OF
THE
SOCIETIE
OF
THE
SAINTS
,
the
first
Booke
.
CHAP.
I.
Shewing
the
Summe
and
Occasion
of
this
Discourse
.
1
IOHN
1.
3.
That
you
also
may
have
fellowship
with
us
;
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Sonne
Iesus
Christ
.
GOodfellowship
the
times
favorite
,
is
so
generally
applauded
,
that
most
men
are
almost
enchaunted
with
its
clamorous
bruite
;
Insomuch
,
that
many
ample
patrimonies
,
and
great
reuenewes
by
goodfellowship
are
wholly
exhausted
:
many
extravagant
enormities
are
sleighted
over
,
because
committed
not
by
some
simple
sot
,
or
rude
rusticke
,
but
by
some
goodfellow
.
Yea
,
it
is
esteem'd
a
sufficient
protection
(
with
many
)
against
reprehensions
,
and
condigne
punishments
for
blaspheming
the
names
of
God
so
sacred
:
excessive
drinking
,
more
then
brutish
:
rotten
communication
so
contagious
:
scurrulous
jests
,
so
offensiue
:
mis spending
time
so
precious
:
scandalizing
the
wayes
of
men
better
then
themselves
,
so
holy
:
and
for
many
like
execrable
abominations
to
plead
goodfellowship
.
Goodfellowes
I
doe
intimately
love
,
and
with
such
intirenesse
affect
goodfellowship
,
that
I
deeme
my selfe
too
too
unfit
to
decipher
such
an
heauenly
association
.
Yet
perceiving
slavish
Hagard
mineering
over
princely
Sarah
;
hellish
vice
jet
about
,
varnished
over
with
the
title
of
vertue
:
impiety
that
disguised
anticke
,
to
dis-franchise
true
society
of
its
due
renowne
,
endeavouring
to
make
it
ridiculous
with
satyricall
mocks
,
cynicall
girds
,
and
hellish
reproaches
:
and
striving
to
soare
higher
then
is
meet
for
such
ignoble
and
illegitimate
counterfeits
.
I
cannot
but
desire
curiosity
to
curbe
this
copped
monster
,
yet
with
no
wrongfull
obtrectations
;
and
adorne
true
goodfellowship
,
not
with
any
Hyperbolicall
praises
;
a
naked
tale
most
truly
setting
forth
the
naked
truth
;
it
shining
most
bright
when
it
is
in
the
least
bravery
.
Neither
with
any
borrowed
paintings
,
painting
being
more
meet
for
ragged
wals
,
then
precious
marble
.
But
with
its
owne
ineffable
beauty
,
and
inestimable
splendour
:
faire
countenances
needing
no
colours
.
To
this
end
I
have
chosen
our
Apostles
words
,
which
snew
vs
an
excellent
fraternity
,
and
endeauour
to
agglutinate
vs
into
that
so
sweet
Societie
,
which
is
with
the
Saints
,
with
the
Father
,
and
with
his
Sonne
Iesus
Christ
:
which
is
the
true
goodfellowship
;
yea
such
,
that
whosoever
is
in
this
,
is
a
goodfellow
indeed
.
Whosoever
is
not
in
this
Society
,
is
in
truth
no
good-fellow
.
Yea
,
so
precious
is
this
,
that
we
all
should
labour
to
have
fellowship
with
the
Saints
,
the
Father
,
and
his
Sonne
Iesus
Christ
.
This
fellowship
or
communion
is
threefold
.
1.
Of
the
members
amongst
themselves
:
You
with
us
.
2.
Of
the
children
with
the
Father
:
Truly
our
fellowship
is
with
the
Father
.
3.
Of
the
members
with
the
Head
:
And
with
his
Sonne
Iesus
Christ
.
CHAP.
II.
Saints
have
fellowship
together
.
Doct.
1
FRom
the
first
observe
this
generall
ground
or
Doctrine
.
All
the
Saints
and
Servants
of
God
have
fellowship
one
with
another
:
although
never
so
farre
distant
in
place
,
different
in
condition
,
or
aliens
by
nation
.
The
scattred
Apostles
,
and
dispersed
Christians
.
The
pious
Prince
,
and
upright
peasant
.
The
beleeving
Iew
,
and
converted
Gentile
have
all
communion
each
with
other
[
you
with
us
.
]
1
Cor.
10.
17.
Wee
:
that
is
,
all
true
Christians
,
are
one
bread
:
shewing
the
union
,
and
Society
of
the
Saints
partaking
in
one
bread
.
1
Cor.
12.
12
,
13
,
20
,
27.
Now
you
are
the
body
of
Christ
,
and
members
in
particular
,
Eph.
4
4.
There
is
one
body
,
5.
23.
Col.
1.
18.
Heb.
13.
3.
Being
your selves
also
in
the
body
,
Zach.
3.
8.
Thou
and
thy
fellowes
.
Reason
1
1.
All
members
of
one
and
the
selfesame
body
have
mutuall
Society
.
But
all
the
Saints
,
although
distant
,
different
,
&c.
are
members
of
one
and
the
selfe
same
body
,
Ephes.
3.
6.
The
Gentiles
fellow
heires
,
and
of
the
same
body
.
Therefore
,
&c.
2.
All
stones
of
the
same
building
have
communion
one
with
another
.
All
the
Saints
&c.
are
stones
of
the
same
building
,
Ephes.
2.
20
,
21
,
22.
1
Pet.
2.
4
,
5.
3.
All
branches
of
the
same
vine
have
fellowship
one
with
another
.
But
all
Saints
are
branches
of
the
same
vine
,
Ioh.
15.
15
:
of
which
vine
Christs
Godhead
is
the
root
,
his
manhood
the
stock
,
his
graces
the
sappe
,
his
servants
the
branches
,
and
good
works
the
grapes
.
4.
All
such
who
are
children
of
the
same
parents
have
fellowship
each
with
other
.
But
all
the
Saints
are
children
of
the
same
parents
,
having
all
one
Father
,
Rom.
8.
14.
Eph.
4.
6.
One
Mother
,
Gal.
4.
26.
One
elder
Brother
Christ
Iesus
,
Heb.
2.
11.
All
being
begotten
by
the
same
immortall
seed
,
1
Pet.
1.
23.
And
nourished
by
the
same
milke
,
1
Pet.
2.
2.
5.
All
those
who
are
heires
of
the
same
kingdome
,
have
fellowship
one
with
another
.
But
all
the
Saints
are
heires
of
the
same
kingdome
.
All
being
Heires
of
promise
,
Heb.
6.
17.
Of
an
eternall
inheritance
,
Heb.
9.
15.
Of
Gods
kingdome
,
Iam.
2.
5.
And
same
kingdome
,
Mat.
25.
24.
6.
All
such
who
are
souldiers
of
the
same
band
,
have
fellowship
one
with
another
.
But
all
Saints
are
souldiers
of
the
same
combate
,
against
the
same
enemies
,
Eph.
6.
12.
With
the
same
weapons
,
Eph.
6.
12
,
13.
Vnder
the
same
Captaine
Christ
Iesus
,
2.
Tim.
2.
3.
For
the
same
Crowne
and
Conquest
.
7.
All
those
who
are
the
one
,
and
onely
spouse
of
Christ
,
have
fellowship
one
with
another
.
But
all
the
Saints
are
the
one
,
and
onely
spouse
of
Christ
,
Rev.
19.
7.
8.
All
sheep
of
the
same
flock
and
fold
have
fellowship
one
with
another
.
But
all
Gods
Saints
are
sheepe
of
the
same
flocke
and
fold
,
Luke
12.
32.
Ioh.
10.
4.
16.
9.
Those
amongst
whom
is
unity
in
Religion
,
unanimity
in
affection
,
and
mutuall
charity
,
have
fellowship
one
with
another
.
But
Gods
Saints
are
such
amongst
whom
is
unity
in
Religion
,
Eph.
4
4
,
5
,
6.
Sympathy
in
affection
,
Rom.
12.
15
,
16
,
10.
And
mutuall
charity
,
Rom.
12.
13.
10.
Those
who
have
the
selfe
same
grace
and
glory
,
have
10.
fellowship
one
with
another
.
But
all
the
Saints
have
the
selfe
same
grace
and
glory
.
1.
They
have
the
same
grace
of
faith
,
or
like
faith
,
2
Pet.
1.
1.
Faith
in
like
in
regard
of
property
and
power
:
each
saving
faith
having
this
property
and
power
,
that
it
doth
receive
Christ
who
is
the
common
object
of
faith
(
although
not
in
equalitie
●r
measure
,
one
more
,
another
lesse
,
according
to
the
proportion
of
faith
.
)
By
the
which
like
faith
all
Saints
enjoy
the
same
grace
of
adoption
,
Ioh.
1.
12.
The
same
grace
of
justification
▪
Rom.
5.
1.
3.
The
same
grace
of
sanctification
,
Act.
15.
9.
The
same
grace
of
patience
,
Heb.
11.
The
same
grace
of
perseverance
,
2
Cor.
1.
24.
The
same
victory
over
the
world
,
1
Ioh.
5.
4.
The
same
conquest
over
Sathan
,
Eph.
6.
16.
And
the
same
hope
of
glorification
,
Rom.
5.
2.
2.
All
Gods
Saints
have
like
glory
,
2
Cor.
5.
1.
Heb.
11.
39
,
40.
Degrees
and
differences
of
glory
I
verily
thinke
there
are
,
Matth.
20.
23.
To
sit
on
Christs
right
hand
,
signifying
(
as
I
conceave
)
the
chiefest
glory
and
blessednesse
in
Gods
kingdome
.
Vpon
these
grounds
I
may
safely
averre
;
That
all
the
Saints
and
servants
of
God
,
although
never
so
farre
distant
in
place
,
different
in
condition
,
or
aliens
by
nation
,
have
fellowship
together
.
First
,
can
any
fellowship
be
more
compact
,
then
of
stones
in
one
edifice
,
limbes
of
the
same
body
,
and
twigs
of
the
same
root
?
Secondly
,
what
fraternity
more
intimately
indeerd
each
to
other
,
then
of
Co-heires
?
Co-partners
in
grace
and
glory
?
Co-workers
in
the
same
labours
?
Co-enjoyers
of
the
same
husband
?
Thirdly
,
what
communion
more
firmly
cemented
then
that
twixt
brethren
of
the
same
parents
,
sheepe
of
the
same
flocke
?
True
it
is
,
some
are
Iewes
,
some
Gentiles
.
But
God
is
not
the
God
of
the
Iewes
only
,
but
of
the
Gentiles
also
,
Rom.
2.
29.
Gal.
5.
6.
and
6.
15.
But
some
are
honourable
,
some
ignoble
.
True
:
So
in
a
body
there
are
feet
aswell
as
higher
members
,
yet
all
one
body
.
God
is
no
respecter
of
persons
,
his
choyce
is
not
like
mans
,
2
Cor.
1.
27.
But
some
live
in
Europe
,
some
in
Asia
.
Yet
are
all
in
the
same
fold
and
family
.
They
are
many
members
,
yet
but
one
body
,
1
Cor.
12.
27.
They
are
severall
branches
.
Yet
but
one
vine
,
Ioh.
15.
They
are
diverse
stones
.
Yet
but
one
building
.
CHAP.
III.
First
Vse
of
the
Point
.
Society
with
sinners
to
be
avoided
.
Vse
1
IF
there
be
so
neare
association
(
as
there
is
)
betwixt
Gods
〈…〉
pag.
71.
&c.
Saints
?
then
every
associat
in
this
goodfellowship
should
abandon
Society
with
the
men
of
Belial
,
Eph.
5.
11.
have
no
fellowship
,
&c.
By
consequence
,
not
with
unfruitful
workers
of
darknes
.
For
what
communion
hath
light
with
darknesse
?
What
concord
hath
Christ
with
Belial
?
What
part
have
beleevers
with
infidels
?
2
Cor.
6.
14
,
15
,
16.
Doe
not
these
Scriptures
,
Psal.
6.
8.
Depart
from
me
you
workers
of
iniquity
.
Psal.
119.
115.
Depart
from
me
you
evill
doers
.
Psal.
120.
5.
Woe
is
me
that
I
dwell
in
Mesech
.
2
Pet.
2.
7.
Lot
vexed
with
the
conversation
of
the
wicked
,
teach
us
,
that
good
men
which
are
true
goodfellowes
loath
society
with
the
wicked
?
Can
there
be
greater
enmity
then
betweene
lambes
and
wolves
,
the
seed
of
the
woman
and
the
serpent
,
Gen.
3.
15.
Can
there
be
greater
antipathy
then
betwixt
Gods
Saints
,
and
Sathans
slaves
?
Gods
darlings
,
and
Sathans
drosse
?
All
are
men
.
Ob.
An.
1
True
:
so
the
stinking
puddle
,
and
pleasant
streame
are
both
water
:
the
tart
crab
,
and
sweet
apple
both
fruit
.
All
are
of
the
same
lumpe
.
Ob.
An.
2
True
:
yet
not
cast
in
the
same
mould
:
some
are
vessels
of
honour
,
some
of
dishonour
.
Dissw
.
1
Are
there
not
contrary
natures
in
them
;
grace
working
in
one
,
sinne
in
another
,
then
which
no
qualities
more
repugnant
?
Are
there
not
contrary
maisters
guiding
and
governing
them
,
and
in
them
,
God
in
the
good
,
Sathan
in
the
wicked
;
then
which
no
substances
more
opposite
?
Can
there
be
greater
repugnancy
then
is
in
their
desires
,
endeavours
,
studies
,
and
thoughts
?
the
one
desiring
and
endeavouring
to
please
God
,
glorisie
his
Name
,
do
his
will
,
&c.
The
other
to
fulfill
the
sensuall
lusts
of
the
flesh
,
serve
sinne
,
the
world
,
and
the
Divell
?
Can
there
be
wayes
more
opposite
then
theirs
;
the
one
going
towards
heaven
,
the
other
towards
hell
?
As
it
is
altogether
impossible
for
these
to
walke
together
;
so
is
it
extreame
perillous
to
be
sociable
with
wicked
men
,
their
society
being
dangerous
and
infectious
.
Custome
with
the
evill
is
the
food
of
wickednesse
,
Heathen
say
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
gap
.
A
little
leaven
leaveneth
the
whole
lumpe
,
the
Apostle
saith
,
Galat.
5.
9.
And
our
proverbe
tels
us
,
that
one
scabbed
sheepe
infects
a
whole
stocke
.
These
Syrens
will
bewitch
us
if
we
listen
to
them
.
A
man
cannot
take
this
fire
in
his
bosome
and
not
Prov
6.
28.
be
burnt
:
handle
this
pitch
without
defilement
:
neither
walk
with
these
byars
and
remaine
whole
.
Psal.
106.
35.
They
were
mingled
amongst
the
Heathen
,
and
learned
their
workes
.
Tempted
they
were
,
and
tainted
by
this
coupling
.
What
wise
man
would
willingly
converse
with
cruell
and
Dissw
.
1.
savage
beasts
?
But
such
are
wicked
men
in
Gods
esteeme
:
in
their
practises
,
and
delights
,
Psal.
22.
13.
16.
Isa.
11.
6.
Are
not
wicked
men
in
Scripture
called
Spiders
,
Cockatrices
Isa
59.
5.
Vipers
,
Mat.
12.
24.
and
Scorpions
,
Ezek.
2
,
6
?
And
will
any
man
in
his
right
wits
company
with
the
poysonous
Spider
,
eye-killing
Cockatrice
and
venemous
Viper
?
These
men
are
briars
,
Ezek.
2.
6.
And
thornes
,
Isa.
27.
4.
What
prudent
man
would
delight
himselfe
amidst
such
incommodious
consorts
?
Are
men
insociable
because
they
will
not
inter-meddle
with
wicked
men
,
who
as
smoake
suffocate
and
smoother
grace
in
the
good
?
Psal
68.
2.
Is
it
not
a
point
of
folly
for
Gods
Saints
who
are
clad
with
the
precious
robes
of
Christs
righteousnesse
,
and
adopted
into
Gods
family
,
to
soyle
themselves
with
such
sterilous
dust
,
and
contaminous
dirt
,
Psal.
18.
42.
Is
it
convenient
for
Gods
wheate
unnecessarily
to
intermingle
with
such
chaffe
,
Psal.
1.
4.
Light
in
weight
,
in
worth
,
conversation
,
and
condition
?
Can
it
any
wayes
benefite
Gods
gold
and
precious
jewels
to
commixe
with
wicked
drosse
,
Psal.
119.
119.
Labouring
to
darken
,
corrupt
,
and
defile
the
righteous
,
as
drosse
doth
gold
?
Seeing
therefore
O
you
Saints
of
God
,
you
have
communion
with
Abraham
,
and
all
his
children
:
Do
not
you
exercise
intimate
passages
of
love
with
the
limbs
of
Sathan
.
It
is
lawfull
for
Gods
Saints
to
be
in
company
and
conversant
with
the
wicked
by
divine
precept
,
sc
.
when
they
are
of
the
same
family
,
as
parents
and
children
,
husbands
and
wives
,
masters
and
servants
;
these
may
lawfully
converse
together
,
though
one
amongst
them
be
impious
,
1
Cor.
7.
10.
12.
21.
1
Tim.
6.
1.
1.
Pet.
2.
●8
.
And
when
by
plantation
and
co-habitation
they
be
of
the
same
particular
Church
and
Congregation
,
as
godly
and
wicked
Parishioners
and
Pastors
:
these
may
lawfully
communicate
,
the
godly
with
the
wicked
.
2.
By
divine
providence
,
when
it
is
not
desired
or
sought
for
,
but
offred
in
curtesie
,
Luc.
14.
15.
or
enforced
by
authoritie
,
as
in
civill
Services
,
Commissions
,
Syses
,
Sessions
,
Imprisonments
,
&c.
Or
occasioned
by
necessity
,
as
in
bargaines
,
buyings
,
&c.
I
thinke
it
not
unlawfull
simply
for
a
true
goodfellow
to
have
community
with
the
wicked
,
there
being
a
necessary
and
inevitable
Society
,
sc.
1.
By
divine
precept
,
of
a
good
subject
with
a
wicked
Prince
,
David
with
Saul
:
A
good
Minister
with
a
bad
people
:
A
good
wife
with
a
wicked
husband
,
1
Cor.
7.
&c.
2.
By
Gods
providence
,
meeting
together
in
the
way
,
market
,
feast
,
&c.
aswell
as
a
voluntary
and
free
.
Neither
is
every
voluntary
unlawfull
;
for
a
good
man
may
freely
converse
with
the
corrigible
,
so
that
he
desireth
,
endeavoureth
,
and
hath
hope
to
winne
him
.
It
is
the
voluntary
Society
with
the
incorrigible
sinner
which
is
so
sinfull
,
Pro.
1.
10
&
14.
7.
2
Cor.
6.
14.
and
so
dangerous
,
Prov.
13.
20.
Ezra
9.
14.
Namely
,
if
it
be
causelesse
,
carelesse
,
comfortable
,
and
continuall
.
Disacquaint
therefore
your selves
(
you
true
goodfellowes
)
from
the
intimate
fellowship
of
Idolaters
,
Deu.
7.
2
,
3.
Scorners
of
Gods
Word
,
and
good
counsell
,
Psal.
1.
1.
Dissemblers
,
Psal.
26.
4.
Adulterers
,
Psal.
50.
18.
Apostates
,
Psa.
101.
3.
Slanderers
,
ib.
5.
Proud
persons
,
ib.
Cruell
men
,
Psa.
139.
19.
Drunkards
&
gluttons
,
Pro.
23.
20.
These
,
and
such
like
persons
are
noted
out
by
the
Spirit
of
God
,
as
unfit
for
Gods
Saints
to
communicate
their
sweet
passages
of
Christian
love
,
and
sanctified
affection
.
Neither
in
truth
can
they
finde
any
more
consolation
in
their
company
,
then
delight
in
grapes
of
gall
,
Deut.
32.
32.
Contentment
in
drinking
downe
filthy
dregges
,
Zeph.
1.
12.
Or
odoriferous
sent
in
the
vomiting
of
a
dogge
,
2.
Pet.
2.
22.
Neither
can
they
reape
any
more
comfort
in
their
communion
,
then
sweetnesse
in
the
apples
of
Sodome
,
or
strength
in
a
rotten
sticke
;
for
with
them
they
shall
never
have
their
tongues
exercised
,
nor
their
eares
acquainted
with
any
christian
discourse
;
and
by
that
meanes
in
time
will
grow
dull
,
and
heartlesse
in
holy
duties
.
I
will
conclude
this
passage
with
some
correspondent
sayings
of
Saint
Chrysostome
:
[
](A08586-e14490-b)a
a
Hoc
enim
Iudaeis
fuit
causa
interitus
,
quod
versarc●
.
tur
cum
improbis
.
Quocirca
legem
quoque
acceperunt
,
&
lege
superabantur
ab
ijs
,
&
inbebātur
eorum
vitare
coniugia
,
quocirca
lex
appellabatur
,
sepes
,
quod
tot
undique
circundaret
&
eorum
consuetudinem
cum
malis
coerceret
.
Chap.
in
138.
Psal.
pag.
821.
Non
est
autem
hic
parvus
gradus
ad
incrementum
virtutis
fugere
&
resilire
ab
eiusmodi
hominum
congressionibus
.
Chrys.
in
Psal.
138.
pag.
82●
.
Non
enim
parvum
aut
leve
quid
est
ad
securitatem
,
libertatem
&
omnem
voluptatem
liberari
a
tali
hominum
caetu
,
&
perlongissim●
ab
improborum
consuetudine
versari
immo
vero
magna
est
foelicitas
.
Idem
in
Psal.
139.
p.
823.
For
this
(
saith
he
)
was
the
cause
of
ruine
to
the
Iewes
,
that
they
were
conversant
with
the
wicked
,
therefore
also
they
received
the
law
,
and
were
seperated
by
the
law
from
them
,
and
were
commanded
to
shun
their
marriages
;
therefore
the
law
was
called
a
hedge
,
because
it
did
environ
them
round
about
,
and
did
restraine
their
familiar
conversation
with
the
wicked
:
For
it
is
not
a
small
step
to
the
increase
of
vertue
to
avoid
,
and
skip
backe
from
such
mens
company
.
And
it
is
not
a
small
,
or
light
helpe
to
safety
,
liberty
,
and
all
pleasure
to
be
freed
from
such
an
assembly
of
men
,
and
to
be
conversant
as
farre
as
may
be
from
the
company
of
wicked
men
,
yea
truly
it
is
a
great
happinesse
?
CHAP.
IIII.
Vse
.
2.
Saints
must
loue
,
especially
all
Saints
.
Vse
2
THere
being
such
a
combination
of
Saints
,
They
ought
entirely
to
love
each
other
,
yea
with
such
earnest
ardency
,
that
time
by
peecemeale
may
not
empayre
,
fancy
dissolve
,
nor
suspition
enfringe
.
Very
needfull
it
is
for
all
such
who
are
joyned
in
this
goodfellowship
,
to
love
one
another
.
Reason
1
For
1.
Hath
God
commanded
us
to
serve
one
another
in
love
,
Gal.
5.
13.
and
shall
not
we
obey
?
Did
God
so
love
this
society
?
that
for
it
he
sent
his
one
and
onely
sonne
,
1
Ioh.
4.
10.
Doth
Christ
teach
us
,
that
love
is
a
note
of
his
Disciples
,
Ioh.
