembrance
of
this
day
did
cause
them
to
endure
the
crosse
,
despise
the
shame
,
resist
vnto
bloud
,
and
neuer
to
deny
their
innocency
to
the
death
.
And
this
ought
for
to
worke
the
same
glorious
effects
in
vs
,
when
we
are
crossed
and
cursed
of
Turke
and
Pope
,
Papists
and
Deuills
.
We
must
know
that
our
Redeemer
liueth
;
that
he
shall
iudge
the
quicke
and
dead
;
and
that
it
is
vnto
them
,
a
day
and
signe
of
perdition
;
but
vnto
vs
that
be
faithfull
,
of
ioy
and
saluation
;
and
that
from
God
,
and
of
God
.
Moreouer
,
we
from
hence
are
to
learne
,
not
to
mourne
as
Wherefore
comfort
your selues
with
these
words
.
And
we
,
in
these
latter
times
,
are
to
make
the
same
vse
also
.
For
whatsoeuer
is
written
aforehand
,
is
written
for
our
learning
;
that
we
through
patience
and
comfort
of
the
Scriptures
might
haue
hope
.
Rom.
15.
4.
And
from
this
doctrine
,
the
wicked
and
profane
may
be
Ha
,
ha
,
at
the
sound
of
the
last
trumpet
,
and
say
,
Tush
wee
shall
neuer
bee
mooued
,
the
Lord
neither
thinketh
good
or
euill
.
But
for
all
this
,
God
,
who
sits
on
high
,
hath
girded
himselfe
with
the
garment
of
vengeance
,
his
sword
is
whetted
,
his
bow
bent
,
he
will
therefore
make
his
shafts
drunke
with
their
purple
blood
,
and
will
for
euer
haue
them
in
derision
.
And
seeing
these
things
are
so
,
What
manner
of
men
ought
we
to
be
in
holinesse
of
life
,
and
blamelesse
conuersation
?
Oh
,
now
consider
this
,
yee
that
forget
this
day
,
lest
thee
strong
God
teare
you
in
peeces
,
and
there
be
none
that
can
deliuer
you
.
And
is
there
a
day
,
wherein
the
Lord
shall
iudge
the
Come
Lord
Iesus
,
come
quickly
:
and
had
wee
the
same
precious
faith
,
wee
haue
the
same
precious
promises
;
why
then
are
wee
not
rauished
with
the
remembrance
of
these
things
?
Let
the
minde
of
the
righteous
wander
whither
it
will
or
can
,
this
will
bee
the
spring
where
to
coole
its
thirst
,
the
poole
to
wash
away
its
filthinesse
,
the
stay
whereon
to
rest
,
like
the
Arke
on
Mount
Ararat
,
after
all
its
stormes
and
tempests
.
This
is
the
acceptable
day
of
the
Lord
,
the
yeere
of
Iubilee
,
and
the
very
time
when
all
things
,
in
an
vnchangeable
,
eternall
,
and
neuer-fading
condition
,
shall
be
setled
,
established
.
Wherefore
be
stedfast
,
immoueable
,
resolute
in
good
,
patient
in
suffering
euil
;
for
this
is
the
day
that
will
pay
for
all
.
And
thus
we
come
to
handle
a
second
doctrine
.
Where
Paul
saith
,
that
day
,
adding
the
Article
,
That
;
wee
note
,
as
others
from
the
like
grounds
doe
,
that
The
day
of
iudgement
shall
be
great
and
wonderfull
.
It
is
elsew
here
called
,
the
great
day
of
the
Lord.
Iudè
6.
Reu.
6.
17.
and
16.
14.
And
it
may
bee
so
stiled
,
for
diuerse
Reasons
.
First
,
if
wee
consider
the
Iudge
,
(
for
that
addeth
to
the
And
it
may
be
called
great
,
if
we
minde
who
shall
be
Festus
;
Iohn
of
Herod
;
or
the
Prince
of
the
Pope
:
But
all
creatures
,
men
and
Angells
:
The
sea
,
the
earth
,
death
and
hell
shall
giue
vp
their
dead
;
so
that
all
euill
spirits
,
Men
,
women
and
children
that
haue
beene
,
are
or
shall
be
,
must
appeare
before
him
:
Kings
,
Nobles
,
Iudges
,
Bishops
,
without
their
crownes
,
rochets
,
scarlet
robes
,
and
worthy
ensignes
of
honour
.
And
what
acts
and
enditements
shall
be
preferr'd
?
All
Finally
,
if
we
consider
the
words
or
matter
of
the
sentence
And
will
this
day
be
such
and
so
great
?
Are
not
those
Friend
,
how
camest
thou
hither
,
without
thy
wedding
garment
?
Take
him
,
bind
him
hand
and
foote
,
and
cast
him
into
vtter
darkenes
.
And
is
that
day
so
great
?
Then
let
vs
all
prepare
for
it
,
Where
is
the
promise
of
his
comming
?