13.
14.
Doth
his
beloved
Disciple
make
love
to
the
good
an
infallible
demonstration
of
Gods
cohabitation
,
1.
Iohn
4.
12.
Is
it
not
meete
and
fit
for
brethren
mutually
to
love
?
But
we
are
brethren
.
Doe
not
we
love
our
basest
members
?
But
we
all
are
members
of
the
same
body
:
And
shall
not
we
love
one
another
?
Love
we
therefore
.
But
whom
should
we
love
?
1.
Al
men
,
for
they
are
al
brethren
partaking
with
us
in
common
nature
.
The
workmanship
of
our
Creator
,
whose
good
pleasure
is
that
we
should
love
them
,
Math.
5.
44.
Love
therefore
all
men
;
for
he
who
hates
a
man
loves
not
his
maker
.
But
David
hated
such
who
hated
God
,
Psal.
139.
22.
True
,
he
loved
not
the
vice
for
the
persons
sake
,
nor
hated
the
persons
for
the
vices
sake
.
To
hate
the
sinne
,
and
love
the
Scienter
odisse
oportet
.
August
.
in
Psal.
139.
person
,
is
a
charitable
Christian
hatred
:
We
ought
to
hate
knowingly
loving
the
person
,
loathing
his
evill
properties
:
loving
the
substance
,
hating
the
naughty
qualities
:
loving
the
creature
,
detesting
the
corruption
:
the
former
being
of
God
,
the
latter
from
the
divell
.
Shew
therefore
(
thou
true
good
fellow
)
such
tokens
of
love
to
a
sonne
of
Belial
which
may
be
beneficiall
unto
him
,
and
not
hurtfull
to
thy selfe
;
advising
,
counselling
,
admonishing
,
reproving
,
correcting
,
relieving
him
in
his
distresse
,
and
praying
for
his
amendment
;
That
his
wolvish
nature
may
be
turned
into
a
lamblike
disposition
:
Persecuting
Saul
may
become
a
preaching
Paul
.
But
do
not
ioyne
with
him
in
intimate
friendship
:
do
not
countenance
,
commend
,
nor
justifie
him
in
his
lewd
conversation
.
For
these
tokens
of
love
cannot
be
afforded
without
prejudice
to
thy selfe
,
and
hurt
to
the
other
.
2.
Are
wee
to
love
our
enemies
,
how
much
more
our
friends
and
fellow
servants
,
&c.
Let
the
men
of
this
world
love
any
but
these
goodfellowes
,
let
them
say
such
men
are
honest
men
,
and
we
could
love
them
,
were
they
not
so
precise
.
Let
them
love
sinners
more
then
Saints
:
yet
all
you
which
are
incorporated
into
this
society
.
Do
you
love
men
for
their
wisdome
;
although
such
love
men
for
wealth
.
Doe
you
love
men
for
their
new
birth
;
although
such
love
men
for
their
rich
birth
.
Doe
you
love
men
for
their
holinesse
;
although
others
love
men
for
their
honour
.
Do
you
love
men
for
their
graces
,
not
for
their
greatnesse
.
Love
grace
in
any
,
love
it
in
all
.
Reason
thus
with
your selves
.
Mot.
1
Is
not
hee
worthy
my
love
who
hath
the
Lords
?
Did
Christ
redeeme
him
;
die
for
him
;
make
him
his
flesh
:
and
shall
not
I
love
the
redeemed
members
of
my
Saviour
?
Hath
God
given
him
his
sanctifying
spirit
,
saving
graces
,
assurance
of
glory
,
and
shall
I
deny
him
my
love
?
Is
not
grace
and
goodnesse
as
lovely
in
one
,
as
in
another
?
Doubtlesse
it
is
,
and
therefore
if
I
love
any
one
because
he
is
is
indued
with
saving
grace
;
because
he
is
the
child
of
God
;
because
he
is
a
member
of
Christ
:
I
cannot
but
love
all
who
are
indued
with
saving
grace
,
&c.
Can
there
be
any
thing
vpon
earth
more
amiable
then
those
of
this
assembly
.
1.
If
birth
may
allure
;
who
more
noble
?
Gods
Sons
,
Christs
Spouse
,
a
heavenly
of-spring
.
2.
If
vertue
;
who
more
wise
then
these
who
are
wise
unto
salvation
?
who
more
couragious
then
these
that
overcome
the
world
,
mortifie
the
flesh
,
and
quell
the
fierie
darts
of
Sathan
.
3.
If
alliance
;
who
more
neerely
allyed
then
children
of
the
same
parents
?
4.
If
beauty
;
who
more
amiable
?
Insomuch
that
although
the
glorious
sunne
euer
shining
with
such
radiant
splendour
:
although
the
pompe
and
glory
of
the
whole
world
could
not
allure
the
Sonne
of
God
,
yet
the
inward
beauty
of
the
Saints
:
Christs
Spouse
doth
strike
as
it
were
his
heart
with
a
vehement
affection
&
passion
of
love
,
Cant.
4.
9.
Thou
art
faire
,
&c.
1.
14.
all
glorious
within
,
Psal.
45.
13.
Love
therefore
all
those
of
this
fraternity
.
Ob.
An.
1
Be
it
that
they
are
of
another
nation
;
yet
all
are
one
in
Christ
.
Be
it
they
are
poore
,
ignoble
,
and
thou
honourable
:
God
loves
them
not
the
lesse
for
their
basenesse
.
But
he
hath
beene
vngratefull
to
me
.
Thou
also
hast
bene
more
unthankfull
to
God
,
and
yet
thou
wouldst
have
him
love
thee
.
But
he
hath
many
frailties
:
So
hast
thou
,
and
yet
thou
lovest
thy selfe
,
and
desirest
the
love
of
the
Saints
.
These
proceed
not
from
the
spirit
,
but
the
flesh
.
Canst
thou
beare
with
faults
in
thy selfe
,
beare
with
some
in
thy
brother
.
Let
not
hatred
of
his
sinne
hinder
thy
love
to
him
:
hate
the
sinne
,
yet
love
thy
brother
:
God
hateth
thy
sinnes
,
yet
loveth
thee
.
But
he
is
mine
enemy
:
then
endeavour
to
make
him
thy
friend
:
Vice
is
taken
away
by
vertue
;
hatred
by
love
.
Love
:
But
how
?
Indeed
and
in
truth
,
1.
Ioh.
3.
18.
Without
dissimulation
,
Rom.
12.
9.
So
as
to
lay
downe
our
lives
for
the
brethren
,
1
,
Ioh.
3.
16.
Thus
renowned
Hester
4.
16.
If
I
perish
,
&c.
Thus
a
Bishop
answered
a
judge
commanding
him
Firmus
Pagastensis
episcopus
Mentiri
nes●●●
,
prodere
nolo
.
Aug.
de
mend
.
pag
19.
Au
bros
de
virgin
.
lib.
2.
p.
81
82.
to
disclose
his
fellow
Christians
,
I
know
not
how
to
lie
,
I
will
not
betray
.
Thus
Didymus
to
save
the
chastity
of
Theodora
condemned
to
the
stewes
changed
apparell
:
safely
dismissed
her
,
died
for
her
,
and
with
her
.
And
greater
cause
have
we
thus
to
doe
then
had
Pylades
for
Orestes
:
or
those
Pythagorean
Philosophers
,
Damon
and
Pythias
.
CHAP.
V.
Vse
3.
Saints
must
relieve
others
.
Vse
3
WEe
having
fellowship
each
with
other
,
ought
to
See
M.
Boulton
walking
with
God
.
pag.
257.
&c.
communicate
such
gifts
and
graces
God
hath
given
us
to
the
benefiting
one
of
another
.
In
a
body
all
members
have
not
the
same
vigour
,
neither
are
the
same
gifts
granted
to
all
in
the
mysticall
body
:
Bodily
members
intrude
not
into
each
others
office
:
neither
in
the
mysticall
body
should
they
thrust
themselues
into
one
anothers
calling
.
All
the
members
of
the
body
doe
whatsoever
they
doe
to
the
common
good
,
or
profit
:
So
likewise
should
Christians
referre
all
their
actions
to
the
utilitie
of
the
whole
body
.
1.
The
Church
.
We
should
therfore
relieve
one
another
,
as
members
of
the
same
body
.
This
duty
is
so
perspicuous
that
it
needs
no
large
discourse
to
procure
credence
:
for
not
onely
diverse
undeniable
confirmations
which
might
be
drawne
from
Gods
sacred
truth
,
and
many
unanswerable
reasons
declare
its
necessity
:
but
even
experience
(
the
mistresse
of
more
wisedome
then
folly
)
teacheth
us
that
stones
in
a
building
support
each
other
:
That
branches
of
a
tree
doe
so
draw
nourishment
from
the
stocke
,
that
each
hath
sufficient
sappe
,
and
proportionable
to
its
necessity
.
That
members
of
our
bodies
are
not
onely
carefull
of
themselves
,
but
of
their
fellowes
.
Insomuch
that
the
eye
is
busie
to
adorne
the
body
,
yet
not
it selfe
:
the
hands
to
cover
the
whole
,
themselves
remaining
naked
.
That
faithfull
friends
are
in
prosperitie
a
pleasure
,
a
solace
in
adversitie
,
and
in
griefe
a
comfort
,
yea
such
who
account
a
mans
mishap
their
misery
,
the
pricking
of
our
finger
the
piercing
of
their
heart
.
And
this
Doctrine
I
have
now
in
hand
doth
tell
us
that
all
comforts
of
this
goodfellowship
are
stones
of
the
same
building
,
then
which
there
cannot
be
a
more
firme
connexion
.
Branches
of
the
same
vine
:
then
which
there
cannot
be
a
more
inherent
inoculation
.
Members
of
the
same
body
,
in
the
which
there
is
a
most
sweet
concordance
.
Are
all
in
an
inviolable
league
of
friendship
,
in
which
fellowship
there
ought
to
be
no
falshood
:
where
simpathy
of
manners
should
make
conjunction
of
minds
,
and
therfore
those
of
this
consociation
cannot
but
relieve
the
distresses
each
of
other
.
Instead
therefore
of
proving
the
point
which
is
undeniable
,
let
me
perswade
you
to
practise
the
duty
so
tragicall
to
many
men
.
To
this
end
consider
,
that
1.
by
relieving
our
fellow-members
we
become
creditours
to
the
worlds
Creatour
,
Prov.
19.
17.
2.
By
succouring
Gods
Saints
we
take
the
way
to
enrich
our selues
,
Prov.
11.
25.
3.
And
we
do
a
worke
acceptable
to
God
,
Heb.
13.
16.
4.
Which
shall
be
rewarded
,
Eccl.
12.
1.
Psal.
41.
1.
Mat.
25.
35.
If
we
come
short
in
this
duty
,
God
will
not
heare
us
,
Prov.
21.
13.
Dives
could
not
get
a
drop
of
cold
water
to
coole
his
tongue
.
6.
The
poore
Saints
haue
right
to
our
substance
:
We
say
not
give
me
my
bread
,
but
give
us
our
dayly
bread
.
And
therefore
one
of
the
Fathers
Famelici
panis
est
quem
tu
tenes
:
nudi
tunica
quem
in
conclavi
conservas
:
discalceati
calceus
qui
apud
te
marcescit
:
indigentis
argentum
quod
possidemus
inhumatum
.
Eslote
vos
divites
primi
in
conferendo
qui
estu
primi
in
discernendo
,
estote
primi
in
larguate
rerum
,
Salv.
lib.
5.
pag.
153.
saith
,
It
is
the
starvelings
bread
which
thou
dost
keepe
back
:
it
is
the
garment
of
the
naked
which
thou
lockest
up
:
it
is
the
shooe
of
the
unshod
which
corrupts
by
thee
:
it
is
the
mony
of
the
needy
which
we
possesse
unburied
with
us
.
Give
therefore
.
1.
But
who
should
give
?
All
of
this
society
.
Be
you
rich
men
(
saith
holy
Salvian
)
first
,
in
giving
,
who
are
the
chiefe
in
judging
;
be
you
the
chiefe
in
bountifulnesse
of
substance
,
which
are
chiefe
in
liberalitie
of
words
.
You
who
have
this
worlds
good
,
2
Tim.
6.
17.
For
you
are
best
able
:
David
sent
therefore
to
Nabal
for
succour
.
Lazarus
lay
at
the
rich
mans
gate
.
2.
You
have
received
most
from
the
boundlesse
sea
of
Gods
mercy
,
and
therefore
by
distributing
to
the
poore
you
must
send
backe
most
againe
,
Eccl.
1.
7.
Be
not
you
therefore
like
those
rich
usurers
,
Neh.
5.
Nor
those
rich
oppressours
,
Iam.
2.
6.
most
cruell
,
least
compassionate
.
Ob.
An.
1
What
though
worldly
Do
humanitati
non
homini
.
I
give
to
the
man
,
not
as
a
wicked
man
,
but
because
he
is
a
man
of
mine
own
nature
.
rich
men
say
(
as
[
](A08586-e15570-b)*
*
Negandi
causa
auaro
unsquam
desicit
M●●
p.
67.
cause
of
denying
is
never
wanting
to
a
covetous
man
,
saith
a
Heathen
)
with
Nabal
,
1
Sam.
25.
10.
There
are
many
idle
,
&c.
and
because
there
are
many
such
will
send
away
good
David
comfortlesse
by
weeping
crosse
.
Yet
do
you
relieve
many
who
are
unworthy
,
rather
then
send
away
one
David
without
succour
.
Let
them
say
there
are
so
many
large
contributions
,
that
mine
is
needlesse
.
Yet
do
you
give
.
For
what
though
much
is
given
,
yet
not
enough
.
Much
may
be
given
,
yet
the
poore
defrauded
of
it
.
What
is
it
to
us
what
others
give
,
if
we
give
nothing
?
Let
them
say
they
have
no
need
,
yet
do
you
give
.
Extreame
needy
perhaps
they
are
not
,
having
something
;
yet
in
great
need
they
may
be
,
not
having
sufficient
.
What
though
many
rich
men
care
not
how
much
they
spend
upon
their
backs
and
bellies
,
how
little
upon
the
poore
:
yet
do
you
so
attire
your
backes
,
and
feed
your
bellies
,
that
Christ
may
have
a
share
in
his
members
.
Let
them
thinke
nothing
too
deare
if
it
be
the
fashion
;
too
costly
if
it
be
dainty
:
Yet
do
you
thinke
nothing
too
deare
for
your
Saviour
,
and
thinke
all
too
costly
which
disables
from
relieving
Christ
in
his
members
.
What
though
many
regard
dogs
more
then
Christians
,
these
being
warmed
at
the
fire
when
those
starve
with
cold
:
these
being
fed
whiles
those
famish
.
Yet
all
you
rich
men
of
this
society
do
you
esteeme
them
as
they
are
indeed
your
owne
,
and
Christ
his
members
:
For
we
have
fellowship
one
with
another
.
2.
But
must
none
but
rich
men
give
?
Doubtlesse
yes
.
He
who
laboureth
for
his
living
must
give
,
Eph.
4.
28.
The
poore
Macedonians
did
give
,
2
Cor.
8.
2.
Christ
Iesus
who
received
of
others
,
Luc.
8.
3.
Gave
to
the
poore
,
Ioh.
13.
29.
Ob.
An.
1
Say
not
therefore
I
am
poore
and
have
but
little
,
how
should
I
give
?
Art
thou
more
needy
then
that
widow
,
who
giving
two
mites
gave
all
,
Luc.
21.
4
?
Art
thou
more
penurious
then
the
widow
of
Sarepta
,
1
Reg.
17.
12.
Yet
she
gave
.
Art
thou
so
poore
that
thou
canst
not
give
a
cup
of
cold
water
,
Matth.
Non
curat
De●●
quantum
sed
ex
quanto
,
satis
enim
obtulit
,
qui
parum
sibi
reliquit
.
10.
41
?
Of
a
little
give
a
little
,
and
the
gift
is
great
.
God
regardeth
not
how
much
,
but
of
how
much
,
hee
gives
abundantly
who
leaves
but
little
to
himselfe
.
The
widowes
mite
with
a
willing
mind
is
accepted
.
Say
not
I
shall
want
my selfe
.
Salomon
saith
the
contrary
,
Prov.
28.
27.
Say
not
I
shall
lose
what
I
give
,
the
Lord
telling
thee
,
that
thou
shalt
find
it
.
Eccl.
11.
1.
Say
not
I
must
save
for
my
children
.
The
Lord
saith
,
they
shall
be
fed
,
Psal.
37.
25.
Give
therefore
.
3.
But
how
much
should
I
give
?
Giving
of
almes
is
compared
to
sowing
of
seed
,
2
Cor.
9.
6.
From
which
comparison
I
collect
,
that
first
as
the
husbandman
of
the
increase
of
his
corne
reserveth
part
for
seed
againe
,
so
the
Christian
man
ought
of
his
increase
to
bestow
part
upon
charitable
uses
,
Lev.
19.
10.
Eccl.
10.
1
,
2
,
6.
Secondly
,
as
the
husbandman
if
he
have
ground
and
seed
soweth
much
.
So
the
Christian
man
if
he
have
plowed
ground
whereon
to
sow
this
seed
,
waters
whereon
to
cast
his
bread
,
and
seed
also
,
he
ought
to
sow
plentifully
.
Thirdly
,
as
the
husbandman
rather
then
he
will
want
seed
,
spares
from
his
backe
and
belly
.
So
should
the
godly
man
rather
then
not
have
seed
of
mercy
to
sow
,
spare
from
his
owne
belly
.
Fourthly
,
as
the
husbandman
sowes
of
his
best
,
so
we
should
not
give
of
our
worst
.
Almes
are
sacrifices
,
Phil.
4.
18.
But
God
most
be
sacrificed
to
of
the
best
.
A
cup
of
water
is
accepted
where
there
is
no
better
.
The
widowes
mite
regarded
because
she
had
no
more
.
But
he
who
gives
crummes
having
abundance
,
sowes
rotten
seed
which
will
prove
fruitlesse
.
Fiftly
,
as
the
husbandman
casts
one
handfull
after
another
,
so
the
Christian
husbandman
should
sow
not
once
onely
in
his
life
,
or
once
by
the
yeare
,
but
once
Why
we
must
give
much
.
and
againe
,
Eccl.
11.
6.
Remitting
due
debts
in
case
of
extreme
poverty
,
Exod.
22.
26.
27.
Lending
freely
to
the
needy
,
Deut.
13.
8.
Luc.
6.
35.
Giving
bountifully
of
our
goods
,
Exod.
22.
25.
In
a
word
therefore
,
we
must
be
liberall
in
good
workes
,
1
Tim.
6.
18.
It
is
not
enough
for
a
rich
man
to
give
,
except
he
gives
liberally
,
Deut.
15.
8.
Thou
shalt
open
thy
hand
wide
.
First
,
much
is
required
of
him
to
whom
much
is
given
,
Luc.
12.
48.
Secondly
,
the
necessities
of
the
needy
being
great
,
there
should
be
a
proportion
twixt
giving
and
their
need
.
Thirdly
,
the
more
men
give
the
better
it
is
for
themselves
,
2
Cor.
9.
6.
According
to
our
seed
we
shall
reape
in
harvest
.
He
who
sowes
short
of
his
ability
,
shall
receive
short
of
his
expectation
.
Yet
must
we
not
so
give
as
to
leave
nothing
for
our selves
;
our
fountaine
must
be
dispersed
abroad
,
yet
must
we
not
give
away
fountaine
and
all
,
Pro
,
15.
16
,
17.
We
must
reserve
one
coats
to
our selves
,
Luc.
3.
11.
except
in
case
of
great
necessitie
,
when
there
is
no
other
way
to
relieve
those
who
are
to
be
succoured
,
but
by
giving
beyond
our
power
,
2
Cor.
8.
2
,
3.
and
so
giving
as
to
sell
all
,
Luc.
12.
35.
Acts
4.
34.
4.
But
when
should
we
give
?
Seed
is
not
sowne
in
harvest
,
but
whiles
seed-time
lasteth
:
sow
therefore
whiles
our
seed
time
lasteth
.
Be
alwayes
ready
.
1
Tim.
6.
18.
Titus
3.
1.
Be
not
like
many
men
who
are
never
ready
to
give
while
they
livel
reserving
all
to
the
last
,
this
course
being
first
against
Religion
,
which
would
have
us
alwayes
ready
.
Secondly
,
against
reason
,
for
is
it
a
time
to
sow
in
harvest
?
O
you
preposterous
benefactours
,
who
put
off
all
works
of
mercy
vntill
you
die
.
Consider
,
1.
Death
may
surprise
you
suddenly
,
how
then
will
you
give
?
2.
Riches
may
leave
you
,
although
they
now
cleave
to
you
in
abundance
:
give
therefore
while
you
have
time
.
3.
That
the
necessities
of
the
needy
and
poore
are
present
:
and
the
light
of
nature
tels
us
,
that
he
gives
a
benefit
to
the
needy
twice
who
giveth
quickly
.
What
〈◊〉
his
dat
,
qui
dat
cesertter
.
Publ.
p.
●9
.
good
had
it
beene
for
Dives
to
have
comforted
Lazarus
thus
.
Be
content
thou
forlorne
man
to
endure
this
extremitie
vntill
I
die
,
and
then
I
will
bequeathe
thee
somewhat
:
whereas
Lazarus
might
starve
before
that
legacie
could
relieve
him
.
4.
He
who
gives
whiles
he
lives
is
partaker
of
the
poore
mans
prayers
:
he
who
puts
off
all
till
death
,
tempts
the
poore
and
needy
to
wish
his
ending
,
and
so
occasioneth
him
to
be
accessary
to
his
death
.
He
that
would
have
the
poore
mans
prayers
while
he
lives
,
and
teares
when
he
is
dead
,
let
him
give
his
lift
time
.
5.
The
unfaithfulnesse
of
men
put
in
trust
is
such
,
that
it
is
good
for
men
to
be
their
owne
executors
in
giuing
to
the
needy
m●ns
relieve
.
The
husbandman
knowing
the
ground
to
want
seed
,
sowes
although
it
sayes
nothing
.
Iob
if
he
saw
the
poore
without
clothing
,
clothed
him
.
He
that
seeth
his
brother
haue
need
,
and
shuts
up
,
&c.
1.
Ioh.
3.
17.
Pure
religion
,
and
undefiled
is
to
visit
the
fatherl●sse
,
Iam.
1.
27.
not
to
suffer
them
to
visit
by
begging
which
is
a
disorder
in
a
commonwealth
.
Inquire
wee
therefore
such
who
dare
not
for
shame
,
or
cannot
for
sicknes
aske
,
and
bestow
our
almes
vpon
them
.
Give
.
But
of
what
?
Of
a
mans
owne
.
Give
in
justice
,
goods
truly
gotten
,
Isa.
5.
8.
8.
3.
58.
7.
not
goods
of
oppression
,
Restitutio
est
actus
redditur
quod
ablatum
vel
acceptum
est
.
Tolet.
inst.
Sac.
lib.
5.
c.
16.
p.
715.
Hom.
of
resur
.
To●
.
2.
p.
212.
dare
rem
deo
,
se
d●mon●
.
vsury
,
&c.
such
are
for
restitution
[
without
restitution
(
which
is
an
act
of
justice
by
which
that
is
repayed
to
every
man
which
is
taken
from
him
)
God
accepteth
not
your
confession
,
nor
yet
your
repentance
]
not
distribution
.
Those
who
give
goods
wrongfully
gotten
,
to
the
poore
:
doe
give
their
substance
to
God
,
themselves
to
the
divell
.
Worthy
is
the
saying
of
Solimus
the
ninth
of
the
Ottoman
race
,
who
being
perswaded
by
Pyrrhus
to
do
some
good
workes
with
wealth
M.
Knols
,
Trak
.
histor.
he
had
wrongfully
taken
from
certaine
merchants
answered
.
Wouldst
thou
Pyrrhus
that
I
should
bestow
other
mens
goods
wrongfully
taken
from
them
,
upon
workes
of
charity
,
and
devotion
for
mine
owne
vaine
glory
,
and
praise
?
assuredly
I
will
never
Third
part
of
H●
.
against
perill
of
Idol
pag
72.
Nih●l
est
enim
liberale
quod
non
idem
●●t
ius●um
.
Tull
off
c
●6
.
Wherefore
L.
Si●las
,
&c.
C●sa●
▪
conveying
of
goods
from
the
just
owners
unto
strangers
▪
o●ght
not
to
be
thought
liberality
,
for
nothing
is
liberall
whih
is
not
just
said
a
heathen
.
doe
it
:
nay
see
they
be
restored
to
their
right
owners
,
which
was
done
accordingly
.
L.
Sillas
,
and
Caesars
conveying
of
goods
from
the
just
owners
unto
strangers
ought
not
to
be
thought
liberalitie
,
for
nothing
is
liberall
which
is
not
just
,
saith
Cicero
.
And
remarkable
is
the
doctrine
of
the
Church
of
England
,
which
saith
,
money
so
wickedly
gotten
is
most
meet
to
be
put
to
so
wicked
an
vse
.
God
hates
spoyle
,
and
ravine
offered
in
sacrifice
,
and
alledgeth
Plato
,
who
saith
,
such
men
who
suppose
God
doth
pardon
wicked
men
if
they
give
part
of
their
spoyles
and
ravine
to
him
,
take
him
to
be
like
a
dogge
that
would
be
intreated
,
and
hired
with
part
of
the
prey
to
suffer
wolves
to
werry
the
sheepe
.
How
,
or
with
what
mind
shold
we
give
alms
?
with
a
loving
mind
,
1.
Cor.
13.
3.
with
a
tender
and
pitifull
heart
,
Isa.
58.
10.
In
simplicity
,
singlenesse
,
and
sincerity
,
Rom.
12.
8.
Mat.
6.
3.
like
the
husbandman
,
who
covers
the
seeds
when
he
hath
sowen
it
with
cheerefulnesse
,
2.
Cor.
8.
4.
12.
9.
7.
In
faith
,
our
persons
not
accepted
,
neither
will
our
worke
.
With
a
bountifull
and
liberall
heart
,
Deut.
15.
11.
2.
Cor.
9.
6.
To
right
ends
,
s●
.
1.
To
Gods
glory
,
2.
Cor.
8.
19.
To
declare
our
thankfulnesse
for
Gods
favours
,
2
Cor.
8.
To
refresh
Christ
in
his
members
:
To
provoke
others
to
bountifulnesse
,
2.
Cor.
9.
1.
●
.
To
procure
a
good
opinion
of
our
profession
,
Mat.
5.
16.
And
to
testifie
our
faith
,
and
other
graces
.
CHAP.
VI.
Vse
4.
Graces
must
be
communicated
.
MVch
more
ought
we
to
impart
such
spirituall
graces
we
have
each
to
other
:
for
if
we
must
give
bread
,
much
more
grace
.
It
being
peerlesse
better
then
life
,
Psal.
63.
3.
More
comfortable
to
its
enioyer
then
the
increase
of
corne
,
wine
,
and
oyle
unto
their
owners
,
Psal.
4.
7.
It
being
peculiar
to
the
household
of
God
.
The
fountaine
of
other
favours
,
Psal.
84.
11.
A
step
to
the
crowne
of
glory
:
And
keeping
from
destruction
,
Lam.
3.
22.
Let
therfore
the
men
of
Belial
deride
with
hellish
geering
at
this
,
as
too
too
unnecessary
precisenesse
.
Let
them
with
virulent
tongues
slander
this
as
a
matter
of
unwarranted
singularity
.
Let
Sathans
revellers
endeavour
to
pervert
,
and
impoyson
the
hearts
of
all
they
can
with
detestable
impiety
,
and
prophanenesse
.
Let
luke-warme
Christians
carelesly
sleight
over
this
so
important
duty
:
Yet
all
you
who
are
entred
into
this
so
sweet
society
of
Saints
,
doe
not
you
eate
your
spirituall
morsels
alone
:
doe
not
you
hide
your
talents
in
a
napkin
,
but
employ
them
to
your
Master
glory
,
communicating
grace
to
your
fellow
members
.
To
this
end
.
1.
Behold
the
holy
ones
of
God
whom
you
ought
to
follow
Mot.
1.
Saints
example
.
as
they
followed
Christ
,
Eph.
5.
1.
Then
will
you
acknowledge
this
to
be
avowable
.
Thus
did
the
children
of
the
Church
,
Isa.
2.
3.
Thus
did
Philip
of
Bethsaida
,
Ioh.
1.
45.
Thus
did
the
woman
of
Samaria
,
Ioh.
4.
28.
29.
Thus
did
that
Seraphicall
Preacher
Saint
Paul
,
As
26.
29.
2.
Consider
that
glory
of
God
is
end
of
our
Creation
,
2.
Gods
glory
the
end
of
our
Creation
.
Rev.
4.
11.
Predestination
,
Eph.
1.
6.
Ought
to
be
the
end
of
all
our
actions
,
1
Cor.
10.
21.
It
is
of
such
great
esteeme
with
the
Lord
that
he
would
rather
part
with
an
onely
Sonne
then
with
his
glory
;
and
therefore
ought
to
be
the
end
of
all
ends
,
1
Tim.
1.
17.
1
Pet.
4.
11.
And
that
you
can
no
wayes
glorifie
God
more
then
by
lessening
Satans
side
,
and
increasing
the
number
of
Gods
subjects
,
A
Kings
honor
(
as
saith
the
Lord
,
Prov.
14.
28.
)
consisting
in
the
multitude
of
subjects
.
3.
If
you
are
defective
herein
,
it
is
an
infallible
argument
3.
Grace
and
gracious
men
are
working
.
that
you
your selves
are
empty
of
grace
and
goodnesse
.
If
fire
having
combustible
matter
leave
off
to
combure
,
and
turne
into
fire
whatsoever
it
can
;
if
a
candle
once
throughly
lighted
can
cease
to
spend
it selfe
for
the
enlightening
and
benefiting
of
others
,
then
may
the
graces
of
Gods
Spirit
having
fit
matter
to
worke
upon
lye
idle
.
Then
may
the
Saints
and
holy
ones
of
God
who
are
the
Lights
of
the
world
,
Eph.
5.
8.
Matth.
5.
16.
cease
to
give
light
to
others
by
their
godly
conversations
,
and
Christian
perswasions
.
As
the
former
,
so
the
latter
is
altogether
impossible
.
It
is
the
property
of
men
senselesse
and
unseene
in
the
wayes
of
God
:
not
to
labour
the
good
of
other
.
It
is
the
quality
of
incarnate
Divels
to
hinder
and
discorage
beginners
,
crying
out
;
come
let
us
go
to
the
ale
house
,
&c.
in
stead
of
,
come
let
us
go
to
the
house
of
God
.
But
it
is
an
inseperable
condition
of
godly
men
to
draw
others
to
amendment
,
to
covert
their
brethren
,
and
communicate
Bon●●
s●●i
diffus●v●m
.
their
graces
to
them
.
For
grace
is
of
a
spreading
nature
,
Ioh.
7.
38.
4.
Shall
wicked
men
who
are
obsequious
to
base
Lords
,
4.
Wicked
men
strive
to
make
others
bad
.
serve
with
all
dutifull
observance
,
first
the
world
,
whose
service
is
vaine
,
Eccl.
2.
10.
Hard
,
bringing
carking
cares
,
Eccl.
1.
14.
Dangerous
,
unfitting
for
the
service
of
God
,
1
Ioh.
2.
16
Deceitfull
,
offering
with
Iabin
,
milke
with
the
one
hand
,
a
naile
with
the
other
:
exchanging
for
advantage
copper
for
gold
.
Secondly
,
sinne
,
whose
service
is
base
,
it
being
baser
then
the
most
fastidious
creatures
,
and
exceeding
tyrannicall
,
recompencing
its
best
and
most
dutifull
observants
with
everlasting
death
,
Rom.
6.
23.
Thirdly
,
Sathan
,
a
grand
enemie
to
mankind
;
powerfull
onely
to
punish
,
promising
liberty
,
yet
in
hellish
bondage
,
joying
at
their
destruction
.
Shall
these
strive
with
tooth
and
naile
,
and
imploy
their
utmost
endevors
to
hale
and
drag
,
and
use
all
fraudulent
guiles
and
fawning
glozes
to
win
others
to
their
pernicious
and
damnable
society
,
although
hereby
they
aggravte
their
owne
damnation
?
And
shall
not
we
who
serve
the
Lord
of
life
,
whose
service
is
as
unlike
to
theirs
as
light
to
darknesse
,
heaven
to
hell
,
glory
to
shame
.
Whose
service
is
first
most
honourable
,
in
regard
of
our
Lord
,
who
is
King
of
Kings
,
and
Lord
of
Lords
,
of
whose
kingdome
there
is
no
end
?
In
regard
of
our
fellow-servants
,
who
are
not
the
risse
rabble
of
wicked
men
,
but
those
renowned
Patriarchs
,
as
Abraham
:
heroicall
Kings
,
as
David
:
magnanimous
Prophets
,
as
Eliah
:
blessed
Apostles
,
as
Paul
:
and
all
the
company
of
glorious
Angels
and
happy
Saints
in
heaven
triumphant
,
and
on
earth
militant
.
Secondly
,
most
pleasant
and
delectable
,
in
regard
of
our
Lord
and
Master
,
who
is
no
churlish
Nabal
,
oppressing
Pharaoh
,
or
hard-dealing
Laban
.
But
such
whose
words
are
full
of
delectation
,
he
calling
us
not
onely
servants
,
but
sonnes
,
Exod.
4.
22
,
23.
and
friends
,
and
his
deeds
correspondent
.
In
regard
of
our
taske
,
his
commandements
being
pleasant
,
and
not
grievous
.
And
most
gainefull
,
bringing
advantage
by
life
,
and
death
:
sicknesse
,
and
health
:
here
,
and
hereafter
.
Shall
not
we
(
I
say
)
imploy
our
utmost
indeavours
to
conglutinate
others
into
t●●s
so
sweet
society
▪
Seeing
that
by
this
means
we
do
not
diminish
our
own
store
as
by
parting
with
wordly
substance
,
nor
keep
our
own
without
impai●ing
or
augmenting
it
.
But
hereby
we
increase
graces
here
,
and
glory
hereafter
.
5.
There
is
no
meanes
possible
whereby
we
can
benefit
one
another
so
much
,
as
by
correcting
our
brethren
:
as
by
Imparting
grace
to
others
,
the
best
benefit
to
them
.
inlightening
them
with
our
knowledge
:
imparting
Gods
graces
to
them
:
and
working
grace
in
them
.
For
could
we
by
our
endeavours
raise
them
to
the
highest
pitch
of
honour
:
mount
them
aloft
into
Hamans
place
of
fauour
and
command
.
So
that
their
smiling
countenances
might
make
glad
so●e
:
their
angry
frownes
strike
dread
into
the
hearts
of
others
.
Could
we
ascertaine
them
of
the
full
fruition
of
all
the
golden
mountaines
,
and
fruitfull
Ilands
under
the
whole
heavens
.
Could
we
procure
for
the
satisfying
of
their
appetites
,
the
greatest
satiety
of
all
mellifluous
Nectars
,
and
delicious
aliments
that
earth
,
ayre
,
and
water
can
affoord
:
of
all
exquisite
and
resplendent
garments
,
curiously
wrought
and
embroidered
by
the
art
of
man
:
finely
perfum'd
with
the
most
odoriferous
Myrrhe
,
Aloes
and
Cassia
;
and
garnished
with
varietie
of
gemmes
and
belliments
,
so
that
they
are
clothed
in
purple
and
fine
linnen
,
and
fare
deliciously
every
day
.
Yet
all
these
without
grace
are
but
so
many
silken
manicles
,
and
golden
fetters
of
a
miserable
wretch
haled
to
wofull
execution
.
On
the
contrary
.
Let
a
man
be
furnished
with
the
last
measure
of
those
heavenly
endowments
of
saving
grace
▪
although
he
be
the
drunkards
song
,
a
by-word
to
foole●
,
the
anvile
of
all
dunghill
scorne
and
disdaine
,
a
monster
amidst
men
,
Psal.
71.
3.
Zach.
3.
8.
such
an
object
of
commiseration
that
may
melt
an
Adamantine
heart
into
pitifull
compassion
of
his
extreamest
miseries
.
Yet
in
this
man
the
beloved
of
the
Lord
,
his
rich
inheritance
,
peculiar
portion
,
rich
jewell
,
apple
of
his
eye
,
an
heire
of
heaven
,
a
judge
of
the
world
,
Christs
beautifull
spouse
:
never
wanting
a
sweet
comforter
,
a
never-failing
friend
,
who
will
not
leave
him
untill
it
hath
set
an
eternall
crowne
of
glory
upon
his
head
,
Psal.
84.
10.
Poise
these
in
an
even
ballance
,
and
we
shall
see
grace
as
farre
surmounting
all
these
golden
vanities
,
as
heaven
doth
earth
:
the
peerelesse
Sunne
a
pinking
candle
:
and
a
golden
mountaine
a
heape
of
dust
.
1.
Grace
is
peculiar
to
the
soule
.
It
s
not
the
backe
or
belley
,
but
mans
immortall
soule
.
which
is
the
place
wherein
grace
is
resident
.
2.
Grace
is
proper
to
the
Saints
.
Those
who
walke
in
the
cursed
wayes
of
damnation
are
strangers
to
Gods
graces
.
But
those
other
thing●
are
common
both
to
good
and
bad
:
Absolon
of
an
amiable
beauty
aswell
as
Ioseph
:
Goliah
matchlesse
in
power
and
prowesse
aswell
as
Sampson
:
Haman
a
Kings
greatest
favourite
as
well
as
Mordeca●
:
Dives
abounding
in
wealth
aswell
as
Abraham
.
3.
Grace
of
as
long
continuance
as
heaven
it selfe
,
and
those
crownes
of
immortality
.
In
regard
of
it selfe
,
as
love
,
joy
,
peace
which
shall
extend
even
to
eternity
,
never
ending
.
Or
in
regard
of
its
fruits
,
the
fruits
of
faith
,
hope
,
patience
,
prayer
,
&c.
being
endlesse
.
Those
other
are
of
so
limber
,
and
brittle
nature
that
there
can
be
no
assurance
of
their
continuance
.
Riches
often
mount
aloft
on
Eagles
wings
,
leaving
their
owners
in
extreame
scarcenesse
.
Beauty
is
oft
blasted
by
cares
,
sorrowes
,
discontents
,
sicknesse
,
and
made
disdainefull
.
Strength
many
times
is
enfeebled
by
inlenesse
,
gluttony
,
drunkenesse
,
adultery
,
diseases
,
&c.
Honourable
advancement
is
often
turned
into
scornefull
contempt
,
and
hatefull
obloquie
.
Howsoever
,
at
the
bed
of
death
,
they
must
shake
hands
for
ever
.
4.
Grace
is
a
most
sweet
refreshing
comforter
in
all
extremities
.
This
did
revive
David
in
his
distresse
.
This
made
Iob
blesse
God
for
taking
away
.
This
made
the
Apostles
rejoyce
in
afflictions
.
And
the
Martyrs
to
contemne
the
utmost
rage
of
hellish
persecutors
.
Those
other
have
no
more
power
to
comfort
in
the
needfull
time
of
dread
,
then
congeal'd
ice
to
give
warmth
to
a
starveling
body
:
tart
vinegar
to
supple
a
smarting
wound
:
or
smoothering
smoke
to
comfort
a
tender
eye
.
Witnesse
Achitophel
,
who
for
all
his
great
esteeme
hangs
himselfe
.
Ahab
,
who
being
but
denied
Naboths
vineyard
,
is
sicke
with
griefe
.
6.
Lastly
,
considering
that
gaine
is
of
such
efficacy
that
it
makes
the
martiall
man
to
abandon
all
fearefull
cowardise
:
forsake
the
delight
of
his
eyes
,
and
his
tender
children
:
disregard
his
owne
life
,
and
with
heroicall
prowesse
encounter
his
formidable
bloud-thirsty
enemy
.
What
drives
the
ventrous
mariner
through
so
many
perillous
hazards
,
and
dangerous
pericliations
,
save
onely
hope
of
gaine
?
Yea
,
what
doth
edge
the
keene
appetites
of
cursed
and
cruell
inclosers
,
oppressing
landlords
,
hellish
usurers
to
grinde
the
faces
of
the
poore
,
purchase
Gods
displeasure
and
damne
their
soules
,
save
onely
gaine
?
This
therefore
being
so
prevalent
,
let
me
use
it
as
a
spurre
to
pricke
you
forward
to
this
so
sacred
duty
.
By
improving
thy
gifts
and
graces
to
the
benefiting
of
others
.
1.
Thou
shalt
not
onely
gaine
glory
to
God
,
(
and
that
is
gaine
enough
,
for
those
who
honour
God
,
the
Lord
will
honour
them
:
)
2.
Nor
onely
gaine
thy
brothers
soule
out
of
the
jewes
of
Sathan
,
which
is
no
small
advantage
.
3.
But
herby
thou
shalt
increase
thine
owne
graces
.
Grace
not
being
like
these
dunghill
vanities
below
,
which
minish
by
distribution
:
nor
like
our
candles
,
which
keepe
the
same
light
though
a
thousand
are
lighted
by
them
.
But
like
the
[
](A08586-e17440-b)*
*
2
Reg.
4.
widowes
oyle
,
which
multiplied
by
powring
out
.
And
those
talents
which
doubled
by
imployment
,
Math.
25.
Excellently
saith
S.
Chrysostome
.
For
in
sensible
riches
those
who
pay
their
money
,
Nam
in
sensibilibus
ij
qui
denumerant
pecuniam
suam
,
imminu●nt
substantiam
,
&
locupletiores
fiunt
qui
recip●●nt
:
hi
autem
nonsi●
:
sed
&
is
qui
denumerat
suas
facultates
magis
auget
,
&
recipientium
divitijs
multum
add●t
.
Chrys
Hom.
15.
Gen.
Porro
quanto
plus
profundimus
fluentorum
bohum
spiri
〈◊〉
,
tanto
nobis
&
fluenta
sunt
auctiora
.
Non
enim
in
hac
causa
contingit
sicut
in
pecunijs
:
illic
enin●
quidinumorant
vicino
,
imminuunt
suam
substantiam
:
&
quanto
plus
expendit
,
tanto
minu●
possidet
pecuniae
:
Hic
autem
plan●
sec●
agitur
.
Chrys.
Hom.
8.
in
Gen.
pag.
37.
do
diminish
their
substance
,
and
they
who
receive
are
made
richer
:
but
these
not
so
,
but
both
he
who
numbreth
doth
more
increase
his
substance
,
and
doth
adde
much
to
the
riches
of
the
receivers
.
Againe
.
Furthermore
,
how
much
more
we
poure
out
of
these
flowing
spirituall
things
,
by
so
much
those
spreading
in
abundance
are
greater
to
us
.
For
in
this
cause
it
doth
not
happen
as
in
money
,
for
there
they
who
tell
out
to
their
neighbour
diminish
their
owne
substance
,
and
by
how
much
the
more
he
spendeth
,
by
so
much
the
lesse
money
he
possesseth
:
but
here
it
is
done
quite
otherwise
.
CHAP.
VII
.
Vse
5.
Saints
frailties
to
be
concealed
.
Vse
5
THerfore
we
ought
to
conceale
the
nakednesses
,
frailties
,
infirmities
,
and
deformities
one
of
another
,
laboring
and
endeuouring
withall
to
heale
them
.
What
man
except
bedlam
mad
,
sottishly
foolish
,
and
depriued
of
vnderstanding
,
wit
,
Product
〈…〉
,
〈…〉
t●men
ante
●ndore
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
po
〈…〉
〈…〉
ato
c●●men
〈…〉
ato
lib.
3.
de
Mo●●b
.
and
reason
,
would
disclose
to
his
preiudice
and
disparagement
,
a
loathsome
sore
(
although
cleauing
to
some
baser
member
)
except
to
a
faithfull
friend
,
for
aduice
and
counsell
;
or
to
some
well
skil'd
Chyrurgion
for
health
and
recouery
?
How
much
more
doggedly
franticke
are
such
,
who
sport
themselues
with
the
frailties
of
the
Saints
,
and
discouer
their
fallings
to
the
dishonour
of
their
great
God
Iehouah
:
the
scandalizing
of
his
glorious
Gospell
,
the
wounding
of
their
conscience
,
losse
of
good
name
,
grieuing
of
their
brethren
,
and
to
the
ioy
and
reioycing
of
none
,
saue
Sathan
and
his
cursed
reuellers
.
1.
My
meaning
is
not
to
make
Gods
children
such
offendors
as
the
raging
world
doth
,
for
then
(
woe
,
and
alas
)
none
so
proud
;
covetous
,
hypocriticall
,
deceitfull
.
These
judging
of
Gods
children
,
as
drunkards
do
of
solid
substances
;
deeming
them
to
whirle
about
,
deceived
by
the
vertigiousnesse
of
their
owne
braine
:
or
as
dazling
eyes
pronounce
things
single
to
be
double
.
So
these
notorious
censurers
(
although
they
cannot
accuse
them
for
any
usurous
compacts
,
extorting
convenants
,
selling
of
time
,
defrauding
,
bribery
,
uncharitablenesse
,
withholding
the
least
dues
from
any
man
,
&c.
)
blush
not
peremptorily
to
pronounce
Gods
children
to
be
of
all
men
most
avariticus
.
And
why
thinke
you
?
Is
it
because
they
grinde
the
faces
of
the
poore
?
&c.
no
such
matter
.
But
because
1.
They
are
so
painefull
and
laborious
in
their
severall
1.
Why
good
men
are
painefull
.
callings
,
which
diligence
springs
not
from
the
roote
of
avarice
.
But
from
a
desire
:
1.
To
shew
themselves
obedient
to
Gods
commandement
.
2.
To
avoid
idlenesse
the
bane
of
vertue
:
nurse
of
vices
,
and
Sathans
pillow
.
These
not
immoderately
desiring
the
dunghill
vanities
of
this
life
,
their
heavenly
minds
soaring
aloft
after
more
durable
treasure
.
Nor
distrusting
Gods
providing
for
them
,
they
being
well
assured
that
he
who
is
unchangeable
,
and
hath
promised
that
such
as
feare
him
shall
want
nothing
,
cannot
but
provide
for
them
.
They
well
knowing
that
he
who
feeds
ravens
,
and
cloathes
the
grasse
will
not
suffer
his
owne
children
to
want
.
He
having
given
them
his
Sonne
,
they
are
confident
that
he
cannot
deny
them
any
thing
.