Doubt
not
of
the
day
,
and
the
certainty
of
its
approaching
:
For
doth
not
the
drowning
of
the
old
world
;
declare
it
?
the
deuouring
of
Sodom
by
fire
and
brimstone
,
proue
it
?
the
destruction
of
Ierusalem
,
confirme
it
?
the
curse
vpon
the
Iew
at
this
day
,
ratifie
it
?
the
hot
plagues
,
invndations
of
waters
,
earthquakes
,
extraordinary
frosts
,
the
blazing
starre
,
and
many
petty
iudgements
that
hourely
haue
and
doe
befall
the
wicked
,
seale
it
?
Oh
▪
therefore
as
thou
doest
beleeue
it
,
so
prepare
for
it
:
Now
time
is
present
,
meanes
at
at
hand
,
the
Lord
allures
thee
;
But
will
it
be
,
shall
he
doe
so
,
euer
?
No
,
no
,
Remember
the
foolish
virgins
;
get
oyle
in
thy
lampe
,
grace
in
thy
heart
,
righteousnes
on
thy
person
,
and
a
good
conscience
to
thy
companion
;
or
else
it
had
beene
good
for
thee
,
thou
hadst
neuer
beene
bred
or
borne
:
For
without
these
,
the
iudge
will
frowne
,
bend
his
browe
,
and
be
a
consuming
fire
.
The
next
instruction
we
gather
is
this
,
that
Christ
the
Lord
shall
iudge
the
world
.
Act.
17.
31.
1
Cor.
1.
Math.
28.
18.
2
Cor.
5.
10.
1
Thes.
4.
15.
If
we
vnderstand
by
Lord
(
in
the
second
place
)
the
sonne
of
God
,
then
the
point
is
plaine
:
But
howeuer
its
,
a
sound
position
.
For
if
we
expound
the
word
to
be
meant
of
God
the
Father
;
yet
,
he
will
shew
mercy
and
iudgement
by
his
sonne
;
For
he
hath
committed
all
things
to
his
hands
.
For
by
him
,
at
first
,
were
all
things
made
;
by
him
,
since
,
The
iudgement
shall
be
visible
;
so
that
its
most
conuenient
And
shall
Christ
the
Lord
iudge
the
world
?
What
then
Lord
haue
mercy
vpon
thee
;
a
Take
him
away
Iailor
,
will
cause
such
shedding
of
teares
,
folding
of
armes
,
and
wringing
of
hands
?
what
will
that
irreuocable
sentence
doe
,
Goe
ye
cursed
into
eternall
fire
,
prepared
for
the
Devill
and
his
Angels
?
I
could
wish
,
that
those
words
were
grauen
with
a
pen
of
iron
in
,
the
palmes
and
foreheads
of
euery
impenitent
sinner
,
of
euery
dissolute
and
godlesse
person
.
And
shall
Christ
iudge
the
world
?
shall
he
that
redeemed
And
shall
Christ
iudge
thee
?
Then
Agree
with
thine
aduersary
quickly
,
whiles
thou
art
in
the
way
with
him
,
least
he
deliuer
thee
to
the
Iudge
,
and
the
Iudge
deliuer
thee
to
the
Iailor
,
and
he
cast
thee
into
prison
:
For
verily
,
thou
shalt
not
depart
thence
,
vntill
thou
hast
paid
the
vttermost
farthing
.
And
when
will
that
be
?
Neuer
,
neuer
:
And
might
not
this
word
breake
thine
heart
,
and
moue
thee
to
doe
it
?
When
Ioseph
was
to
goe
before
Pharaoh
,
he
shaued
his
head
,
and
put
vpon
him
another
robe
or
change
of
raiment
:
When
Hester
went
vnto
the
King
,
she
cloathed
her selfe
with
her
royall
apparell
:
And
shall
we
meete
the
King
of
Kings
,
wrapped
in
the
stinking
weedes
of
drunkennes
,
swearing
,
and
lying
?
couered
with
the
monstrous
clouts
of
fornication
,
adultery
,
and
all
vncleannes
?
Surely
if
we
doe
;
we
shall
neuer
find
fauour
in
his
eyes
.
Let
him
then
that
hath
stolne
,
steale
no
more
,
but
labour
with
his
hands
:
And
that
I
say
to
one
,
to
all
I
say
it
,
Change
your
minds
and
turne
;
that
your
sinnes
may
be
put
away
,
when
the
time
of
refreshing
shall
come
from
the
presance
of
the
Lord
,
and
he
shall
send
his
sonne
Iesus
,
the
which
is
now
preached
vnto
you
,
to
be
The
Iudge
of
all
the
world
.
But
in
regard
the
most
little
consider
this
day
,
or
dreame
of
their
latter
end
;
or
if
they
doe
,
vsually
,
like
Agrippa
,
put
it
off
,
vntill
it
be
too
late
;
let
these
following
Motiues
somewhat
preuaile
with
thee
to
practise
it
speedily
.