2.
Or
they
are
covetous
,
because
2.
Why
they
are
not
wastfull
.
they
be
so
sparing
,
they
do
not
lavish
out
their
allowance
in
new-fangled
attyre
,
or
in
goodfellow-meetings
as
they
are
called
:
whereas
this
parsimony
of
theirs
proceeds
not
from
any
cursed
desire
of
,
or
love
unto
riches
,
which
they
know
is
damn'd
idolatry
.
But
from
1.
A
godly
respectfulnesse
to
wife
,
children
,
and
such
as
depend
upon
them
.
2.
The
tendernesse
of
their
conscience
,
not
suffering
them
to
adde
one
mite
by
wrongfull
dealings
unto
their
estate
:
so
disabling
them
from
profuse
expences
.
3.
A
serious
consideration
of
the
strict
account
they
are
to
make
and
render
to
their
Lord
,
as
for
other
things
,
so
for
the
imployment
of
their
outward
substance
.
3.
Or
els
they
are
covetous
,
because
they
3.
Why
they
are
not
bountifull
to
beggers
.
do
not
give
pharisaically
to
every
clamorous
beggar
and
unworthy
spend-thrift
so
much
as
the
impudency
of
the
one
demands
:
and
the
vaine-glorious
example
of
some
pharisaicall
braggard
(
otherwise
perhaps
and
in
secret
a
divellish
incloser
,
damn'd
usurer
,
grinder
of
the
faces
of
the
poore
,
seller
of
time
,
defrauder
of
others
,
&c.
)
doth
incite
him
to
.
And
that
not
because
they
are
as
hard
as
flint
,
as
greedy
as
hell
,
as
worldlings
are
ready
to
say
.
But
either
,
1.
Because
they
would
not
incourage
them
in
their
villanous
courses
of
idlenesse
,
drunkennesse
,
&c.
And
therefore
(
although
by
their
will
none
shall
go
from
their
doores
empty
handed
without
reliefe
according
to
their
ability
,
yea
although
they
know
Why
they
relieve
beggers
.
many
to
be
unworthy
.
1.
Because
they
would
take
away
all
occasion
of
scandall
from
Gods
children
,
and
their
profession
.
2.
Because
they
cannot
but
commiserate
even
unworthy
ones
,
and
relieve
the
creatures
of
God
.
3.
Because
they
see
those
wholsome
lawes
which
take
order
for
their
provision
and
punishment
,
to
be
but
sleeping
statutes
in
the
execution
)
are
not
easily
drawne
to
open
their
hands
,
and
purses
wide
according
to
their
desires
.
These
wel
knowing
it
to
be
fit
fewel
to
fire
their
soules
by
swinish
drunkennesse
.
2.
Or
because
they
having
but
little
(
it
being
the
condition
of
many
of
Gods
people
not
to
flow
in
wealth
)
and
knowing
they
cannot
give
away
much
.
Vpon
mature
deliberation
they
resolve
with
their
pittance
of
meale
and
oyle
to
relieve
good
Elisha
;
and
to
cast
their
few
mites
into
the
treasury
of
the
Lord
.
1.
They
desire
to
glad
the
hearts
,
strengthen
the
hands
,
and
refresh
the
distressed
members
of
Christ
in
secret
.
And
therefore
will
not
vaine-gloriously
cast
away
their
right
to
every
swinish
beast
,
clamorous
beggar
,
and
unworthy
one
.
In
a
word
,
should
we
give
our
consure
according
to
the
worlds
esteeme
,
David
,
Ieremy
,
Iob
,
yea
,
our
Saviour
Christ
himselfe
had
been
the
vilest
of
men
.
Which
once
to
thinke
is
prodigious
blasphemy
.
2.
Neither
do
I
intend
to
perswade
men
to
hide
the
horrible
impieties
of
disguised
miscreants
.
I
earnestly
desire
that
their
masking
robes
,
and
sheeps-clothing
might
be
puld
from
off
their
faces
:
that
their
roguish
condition
,
and
wolvish
disposition
might
be
conspicuous
to
all
men
.
That
their
leprous
,
maungy
,
and
stinking
insides
might
be
manifest
,
by
uncloathing
them
of
those
golden
robes
of
Christian
profession
:
and
taking
away
their
painted
bravery
.
That
so
(
if
it
were
possible
)
they
might
repent
of
their
damn'd
seeming
without
substance
,
and
that
all
men
might
know
the
better
how
to
avoid
them
.
Men
they
are
like
the
bird
Piralis
which
takes
the
colour
of
any
cloth
where
she
sits
:
turning
like
Polypus
into
the
likenesse
of
their
consorts
:
or
the
fish
Scolopidus
in
Araris
as
white
as
snow
at
the
waxing
,
as
blacke
as
a
coale
at
the
wane
of
the
Moone
.
These
,
these
I
say
are
the
men
who
●3
.
publ.
make
Religion
a
cloake
to
cover
their
horrid
villanies
.
These
will
be
usurers
,
grinde
the
faces
of
the
poore
,
defraud
their
brethren
,
oppresse
the
helplesse
,
withhold
the
labourers
hire
,
enrich
themselves
by
lying
,
bribery
,
oppression
,
seiling
of
time
,
(
I
meane
not
charitable
for
bearance
,
which
is
no
other
then
free
and
favourable
lending
;
but
rigorous
and
ravening
extorting
from
others
,
forcing
them
to
pay
for
their
owne
cost
,
care
,
paines
and
industrie
,
Gods
blessing
,
and
time
)
or
any
manner
of
meanes
,
and
cloake
all
with
a
mantle
of
profession
.
These
are
those
for
whose
sake
Religion
is
ridiculous
;
profession
is
laught
to
scorne
.
Gods
children
are
nick-nam'd
,
the
Gospell
scandalized
,
and
God
dishonoured
.
And
therefore
as
they
are
odious
unto
God
and
Angels
:
so
I
wish
they
were
so
apparantly
knowne
,
that
they
might
be
abominated
of
all
men
.
Of
these
I
say
as
Saint
Augustine
Nolite
mihi
colligere
professores
nomin●
Christiani
,
nec
professionis
s●evim
aut
setente●ant
〈◊〉
es
.
Nolite
consectari
turbas
imperitorum
,
qui
vel
in
ipsa
vera
religione
superstiti●s●
sunt
vel
itaa
libid●●●bus
dediti
&
obliti
sint
quicquid
Deo
promiserunt
.
Tom
1.
p.
774.
August
.
de
moribus
●ccl
.
cap.
34.
Nunc
vos
illud
admoneo
,
ut
aliquan
do
Ecclesiae
Catholicae
malc●●cere
de●i
natis
,
v●tuperan
do
mores
hominum
,
quos
&
ipsa
condemnat
,
quis
quotidiè
tanquam
malo
filios
corrigere
〈◊〉
de●
.
ibid.
said
of
the
like
:
Do
not
collect
unto
me
such
professours
,
&c.
3.
But
my
purpose
is
to
move
the
Saints
of
God
to
conceale
,
and
hide
(
and
yet
with
the
precious
Balme
of
godly
reproofe
to
heale
)
the
slips
and
frailties
of
true-hearted
Nathaniels
,
men
of
this
society
,
from
the
eyes
and
eares
of
worldly
men
,
the
onely
censurers
and
condemners
of
Gods
children
,
and
their
sincerity
.
Cursed
Chams
sporting
at
the
nakednesse
of
upright
Noahs
.
Railing
Rabshakes
ever
belching
and
breathing
out
blasphemies
against
Gods
precious
ones
.
As
I
need
not
straine
my
doctrine
,
or
ground
to
build
these
two
uses
upon
it
(
for
if
we
haue
such
fellowship
and
neare
society
,
we
should
without
doubt
cover
and
cure
each
others
deformities
)
so
without
wresting
one
whit
,
the
undeniable
truth
of
Gods
word
doth
set
downe
these
two
duties
.
For
the
first
of
these
two
,
the
fourth
in
order
we
may
see
that
heroicall
Preacher
Salomon
making
it
a
note
of
true
Love
,
Prov.
10.
12.
to
cover
all
sinnes
.
And
Saint
Peter
guided
by
the
same
Spirit
sets
downe
in
a
manner
the
same
words
,
1
Pet.
4.
8.
Love
covereth
the
multitude
of
sinnes
.
se
.
Doth
conceale
,
keep
close
or
secret
,
and
doth
not
tell
abroad
the
sinnes
of
their
brethren
.
Let
dogges
Doëgs
thirsting
after
,
and
delighting
in
the
overthrow
of
innocency
,
discover
the
errours
of
Gods
annointed
ones
with
Satanicall
aggravations
.
Let
covetous
Zibaes
by
presents
and
false
suggestions
dispoyle
honest
Mephibosheths
of
reputation
and
favour
.
Let
perjur'd
varlets
,
men
of
Belial
witnesse
falshoods
against
pious
Naboths
.
Let
Rehum
and
the
nations
lay
disloyalty
to
the
charge
of
Gods
people
.
Let
idolatrous
Chaldaeans
accuse
Ananias
and
his
brethren
(
men
nobly
resolute
for
Gods
cause
)
of
rebellion
.
Let
unworthy
great
ones
of
meere
spight
and
envy
picke
quarrels
against
Daniel
,
faithfull
to
his
God
and
Soveraigne
.
Let
vaine-glorious
Amaziah
peremptorily
(
although
untruly
)
affirme
Amos
hath
conspired
against
the
King
.
Yea
let
Sathan
the
grand
captaine
of
this
traine
calumniate
Iob.
Yet
let
every
one
who
is
aliving
member
of
this
body
:
a
polished
stone
in
this
building
:
a
fruitfull
branch
in
this
Society
of
Saints
,
keepe
secret
the
infirmities
of
his
fellow-brethren
,
souldiers
,
&c.
What
though
professed
enemies
to
godlinesse
out
of
the
implacable
enmit
,
twixt
their
two
opposite
sides
invent
and
forge
incredible
falshoods
,
and
aggravate
truths
,
making
of
molehils
mountaines
,
to
distaine
the
glory
of
the
Saints
.
What
though
false
brethren
under
hypocriticall
pretences
of
being
sorry
do
straine
themselves
to
the
utmost
to
besmeare
the
sonnes
of
God
,
hoping
to
beautifie
themselves
by
their
staine●
and
spots
.
Yet
I
desire
to
perswade
you
of
this
society
with
blessed
Shem
and
Iaphet
to
hide
the
aberrations
of
your
fellowes
from
the
censorious
eye
of
every
worldling
.
1.
Because
if
Mot.
1.
ever
any
heire
of
heaven
by
the
violence
of
some
temptation
,
and
neglecting
his
Christian
watch
hath
committed
any
notorious
evill
(
which
I
thinke
he
may
do
as
well
as
Noah
,
David
,
Peter
,
and
Paul
)
and
this
be
told
in
Gath
and
published
in
Askalon
,
a
generation
of
men
delighting
in
evill
:
he
is
sure
to
have
(
instead
of
teares
and
prayers
which
is
the
practice
of
good
men
in
that
case
)
such
exaggerating
trumpetters
,
and
swift
dromedaries
of
ale-bench
haunters
.
That
be
his
fault
like
a
ball
of
snow
,
so
small
that
with
facilitie
a
babe
may
rowle
it
:
yet
by
their
tossing
and
trumbling
it
amidst
their
drunken
consorts
:
and
by
their
additions
forged
in
hell
,
and
hammered
in
their
divellish
hearts
,
it
shall
be
made
intollerable
.
Witnesse
Abimelechs
case
,
1
Sam.
22.
He
relieved
David
in
simplicity
of
heart
,
not
knowing
of
any
disagreeing
twixt
David
and
his
Soveraigne
:
and
therefore
at
the
worst
was
onely
a
fault
of
errour
.
Yet
see
it
is
so
stretched
by
the
false
tongue
of
Doeg
,
that
it
cost
the
heart
bloud
of
fourescore
and
five
Priests
.
2.
Because
if
any
evill
fact
committed
by
a
good
man
bee
caried
by
the
wing
of
fame
amongst
the
Serpents
brood
,
It
shall
ever
after
be
the
badge
and
character
of
all
Gods
children
.
If
any
through
want
of
wit
,
Christian
consideration
,
and
mature
advice
have
wronged
his
neighbour
in
ciuill
commerce
,
although
he
hath
made
restitution
to
the
wronged
party
;
made
his
peace
with
his
God
,
and
taken
revenge
upon
himselfe
for
his
oversight
:
yet
this
is
presently
made
the
common
marks
of
all
professours
.
The
world
hence
resolutely
August
.
Epist.
137.
concludes
:
All
these
professours
and
puritans
are
starke
naught
.
None
so
cruell
,
none
so
unconscionable
as
they
;
whereas
no
men
breathing
have
more
tender
consciences
:
yea
such
that
they
dread
as
much
to
adde
riches
of
iniquity
:
unto
their
substance
,
as
to
cast
wild
fire
amidst
their
thac●e
.
Mistake
me
not
I
pray
.
I
do
not
by
naming
puritans
apologize
for
that
damned
hereticall
sect
,
(
denying
repentance
to
such
as
fell
,
although
through
infirmity
:
condemning
second
August
.
Tom.
6.
lib
ad
quod
vult
deum
.
Heres.
38.
pag.
18.
marriages
;
glorying
in
their
workes
;
and
deeming
themselves
without
sinne
)
which
sprung
up
in
the
third
hundreth
yeare
after
Christ
.
Neither
do
I
justifie
fanaticall
Separatists
.
So
were
the
Albigentes
called
55.
Christopher
Sibthorp
.
pag.
340.
Nor
pleade
for
factious
fellowes
,
whose
aime
is
contention
,
not
sanctification
.
But
by
puritans
,
I
meane
practising
Protestants
;
such
men
,
who
daily
reade
the
Scriptures
,
pray
with
their
families
,
teach
them
the
way
to
heaven
,
eschue
lying
,
swearing
,
vsury
,
oppression
,
time-selling
,
defrauding
,
and
all
knowne
sinnes
:
spend
the
Lords
daies
holily
in
hearing
Gods
Word
,
prayer
,
meditation
,
conference
,
singing
of
Psalmes
,
meditation
of
the
creatures
,
are
mercifull
to
the
poore
,
deligent
in
their
particular
Callings
,
frame
their
lives
according
to
Gods
will
revealed
in
his
Word
,
&c.
And
what
Protestant
will
condemne
any
of
these
actions
,
although
many
doe
,
the
men
tearming
them
Saints
on
Sunday
,
divels
all
the
weeke
after
.
Saint-seeming
,
bible-bearing
,
hypocriticall
puritans
.
Seeing
therefore
by
spreading
abroad
any
fault
,
of
any
of
Gods
children
,
thou
wrongest
thy selfe
,
and
all
thy
fellowes
,
be
intreated
to
practise
this
so
vrgent
duty
.
And
give
not
the
world
the
least
occasion
to
blaspheme
the
sweet
society
of
Saints
:
but
shew
thy selfe
a
friend
(
whose
property
(
as
one
saith
well
)
is
to
carry
his
heart
on
the
backe
of
his
hand
to
disclose
his
mind
:
his
tongue
in
the
palme
to
close-his
mouth
)
to
true
good
fellowes
.
Before
I
leave
this
duty
,
give
me
leave
to
digresse
a
little
to
examine
,
and
answer
the
worldlings
argument
,
which
sillogistically
must
runne
thus
.
Some
professours
are
cruell
,
covetous
,
hypocriticall
,
starke
naught
,
&c.
But
all
such
fellowes
are
some
professours
.
Therefore
they
all
are
covetous
,
cruell
,
hypocriticall
,
starke
naught
.
Answ.
1
This
is
in
substance
your
common
kind
of
reasoning
,
O
you
worldlings
,
against
the
people
of
God
.
1.
Take
notice
of
your
fond
arguing
from
particulars
in
the
like
:
Something
which
glisters
is
brasse
,
copper
,
tinne
,
and
such
sordid
metall
.
But
all
gold
is
something
which
doth
glister
.
Therefore
all
gold
is
brasse
,
copper
,
&c.
Something
which
shines
is
called
foolish
fire
,
a
vanishing
meteor
.
But
the
Sunne
,
Moone
,
and
Starres
are
some
things
which
do
shine
.
Therefore
they
are
foolish
fire
,
and
vanishing
meteors
.
2.
O
you
censorious
judges
,
how
dare
you
take
upon
you
Gods
royall
Prerogative
,
to
enter
into
the
secrets
of
mens
hearts
,
in
accusing
them
of
hypocrisie
,
covetousnesse
,
and
such
like
;
for
no
other
cause
,
but
because
some
who
make
profession
as
they
doe
,
are
so
,
and
so
?
In
thus
doing
,
you
exceed
the
wickednesse
of
your
forefathers
the
Pharisees
;
they
not
burdening
Peter
,
and
the
rest
with
Iudas
his
treason
;
nor
the
Disciples
with
Ananias
his
sacriledge
;
nor
Saint
Paul
with
Demas
his
earthly-mindednesse
.
3.
Learne
hence
forward
to
argue
from
generals
as
thus
.
Whosoever
are
unrighteous
shall
not
inherit
the
kingdome
of
heaven
,
they
so
continuing
,
1.
Cor.
6.
9
,
10.
But
I
that
am
a
fornicator
,
adulter●r
,
effeminate
person
,
a
theefe
,
covetous
,
drunkard
,
&c.
am
an
unrighteous
person
,
1.
Cor.
6.
9
,
10.
Therfore
I
so
continuing
cannot
inherit
the
Kingdome
of
heaven
.
Or
thus
:
Whosoever
wants
holinesse
shall
not
see
God
,
Heb.
12.
14.
But
I
who
am
onely
a
civill
honest
man
,
at
the
best
want
holinesse
.
Therefore
I
shall
not
see
God
.
Or
thus
:
Whosoever
goes
to
heaven
,
must
be
a
doer
of
Gods
will
,
Mat.
7.
22.
But
I
who
live
in
swearing
,
lying
,
scorning
of
goodnesse
,
&c.
am
not
a
doer
of
the
will
God
.
Therefore
I
shall
not
goe
to
heaven
.
4.
If
your
reasoning
be
good
,
see
into
what
a
gulfe
of
misery
inevitably
it
would
throw
you
.
Some
who
are
no
professors
are
common
drunkards
,
whoremongers
,
swearers
,
yea
die
impenitent
persons
,
and
are
damned
.
But
all
such
who
are
not
of
this
society
as
yet
,
are
some
persons
who
are
no
professours
.
Therefore
all
such
are
common
swearers
,
&c.
die
impenitently
,
and
are
damned
.
This
kind
of
reasoning
is
false
,
and
uncharitable
.
5.
Whosoever
professe
themselves
not
to
be
Pagans
,
Papists
,
&c.
To
forsake
the
divell
and
all
his
workes
,
therefore
swearing
,
lying
,
drunkennesse
,
and
all
other
damnable
deeds
of
darknesse
.
To
beleeve
in
God
,
and
serve
him
,
consequently
to
repent
,
obey
his
will
,
pray
,
and
performe
other
such
services
he
doth
enioyne
.
To
heare
Sermons
,
and
call
upon
others
to
do
the
same
,
to
follow
the
example
of
our
Saviour
Christ
,
and
to
be
made
like
unto
him
in
all
things
,
to
die
from
sinne
,
and
rise
againe
to
righteousnesse
,
to
mortifie
continually
all
their
evill
and
carnall
affections
to
proceed
daily
in
all
vertue
and
godlinesse
of
living
,
to
confesse
the
faith
of
Christ
crucified
,
and
manfully
to
fight
under
his
banner
,
against
sinne
,
the
world
,
and
the
divell
,
and
continue
Christs
faithfull
souldiers
and
servants
to
their
lives
end
,
professe
as
much
as
the
forwardest
professour
in
England
.
But
all
these
blattering
beasts
,
and
brawling
Belials
who
bawle
,
and
bark
against
professours
,
and
profession
,
professe
all
this
,
is
is
evident
not
openly
by
their
owne
confident
confession
,
but
also
by
the
latter
end
of
the
rubricke
of
Baptisme
.
Baptisme
doth
represent
unto
us
our
profession
,
which
is
,
&c.
From
which
premises
,
I
may
soundly
and
certainely
inferre
.
1.
Therefore
if
all
who
make
profession
of
Religion
are
naught
,
themselves
so
doing
are
likewise
naught
.
2.
Therefore
profession
and
shew
of
Religion
,
are
onely
col●urable
,
and
pretended
,
practise
of
that
which
themselves
professe
,
to
practise
the
prime
,
and
principall
,
if
not
the
sole
cause
of
their
implacable
and
inveterate
hatred
,
and
of
their
immoderate
and
impetuous
bitter
taunts
,
and
reprochfull
railings
against
professours
,
and
profession
.
CHAP.
VIII
.
Vse
6.
The
Saints
must
reprove
,
and
be
reproved
.
Vse
6
COnceale
not
onely
,
but
with
the
heavenly
balme
of
Christian
reproofe
,
bind
up
the
sores
of
thy
f●llow
members
.
In
performing
of
this
important
duty
,
be
carefull
1.
To
beginne
at
home
,
Mat.
7.
3.
Bee
not
like
Lamia
,
eagle
ey'd
abroad
,
starke
blind
at
home
;
least
it
be
said
to
thee
,
out
of
thine
owne
mouth
will
I
condemne
thee
,
Rom.
2.
21.
least
like
fullers
earth
thou
purge
others
,
and
be
a
cast-away
thy selfe
.
Zeale
is
best
which
begins
at
home
.
Be
thine
owne
physition
A
man
faulty
may
reprove
.
first
,
least
thou
quench
fire
upon
other
mens
houses
,
and
suffer
thine
owne
to
perish
.
I
do
not
thinke
that
a
man
may
not
reprove
another
,
himselfe
being
faulty
.
For
if
none
should
reprove
but
those
who
themselves
are
in-offensive
,
none
must
reprove
,
Iam.
5.
17.
But
if
that
a
man
be
faulty
,
by
not
reproving
,
he
addes
other
mens
sinnes
unto
his
owne
by
assenting
.
A
good
mans
reproofe
smites
backward
,
and
forward
:
he
never
reprooves
another
,
but
withall
himselfe
,
if
faulty
.
2.
Reproove
with
the
spirit
of
meekenesse
,
Gal.
6.
1.
2.
Cor.
2.
4.
In
the
application
of
a
playster
to
a
wounded
part
:
what
sighes
from
the
heart
,
teares
from
the
eyes
,
trembling
in
the
ioynts
,
sympathy
in
the
members
,
and
tendernesse
in
the
hands
?
And
shall
any
in
this
Society
with
domineering
insolency
,
impetuous
rage
,
and
implacable
malice
,
launch
the
smarting
sores
of
his
enfeebled
brother
?
Deale
therefore
as
Physitians
with
patients
,
who
wrap
their
bitter
pills
in
sweet
sugar
:
Or
mothers
who
cover
bitter
wormeseed
under
pleasant
raysings
.
Pricke
not
therefore
the
heart
which
asks
a
playster
.
3.
Salve
his
sicke
soule
with
Christian
counsell
,
and
godly
reprehension
,
with
as
much
secrecy
as
thou
canst
possibly
tell
it
betwixt
thee
and
him
:
naturally
man
abhorres
disgraces
,
and
therefore
easier
allured
by
secret
advertisements
,
then
open
disgraces
.
4.
And
let
it
be
apparent
to
his
understanding
that
God
is
the
reprover
,
man
only
an
instrument
.
Let
therefore
Laodicean
Gospellers
suffer
our
glorious
God
,
and
his
divine
truth
to
be
blasphemed
:
so
sitting
themselves
to
be
spued
out
of
Gods
mouth
,
Revel.
3.
16.
Because
they
neither
leave
Religion
,
nor
defend
it
.
Let
them
say
they
love
God
well
,
but
they
love
not
to
be
brawlers
:
and
yet
they
will
be
moved
for
their
owne
causes
.
Let
them
argue
after
this
or
the
like
manner
.
If
I
reprove
a
friend
,
I
offer
him
great
discurtesie
.
If
a
stranger
,
I
shall
be
too
insolent
.
If
an
Atheist
,
I
lose
mine
endeavour
.
If
an
enemy
,
I
incurre
inevitable
danger
.
Therefore
I
see
not
why
I
should
reprove
any
.
For
these
reasons
want
validity
.
They
should
consider
against
the
danger
of
an
enemie
,
that
it
is
a
greater
danger
to
fall
into
the
hands
of
the
Lord
by
dishonouring
him
.
That
it
is
not
vaine
to
reprove
an
Atheist
:
Gods
word
will
have
its
savour
,
it
will
not
be
in
vaine
:
we
should
do
our
dutie
,
and
leave
the
successe
to
God
.
Neither
is
it
a
matter
of
insolency
to
reprove
a
stranger
,
being
subject
to
Gods
Law
as
well
as
we
.
If
a
stranger
wrong
us
in
our
good
name
,
if
he
cut
a
purse
,
ro
bo●r
neighbour
,
we
think
it
no
insolency
to
reprove
him
.
And
to
pleasure
a
friend
by
silence
is
most
abominable
.
He
is
a
friend
.
Be
it
so
:
and
is
not
God
a
dearer
friend
?
Must
we
not
preferre
him
before
father
,
mother
,
friend
?
He
is
a
friend
.
And
doest
thou
become
his
enemy
in
suffering
sinne
upon
him
?
If
this
be
thy
dealing
towards
thy
friends
,
God
preserve
me
from
such
friends
.
He
is
thy
friend
.
Deale
therefore
friendly
with
him
.
It
s
not
a
friendly
part
to
suffer
a
man
to
runne
headlong
to
destruction
,
but
to
restraine
from
ruine
.
I
desire
such
friends
who
may
be
as
glasses
whereby
to
see
my
staines
.
What
though
many
do
much
hurt
by
unseasonable
and
unworthy
reproofes
,
shall
we
therfore
neglect
them
?
Because
some
come
to
markets
to
cut
purses
,
lye
,
cousen
.
Shall
not
therefore
honest
men
frequent
such
places
for
their
commodities
?
Because
some
who
heare
Sermons
are
naught
,
shall
not
Gods
children
therefore
desire
the
sincere
mi●ke
of
the
Word
?
Let
these
short
inducements
following
perswade
you
to
this
Christian
duty
.
1.
The
expresse
c●mmand
of
Mot.
1
ou●
gracious
God
,
Lev.
●9
.
●7
.
Gal.
6.
1.
2.
The
profit
accru●●g
●hence
.
It
is
a
meanes
to
prevent
a
double
sinne
,
Lev.
●9
●
.
To
winne
a
brother
.
To
save
soules
,
Iud●
2●
.
And
to
procure
love
,
Prov.
9.
8.
Although
brutish
persons
,
Prov.
12.
●
.
and
s●●rners
hate
reproofe
,
Prov.
9.
1.
Yet
such
who
are
wise
,
a●●
lov●rs
of
knowledge
,
will
love
you
better
.
3.
The
hu●t
which
followes
●lence
in
this
kind
is
hid●o●s
and
dreadfull
,
man
hereb●
●●ting
his
brother
,
Lev.
19
,
17.
thereby
murdering
,
1
Ioh.
●
.
●5
.
and
haling
upon
himselfe
the
others
offences
in
the
judg●ment
,
not
only
of
Divine
but
of
meere
mo●all
men
,
ou●
whereof
saith
,
If
you
do
not
admonish
your
friend
of
h●●
faults
,
you
make
them
your
owne
:
and
as
it
argues
hatr●●
,
so
it
cauleth
another
to
sinne
,
Lev.
19.
17.
It
oft●●
.
sla●es
two
soules
,
Ezek.
3.
17.
And
causeth
to
erre
,
Proverb.
10.
17.
CHAP.
IX
.
Vse
7.
Saints
must
he
peaceable
.
Vse
7
IMploy
our
utmost
endeavours
for
the
peace
of
this
more
then
Angelicall
societie
.
There
is
no
jarring
on
the
body
betwixt
fellow-members
;
no
disagreement
betweene
braunches
of
the
same
tree
.
There
should
be
none
amongst
brethren
of
the
same
family
,
and
souldiers
of
the
same
band
.
And
sure
I
am
,
as
there
is
unity
in
religion
,
Eph.
4.
4
,
5
,
6.
So
there
should
be
sympathy
in
affection
,
Rom.
12.
10
,
15.
16.
Neither
indeed
can
there
be
contrary
judgements
amongst
us
in
〈◊〉
p●t●rat
Spirit●●
Cvp.
ad
teph
.
de
Mattino
A●elatense
pag.
238.
whom
there
is
one
spirit
,
saith
St.
Cyprian
.
Labour
we
therefore
for
that
perfect
peace
(
perfect
in
regard
of
its
author
,
proc●rer
,
perswader
,
possessour
,
parts
,
continuance
and
reach
)
the
royall
prerogative
of
this
heavenly
company
,
promised
by
the
Lord
,
Isa.
26.
3.
Performed
by
Christs
merits
,
perswaded
by
his
Spirit
,
and
preached
by
his
Ministers
.
Whereby
we
have
peace
with
the
blessed
Trinity
,
Rom.
5.
1.
glorious
Angels
:
good
men
:
our
owne
consciences
;
yea
with
sinne
in
regard
of
the
strength
,
though
not
the
staine
:
with
Sathan
in
regard
of
his
deadly
blowes
,
although
not
his
buffetings
:
with
death
in
regard
of
the
sting
,
though
not
the
strokes
:
with
the
g●●ue
in
regard
of
the
chaines
,
though
not
the
chop●
.
Strive
we
therefore
mightily
for
the
peace
of
Sion
,
the
communion
of
Saints
.
For
thus
doing
we
do
no
more
then
what
is
our
duty
;
God
commanding
us
by
the
mouth
of
the
P●a●mist
,
Psal.
122.
To
pray
for
the
peace
of
Ierusalem
.
By
Saint
Paul
,
to
pray
for
Kings
that
under
them
we
may
lead
a
pea●eable
life
,
1
Tim.
2.
2.
Yea
we
being
urged
hereunto
by
the
practise
of
Gods
servants
:
Peace
be
within
thy
wals
,
was
the
Psalmists
prayer
,
Psal.
122.
7.
What
though
wicked
wights
by
their
impieties
hinder
their
owne
and
others
peace
,
there
being
no
peace
to
the
wicked
as
saith
my
God
,
Isa.
57.
22.
For
what
peace
so
long
as
their
wickednesse
remaines
,
2
Reg.
9.
22.
What
though
Antichristian
papisme
,
un-christian
paganisme
,
and
false-christian
prophanesse
will
admit
of
peace
with
none
but
such
as
fit
their
own
humor
.
So
that
whosoever
will
have
peace
with
them
must
looke
for
such
usage
as
the
travellers
found
at
the
hands
of
Scyron
and
Procrustes
,
famous
robbers
in
Attica
:
who
by
cutting
shorter
the
taller
,
and
stretching
out
the
lesser
,
brought
all
to
an
even
length
with
their
bed
of
brasse
.
What
though
all
peace
and
unity
is
not
good
:
there
being
great
peace
betwixt
the
wicked
,
Exod.
32.
4.
Betwixt
Herod
and
Pilate
.
What
though
there
may
be
discord
in
Gods
Church
aswell
as
betweene
the
Apostle
of
the
Iewes
and
Gentiles
:
betweene
Paul
and
Barnabas
for
small
matters
:
aswell
as
amongst
Primitive
Christians
,
whose
dissentions
were
such
,
that
Christianity
was
publikely
derided
:
and
so
great
,
that
they
condemned
one
another
of
heresie
?
Yet
I
earnestly
desire
,
that
those
who
are
strong
woul●
beare
with
the
weake
:
that
the
weake
would
not
contemne
the
strong
:
yea
,
that
all
both
strong
and
weake
would
live
in
peace
,
we
all
having
fellowship
one
with
another
.
1.
In
things
simply
good
we
must
have
peace
.
2.
In
things
indifferent
we
should
have
peace
:
these
being
neither
good
nor
bad
in
their
owne
nature
.
They
differ
from
necessaries
diverse
wayes
:
sc.
1.
The
least
omission
of
a
necessary
good
wounds
the
conscience
:
so
not
of
an
indifferent
.
2.
In
necessaries
we
may
sinne
in
the
doing
,
not
doing
,
and
in
the
manner
of
doing
.
In
indifferents
onely
in
the
manner
,
e.
g.
If
without
knowledge
of
its
indifferency
and
use
,
Rom.
14.
14.
If
without
faith
,
Rom.
14.
23.
If
we
u●e
them
in
hatred
,
and
not
in
love
.
If
we
destroy
our
brother
by
our
meate
,
&c.
3
We
may
yeeld
to
some
things
inconvenient
for
the
peace
of
this
society
,
if
we
follow
the
advice
of
the
Trent
Historian
,
saying
,
It
is
,
&c.
Or
of
learned
lunius
in
his
〈◊〉
60.
〈…〉
.
necessary
〈◊〉
to
veeld
to
the
im
effecti
〈◊〉
of
others
,
and
for
p●ty
to
accommodate
to
that
which
in
rigour
is
not
due
,
yet
in
equity
convenient
.
Histor.
Trent
.
p.
62.
parallels
where
comparing
Gen.
11.
11
,
12.
In
which
place
there
is
no
Cainan
in
the
Originall
(
although
the
S●ptuagints
have
one
)
with
Luke
3.
35
,
36.
In
which
Genealogy
there
is
a
Cainan
,
saith
he
allowes
of
the
answer
of
Beda
,
who
affirming
that
Cainan
is
neither
in
Genesis
,
nor
in
the
Chronicles
,
saith
St.
Luke
tooke
it
from
the
S●ptuagints
,
yeelding
to
the
received
opinion
amongst
the
people
,
lest
by
crossing
it
he
should
hinder
the
peace
of
the
Church
,
and
hazard
Scriptures
authority
.
Then
he
answereth
diverse
objections
.
sc.
St.
Luke
knew
it
was
false
.
A
Yet
he
knew
it
was
such
a
falshood
which
did
not
hinder
the
truth
of
a
Christian
fa●th
,
although
of
a
particular
History
.
St.
Luke
hereby
confirmes
a
fault
.
A.
No
,
he
doth
not
make
a
private
errour
publike
,
neither
doth
he
nourish
a
private
errour
:
he
onely
tolerates
a
publike
errour
to
prevent
a
greater
evill
.
What
evill
did
he
prevent
hereby
?
A.
Ques●ioning
the
authority
of
Scriptures
:
troubling
the
building
of
the
Church
in
her
minority
.
This
was
worldly
wisdome
.
A.
This
was
wisdome
of
the
Spirit
.
Then
he
concludes
that
the
Seventy
did
evill
in
wronging
Scripture
,
that
the
Evangelist
did
well
.
And
addeth
a
prayer
that
God
would
grant
unto
men
of
God
such
modesty
in
enduring
errours
in
others
to
their
edifying
and
publike
peace
:
so
that
they
be
such
which
may
be
undergone
with
peace
of
conscience
.
And
me
thinks
our
Saviour
Christs
paying
of
tribute
,
St.
Pauls
shaving
of
his
head
,
and
circumcising
of
Timothy
,
doe
shew
that
even
some
inconveniences
are
to
be
tolerated
for
the
peace
of
this
Society
.
CHAP.
X.
Vse
8.
Saints
must
forgive
each
other
.
Vse
8
LAstly
,
are
we
all
of
one
so
neare
Society
,
then
ought
we
Ignosias
alijs
mul●●
n●hil
tibi
C●co
.
bul.
46.
to
forgive
each
other
.
Should
the
foot
kicke
the
opposite
legge
,
that
doth
not
repay
like
for
like
.
If
the
tongue
,
lippe
,
or
finger
are
bitten
by
the
teeth
,
they
seeke
no
revenge
:
When
the
feete
by
their
slips
throwe
the
body
upon
the
ground
,
it
onely
grieves
for
such
failings
,
and
all
is
well
;
pardon
many
things
to
others
,
nothing
to
your selfe
,
saith
a
heathen
.
1.
I
intend
no
prejudice
to
the
scate
of
justice
,
as
if
Magistrates
might
not
punish
offendors
:
For
they
may
both
punish
,
and
forgive
.
They
are
Gods
Ministers
,
and
being
in
his
stead
,
they
may
,
and
must
correct
offendors
.
The
offences
which
they
punish
,
are
not
against
them
as
private
persons
,
but
the
common-wealth
:
and
Therefore
they
must
inflict
punishments
.
2.
Neither
is
it
my
purpose
to
hinder
the
course
of
justice
,
and
law
for
the
remedying
of
wrongs
,
and
redeeming
a
mans
right
.
It
being
possible
for
a
man
to
sue
his
brother
at
the
law
,
and
yet
forgive
.
There
is
a
forgivenesse
of
revenge
,
not
requiting
evill
for
evill
;
of
private
punishment
,
of
judgement
,
a
man
judging
an
injury
to
be
none
of
satisfaction
.
A
man
must
forgive
the
revenge
;
and
may
pardon
the
offence
,
punishment
,
yet
exact
satisfaction
by
suing
at
the
law
:
He
having
vsed
all
other
lawfull
meanes
first
,
as
helpe
of
brethren
to
arbitrate
,
&c.
Not
distrusting
God
,
and
depending
upon
the
meanes
.
Retaining
love
to
the
party
:
Giving
no
offence
to
God
,
nor
his
glorious
gospell
,
1.
Cor.
6.
17.
Not
being
contentious
in
suing
for
trifles
.
3.
Neither
would
I
perswade
men
that
they
can
forgive
sinnes
;
God
onely
pardoning
sinne
.
Truely
,
he
neither
deceiving
nor
being
deceived
.
And
properly
hee
taking
away
with
the
punishment
the
guilt
.
1.
Ministers
have
power
to
forgive
onely
ministerially
,
by
declaring
whose
sinnes
are
forgiven
,
whose
not
.
As
the
priests
under
the
law
cleansed
the
lepers
,
pronouncing
the
cleane
to
be
cleane
,
not
making
him
to
be
so
;
so
Ministers
of
the
Gospell
have
received
power
to
remit
where
God
remits
,
but
no
where
else
.
2.
Magistrates
have
power
to
forgive
,
not
sinne
,
but
private
injuries
as
private
mens
offences
,
in
publique
by
mitigation
of
punishments
.
3.
Private
persons
have
power
to
forgive
the
dammage
arising
from
a
sinfull
act
,
not
the
act
it selfe
being
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
God
,
Psal.
51.
3.
4.
David
stan●d
onely
against
God
,
yet
this
sinfull
act
brought
detriment
to
Vriahs
bed
,
and
life
:
pardon
they
may
the
guerdon
but
not
the
guilt
;
the
annoyance
,
but
not
the
offence
.
But
my
drift
shall
be
to
exhort
all
good
fellowes
to
forgive
,
and
pardon
the
wrong
done
,
like
Ioseph
,
Gen.
50.
17.
21.
The
punishment
due
to
that
wrong
,
like
David
,
2.
Sam.
19.
32.
The
restitution
and
satisfaction
of
the
creditor
,
(
in
some
cases
)
the
debtour
,
Luke
7.
42.
To
put
away
all
anger
for
the
trespasse
,
like
Iepthah
,
and
Mephibosheth
Forgive
therefore
.
1.
But
who
must
forgive
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
of
this
●ociety
,
all
which
looke
for
remission
of
sinnes
,
Mar.
11.
25.
26.
2.
But
whom
must
we
forgive
?
Any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
one
,
enemies
,
persecutors
,
the
obstinate
,
much
more
thy
penitent
brother
.
3.
But
when
?
Whensoever
,
or
as
oft
as
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pray
,
70
times
7.
times
a
day
,
sc.
490.
times
in
one
day
.
4.
But
1
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
must
I
forgive
?
Any
thing
,
i.
e.
any
quarrell
or
grudge
,
&c.
any
injustice
,
or
wrong
,
1.
Cor.
6.
7.
Any
contumelious
vsage
,
Gen.
50.
15.
Any
losse
,
Gen.
31.
39.
Any
defrauding
,
Iames
5.
4.
5.
But
with
what
mind
,
with
what
affection
?
Freely
of
our
owne
accord
,
fully
remitting
all
,
sincerely
from
the
heart
,
Mar.
11.
25.
What
though
the
malitious
man
hatch
,
and
harbour
within
his
bosome
,
Envi●
,
the
scumme
of
imperfections
,
forbidden
by
God
.
1.
Pet.
2.
1.
A
worke
of
Sathan
,
Gen.
2.
1.
Of
the
Gentiles
,
Rom.
1.
29.
Of
darknesse
,
Rom.
13.
13.
Of
the
flesh
,
Gal.
5.
21.
Opposite
to
charity
,
●
.
Cor.
13.
4.
And
abdicated
by
holy
men
,
Titus
3.
3.
Let
him
feed
,
and
foster
this
selfe-tormenting
(
envy
(
saith
holy
Salvian
)
Invidia
sola
authorem
persequitl●r
:
Sa
v.
de
Gub.
Dei
,
lib
3.
pag
7●
.
doth
onely
persecute
the
author
)
viper
by
selfe-love
,
impatience
,
and
selfe-conceitednesse
:
making
himselfe
a
foole
,
Pro.
10.
18.
An
unprofitable
hearer
,
1
Pet.
2.
1.
Rotting
his
owne
bones
.
Prov.
14.
●0
.
And
slaying
himselfe
,
Iob.
5.
2.
Like
the
Mountaine
Aetna
,
scorching
himselfe
with
his
owne
●●mes
.
What
though
the
wrathfull
man
fl●sh●th
himselfe
in
bloudy
and
barbarous
cruelties
,
acting
that
which
is
Sathans
proper
worke
,
doing
contrary
to
Gods
nature
,
he
being
mild
and
mercifull
:
precept
,
and
practice
.
Quid
siulti
propri●m
non
posse
&
ve●●e
nocere
.
●●as
49.
What
and
if
the
furious
irefull
revenger
proceed
in
his
uncharitable
and
unwarrantable
wayes
,
thereby
exasperating
to
more
hurt
,
doubling
his
owne
griefe
,
losi●g
tranquillity
and
peace
of
conscience
,
good
will
with
men
,
and
favour
with
God
,
by
usurping
his
regall
right
,
and
robbing
him
of
his
authority
.
Yet
let
every
member
of
this
concrete
communion
freely
,
fully
,
soundly
,
and
sincerely
forgive
each
other
.
Mot.
1
To
this
end
consider
:
The
Divine
precept
of
our
great
God
,
Math.
5.
39.
His
sacred
practise
.
Gracious
promise
,
Math.
6.
4.
And
dreadfull
judgements
against
all
such
who
will
not
forgive
,
Mat.
7.
1
,
2.
&
6.
15.
Iam.
2.
13.
Secondly
,
our
owne
pronesse
to
offend
(
Gal.
5.
17.
Our
flesh
lusting
against
the
Spirit
)
Either
against
the
same
person
which
we
should
forgive
:
some
other
:
and
God
himselfe
.
But
we
offending
would
willingly
have
forgivenesse
.
Thirdly
,
that
the
person
offending
did
it
either
ignorantly
,
unawares
,
by
some
inducements
,
or
through
the
violence
of
some
prevailing
temptation
.
It
was
not
the
man
therefore
,
but
his
weakenesse
which
did
offend
.
Lastly
,
consider
the
commodious
advantages
we
shall
reape
by
forgiving
are
many
and
great
.
1.
We
shall
hereby
become
like
to
God
,
Math
5.
44
,
45.
We
shall
gaine
comfort
,
which
while
the
boisterous
s●rges
of
angry
passions
tempestuously
trouble
our
cholericke
nature
,
we
are
senslesse
of
,
yet
afterwards
we
shall
find
to
our
more
then
ordinary
consolation
,
witnesse
2
Sam.
25.
31.
●3
.
We
may
with
a
hopefull
assurance
sue
unto
God
for
a
full
remission
of
all
our
enormities
:
and
with
a
blessed
confidence
graspe
,
and
hold
fast
a
firme
perswasion
,
that
our
sinnes
are
done
away
,
grounding
upon
Gods
unchangeable
promise
,
Mat.
6.
14.
By
freely
forgiving
we
shall
make
our
foe
our
friend
,
Rom.
12.
20.
heape
coales
of
fire
on
his
head
.
1.
He
will
repent
,
and
embrace
us
friendly
;
or
else
if
he
continue
in
his
malice
,
he
shall
be
fired
with
his
owne
conscience
,
and
consumed
with
the
wrath
of
God
.
And
hereby
we
are
made
fitter
for
all
pious
duties
,
1
Pet.
2.
1.
Ob.
An.
1
Say
not
therefore
I
cannot
forgive
because
the
matter
is
so
great
.
Thou
hast
offended
the
Lord
farre
more
,
yet
he
is
willing
to
forgive
thee
.
But
he
ought
not
to
have
dealt
thus
and
thus
with
me
.
Neither
oughtest
thou
to
have
wronged
God
.
But
I
meant
him
no
harme
.
Neither
did
the
Lord
thinke
thee
any
harme
,
yet
hast
thou
offended
him
.
But
thou
art
his
superiour
.
God
is
thine
.
He
is
thy
inferiour
.
Thou
art
Gods
.
But
thou
carest
not
for
his
favour
,
thou
livest
not
by
his
friendship
.
The
Lord
our
God
needs
none
of
thy
helpe
,
thou
livest
by
him
,
not
he
by
thee
,
yet
he
is
willing
to
remit
thee
thine
offences
.
Be
not
we
rigorous
for
a
hundred
pence
,
lest
we
be
bound
to
pay
upon
paine
of
everlasting
Math.
18.
damnation
a
thousand
talents
.
Let
not
us
provoke
the
Lord
to
mete
out
to
us
condemnation
by
our
not
forgiving
.
Let
not
us
send
up
Vriahs
letter
in
our
prayer
,
forgive
not
us
because
we
will
not
forgive
.
But
let
us
freely
forgive
each
other
,
seeing
we
all
have
fellowship
one
with
another
.
Now
before
I
enter
upon
the
second
braunch
of
our
Society
,
I
intend
to
speake
somwhat
of
the
word
Father
,
not
in
the
largest
extent
thereof
,
as
how
he
is
Father
to
all
creatures
,
men
,
Angels
,
&c.
But
onely
how
is
the
Father
of
these
good-fellowes
:
afterwards
I
purpose
to
shew
how
he
and
we
have
fellowship
each
with
other
.
OF
THE
SOCIETIE
OF
THE
SAINTS
,
the
second
Booke
.
CHAP.
I.
GOD
is
the
Saints
Father
.