1.
Remember
,
that
he
may
come
suddenly
,
in
the
dead
of
This
night
shall
thy
soule
be
fetched
from
thee
?
Suddennes
makes
an
evill
,
a
double
curse
;
We
may
die
in
our
sleepe
;
and
what
a
fearefull
thing
would
this
be
,
if
we
be
tooke
away
in
our
sinnes
?
for
as
death
leaueth
vs
,
so
shall
iudgement
find
vs
.
2.
We
cannot
hide
our selues
,
or
the
least
of
our
sinnes
,
from
his
all-seeing
eye
:
For
all
things
are
naked
and
bare
before
him
,
with
whom
we
haue
to
deale
.
3.
Consider
his
power
;
he
can
send
his
Angells
to
fetch
vs
before
him
,
from
the
foure
endes
of
the
world
;
be
we
neuer
so
strong
in
might
,
or
potent
for
number
.
4.
Call
to
minde
,
that
he
is
strict
and
iust
in
all
his
proceedings
;
not
one
can
escape
death
,
if
sinne
be
found
vpon
him
.
5.
That
there
shall
be
no
delay
,
or
bayle
;
when
he
commeth
,
iudgment
shall
be
executed
speedily
.
6.
And
last
of
all
,
let
it
be
well
thought
on
,
what
the
iudgment
is
;
where
the
torments
shall
be
;
with
whom
,
and
how
long
.
The
paine
shall
be
in
soule
and
body
;
the
place
,
that
darke
and
infernall
pit
;
the
persons
,
Sathan
and
all
the
damned
,
from
the
presence
of
God
,
and
the
spirits
of
iust
and
perfect
men
;
and
the
continuance
for
all
eternity
.
What
heart
so
hardened
,
conscience
so
seared
,
or
person
so
desperate
,
reprobate
,
weighing
these
things
in
the
equall
ballance
of
his
owne
minde
and
consideration
,
that
would
goe
on
in
a
sinfull
course
and
not
amend
?
Yet
if
this
will
moue
nothing
,
I
say
no
more
,
but
the
Lord
haue
mercy
vpon
thee
;
for
thy
case
is
fearefull
,
dreadfull
.
The
fourth
Note
we
obserue
,
is
,
that
The
best
man
is
not
to
rely
vpon
the
merit
of
his
workes
,
but
the
free
mercy
of
God
at
the
day
of
iudgement
.
Math.
25.
37.
38.
&c.
For
he
hath
many
falls
into
euill
.
If
we
say
we
haue
no
sinne
,
we
deceiue
our
owne
selues
,
and
the
truth
is
not
in
vs
:
And
,
There
is
none
that
doth
good
and
sinneth
not
,
no
not
one
.
Even
in
many
things
we
sinne
all
.
Besides
our
sinnes
,
the
best
workes
we
performe
,
be
imperfect
;
Away
then
with
the
Merit
Mongers
,
that
plead
,
through
But
they
obiect
;
Why
then
doth
Daniel
exhort
the
King
Redeeme
his
sinnes
by
righteousnes
?
Dan.
4.
27.
1.
The
Hebrew
phrase
is
not
truly
turned
.
2.
It
s
but
an
exhortation
to
repentance
,
inducing
him
for
to
breake
off
his
former
cruelty
he
had
committed
;
the
which
is
needfull
for
all
persons
.
2
Tim.
2.
25.
Christ
bids
the
people
to
Make
them
friends
of
their
riches
of
iniquitie
,
that
when
they
want
,
they
may
receiue
them
into
everlasting
habitations
.
Luk.
16.
9.
1.
They
,
is
not
to
be
referred
to
the
riches
,
but
to
the
persons
,
as
is
plaine
by
the
parable's
application
.
2.
No
other
thing
is
meant
,
but
that
they
would
testifie
of
their
goodnes
and
charitie
towards
them
,
and
pray
for
them
.
Why
then
doth
God
command
good
workes
?
1.
To
manifest
that
he
approueth
and
alloweth
them
.
2.
That
we
might
be
prouoked
to
doe
them
.
3.
To
comfort
vs
in
the
assurance
of
the
truth
of
our
faith
.
4.
To
strengthen
the
weaknes
of
our
beleefe
that
often
staggereth
.
But
God
hath
promised
a
reward
to
them
.
True
:
but
1.
It
s
of
his
free
mercy
,
not
for
our
merits
.
2.
He
crownes
his
owne
graces
in
vs
.
And
we
cannot
Merit
;
for
1.
He
workes
both
the
will
and
deed
of
his
good
pleasure
.
2.
There
is
no
equall
proportion
betwixt
our
workes
and
salvation
;
For
they
be
finite
,
imperfect
,
temporall
:
it
is
infinite
,
perfect
,
eternall
.
3.