Doct.
2
THE
LORD
of
heaven
and
earth
is
not
onely
Father
to
men
,
Angels
,
creatures
,
but
also
of
all
goodfellowes
;
or
the
Saints
after
a
speciall
manner
[
with
the
Father
]
Iohn
1.
12.
Rom.
8.
14
,
15.
1
Thes.
1.
5.
And
a
cloud
of
witnesses
of
Scriptures
testifie
this
truth
.
To
the
confirmation
whereof
I
will
use
onely
two
Reasons
,
it
being
as
apparant
,
and
generally
assented
to
,
as
that
the
Sunne
doth
shine
at
noone
day
.
Reason
1
He
who
is
Father
to
the
Saints
,
any
,
some
,
or
all
those
wayes
whereby
one
man
is
father
to
another
:
he
is
the
father
of
these
goodfellowes
.
But
the
Lord
of
heaven
and
earth
is
Father
to
the
Saints
,
all
,
some
,
or
most
of
those
wayes
whereby
one
man
is
father
to
another
.
Therefore
the
Lord
of
heaven
and
earth
is
the
Father
of
these
goodfellowes
.
He
who
is
Father
to
the
Saints
in
regard
of
direction
,
paternall
procuration
,
instruction
,
imitation
,
image
,
and
adoption
,
is
Father
to
the
Saints
most
of
those
wayes
whereby
one
man
is
father
to
another
.
But
the
Lord
of
heaven
and
earth
is
Father
to
the
Saints
in
those
regards
,
viz.
1.
Man
is
father
unto
man
by
direction
,
Gen.
45.
8.
Thus
God
is
Father
to
the
Saints
,
directing
them
by
his
Word
,
which
is
a
light
to
their
feet
,
and
a
lanterne
to
their
paths
.
And
his
Spirit
leading
them
thereby
,
Rom.
8.
14.
so
that
they
walk
after
the
Spirit
.
2.
Man
by
paternall
procuration
is
father
to
man
:
thus
Iob
was
a
father
to
the
poore
,
Iob
29.
16.
And
so
is
God
a
father
of
our
society
,
defending
us
from
cursed
calamities
,
plucking
us
out
of
the
jawes
of
the
Lion
,
and
providing
for
us
necessaries
at
the
least
,
so
that
we
have
Sufficient
for
our
good
,
if
not
satiety
to
give
us
contentment
.
3.
Man
is
father
to
man
in
regard
of
instruction
or
doctrine
.
1
Cor.
4.
15.
Gal.
4.
19.
Thus
is
God
much
more
,
pouring
grace
by
his
Spirit
into
the
heart
:
for
Paul
may
plant
,
Apollo
water
,
but
God
onely
gives
the
increase
.
4.
Man
in
regard
of
invention
is
father
unto
man
;
who
in
regard
of
imitation
is
his
sonne
,
Gen.
4.
20.
Iabal
the
father
of
such
as
dwell
in
tents
.
The
Divell
thus
is
the
father
of
all
wicked
ones
,
Ioh.
8.
44.
Thus
is
Abraham
father
of
all
godly
persons
who
walke
in
the
holy
steps
of
Abraham
,
Rom.
4.
12.
Thus
is
God
our
Father
,
we
being
followers
of
him
as
deare
children
,
Math.
4.
45.
Eph.
5.
1.
5.
Man
is
father
to
man
in
regard
of
image
,
Gen.
5.
3.
Some
images
represent
the
shape
,
thus
pictures
are
images
of
men
.
Some
agree
with
the
thing
in
nature
,
so
children
are
images
of
fathers
having
the
same
specificall
essence
.
Some
the
very
individuum
.
So
Christ
is
onely
the
image
of
the
Father
.
Christ
Iesus
is
onely
the
perfect
and
consubstantiall
image
of
God
,
Col.
1.
15.
Heb.
1.
3.
The
godly
are
the
imperfect
image
of
God
,
Eph.
4.
24.
Col.
3.
10.
We
having
a
resemblance
of
his
nature
,
may
be
called
his
image
:
for
although
this
is
daily
corrupted
by
sinne
,
yet
it
is
againe
renewed
by
Christ
Iesus
,
Col.
3.
10.
6.
Man
is
father
to
man
in
regard
of
adoption
.
Moyses
thus
the
sonne
of
Pharaohs
daughter
.
Mordecas
thus
a
father
to
Ester
,
Est.
2.
7.
Thus
is
the
Lord
our
Father
,
Rom.
8.
14
,
15
,
16.
&
9.
16
Gal.
3.
26.
&
4.
5.
&c.
Therefore
he
is
a
Father
to
the
Saints
or
these
goodfellowes
all
or
most
of
those
wayes
whereby
man
is
father
unto
man
.
He
who
performeth
more
freely
and
willingly
then
all
other
,
all
offices
and
duties
of
a
father
to
these
goodfellowes
,
must
needs
be
their
Father
.
But
the
Lord
of
heaven
and
earth
performeth
more
freely
and
willingly
then
all
other
fathers
,
all
offices
and
duties
of
a
father
to
these
goodfellowes
.
Therefore
he
is
their
Father
.
The
latter
proposition
I
thus
prove
.
He
who
doth
beget
,
feed
,
cloth
,
correct
,
provide
inheritance
,
and
mariage
for
these
goodfellowes
more
freely
,
&c.
doth
performe
all
offices
and
duties
of
a
father
,
&c.
But
the
Lord
of
heaven
and
earth
doth
thus
,
viz.
passing
by
temporall
respects
.
1.
The
Lord
doth
beget
us
spiritually
by
his
Word
,
1
Pet.
1.
The
Lord
Begets
.
23.
Raising
us
when
we
were
dead
in
sinnes
and
trespasses
,
Eph.
2.
1
,
2.
Therefore
we
are
said
to
have
Gods
seed
abiding
in
us
,
and
to
be
borne
of
God
,
1
Ioh.
3.
9.
2.
Parents
do
not
onely
beget
,
but
provide
for
the
sustentation
Feeds
.
of
their
child
begotten
.
Should
parents
forsake
their
children
begotten
and
borne
,
birth
which
is
the
greatest
good
they
receive
in
the
world
,
would
prove
a
great
evill
,
yea
such
,
that
better
were
it
not
to
be
,
then
being
to
want
meanes
whereby
this
being
may
be
preserved
.
The
Lord
in
this
respect
is
a
Father
feeding
the
soule
he
hath
begotten
so
.
That
were
it
possible
to
extract
the
carefull
providence
of
all
the
most
tender
parents
under
the
Fabrick
of
the
heavens
,
and
replant
it
in
one
man
:
were
it
possible
for
this
more
then
ordinary
man
to
provide
for
his
so
tenderly
affected
children
the
greatest
varieties
of
all
mellifluous
aliments
that
earth
,
aire
,
and
water
could
affoord
:
Could
be
feed
them
,
with
the
marrow
,
fatnesse
,
and
quintessence
of
the
most
delicious
cates
of
natures
simples
,
or
mixtures
of
skilfull
artists
:
could
he
satisfie
their
thirst
,
and
delight
their
appetites
with
the
fained
Nectars
and
Ambrosia's
of
those
forged
gods
,
yet
all
this
,
and
a
thousand
times
more
(
if
so
much
could
be
)
is
as
nothing
in
comparison
of
the
Lords
fatherly
care
in
providing
for
his
children
.
What
are
these
in
regard
of
his
sacred
Word
,
that
sweet
refreshing
milke
,
1
Pet.
2.
1.
2.
Free
from
all
mixture
of
errour
,
heresie
,
or
tradition
,
therefore
called
sincere
.
That
substantiall
bread
of
the
soule
,
preserving
its
life
,
health
,
and
strength
,
Iob
23.
13.
That
purest
wheate
,
Ier.
23.
28.
That
strong
refreshing
meate
Heb.
5.
13.
Sweeter
then
honey
and
the
hony
combe
,
Psal.
19.
10.
Those
green
pastures
and
waters
of
comfort
,
Psalme
23.
2.
That
heavenly
refreshing
wine
,
Can.
2.
4.
Which
Pellican
calleth
hony
,
milke
,
Nectar
,
Ambrosia
,
In
Ezek
34.
14.
the
food
of
justice
and
truth
,
alwayes
fatting
the
soules
of
the
faithfull
.
What
are
these
to
the
grace
of
Gods
Spirit
,
that
necessary
milke
to
an
heavenly
life
,
Isa.
55.
1.
And
that
sweet
delightfull
wine
?
What
are
these
to
that
celestiall
and
spirituall
bread
Christ
Iesus
which
came
downe
from
heaven
,
Iohn
6.
50.
That
food
truly
effectuall
to
the
faithfull
soule
,
our
blessed
Saviour
who
is
meate
indeed
,
Ioh.
6.
55.
That
rejoycing
wine
the
bloud
of
the
immaculate
Lambe
slaine
from
the
beginning
,
Mat.
26.
28.
3.
Parents
also
cloath
their
naked
children
;
and
in
this
respect
3.
Cloaths
.
the
Lords
care
farre
surpasseth
all
fathers
,
he
clothing
us
with
the
robes
of
Christ
his
righteousnesse
,
which
is
such
a
vesture
that
who
so
wanteth
,
is
farre
more
,
(
yea
,
without
all
comparison
)
polluted
,
subject
to
evill
,
and
unlovely
then
any
new
borne
babe
,
naked
and
unwasht
,
and
in
the
bloud
.
And
of
such
worth
is
this
garment
,
that
were
it
possible
,
the
cunning
of
all
skilfull
Artists
could
concurre
to
the
fashioning
of
some
one
garment
made
of
the
excellencies
of
silks
,
precious
stones
,
resplendent
pearles
,
and
costly
gold
:
Could
they
convey
the
quintessence
of
all
odoriserous
perfumes
into
the
same
.
Were
it
possible
tobe
clad
more
excellently
then
the
Lillies
of
the
field
,
farre
surpassing
Salomon
in
all
his
glory
.
Yea
,
imagine
a
man
to
be
as
richly
trim'd
as
that
glorious
runner
in
the
firmament
comming
out
of
his
Tabernacle
to
run
his
race
,
Psal.
19.
Or
as
that
transcendent
canopy
of
the
heavens
deckt
with
innumerable
varieties
of
resplendent
stars
.
Yet
all
these
are
as
nothing
in
comparison
of
the
rich
robes
of
Christs
righteousnesse
wherewith
the
Lord
doth
cloath
his
children
.
Which
is
a
garment
whereby
the
nakednesse
of
the
soule
is
covered
,
2.
Cor.
5.
2
,
3.
Rev.
3.
18.
is
comforted
,
and
kept
warme
,
defended
from
the
fiery
darts
of
sinne
,
and
Sathan
,
Ephes.
6.
11.
deck'd
,
beautified
,
and
adorned
,
Isa.
61.
10.
This
garment
being
pleasant
,
sweete
,
and
dainty
,
perfum'd
with
odoriferous
powders
of
Mirrh
,
Alloes
,
and
Cassia
,
Psal.
45.
8.
pretious
and
costly
,
ver.
9.
resembled
to
the
gold
of
Ophir
:
Curious
and
costly
,
compared
to
the
needle-worke
of
a
skilfull
embroyderer
,
ver.
14.
This
garment
ravishing
the
heart
of
Christ
Iesus
,
Cant.
4.
9.
the
smell
of
these
ointments
,
farre
surpassing
the
savour
of
all
spices
,
ver.
10.
and
the
smell
of
this
garment
being
like
that
of
Lebanon
,
ver.
11.
4.
Parents
correct
their
children
for
their
amendment
:
4.
Correct
.
So
the
Lord
chasteneth
his
Saints
,
Heb.
12.
7.
yet
in
love
,
verse
6.
more
tenderly
then
the
fathers
of
our
flesh
,
ver.
9.
and
more
profitably
,
they
many
times
for
their
pleasure
;
he
to
make
us
partaker
of
his
holinesse
,
ver.
10.
to
prevent
sinne
,
2
Cor.
12.
to
renne
decaying
grace
,
Hos.
5.
15.
to
weane
from
the
world
;
and
to
trie
our
graces
,
yea
and
with
such
fatherly
compassion
,
that
he
is
grieved
as
it
were
when
he
smiles
;
Oh
Ierusalem
,
&c.
Oh
that
there
had
been
such
an
heart
in
my
people
,
&c.
5.
Parents
provide
inheritance
for
children
.
The
Lords
5.
Inheritance
.
provident
care
in
t
is
,
is
imparaleld
.
For
were
it
possible
for
a
father
to
bequeath
to
his
child
Europe
,
Asia
,
Affricke
,
the
incognitameta
,
and
Antarticks
portion
.
Could
he
leave
him
the
full
fruition
of
all
the
populous
cities
,
fertile
countries
,
earthly
paradises
,
golden
mines
,
yea
all
the
wealth
within
the
circle
of
the
sphericall
Zones
.
Could
he
not
onely
wish
for
with
Alexander
,
but
also
obtaine
other
worlds
,
as
an
immeasurable
addition
to
his
former
inheritance
;
yet
is
there
no
more
comparison
betwixt
this
onely
imagined
soveraignty
,
and
the
reall
inheritance
of
Gods
children
;
then
there
is
betwixt
corruption
,
and
incorruption
;
pollution
,
and
perfit
purity
;
lasting
eternity
,
and
a
fading
moment
;
heavenly
treasure
,
and
earthly
trash
,
1.
Pet.
1.
4.
To
an
inheritance
incorruptible
,
undefiled
,
that
fadeth
not
away
,
reserved
in
the
heavens
.
6.
Parents
provide
marriages
for
their
children
.
Even
so
6.
Marriage
.
the
Lord
of
heaven
hath
provided
such
an
husband
for
his
children
.
That
if
all
the
renowned
excellencies
of
all
mankind
,
from
Adam
to
the
dreadfull
day
of
judgement
;
and
of
all
angelicall
beings
which
are
and
have
bene
,
were
confer'd
upon
on
men
.
His
comely
feature
should
be
hatefull
deformity
;
his
amiable
beauty
loathsome
ilfavourdnesse
;
his
quick-witted
understanding
,
blockish
ignorance
;
his
angeliall
eloquence
,
rude
barbarisme
;
and
his
other
perfections
meere
frailties
,
in
respect
of
those
extraordinary
transcendencies
of
Christ
Iesus
the
husband
of
Gods
children
,
Rev.
19.
7
,
8
,
9.
CHAP.
II.
Duty
1.
Saints
must
love
God
.
IF
God
he
our
father
,
we
ought
to
love
him
.
Not
onely
Duty
.
1.
doth
Religion
command
children
to
love
their
parents
,
but
also
nature
it selfe
requireth
this
duty
:
some
therefore
derive
Pilius
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
word
signifying
a
sonne
,
of
a
greeke
word
which
signifieth
a
lover
;
And
I
verily
thinke
(
this
being
so
much
talked
off
,
and
practised
in
conceipted
ostentation
)
few
which
heare
me
this
day
,
thinke
,
I
need
tell
them
they
ought
to
love
God
,
nor
perswade
them
to
put
the
same
in
practise
.
The
simplest
here
present
beeing
ready
to
say
:
though
they
come
to
the
Church
for
fashion
sake
,
as
their
neighbours
doe
;
although
they
are
not
very
bookish
;
although
they
give
little
eare
to
the
Word
of
God
preached
,
yet
they
know
as
much
as
the
best
preacher
can
tell
them
:
they
knowing
that
they
must
love
God
above
all
,
and
their
neighbour
as
themselves
,
and
this
they
doe
,
or
else
it
is
pittie
they
should
live
.
Loath
I
am
to
have
you
spend
time
to
no
purpose
;
much
lesse
at
a
Sermon
,
for
if
all
words
should
be
gracious
,
much
more
of
a
Minister
,
in
publique
to
a
congregation
,
as
from
God
.
And
therefore
did
I
not
thinke
it
more
then
needfull
to
perswade
you
to
love
God
.
Did
I
not
heare
painted
sepulchers
,
satanicall
lyars
,
and
other
cursed
impes
of
that
damned
Apostata
say
,
theylove
God
.
Did
I
see
him
lou'd
in
deed
,
as
well
as
in
word
,
in
truth
,
as
in
tongue
,
in
practise
,
as
in
profession
;
I
would
willingly
have
spent
my
paines
about
some
filiall
duty
lesse
thought
upon
,
then
on
this
so
much
talked
of
,
yet
little
practised
.
For
if
we
but
inquire
at
the
oracle
of
this
our
father
,
we
shall
find
recorded
in
indelible
characters
,
that
such
who
truly
love
God
,
Hate
that
which
is
evill
,
Psal.
97.
10.
Signes
1.
2.
Keepe
Gods
commandements
,
Exod.
20.
6.
Ioh.
15.
10.
sc.
sincerely
although
imperfectly
desiring
,
and
endeavouring
to
performe
things
commanded
.
Behave
themselves
conscionably
in
their
calling
,
Ioh.
21.
15.
Conforme
themselves
to
God
,
1.
Ioh.
4.
17.
being
followers
of
him
as
deare
children
,
Love
not
the
world
,
1.
Ioh.
2.
15.
Love
truely
Gods
children
,
1.
Ioh.
4.
20.
Often
thinke
upon
God
,
as
their
chiefest
treasure
,
Mat.
6.
21.
And
love
Christs
appearing
,
or
comming
to
judgement
,
2.
Tim
4.
8.
Iam.
1.
12.
And
then
having
surveyed-with
a
carefull
inquisitive
view
the
carriages
and
conditions
of
most
men
.
I
much
feare
after
a
diligent
scrutiny
.
1.
We
having
compared
such
who
detest
sinne
,
because
its
a
breach
of
Gods
law
,
and
therefore
eschue
,
and
flie
from
it
,
as
from
a
serpent
.
With
those
who
thirst
after
impiety
,
as
greedily
as
the
chased
deare
after
the
water
brookes
,
or
the
gaping
earth
after
the
dew
of
heaven
;
and
solace
themselues
with
as
great
delectation
in
silthinesse
,
and
superfluity
of
naughtinesse
as
Leviathan
in
the
restlesse
Ocean
.
2.
Such
who
keepe
Gods
commandements
with
sincerity
of
heart
,
they
to
the
vtmost
of
their
power
leaving
undone
all
evill
forbidden
;
and
doing
all
good
duties
commanded
,
not
for
any
sinister
aime
,
or
by-respect
,
but
for
the
Lords
sake
,
because
he
hath
commanded
these
,
and
forbidden
those
:
and
being
universall
in
this
their
obedience
,
neither
appliable
like
the
starre
Mercury
to
every
adjacent
,
nor
the
turning
weather
cocke
,
hurried
about
with
every
blast
of
contrary
winde
,
remaining
the
same
in
all
companies
,
places
,
and
at
all
times
,
like
the
greene
ivi●
,
keeping
the
same
colour
in
the
sharpest
winter
,
that
it
hath
in
the
pleasant
summer
.
With
those
who
no
whit
regard
those
sacred
lawes
written
with
the
finger
of
the
worlds
creator
:
and
those
who
unequally
and
unjustly
share
their
obedience
betwixt
the
Lord
,
and
his
grand
enemie
the
devill
;
&
such
who
have
their
changeable
suites
sometimes
seeming
to
observe
Gods
commandements
for
sinister
respects
,
otherwhiles
,
namely
in
secret
,
and
amidst
their
villanous
complices
,
no
whit
regarding
those
divine
,
and
more
then
angelicall
direction
.
3.
Compare
we
those
who
walke
conscionably
in
their
callings
,
being
carefull
to
have
the
soules
of
their
children
,
and
servants
deck'd
with
the
invaluable
robes
of
Christs
Righteousnesse
;
nourished
and
strengthened
with
the
food
of
eternall
life
:
With
that
carelesse
company
which
regard
no
more
,
so
that
they
be
of
comely
feature
,
neately
trimd
,
finely
fedde
,
of
liberall
education
,
and
richly
provided
for
:
and
those
vilest
of
men
who
by
their
wicked
examples
staine
their
purest
times
with
the
blackest
dye
of
hellish
impieties
,
Sathans
cognisance
,
feeding
their
immortall
soules
with
the
damned
art
of
swearing
,
lying
,
cursing
,
and
such
like
venome
and
poyson
of
Aspes
.
4.
Those
who
conforme
themselves
to
the
glorious
example
of
our
heavenly
father
,
doing
their
vtmost
devoir
that
they
may
be
holy
,
pure
,
perfect
,
and
mercifull
as
their
father
in
heaven
is
.
With
that
degenerating
company
of
men
which
will
doe
the
lusts
of
the
divell
.
Could
we
segregate
those
which
are
crucified
to
the
world
,
and
have
it
crucified
to
them
;
and
although
they
love
the
good
creatures
and
gifts
of
God
,
yet
it
is
neither
preposterously
,
irreligiously
,
nor
unequally
but
in
order
,
sc.
first
God
,
then
godlinesse
,
then
good
men
,
enemies
,
then
profit
,
then
pleasure
.
6
Those
whose
hearts
are
fast
glued
to
the
Lord
Iehouah
,
and
his
crownes
of
immortality
as
their
only
treasure
.
7.
Those
who
love
with
all
entirenesse
of
affection
the
sonnes
of
God
.
And
Those
who
love
the
appearing
of
our
blessed
Saviour
,
having
a
comfortable
assurance
of
his
love
,
and
a
sincere
care
to
please
him
in
all
things
.
From
those
which
love
the
world
servilely
,
sensually
,
preposterously
,
immoderatly
,
disorderly
,
and
undiscreetly
.
Those
whose
chiefest
treasure
is
on
earth
.
Those
who
are
inraged
with
implacable
malice
against
the
children
of
God
and
their
sincerity
.
And
from
such
who
love
the
Lords
appearing
no
more
then
villanous
malefactours
the
comming
of
a
just
and
righteous
Iudge
.
And
it
will
manifestly
appeare
(
I
much
feare
)
that
few
onely
,
love
God
(
I
speake
comparatively
)
indeed
and
in
truth
,
although
all
love
him
with
the
tongue
and
lips
.
Give
me
leave
therefore
to
use
these
following
motives
to
perswade
you
to
love
God
.
The
first
drawne
from
God
himselfe
,
and
they
are
these
.
Mot.
1.
The
Divine
Precept
of
our
gracious
God
:
he
requires
,
wils
,
and
commands
us
to
love
him
,
Deut.
6.
5.
&
10.
12.
Thou
shalt
love
the
Lord
thy
God
.
The
rich
promises
of
the
Lord
to
all
those
who
truly
love
him
,
Exod.
20.
6.
Shew
mercie
unto
thousands
,
&c.
Psal.
145.
20.
The
Lord
preserveth
,
&c.
His
pronenesse
to
heare
our
prayers
,
Psal.
116.
2.
He
bids
us
aske
,
and
we
shall
have
,
seeke
and
we
shall
find
,
knocke
,
and
it
shall
be
opened
unto
us
,
Math.
7.
7.
Yea
,
he
oftentimes
prevents
us
,
graunting
before
we
desire
.
His
practice
proceeding
from
love
.
Do
not
Heathen
,
Publicans
,
yea
savage
beasts
love
those
which
love
them
,
and
shall
not
we
love
him
?
What
creature
in
whom
is
the
breath
of
life
,
but
it
may
perceive
Gods
love
to
it
in
its
creation
,
preservation
,
gubernation
,
direction
,
and
continually
receiving
good
things
from
him
,
Psal.
145.
16
?
All
the
severall
sorts
of
blessings
,
the
multitude
,
measure
,
and
continuance
of
the
same
comming
from
his
love
,
Psal.
68.
19.
He
daily
leading
us
with
his
benefits
.
What
godly
man
but
may
discerne
his
unspeakable
love
to
him
in
Why
God
adopted
us
.
his
onely
Sonne
,
Ioh.
3.
16.
to
die
for
him
,
when
an
enemy
,
Rom.
5.
8.
To
raise
when
dead
in
trespasses
,
Eph.
2.
5.
In
chusing
and
taking
him
to
be
his
sonne
when
he
was
the
child
of
the
Divell
,
and
that
not
because
he
wanted
children
,
he
having
a
naturall
Sonne
Iesus
Christ
the
righteous
:
Nor
because
he
needed
an
heire
,
he
living
and
raigning
for
ever
:
Neither
because
his
naturall
Sonne
is
unfit
to
inherit
,
he
being
as
fit
as
his
Father
.
But
onely
because
he
loved
him
.
No
love
like
the
No
love
like
Gods
love
of
God
to
us
wards
;
his
thoughts
are
thoughts
of
love
,
Ier.
29.
11.
His
affections
are
affections
of
love
,
Ier.
31.
3.
His
words
are
words
of
love
,
Ier.
2.
2.
And
his
deeds
are
correspondent
,
Deut.
●2
.
10.
No
love
so
great
as
the
love
of
God
to
his
children
.
Not
of
carefull
at
her
.
Mat
7.
11.
How
much
more
your
Father
.
Not
of
tender
compassionate
m●t●ers
,
Isa.
4●
.
15.
Y●t
will
not
I.
He
loving
〈…〉
Hreatly
,
●ph.
2.
4.
Tenderly
▪
Za●h.
2.
8.
E●erla●●ingly
,
Ier.
31
3.
4.
Freely
,
with●ut
〈◊〉
desert
〈…〉
:
which
is
〈◊〉
if
we
consider
his
〈…〉
,
and
ou
〈…〉
.
1.
〈…〉
〈…〉
we
were
not
Eph.
1.
4.
5.
9.
11.
W
〈…〉
,
re
naught
,
●ph.
2.
2.
5.
When
w●
●●re
●n●m●●s
,
●om
.
〈◊〉
.
8.
〈…〉
m
,
1
●o●
.
4.
10.
.
19.
And
secondly
,
Our
love
to
him
〈…〉
and
defective
,
1
Cor.
1●
.
11.
De●iled
.
Isa.
64.
6.
O
〈…〉
d●●t
,
〈◊〉
17.
10.
And
un●quall
〈◊〉
Gods
love
,
Eph.
3.
18
,
19.
And
last●●
,
the
g
〈…〉
God
,
he
〈…〉
worthy
〈◊〉
love
be●ore
,
and
a●ove
al
other
things
.
Of
〈…〉
omthing
,
and
there
i
〈…〉
thing
in
the
world
so
〈…〉
y
of
●ur
〈…〉
is
.
〈…〉
and
what
is
there
in
the
〈…〉
w
〈…〉
●o
doe
us
that
go●d
the
Lord
doth
?
A
〈…〉
such
de●ight
?
〈◊〉
regardfull
of
our
love
〈…〉
To
which
we
are
so
indebted
as
●nt●
God
:
Wherein
〈…〉
d
such
delight
and
comfort
as
in
the
love
of
G●d
?
〈…〉
us
with
thy selfe
O
man
,
and
say
,
Shall
the
Lord
of
heaven
and
●●●th
●n●oyne
me
by
his
authority
,
then
which
〈…〉
W●●e
and
allure
me
by
his
〈…〉
more
amp
;
e
?
To
love
himself
,
a
〈…〉
hear
our
pray
〈…〉
&
,
himself
the
only
o
〈…〉
?
The
s●●●●d
〈…〉
tive
d
〈…〉
Great
and
m●●y
are
the
pro●●table
〈…〉
love
G●d
.
They
shall
〈…〉
〈…〉
g
5.
31.
They
〈…〉
d
,
Psal.
14●
.
〈◊〉
.
They
are
〈…〉
1.
12.
2.
〈…〉
o
〈…〉
.
1.
〈…〉
behold
,
more
may
his
searching
●are
heare
,
but
his
inquisitive
●eart
d●lv●●
into
the
heart
and
bowels
of
the
earth
,
dives
below
the
s●●ting
r●stlesse
waves
of
the
raging
Ocean
,
mounts
up
alo●t
by
transcendent
speculations
peeping
beyond
those
starry
bodies
.
So
that
he
can
talke
of
the
ear●●s
center
and
circumference
;
of
the
number
,
greatnesse
,
and
dignities
of
those
heavenly
lights
.
Yet
this
eye
hath
never
seene
,
eare
●●rd
,
●●ther
hath
it
entred
into
the
heart
of
man
to
conceive
the
things
which
God
hath
prepared
for
those
that
love
him
,
1
Cor.
2.
9.
2.
Such
is
the
variable
condition
of
mankind
,
that
he
〈◊〉
not
long
in
one
stay
:
joye●
and
griefes
successively
accompanying
each
other
as
day
&
night
.
In
this
intermingled
intercourse
of
such
contrarieties
what
can
possibly
produce
better
effect●
then
love
to
God
?
This
making
all
things
worke
together
for
th●
best
,
Rom.
8.
28.
Do
we
desire
to
have
the
successefull
proceedings
of
all
things
?
Would
we
have
the
fiery
dre●dfull
assaults
of
that
old
Serpent
,
the
truc●lent
and
villanous
behaviour
of
that
viperine
brood
.
e.
●
.
Their
〈◊〉
lyes
and
falsehoods
,
their
tongue-killing
slaunders
,
and
backbitings
:
their
scurrulous
satyricall
scoffings
,
and
their
utmost
rage
stowing
from
their
malicious
envenomed
h●art●●
In
a
word
,
would
we
have
all
things
,
both
sinnes
,
and
su●●●rings
,
our
owne
and
others
turned
by
Gods
providence
to
our
good
?
The
way
to
accomplish
our
desires
is
truly
to
love
God
,
Rom.
8.
28.
3.
Consider
the
perillous
condition
of
such
who
love
not
God
,
Exod.
20.
5.
Visiting
the
iniquity
of
them
that
hate
me
.
Deut.
7.
10.
Repayeth
them
that
hate
●●m
,
&c.
1
Cor.
1.
6.
22.
If
any
man
love
not
the
Lord
Iesus
,
l●t
him
be
▪
Anathema
,
Maranatha
.
Wouldst
thou
not
therefore
have
the
Lord
visit
,
i.
e.
fulfill
his
threatned
judgements
upon
thee
and
thy
posteritie
?
Wouldst
not
thou
have
him
repay
,
i.
mete
out
to
thee
as
he
doth
to
sinners
their
owne
●●
〈◊〉
(
to
repay
,
being
to
pay
backe
,
or
to
pay
a
man
with
〈◊〉
ow●e
in
●●y
Wouldst
not
thou
be
Anathema
,
Maranatha
,
〈◊〉
f●r
ever
and
a
●ay
,
or
with
eternall
execration
:
be
●●●s●aded
truly
and
practically
to
love
God
.
4.
The
perfection
of
true
love
to
God
should
animate
us
to
put
the
same
in
practice
.
Love
to
God
is
called
the
first
command●ment
,
because
it
is
first
to
be
done
,
we
must
preferre
the
love
and
glory
of
God
▪
before
the
love
and
safety
of
men
and
creatures
.
And
the
great
commandement
,
it
concerning
a
great
person
,
being
of
great
weight
and
importance
,
requiring
great
knowledge
to
understand
it
,
and
being
very
difficult
to
observe
.
Do
we
as
we
would
be
done
unto
?
We
our selves
earnestly
desire
the
love
of
our
children
.
We
thinke
our selves
extraordinarily
wrong'd
if
we
want
their
love
.
And
what
respect
have
we
to
their
greatest
obedience
if
it
proceed
not
out
of
love
?
Go
therefore
,
and
do
we
likewise
in
loving
God
our
heavenly
Father
.
Secondly
,
we
except
we
are
stocks
and
stones
,
uncapable
of
sense
,
or
bruit
beasts
,
devoid
of
underdanding
,
desire
extraordinarily
the
love
of
God
our
Father
:
without
which
better
had
it
beene
not
to
have
being
,
or
if
any
,
the
subsistance
of
some
baser
creature
.
Instance
we
in
what
we
can
.
Be
it
for
proportion
ilfavoured
beyond
all
imagination
,
be
it
more
pestiferous
then
the
eye-slaying
Basilisk
,
and
hideous
Gorgon
.
Let
it
have
all
the
concurring
ingredients
of
misery
and
contempt
,
being
the
subject
of
extreame
wretchednesse
,
and
an
object
of
hatred
to
men
and
other
creatures
.
Yet
man
not
beloved
of
God
is
beyond
all
comparison
more
wretched
,
death
being
a
period
to
its
calamities
,
and
an
entrance
to
the
others
unsufferable
,
and
never
ending
torments
.
But
let
a
man
be
beloved
of
God
,
although
he
be
table
talke
for
hypocriticall
mockers
at
feasts
:
a
by-word
to
men
vil●r
then
the
earth
,
the
drunkards
song
,
and
trampled
under
foot
by
every
stigmaticall
varl●t
,
yet
is
he
as
honourable
as
an
heire
of
heaven
,
a
member
of
Christ
,
and
a
child
of
God
.
Do
we
then
(
as
we
do
if
we
are
in
our
right
wits
)
desire
God
to
love
us
,
and
shall
not
we
love
him
againe
?
Reason
therefore
thus
with
thy selfe
O
man
.
Are
there
so
many
profitable
advantages
accom●dating
true
love
to
God
,
and
shall
I
neglect
them
?
Hath
true
love
to
God
such
beneficiall
effects
,
and
wilt
thou
despise
them
?
The
want
thereof
such
dangerous
execrations
,
and
wilt
thou
incurre
them
?
Is
love
to
God
that
great
and
first
commandement
,
and
wilt
thou
transgresse
it
?
Dost
thou
thinke
to
have
the
love
of
God
(
without
which
thou
art
most
miserable
)
and
thou
not
loving
him
?
Is
it
fit
for
children
not
to
love
their
father
No
no
,
if
other
men
will
hate
,
yet
I
am
resolved
henceforth
to
love
God
.
Yea
,
and
expresse
the
same
by
hating
what
is
evill
.
Obedience
to
Gods
commandements
.
A
conscionable
discharge
of
the
duties
of
my
calling
.
Conformity
to
God
.
Not
loving
the
world
.
Entirely
loving
the
Saints
.
Often
thinking
on
God
as
my
chiefest
treasure
.
And
loving
the
comming
of
Christ
to
judgement
?
CHAP.
III.
Duty
2.
Saints
must
shunne
sinne
.
IS
God
our
Father
?
Then
ought
we
to
consider
advisedly
Duty
2.
of
our
noble
parentage
,
and
with
all
circumspect
consideration
take
heed
we
disgrace
it
not
,
nor
distaine
our
Fathers
houshold
.
And
imploy
our
endeavours
to
the
utmost
to
honour
and
glorifie
our
Father
,
and
grace
his
faithfull
family
by
our
vertuous
conversations
.
It
is
not
seemly
for
a
Kings
son
to
defile
himselfe
with
contaminating
dung
,
and
such
like
sordid
filth
;
it
's
not
for
them
to
consort
with
fellowes
of
base
,
inordinate
,
and
immorigerous
ranks
.
How
much
more
unfit
is
it
for
Gods
sonnes
(
children
to
a
King
truly
,
really
,
whose
kingdome
is
of
such
large
extension
,
that
heaven
,
hell
,
earth
,
and
all
places
are
within
his
royall
government
:
and
of
such
commanding
power
,
that
all
created
beings
,
whether
ruling
Kings
or
potent
Emperours
,
whether
Coelestiall
Angels
or
infernall
Divels
,
stand
his
subjects
to
do
him
homage
and
that
not
for
a
moment
,
or
some
small
time
of
continuance
,
but
through
all
eternity
)
to
pollute
themselves
with
sinne
,
and
impiety
more
loathsome
then
any
thing
whatsoever
.
e.
g.
Be
it
that
a
man
from
top
to
toe
is
soyled
with
the
most
noysome
excrements
that
are
imaginable
to
be
upon
the
face
of
the
earth
:
yet
with
a
small
quantity
of
water
,
and
a
little
industry
of
man
it
's
easy
to
have
him
cleansed
.
Suppose
a
man
to
be
as
it
were
clad
with
boyles
and
botches
from
the
sole
of
the
foot
to
the
crowne
of
the
head
;
yet
it
is
possible
that
good
diet
,
wholsome
ayre
,
the
helpe
of
skilfull
Phisitians
should
restore
him
to
perfect
sanity
.
But
all
the
water
in
Abana
,
Parphar
,
Iordan
,
nor
the
whole
O●ean
is
of
force
to
wash
off
,
nor
the
most
excellent
diet
,
wholsome
ayre
,
drugges
and
pearles
of
price
,
hornes
of
V●icornes
,
stones
of
Bezar
ordered
by
the
exactest
skill
of
men
and
Angels
is
availeable
to
purge
away
sinne
.
It
is
onely
the
bloud
of
Christ
which
cleanseth
from
sin
,
1
Ioh.
1.
7.
What
made
those
for●orne
Apostate
fiends
of
glorious
Angels
to
become
damned
Divels
,
detested
of
God
,
Angels
,
and
men
?
Sure
I
am
,
not
their
Creation
,
it
being
excellent
,
but
their
depravation
,
their
sinne
.
Whence
is
it
that
the
Lord
doth
hate
his
owne
Ordinances
,
New
Moones
,
Sabbaths
,
and
prayers
,
Isa.
1.
15
?
What
occasioneth
the
Lord
to
turne
a
fruitfull
land
into
barrennes●e
,
save
the
iniquity
of
those
that
dwell
therein
,
Psal.
107.
37.
Why
did
the
Lord
drowne
the
whole
world
with
an
overflowing
deluge
,
overturne
those
pleasant
and
fertile
cities
(
even
as
the
Garden
of
God
,
Gen.
13.
10.
)
with
fire
and
brimstone
,
save
onely
because
of
their
sinnes
?
By
which
particulars
it
is
most
perspicuous
,
that
nothing
whatsoever
so
filthily
polluteth
as
sinne
:
and
therefore
such
persons
whose
father
is
the
great
King
,
ought
not
to
pollute
themselves
therewith
.
What
els
meane
those
Scriptures
,
2
Tim.
2.
19.
Let
every
one
who
names
the
name
of
Christ
depart
from
iniquity
.
1
Ioh.
3.
8.
He
who
commits
sinne
is
of
the
Divell
.
Ver.
9.
Whosoever
is
borne
of
God
sinneth
not
.
And
againe
,
Hee
cannot
sinne
because
hee
is
borne
of
God
.
1
Ioh.
2.
1.
These
things
have
I
written
that
you
sinne
not
.
1.
Mistake
me
not
I
pray
.
I
intend
not
the
least
allowance
of
Donatists
,
Pelagians
,
Catharists
,
and
Familists
,
who
glory
of
perfect
purity
,
yea
,
to
be
as
pure
as
Christ
in
heaven
:
of
freedome
from
all
sinne
,
the
Scriptures
telling
me
,
that
in
many
things
we
offend
all
,
Iam.
3.
2.
I
seeing
the
Publican
whose
prayer
was
accepted
,
saying
,
God
be
mercifull
to
me
a
sinner
,
Luke
18.
13.
Saint
Paul
complaining
to
be
of
sinners
the
chiefe
,
1
Tim.
1.
15.
And
our
Saviours
owne
Apostles
commanded
to
pray
forgive
us
our
trespasses
:
not
for
modesty
sake
,
as
Pellagians
affirme
:
but
of
consciousnesse
of
humane
fr●ilty
,
as
saith
Saint
Hierome
.
He
who
commanded
to
sinne
no
more
,
Ioh.
5.
14.
Commanded
also
to
pray
daily
for
forgivenesse
.
He
who
said
,
whosoever
is
borne
of
God
sinneth
not
,
1
Ioh.
●
.
6.
Said
also
,
If
we
say
we
have
no
sinne
we
deceive
our selves
,
and
the
truth
i●
not
in
us
,
1
Ioh.
1.
8.
We
make
God
a
lyar
,
and
his
word
is
not
in
us
,
verse
10.
Although
we
know
God
heareth
not
sinners
,
Ioh.
9.
31.
Yet
we
know
also
that
Christ
came
to
call
sinners
to
repentance
.
The
same
God
who
directed
Balaams
tongue
to
say
God
hath
beheld
no
iniquity
in
Iacob
,
nor
seene
perversenesse
in
Israel
,
Num.
23.
21.
Directed
the
tong●e
of
Moyses
the
man
of
God
to
say
,
Thou
settest
our
sins
before
thee
,
our
secret
sinnes
in
the
light
of
thy
countenance
,
Psal.
●0
.
8.
What
then
?
is
there
contradiction
in
the
Scripture
?
No
such
matter
:
both
the
one
and
the
other
are
the
undeniable
sacred
truths
of
God
.
God
seeth
no
sinne
in
his
people
,
sc.
with
a
revenging
eye
,
as
to
condemne
his
people
for
their
sinnes
.
That
mandate
sinne
no
more
,
is
a
comparative
speech
,
whereby
the
cured
is
exhorted
to
strive
that
his
sinnes
be
not
such
,
nor
so
many
as
they
had
beene
,
but
that
their
force
might
be
weakned
,
their
number
lessened
,
and
occasions
avoided
.
God
heareth
not
sinners
,
i.
such
who
make
a
trade
of
sinning
,
suffering
it
to
raigne
and
rage
in
them
.
Whosoever
is
b●r●e
of
God
sinneth
not
,
cannot
sinne
:
He
doth
not
sinne
,
i.
not
ch●rish
it
,
and
suffer
it
to
raigne
,
but
endeavoureth
to
cleanse
himselfe
from
sinne
,
following
holinesse
of
life
.
He
cannot
sin
,
●
.
●●to
death
,
as
he
is
borne
of
God
,
as
he
hath
Gods
Spirit
,
and
graces
,
although
as
he
is
man
,
as
he
is
flesh
he
doth
:
He
cannot
indeavour
to
sinne
,
&c.
2
Neither
intend
I
the
least
justifying
of
such
abominable
i●po●rit●s
(
painted
pollution
covered
with
pretended
religion
is
worthy
double
punishment
,
yea
double
damnation
)
which
living
i●
loathsome
imp●●ties
,
boastingly
reject
their
neighbours
,
●●●●stand
by
thy selfe
,
come
not
neare
to
me
,
for
I
am
holier
th●●
thou
,
Isa.
65.
5.
I
am
not
as
other
men
are
,
&c.
Luke
18.
11.
I
fast
,
pay
tithes
,
although
they
omitted
the
weightier
matters
of
the
Law
,
judgement
,
mercy
,
and
faith
,
Mat.
23
23.
within
full
of
extortion
and
excesse
,
25.
of
hypocrisie
,
and
iniquity
,
28.
These
righteous
persons
Christ
came
not
to
call
,
Math.
9
13.
These
being
a
generation
which
are
cleane
in
their
owne
eyes
,
and
yet
is
not
washed
from
their
filthinesse
,
Prov.
30.
12.
I
leave
such
dotages
as
the
proper
characters
of
spirituall
fooles
,
whose
wayes
(
though
naught
)
are
righteous
in
their
owne
eyes
,
and
yet
are
not
washed
from
their
filthinesse
,
Pro.
30.
12.
Of
unsanctified
persons
,
Prov.
30.
13.
Of
L●wd
companions
,
Isaiah
65.
3
,
4.
Of
formall
Christians
,
Math.
7.
22.
Of
Civill
honest
men
,
Math.
19.
20.
and
of
proud
Pharisees
,
Luk.
18.
11.
Which
were
a
people
eagerly
thirsting
after
vaine-glorious
ostentation
,
doing
all
to
be
seene
of
men
:
the
greatest
enemies
(
as
it
's
ever
the
property
of
outside
Christians
)
to
Christ
and
his
Disciples
:
the
most
dogged
censurers
of
mens
a●tions
better
then
themselves
causelessely
.
A
lively
pict●re
of
whom
we
shall
sind
pourtrayd
in
most
ignorant
sots
,
goodfellow-drunkards
(
Papists
,
hypocrites
,
familists
)
and
meere
civill
honest
men
:
whose
actions
(
although
in
many
particulars
they
come
short
of
those
painted
sepulchres
)
run
paralled
with
theirs
,
Math.
6.
The
Pharisee
gave
,
prayed
,
fasted
to
be
seene
of
men
,
Math.
19.
20.
Luke
18.
11.
And
boasts
of
exact
obedience
▪
Vpon
which
ground
I
suppose
every
one
of
indifferent
understanding
will
ingeniously
confesse
that
these
forenamed
who
seldome
give
except
vaine-gloriously
to
some
clamorous
beggers
,
seldome
or
never
pray
in
secret
,
or
in
their
families
,
onely
in
publique
to
be
seene
of
men
.
By
consequence
avouch
themselves
to
keepe
the
Law
of
God
perfectly
.
for
although
they
are
sinners
as
they
say
,
yet
they
have
kept
the
1
,
2
,
3
,
4
commandement
,
&c.
And
not
in
those
who
are
called
Puritanes
by
worldlings
,
because
they
will
not
be
prophane
,
1
Pet.
4.
4.
Because
they
endeavour
in
all
things
to
live
honestly
,
and
to
keepe
a
good
conscience
.
These
(
not
onely
giving
sometimes
in
the
view
of
others
)
carefully
relieving
the
distressed
members
of
Christ
in
secret
:
praying
conscionably
,
and
constantly
to
their
father
in
secret
:
and
although
they
justifie
themselves
in
regard
of
some
speciall
kind
of
sinne
onely
,
or
some
degree
,
or
some
circumstance
,
as
David
cleares
himselfe
,
Psal.
7.
&
27.
And
Saint
Paul
himselfe
from
soule-murther
,
Acts
20.
26.
Yet
in
regard
of
their
common
corruptions
,
and
particular
frailties
condemne
themselves
more
deeply
then
any
others
,
Psal.
51.
Rom.
7.
16.
1
Tim.
1.
15.
But
sith
it
is
evident
without
contradiction
,
that
not
onely
all
men
,
but
also
all
regenerate
persons
who
are
borne
of
God
are
sinners
,
and
yet
such
are
exhorted
not
to
sinne
,
yea
are
said
not
to
sinne
,
1
Ioh.
3.
9.
Give
me
leave
briefly
to
point
at
(
under
correction
of
the
learned
)
the
differences
betwixt
Gods
children
,
and
wicked
men
:
and
then
to
perswade
all
such
who
professe
themselves
the
children
of
this
Father
(
although
they
cannot
but
sinne
)
not
so
to
sinne
as
wicked
and
ungodly
ones
do
,
which
is
the
second
Vse
of
this
Point
.
The
godly
man
imployes
his
utmost
endeavours
to
shun
Differen
.
1.
Godly
shunne
secret
sinnes
.
envy
and
anger
aswell
as
murther
,
lust
as
adultery
,
infidelity
,
hypocrisie
,
pride
,
earthly-mindednesse
,
and
all
secret
and
hidden
sinnes
aswell
as
outward
impieties
.