A
worke
of
merit
must
be
aboue
that
which
is
required
at
our
hands
,
aboue
Gods
due
;
we
haue
none
such
:
For
God
hath
created
,
redeemed
,
sanctified
vs
freely
.
4.
We
confesse
,
that
God
might
condemne
the
best
;
for
if
he
should
Marke
what
is
done
amisse
,
no
meere
man
could
abide
it
.
And
he
of
his
mercy
,
can
saue
the
worst
;
Let
the
best
therefore
not
presume
;
neither
the
worst
vtterly
despaire
.
5.
And
we
read
of
a
threefold
promise
of
reward
.
1.
Vnder
▪
the
Couenant
of
workes
.
2.
Of
faith
.
3.
After
we
beleeue
in
Christ
.
But
this
is
all
out
of
the
Lords
mercy
and
dignity
,
not
for
our
merits
,
or
desert
.
6.
And
if
that
be
a
truth
,
that
Christs
merits
doe
not
proceede
from
him
,
or
are
procured
by
him
without
relation
to
the
free
promise
of
his
Father
(
the
which
some
hold
,
)
how
then
can
man
merit
condignely
?
Yet
the
Protestants
maintaine
good
workes
,
and
no
barren
faith
doe
they
allow
,
as
the
lying
.
Aduer●aries
know
well
enough
,
though
they
send
vs
all
to
hell
with
our
fruitles
faith
:
Onely
we
say
,
that
by
faith
we
are
iustified
without
the
workes
of
the
law
;
for
were
it
otherwise
Christ
had
died
in
vaine
.
And
this
is
our
firme
position
;
that
as
fire
cannot
be
without
heate
,
ayre
without
leuity
;
water
voyd
of
humidity
;
or
the
earth
be
abstracted
from
all
gravity
:
No
more
can
a
true
liuely
faith
be
without
some
fruites
worthy
amendment
of
life
.
Good
workes
are
the
way
to
heauen
,
and
a
necessary
condition
,
if
man
haue
time
and
meanes
,
to
be
obserued
;
yet
they
are
not
the
sole
cause
of
raigning
.
When
the
Figtree
(
saith
our
Lord
)
puts
foorth
his
leaues
,
ye
know
that
the
spring
draweth
neere
:
But
is
that
a
cause
of
the
spring
?
or
the
spring
of
that
?
So
when
we
bring
foorth
good
workes
we
know
we
haue
a
true
faith
;
but
faith
is
the
cause
thereof
,
not
the
contrary
;
and
so
consequently
of
mans
salvation
.
Bellarmine
himselfe
saith
,
that
in
regard
of
the
vncertainty
of
mans
workes
and
our
owne
presumption
,
the
safest
way
is
to
depend
on
the
mercy
of
God
.
Thus
,
by
the
ouerruling
hand
of
God
,
a
second
Caiphas
hath
once
againe
prophecied
aright
.
And
let
this
doctrine
reach
vs
to
practise
Christs
lesson
When
we
haue
done
all
we
can
,
to
confesse
our selues
vnprofitable
seruants
.
Let
vs
neuer
dispute
with
our
Maker
,
plead
perfection
,
or
by
our selues
iustifie
our selues
,
or
expect
the
least
reward
.
Surely
;
he
that
is
well
acquainted
with
his
owne
inward
corruption
,
and
actuall
transgressions
,
will
neuer
boast
of
his
owne
worthines
.
And
no
one
point
which
the
Papist
doth
defend
,
hath
caused
me
to
doubt
more
of
their
finall
good
estate
then
this
.
For
if
they
were
borne
againe
of
the
water
and
spirit
;
they
,
by
their
owne
frailty
,
would
haue
learned
experience
to
haue
beene
farre
from
the
least
thought
of
merit
.
Wherefore
,
in
thy
best
condition
,
say
;
Lord
thy
mercy
is
my
merit
;
thy
free
fauour
my
felicity
.
Where
Paul
in
the
twelfth
verse
,
and
now
againe
in
this
maketh
mention
of
the
last
day
,
we
note
,
that
A
good
mans
minde
is
often
carried
to
thinke
on
the
day
of
iudgement
.
Iob.
19.
25.
Psal.
17.
vlt.
2
Cor.
5.
2.
Phil.
3.
vlt.
For
when
they
cast
their
eye
on
the
poore
creatures
,
the
Gods
children
haue
many
false
tales
father'd
on
them
,
and
The
faithfull
feele
and
find
in
themselues
many
great
infirmities
And
he
is
so
affected
with
his
Sauiour
,
he
hath
such
a
secret
And
if
this
bee
thus
,
as
it
is
indeede
:
What
shall
wee
And
by
this
Doctrine
wee
may
proue
whether
wee
bee
We
may
further
collect
,
where
Paul
prayeth
for
mercy
against
that
day
,
that
All
our
prayers
are
to
be
grounded
on
Gods
promises
.
Gen.
23.
Sam.
7.
25.
1
King
8.
25
,
&c.
For
our
Apostle
knew
full
well
that
such
a
time
would
come
,
and
that
the
Lord
would
reward
euery
good
worke
at
that
season
,
by
vertue
of
his
former
promises
.
Because
that
they
are
all
Yea
and
Amen
in
Christ
Iesus
:
Againe
,
otherwise
wee
can
haue
no
hope
to
bee
heard
.
What
madnes
then
is
it
for
the
Papist
to
pray
to
Saint
It
may
be
obiected
that
Moses
desired
to
haue
his
name
1.
I
answere
;
that
these
wishes
proceeded
from
great
sorrow
2.
Moses
dealt
as
a
Mediator
betweene
God
and
man
,
and
was
a
figure
of
our
Mediator
Christ
,
who
became
accursed
that
we
might
be
blessed
,
Gal.
3.
13.
3.
The
intent
of
Paul
and
Moses
might
be
,
that
they
might
die
a
temporall
death
in
stead
of
the
people
,
and
so
beare
their
punishment
:
For
the
death
of
the
iust
maketh
reconciliation
.
Isa.
53.
5.
And
one
of
their
deathes
was
worthten
thousand
of
them
all
.
4.
It
must
be
vnderstood
conditionally
,
and
with
its
limitation
;
for
so
Christ
prayed
;
Father
,
if
it
be
possible
let
this
cup
passe
from
me
;
neuerthelesse
,
not
my
will
will
,
but
thy
will
be
done
.
Math.
26.
39.
5.
They
might
haue
this
reseruation
;
as
that
it
might
so
appeare
in
the
iudgment
of
the
people
,
not
otherwise
;
for
David
desired
,
that
the
names
of
some
might
be
blotted
out
of
the
booke
of
life
,
whose
names
were
neuer
written
there
.
Psal
69.
27.
28.
6.
Finally
,
these
examples
are
extraordinary
,
if
we
either
respect
the
persons
,
the
occasion
,
or
the
end
;
therefore
not
to
be
attained
to
,
or
imitated
of
euery
common
and
priuate
man
in
his
vsuall
and
set
deuotions
.
The
Obiection
I
haue
to
my
power
resolued
:
Now
consider
what
I
haue
said
;
and
the
Lord
giue
thee
vnderstanding
in
these
things
.
And
this
doctrine
will
giue
vs
a
sound
direction
and
a
1.
Consider
,
that
the
promises
are
of
this
life
or
the
life
to
come
;
temporall
things
,
craue
conditionaly
;
eternall
,
absolutely
.
2.
All
that
the
Lord
hath
promised
,
or
that
is
contained
in
his
promises
,
is
either
the
remotion
of
euill
,
or
the
fruition
of
good
.
And
euill
is
,
either
the
euill
of
sinne
,
or
of
punishment
:
Good
is
,
either
carnall
things
or
spirituall
.
And
in
these
heads
,
or
within
these
particulars
are
all
things
comprehended
that
thou
art
to
pray
for
,
or
against
.
Now
thou
art
to
petition
for
thy selfe
,
or
thy
brethren
;
for
blessings
to
fall
on
thy selfe
,
or
the
elect
;
or
cursings
on
the
reprobate
:
For
that
which
is
a
threat
to
the
wicked
is
a
promise
to
the
faithfull
;
because
when
iudgments
befall
the
prophane
,
it
is
good
some
way
for
Gods
glory
,
or
to
his
children
.
But
let
these
things
be
wisely
vnderstood
,
warily
practised
.
Moreouer
,
from
this
example
of
the
Apostle
,
who
receiued
many
fauours
,
yet
hauing
not
in
the
same
kind
to
make
requitall
,
but
prayeth
for
his
friend
,
we
note
,
that
When
we
want
wherewith
to
requite
our
friends
,
then
we
are
to
pray
vnto
God
for
them
.
This
hath
beene
the
practice
of
all
the
faithfull
.
2.
Cor.
9.
14.
For
by
prayer
we
may
preuaile
with
God
,
so
that
they
may
Againe
,
what
if
we
should
not
?
yet
in
the
performance
of
Let
none
then
say
,
that
he
wanteth
meanes
to
repay
,
or
pay
And
this
should
teach
those
,
that
haue
contributed
to
the
Resides
all
that
we
haue
said
,
diuers
doctrines
notwithstanding
remaine
behind
:
they
shall
be
pointed
out
,
and
briefly
passed
;
one
is
this
,
viz.
that
Our
principall
friends
,
in
a
particular
and
peculiar
mann●r
,
are
to
be
praied
for
.
Paul
had
beene
often
refreshed
by
this
his
friend
;
therfore
praieth
for
him
in
particular
;
so
he
did
for
others
,
who
haue
vsed
him
kindly
.
See
to
this
purpose
.
Luk.
22.
32.
Eph.
6.
19.
&c.
For
the
law
of
God
and
Nature
warrant
it
.
As
much
is
to
Againe
,
such
friends
haue
by
many
kindnesses
manifested
This
Doctrine
semeth
to
discouer
a
fault
in
them
,
that
alwaies
Our
Father
:
But
Christ
practised
and
his
Apostles
the
contrary
.
The
one
must
be
done
,
and
the
other
ought
not
to
be
neglected
.
And
it
doth
teach
vs
a
twofold
lesson
.
1.
To
obserue
&
1.
Subiects
here
must
remember
their
Soueraigne
,
and
the
Lords
annointed
,
vnder
whom
they
enioy
peace
and
plenty
.
Nebuchadnezzer
must
be
prayed
for
,
for
Sions
sake
;
for
the
members
are
much
beholden
to
the
head
.
2.
Let
children
be
mindfull
of
their
parents
,
who
,
next
to
God
,
haue
giuen
them
a
beeing
,
and
preseruation
.
Wee
haue
too
many
Chams
,
that
discouer
their
fathers
skirts
;
but
too
few
Shems
,
who
seek
their
honour
▪
Is
not
that
eye
worthy
to
be
picked
out
by
the
Rauens
,
and
of
the
young
Eagles
to
be
deuoured
;
that
hand
,
like
to
the
wicked
Kings
,
to
wither
;
and
that
tongue
to
cleaue
to
the
roofe
of
its
mouth
,
who
be
neuer
opened
,
lifted
,
mooued
to
pitty
;
desend
,
and
blesse
their
naturall
begetters
▪
that
haue
suffered
and
done
so
much
for
them
?
Let
such
take
heede
,
that
Cain's
curse
doe
not
befall
them
.
3.
The
people
must
not
forget
their
Pastors
:
For
they
be
they
,
that
of
the
slaues
of
Satan
,
children
of
wrath
,
haue
be
got
them
to
be
sonnes
of
God
,
heires
of
heauen
.
But
this
is
not
the
custome
of
our
countrimen
;
they
,
of
all
others
,
care
least
,
pray
least
for
their
Preacher
;
and
hence
it
often
falleth
out
,
that
God
remoues
their
candlestick
,
tyeth
the
the
tongue
of
their
spirituall
Father
,
that
he
speakes
not
to
their
comfort
;
or
sends
some
heauy
iudgement
vpon
them
for
the
omission
of
this
dutie
.
4.
And
in
conclusion
;
Ionathan
must
be
remembred
of
Dauid
;
euery
priuate
friend
must
pray
for
another
:
Pray
(
I
pray
you
)
for
all
men
in
generall
,
but
especially
for
Princes
,
Preachers
,
Parents
and
principall
friends
in
particular
:
for
this
is
the
Law
and
the
Prophets
.
Another
point
is
this
,
that
Mercifull
men
shall
obtaine
mercy
.
No
doubt
but
that
Paul
preuailed
with
God
for
his
kind
friend
Onesiphorus
;
And
Christ
confirmes
the
point
,
affirming
,
that
Blessed
be
the
mercifull
:
for
they
shall
obtaine
mercy
.
Math.
5.
7.
Because
the
Lord
hath
so
promised
.
Againe
,
hee
loues
his
owne
image
and
likenesse
in
his
Art
thou
vnmercifull
?
Then
expect
condemnation
without
And
as
this
may
comfort
the
mercifull
;
so
it
should
moue
1.
Let
the
glory
of
God
be
preferred
aboue
and
before
2.
Let
loue
of
our
brethren
,
and
Gods
command
,
moue
more
than
the
reward
.
3.
Confesse
,
that
it
proceeds
from
Gods
mercy
,
if
thou
receiue
a
reward
.
4.
Stay
thou
the
Lords
leasure
in
expecting
the
reward
.
Finally
we
gather
hence
,
that
They
who
would
finde
mercy
in
the
day
of
euill
,
are
to
shew
mercy
in
the
day
of
euill
.
One
siphorus
refreshed
Paul
in
his
day
;
Christ
shall
reward
him
at
his
day
:
he
found
out
Paul
in
Rome
amidst
the
prophane
;
and
he
shall
be
found
out
in
the
aire
,
not
amongst
the
reprobate
.
Compare
.
Ier.
38.
9.
with
cap.
39.
vlt.
Iosh.
6.
17.
25.
Math.
25.
40.
For
God
respecteth
the
circumstance
of
time
;
&
such
actions
,
God
then
doth
declare
the
truth
of
his
promise
,
his
fatherly
Let
this
assure
thee
,
that
hast
conforted
others
in
their
greatest
And
learne
we
hence
to
take
knowledge
when
is
the
day
of
But
here
a
Question
may
arise
,
why
Paul
praieth
for
mercy
that
day
,
rather
then
at
another
time
?
1.
Because
it
will
be
the
greatest
and
▪
most
dreadfull
day
2.
If
he
find
mercy
then
for
his
friend
,
he
shall
be
blessed
euer
after
.
3.
And
if
he
should
passe
that
day
,
there
could
neuer
be
any
hope
of
future
fauour
.
4.
Finally
,
though
the
Lord
should
deferre
mercy
long
in
the
requital
of
sauours
,
yet
then
Paul
knew
was
the
day
,
wh●
no
good
work
should
be
forgot
,
or
go
vnrewarded
;
therfore
he
named
that
day
:
From
whose
example
&
reasons
,
Let
vs
all
learne
to
pray
,
that
all
those
whom
we
truly
affect
,
and
from
whom
we
haue
receiued
many
kindnesses
may
all
find
mercy
with
the
Lord
at
that
day
.
Amen
.
It
will
be
obiected
that
if
Onesiphorus
had
once
the
possession
1.
If
he
was
sure
of
mercy
then
,
who
doubteth
but
that
he
2.
Paul
prayeth
for
the
manifestation
and
declaration
of
Gods
mercy
to
him
at
that
day
:
For
a
man
may
haue
a
pardon
for
his
offences
,
be
sure
of
it
in
respect
of
himselfe
in
particular
;
yet
it
cannot
be
knowne
to
all
vntill
the
king
cause
it
in
publike
to
be
proclaimed
.
And
,
by
the
way
,
learne
we
this
lesson
,
that
God
will
take
a
particular
knowledge
of
euery
distinct
person
at
that
day
;
for
Paul
prayeth
that
Onesiphorus
in
particular
may
haue
mercy
manifested
to
him
:
Yea
,
he
knoweth
all
his
children
by
name
,
as
he
sayd
of
Moses
;
the
which
were
it
truly
beleeued
,
and
well
considered
would
be
no
weake
ground
of
reioycing
to
the
faithfull
person
.
And
in
how
many
things
he
hath
ministred
vnto
me
at
Ephesus
thou
knowest
very
well
.
]
Because
the
same
things
,
for
the
most
part
,
haue
beene
handled
heretofore
,
that
are
to
be
obserued
out
of
this
appellation
,
or
testimony
;
we
will
but
name
the
doctrines
,
and
so
omit
them
.
Where
Paul
was
prisoner
at
Rome
,
&
now
as
we
fee
at
want
as
heretofore
in
Ephesus
;
we
note
,
that
Sometimes
in
great
Townes
and
famous
Cities
it
hath
gone
hardly
with
Gods
Saints
.
For
there
the
deuil
endeauoureth
to
dwell
;
as
the
Pope
at
Againe
,
those
places
commonly
haue
many
sorts
of
false
religions
,
Iudah
.
Isai.
9.
21.
Let
none
thinke
that
the
greatnes
of
the
place
can
exempt
Be
not
too
forward
to
pitch
thy
Tents
at
Bethel
,
except
Where
On●siphorus
relieued
Paul
so
worthy
a
man
,
and
an
Apostle
,
this
will
follow
,
that
The
best
man
and
worthiest
Christian
may
stand
in
want
,
&
be
releiued
by
a
meaner
person
;
&
that
both
for
soule
and
body
.
For
the
one
may
be
in
prosperitie
,
when
the
other
is
in
aduersity
;
God
bringeth
it
to
passe
for
to
encrease
affection
,
&
to
knit
Doe
not
lightly
regard
thy
inferiour
brother
:
for
the
weaker
And
the
meaner
man
&
weaker
Christian
by
this
may
be
The
third
point
we
note
(
where
Onesiphorus
ministred
to
him
many
things
)
is
this
,
that
A
good
man
thinkes
nothing
too
deare
for
the
preachers
of
the
We
are
commanded
to
make
such
partakers
of
all
our
goods
.
Rom.
15.
27.
1
Cor.
9.
4.
&c.
For
they
giue
spirituall
things
for
carnall
.
Reas.
1.
Reas.
2.
Reas.
3.
They
watch
for
mens
soules
.
They
suffer
much
paine
in
study
,
reproches
of
the
wicked
,
and
bitter
pangs
for
others
good
.
In
a
word
,
they
are
the
Ambassadours
of
the
great
King
.
Reas.
4.
Vse
.
1.
This
checketh
many
,
who
would
be
reputed
forward
professors
,
and
with
Simon
Magus
,
some
great
bodies
;
yet
thinke
all
too
much
that
goeth
that
way
.
These
could
be
content
,
that
,
like
Paul
,
Ministers
would
turne
tentmakers
.
But
be
thou
otherwise
minded
;
if
he
be
a
man
sent
from
But
would
ye
know
what
letteth
?
1.
Coueteousnes
:
This
holdeth
all
,
and
cryeth
giue
,
giue
;
b●t
will
neuer
part
with
any
thing
.
We
haue
a
thousand
yong
men
in
our
dayes
(
Christ
met
but
with
one
in
his
we
read
●f
)
that
would
goe
away
sorrowfull
,
if
they
should
sell
but
an
hundreth
part
of
what
they
haue
to
giue
the
poore
,
especially
were
he
a
preacher
.
2.
Infidelity
letteth
:
For
men
want
faith
to
credit
God
,
therfore
they
be
so
strait-handed
.
Did
men
beleeue
that
they
should
be
rewarded
an
hundred
fold
,
would
they
not
be
more
liberall
?
And
of
all
men
the
Vsurer
he
hath
no
faith
;
for
he
will
take
mans
band
,
before
Gods
,
for
Ten
;
where
he
might
haue
the
Lords
,
for
Ten-times
Ten
in
the
Hundred
,
and
will
not
.
3.
Idlenes
is
another
let
:
these
vsually
doe
nothing
:
so
they
haue
nothing
,
that
liue
in
this
lethargie
.
4.
And
the
last
let
is
vnthriftines
:
An
vnthrift
and
prodigall
alwaies
be
in
want
;
for
they
haue
one
way
,
whereout
more
runs
in
a
day
then
will
returne
in
a
yeare
.
The
two
first
,
Coueteousnes
and
Infidility
get
all
but
will
part
with
nothing
;
the
two
letter
,
vnthriftines
&
Idlenes
,
either
are
vsually
in
want
,
or
if
they
haue
it
,
it
runs
apace
,
but
a
wrong
way
,
and
takes
its
rest
,
but
neuer
on
the
right
subiect
:
So
that
let
Ministers
neuer
expect
maintenance
from
any
of
these
;
especially
if
he
cry
out
(
as
he
must
)
against
these
bosom
and
beloued
sins
.
Christ
was
neuer
worse
vsed
,
or
Paul
either
,
then
when
they
preached
against
Coueteousnes
and
Prodigality
:
And
lazie
&
vnthriftie
persons
make
sure
work
for
amending
;
for
the
one
is
,
vsuall
,
turning
himselfe
on
his
bed
,
like
a
doore
on
its
hinges
;
and
the
other
in
the
tauerne
,
or
tipling
house
into
a
barrell
or
a
beast
,
when
they
should
heare
the
preacher
and
be
reformed
.
And
to
end
with
the
end
,
this
we
note
for
a
conclustion
,
tha●
In
the
greatest
straits
the
Lord
remembreth
them
,
that
suffer
for
his
cause
and
Gospel
.
Read
the
Acts
of
the
Apostles
:
Paul
was
releeued
at
Rome
,
often
at
Ephesus
;
yea
the
rude
Barbarians
did
vse
him
kindly
.
Act.
28.
2.
For
God
hath
the
most
glory
by
them
.
The
rest
of
the
Church
most
benefit
by
them
.
The
truth
the
greatest
prayse
by
them
.
And
sin
,
Sathan
&
all
his
depthes
the
greatest
ouer
●●row
by
them
:
and
shall
not
the
Lord
then
remember
them
▪
Let
vs
imitate
our
heauenly
Father
,
euer
respecting
those
And
is
it
so
as
we
haue
heard
?
Then
be
resolute
in
the
But
(
me
thinkes
)
I
heare
some
say
,
What
needeth
all
this
?
〈◊〉
not
at
peace
?
may
we
not
sit
vnder
out
vines
?
sleepe
safely
in
our
beds
?
walke
the
pleasant
fields
?
eate
,
drinke
,
and
take
our
pleasure
?
Mistake
me
not
:
For
I
am
not
weary
with
these
fauours
;
I
wish
the
Sun
of
that
morning
may
neuer
rise
,
or
that
euill
time
approach
,
wherin
it
might
be
said
,
the
Arke
is
gone
,
and
the
glory
of
God
from
this
our
Israel
.
Yet
,
is
not
Sathan
compassing
the
world
?
hath
not
the
Serpent
much
viperous
spaw●●
?
will
not
his
great
instrument
,
that
blacke
,
crawling
,
vgly
adder
,
the
Papist
,
be
casting
foorth
his
venome
,
shooting
out
his
sting
,
and
lye
lurking
in
the
sweetest
herbes
,
to
bruise
the
heele
of
the
seed
of
the
woman
?
But
to
let
this
passe
;
death
will
come
;
iudgment
will
come
;
and
damnation
will
come
:
this
thou
knowest
:
And
is
it
then
in
vaine
to
comfort
thee
against
those
three
fierce
gyants
?
that
,
thou
shalt
conquer
and
ouercome
them
all
;
that
not
an
haire
of
thine
head
shall
perish
;
but
thou
shalt
be
landed
safe
at
the
kay
of
Canaan
,
the
kingdome
of
God
?
I
cannot
tell
;
I
doe
but
guesse
;
yet
(
except
thy
faith
exceed
mine
)
me
thinkes
,
I
am
not
herein
at
all
deceiued
,
neither
a
whit
vnprofitably
exercised
.
But
I
say
no
more
;
Let
the
day
declare
it
.
FINIS
.