He
desiring
to
approve
his
heart
unto
God
.
He
well
considering
,
1.
That
the
secrets
of
the
heart
are
as
transparent
to
the
omniscient
thought-searching
Iehovah
,
as
the
most
audible
words
,
and
publique
actions
.
2.
That
God
will
judge
for
secret
sinnes
aswell
as
for
outward
,
Rom.
2.
16.
The
wicked
man
so
be
,
he
can
demeane
himselfe
so
smoothly
and
plausibly
that
man
cannot
accuse
him
of
outward
villany
:
thinkes
all
is
well
,
although
his
heart
is
farc't
brim
full
of
privy
pride
,
secret
hypocrisie
,
shamefull
ignorance
,
wanton
obscoenities
,
base
earthly-mindednesse
,
canckred
envy
,
unadvised
anger
,
&c.
Deeming
either
his
thoughts
to
be
free
,
or
doing
all
to
be
seen
of
men
.
The
Godly
man
(
albeit
he
may
fall
into
some
grosser
impiety
)
doth
carefully
eschew
,
and
with
as
much
loathing
detestation
,
the
smallest
sinnes
as
those
of
the
grosser
order
,
and
Small
sinnes
.
that
,
1.
Because
he
knoweth
that
the
smallest
is
sinne
.
2.
Committed
against
an
infinite
God
.
3.
A
trespasse
against
the
most
holy
Law
.
4.
Able
to
deprive
of
the
greatest
good
,
sc.
Gods
favour
.
5.
Able
to
bring
the
greatest
misery
.
6.
Not
washed
away
with
any
thing
save
the
●●val●able
price
of
the
bl●nd
of
the
immac●late
Lambe
Christ
〈◊〉
.
The
wicked
man
makes
of
mountaines
molehils
,
makes
no
scrupl●
of
p●tty
oathes
,
Racha
,
foole
,
wanton
dalliance
,
merry
and
off●●●●s
〈◊〉
,
hurtfu●l
jests
,
&c.
Yea
,
he
is
ready
not
onely
to
ext●●●●te
,
but
to
plead
that
they
are
small
.
Wheras
no
sinne
is
sm●ll
compared
with
▪
the
Law
,
the
punishment
,
person
offended
,
and
price
of
redemption
.
The
child
of
God
doth
not
onely
take
heed
of
the
top
,
and
height
of
sinne
,
but
of
the
first
and
least
degree
of
sinne
.
He
advisedly
considering
the
insinuating
,
spreading
,
and
incroching
nature
of
sinne
,
one
drawing
on
another
:
he
therefore
diligently
withstands
the
first
degree
,
he
crusheth
the
egge
l●st
it
prove
a
S●rpent
,
quencheth
the
sparkles
,
least
they
fire
all
,
Iam.
1.
19.
The
wicked
no
whit
regardeth
concupiscence
,
the
root
and
beginning
of
sinne
,
but
deales
with
it
as
Milo
with
his
calfe
,
carried
it
a
calfe
,
and
an
oxe
likewise
:
custome
comes
upon
him
which
hardeneth
his
heart
,
Ier.
13.
The
godly
man
sinneth
not
with
full
c●nsent
of
heart
,
The
4.
Spirit
strives
against
the
flesh
,
Gal.
5
17.
His
sinne
is
as
bitter
and
burdensome
to
him
as
death
,
Rom.
7.
24.
Yea
he
is
so
ir●●d
with
the
remainder
of
old
Adam
,
and
with
his
particular
slips
and
wants
in
well-doing
,
that
he
lamentably
complaines
,
O
wretched
man
,
ver
.
24.
Not
despairing
of
salvation
,
as
the
next
words
and
last
verses
of
the
next
Chapter
declare
,
but
bewailing
his
present
mis●rable
condition
so
subject
to
sinne
,
as
one
groaning
under
a
heavy
burden
.
And
therefore
doth
earnestly
strive
against
the
sinne
and
temptation
,
●●●ting
the
spirituall
warfare
,
with
the
two
edged
sword
of
the
Word
,
and
ardent
prayer
.
The
wicked
sinneth
with
unanimous
consent
of
heart
and
mind
〈◊〉
headlong
into
it
as
the
enraged
horse
into
the
●attell
,
draw●s
iniquity
with
cords
of
v●n●ty
,
Isa.
5.
18.
Drinks
it
downe
with
as
thirsting
appetite
,
and
delighting
pleasantnesse
as
fishes
do
water
.
And
therefore
(
although
he
is
oft
times
curbed
by
the
feare
of
punishment
,
and
dread
of
shame
(
whereas
the
rich
furniture
of
Gods
peerlesse
graces
,
his
entire
love
to
God
,
tendernesse
of
conscience
restraines
the
good
)
from
many
foule
enormites
)
seeketh
diligently
occasion
to
commit
sinne
,
and
rejoyceth
greatly
,
finding
opportunity
thereunto
.
The
oftner
a
Godly
man
sinneth
(
although
his
vse
is
not
5.
By
sinning
,
learne
more
carefully
to
avoid
▪
sin
.
to
sinne
willingly
,
neither
doth
oft
fall
into
the
same
sinne
)
the
greater
is
his
sorrow
;
Contrition
,
humiliation
,
strife
,
&c.
Witnesse
David
,
Peter
,
and
the
incestuous
person
.
A
good
traveller
minding
his
way
,
is
made
more
watchfull
of
his
footsteps
by
his
many
slips
,
and
fallings
.
An
approved
souldier
disdaining
base
cowardise
,
and
miserable
slavery
;
and
thirsting
after
wished
conquest
,
doth
rouse
up
,
and
vivifie
his
dismayed
spirits
with
addition
of
new
supplies
of
vigour
:
gu●rdeth
himselfe
with
more
heedfull
watchfulnesse
;
buckles
his
neglected
armour
faster
to
his
body
;
yea
doubles
his
diligence
in
all
particulars
after
the
receipt
of
some
shamefull
foiles
from
the
hand
of
his
formidable
foe
.
The
wicked
is
more
obdurate
by
often
sinning
;
growes
worse
,
and
worse
:
seekes
it
more
greedily
every
day
then
other
,
Prov.
23.
His
custome
in
sinning
takes
away
the
sense
of
sin
:
his
ordinary
feeding
upon
those
grapes
of
gall
,
and
swallowing
downe
such
deadly
poyson
,
makes
it
as
welcome
to
his
appetite
as
his
daily
repast
,
and
as
luscious
to
his
palate
as
the
sweetest
Ambrosia
:
his
long
grounded
acquaintance
with
those
hellish
brats
,
links
him
with
such
indeerd
intimatenesse
to
those
infernall
fiends
,
that
it
s
as
possible
to
unspotte
the
party-coloured
Leopard
,
and
whiten
the
tawny
Negro
,
as
to
disjoyne
his
fast
glued
affections
by
accustoming
to
doe
evill
from
his
sinne
,
Ier.
13.
23.
The
godly
man
advisedly
considering
what
he
hath
done
6.
Riseth
by
repentance
.
after
falling
into
sinne
,
flyes
with
all
speed
to
the
Lord
Iesus
,
his
soules
physitian
;
uncovers
his
wound
to
the
bottome
,
humbly
s●ing
to
have
his
si●ke
soule
bathed
in
,
and
balmed
with
the
bloud
of
the
Lambe
.
Hee
fals
downe
at
the
throne
of
grace
,
accusing
,
judging
,
condemning
himselfe
,
and
sending
forth
flouds
of
tears
from
his
wounded
heart
,
or
grieving
that
he
can
grieve
no
more
for
his
shamefull
faylings
.
He
beggeth
pardon
for
his
iniquity
with
as
much
earnestnes
as
a
condemned
malefactor
:
He
loaths
his
sin
now
more
then
ever
,
for
disquieting
his
soule
,
and
hindering
his
peace
with
his
God
.
He
becomes
more
nobly
resolute
against
sin
,
and
its
devilish
occasions
then
he
was
before
,
so
raising
himself
by
true
repentance
.
The
wicked
although
sometimes
consideration
of
the
righteous
judge
,
the
dreadfull
day
of
judgement
,
&
those
unutterable
torments
prepared
for
the
damned
,
works
in
them
some
melancholy
fits
of
dumpishnes
,
yet
they
never
rise
by
true
repentance
:
for
eyther
they
are
sick
not
perceiving
it
,
rushing
upon
the
wrath
of
God
like
blind
Balaā●or
although
they
leave
some
evil
waies
,
they
take
other
as
bad
,
only
exchanging
sin
for
sin
:
or
if
they
do
confes
their
sins
,
it
s
not
intire
&
universal
;
wanting
either
sorrowfull
contrition
,
or
true
faith
,
or
a
godly
purpos'd
resolution
to
joyne
with
confession
,
the
confusion
of
their
sins
.
Thus
I
hope
it
is
as
cleare
as
the
shining
of
the
sunne
in
a
M.
Yates
,
16.
ad
c●
pag
97.
summers
day
:
that
although
all
men
are
sinners
;
yet
there
are
apparent
differences
betwixt
the
good
and
bad
in
sinning
.
A
good
divine
saith
well
:
Their
sinnes
are
not
the
same
in
purpose
,
which
may
be
the
same
in
performance
.
Is
there
not
great
disagreement
twixt
grieving
Gods
spirit
,
and
despighting
the
same
?
Is
there
not
great
difference
betwixt
touching
sinne
,
and
tumbling
in
it
?
sipping
of
it
,
and
swallowing
it
up
?
twixt
suddaine
fallings
into
sinne
,
and
carelesly
lying
in
it
?
sure
I
am
there
is
a
manifest
dissimilitude
betweene
a
mad
mans
,
drunkards
,
and
swines
willing
,
greedy
and
delightfull
wallowing
in
the
myre
,
and
the
falling
of
a
man
in
his
right
wits
.
And
I
verily
thinke
all
men
will
acknowledge
,
that
its
one
thing
to
pursue
with
all
greedinesse
and
overtake
sinne
:
another
to
flee
amaine
from
it
,
as
from
a
serpent
,
and
unwillingly
be
overtaken
.
1.
Let
all
such
who
hate
to
be
reformed
animate
themselves
,
and
encourage
others
to
persist
in
all
dissolute
and
disorbitant
courses
.
Because
the
boundlesse
sea
of
Gods
mercy
is
bottomelesse
and
infinite
;
little
considering
,
that
although
[
](A08586-e24970-b)a
a
Psal
10●
.
17.
Gods
mercie
is
everlasting
.
[
](A08586-e24990-b)b
b
Exod.
20.
6.
Great
.
[
](A08586-e25010-b)c
c
Exod.
33
15.
Free
.
[
](A08586-e25030-b)d
d
Psal.
109.
2.
Sweet
:
yet
it
is
appropriated
only
to
such
who
[
](A08586-e25050-b)e
e
Deut.
5
10.
observe
Gods
commandements
.
[
](A08586-e25070-b)f
f
Deut.
5.
3.
Love
God
.
[
](A08586-e25090-b)g
g
Psal.
102.
18.
Keepe
his
Covenant
.
[
](A08586-e25110-b)h
h
Prov.
28.
13.
Confesse
,
and
forsake
their
sins
.
[
](A08586-e25130-b)i
i
Ier.
3.
12.
Returne
to
God
.
[
](A08586-e25150-b)k
k
Amos
●
.
15.
Hate
evill
,
do
good
,
establish
judgement
,
&c.
[
](A08586-e25170-b)l
l
Gal.
●
.
15.
16.
and
such
who
are
new
creatures
.
And
not
to
such
who
make
it
a
packhorse
to
cary
their
hellish
enormities
.
Or
2.
Because
they
may
repent
at
the
last
aswell
as
the
penitent
theefe
upon
the
Crosse
,
&
many
other
of
their
own
fraternity
,
who
although
they
ran
riot
with
them
in
their
prosperity
,
yet
dyed
like
lambes
calling
upon
God
.
Little
considering
that
they
(
for
ought
I
know
)
might
aswel
neglect
al
means
to
provide
food
,
and
raiment
,
because
God
fed
,
&
cloathed
the
Israelites
;
his
ancient
people
in
a
barren
wildernesse
so
many
yeares
miraculously
.
Smite
their
dumbe
beasts
to
make
them
speake
,
because
God
once
did
wondrously
open
the
mouth
of
Balaams
Asse
to
reprove
the
madnesse
of
the
Prophet
.
Cast
away
all
care
,
and
expect
flesh
,
and
bread
to
be
brought
from
heaven
extraordinarily
by
ravens
,
because
Eliah
was
once
so
strangely
preserved
.
Presume
to
live
forty
daies
without
bread
,
or
water
,
because
Moses
and
Eliah
fasted
so
miraculously
:
As
well
as
thinke
to
repent
at
their
last
gaspe
,
because
once
one
thiefe
did
so
miraculously
.
And
as
for
the
repentance
of
their
owne
boone
companions
,
its
probable
that
it
is
not
sound
but
counterfet
:
For
can
we
imagine
that
those
who
will
not
heare
Moses
,
and
the
Prophets
,
so
as
to
be
drawne
to
repentance
,
and
amendment
(
it
being
the
meanes
the
Lord
hath
sanctified
to
mans
conversion
)
will
be
drawne
to
sound
and
sincere
repentance
,
and
a
through
reformation
of
their
lives
by
a
fit
of
sicknesse
?
And
doth
not
daily
experience
demonstrate
Ficta
citò
ad
naturam
red●er●nt
suam
.
Simulata
non
di●
durans
.
pab
.
pag.
64.
to
the
eyes
of
all
such
who
will
open
them
to
the
truth
,
that
such
people
if
God
spareth
them
vsually
like
Pharoah
and
Ieroboam
,
runne
greedily
with
the
dogge
to
their
old
vomit
?
A
learned
Knight
saith
,
What
shall
we
call
a
mocking
of
Sir
Wal●er
Raleigh
in
his
Ep●stle
.
God
,
if
those
doe
not
mocke
him
,
that
thinke
it
inough
for
God
to
aske
him
forgivenesse
at
leisure
,
with
the
last
drawing
of
a
malitious
breath
?
these
finde
out
a
new
God
,
make
one
,
a
leaden
one
,
like
Lewis
the
11
,
&c.
Afterwards
he
saith
,
Let
us
not
flatter
1.
Booke
,
2
Chap.
3.
Sect.
pag.
28.
our
immortall
soules
,
for
to
neglect
God
all
our
lives
,
and
know
that
we
neglect
him
,
casting
our
hopes
upon
the
peace
we
trust
to
make
at
parting
,
is
no
other
then
a
rebellious
presumption
,
and
a
contemptuous
laughing
to
scorne
,
and
d●●iding
●f
God
,
his
lawes
;
and
precepts
.
That
learned
Prelate
,
Bishop
〈◊〉
,
●it●s
Saint
Augustine
,
thus
speaking
;
If
any
one
being
in
the
last
●●tremity
of
his
sicknes●e
,
is
willing
to
receive
pennance
,
and
doth
receive
it
,
and
presently
is
reconciled
,
and
departeth
hence
.
I
confesse
unto
you
,
we
do
not
denie
vnto
him
that
which
he
asketh
,
but
we
do●
not
presume
that
he
goeth
well
from
hence
.
I
doe
not
presume
:
I
deceive
y●u
not
.
I
doe
not
presume
,
he
who
putteth
off
his
r●pentance
till
the
last
,
and
is
reconciled
:
whether
he
goeth
hen●e
●●cure
,
I
am
not
secure
,
pennance
I
can
give
him
,
security
I
cannot
give
him
.
Doe
I
say
he
shall
be
damned
?
I
say
not
so
;
but
do●
I
say
also
he
shall
be
freed
?
no
:
What
d●st
thou
then
say
unto
me
?
I
know
not
,
I
presume
not
,
I
promise
not
.
Wilt
thou
free
thy selfe
of
the
doubt
?
Wilt
thou
escape
that
which
is
uncertain
?
Doe
thy
pennance
while
thou
art
in
health
.
The
pennance
which
is
asked
for
by
the
infirme
,
is
infirme
.
The
pennance
which
is
asked
for
onely
by
him
which
is
a
dying
,
I
feare
least
it
also
die
.
Agreeable
whereunto
is
the
saying
of
Mr.
Dike
,
repentance
at
death
is
seldome
sound
;
and
Saint
Chrysostome
doth
rhet●rically
reprove
such
protracting
procrastinatours
.
But
thou
saist
,
God
hath
granted
to
many
space
to
repent
of
their
sins
in
old
age
:
Art
thou
sure
God
will
grant
the
same
to
thee
?
Thou
saist
peradventure
he
wil
:
what
saist
thou
peradventure
,
&
sometimes
and
oftentimes
,
bethinke
thy selfe
that
the
businesse
thou
hast
in
●and
con●er●es
thy
soule
.
Therefore
suppose
the
contrary
,
and
thinke
with
thy selfe
,
what
if
God
should
not
grant
me
?
When
thou
goest
to
warre
thou
dost
not
say
I
need
not
make
any
will
,
peradventure
I
shall
returne
againe
,
&c.
3.
Let
them
〈◊〉
themselves
asleepe
in
the
pleasant
crad●e
of
security
,
promising
to
themselves
those
heavenly
habitations
ass●o●e
,
or
b●fore
the
best
of
the
precis●r
sort
.
For
what
and
if
they
have
their
faults
,
so
had
all
the
glorified
Saints
when
they
breathed
in
this
sub●●●ary
world
,
and
so
they
hope
the
most
resined
of
them
have
(
Although
thus
doing
they
with●ut
a●y
dissembling
,
shew
themselves
to
be
a
serpentine
seede
,
feeding
onely
upon
the
drossy
dusty
part
of
the
fruitfull
earth
wholly
slighting
,
and
neglecting
the
many
fragrant
flowers
,
pleasant
plants
,
and
nourishing
fruits
:
and
spider-like
,
sucking
onely
poyson
from
the
sweetest
flowers
in
Gods
garden
.
)
Whereas
had
they
but
halfe
an
eye
truly
open
,
they
might
as
clearely
perceive
as
they
see
the
most
glistering
starres
in
a
faire
night
,
shining
in
the
open
firmament
.
That
the
sinnes
of
Gods
children
are
not
recorded
for
incouragement
to
sinne
,
but
to
terrifie
from
sinning
:
for
let
any
man
behold
how
they
smarted
,
as
well
as
how
they
sinned
.
Looke
upon
Noah
,
derided
of
his
wretched
sonne
,
cursing
his
posterity
:
Moses
and
Aaron
denyed
entrance
into
Canaan
:
Sampson
slavishly
grinding
in
the
mill
.
Davids
child
dying
,
his
sonne
climbing
into
his
bed
,
driving
him
from
his
regall
governement
.
Let
him
consider
the
hardnesse
of
recovering
their
former
peace
,
joy
,
&c.
How
oft
they
watered
their
couch
with
their
teares
:
how
bitterly
they
wept
:
how
long
they
lay
groaning
,
and
crying
,
create
in
me
a
new
heart
,
&c.
Psal.
51.
And
I
thinke
hee
will
not
(
except
he
be
possest
with
a
more
braine-sick
phrensie
,
then
a
madded
Bediam
willingly
wound
himselfe
,
because
such
and
such
being
wounded
,
obtained
perfect
recovery
,
the
wound
being
so
tart
,
and
smarting
,
and
the
cure
so
difficult
;
but
rather
conclude
:
If
the
devill
hath
foyled
such
tall
Cedars
,
and
valiant
champions
,
then
I
so
weake
,
so
fraile
▪
have
n●ed
with
all
circumspect
watchfulnesse
to
shunne
idlenesse
Davids
wounder
:
take
heed
of
wine
overcomming
righteous
Noah
,
strive
against
presumption
occasioning
Peter
so
oft
with
such
fearefull
imprecations
to
deny
his
master
:
yet
let
every
one
who
hath
the
seed
of
Gods
spirit
abiding
in
him
,
take
heed
that
he
doth
not
sin
in
the
Scripture
phrase
,
sc.
so
as
to
commit
sinne
,
wittingly
,
willingly
,
unrepentantly
.
To
this
end
let
him
advisedly
consider
.
1.
That
sinne
is
the
onely
thing
which
his
heavenly
father
Dissw
.
1.
hath
forbidden
him
:
will
not
Ioseph
meddle
with
his
masters
wife
,
because
she
was
the
onely
thing
in
his
masters
house
,
he
was
not
to
meddle
withall
:
and
wilt
thou
shew
thy selfe
so
unthankfull
to
a
father
so
liberall
,
and
bountifull
to
thee
,
as
to
commit
that
one
thing
he
hath
forbidden
?
It
is
most
opposite
to
God
his
heavenly
father
.
God
is
light
,
It
is
darknesse
in
regard
of
its
author
,
fountaine
,
its
nature
,
and
effects
plunging
into
Gehenna
,
a
place
of
vtter
darknesse
.
God
is
life
,
It
is
death
deserving
,
disabling
,
destroying
,
and
causing
death
.
It
is
death
in
regard
of
the
due
desert
which
is
double
death
:
Of
the
effects
disabling
to
do
good
:
of
the
nature
and
property
,
which
is
to
destroy
:
of
the
painefulnesse
,
bitternesse
,
noysomenesse
,
and
loathsomnesse
,
and
of
the
power
none
can
withstand
it
.
God
is
good
,
sinne
is
evill
;
for
it
is
1.
The
most
loathsome
,
and
irkesome
thing
in
the
world
.
Compare
we
it
with
the
most
offall
,
and
refuse
things
,
and
we
shall
find
it
most
noysome
,
and
excrementitious
.
Is
it
not
resembled
to
thornes
,
briars
,
pitch
,
then
which
what
more
averse
to
the
touch
of
man
?
To
dregs
,
gall
,
wormewood
,
then
which
nothing
more
distastfull
.
Is
it
not
tearmed
stinke
,
dung
,
carrion
?
then
which
there
cannot
be
any
thing
more
disliked
of
the
smell
.
Is
it
not
stiled
mire
,
dogs
vomit
,
menstrous
clouts
?
on
which
particulars
the
sight
doth
loath
to
looke
.
2.
It
is
the
shamefullest
thing
in
the
world
.
Not
onely
are
Gods
children
ashamed
of
it
,
Rom.
6.
21.
but
even
the
grand
seigniours
in
Sathans
band
.
It
s
a
rare
thing
(
I
thinke
)
to
finde
a
quassing
drunkard
,
filthy
whooremonger
,
hypocriticall
glozer
,
grating
vsurer
,
or
any
other
of
those
higher
formes
in
Sathans
schoole
,
of
such
a
whoorish
forehead
,
as
to
professe
himselfe
a
trader
in
such
disordered
courses
.
Nay
,
will
they
not
disclaime
all
acquaintance
with
them
?
will
not
the
cut
throate
vsurer
say
he
is
no
vsurer
,
but
a
charitable
benefactour
to
the
needie
man
?
the
glozing
dissembler
glory
of
his
uprightnesse
?
or
can
a
man
draw
from
drunkards
,
or
strumpets
an
acknowledgement
of
their
villanies
?
3.
It
is
of
all
evils
the
most
depriving
of
good
,
bringing
sterility
upon
the
fruitfullest
countries
;
stay●ng
the
most
pious
actions
with
a
tincture
of
such
a
displeasing
die
,
that
sacrifices
by
this
meanes
are
made
abominable
:
new
moones
,
and
Sabbaths
hatefull
,
and
prayers
not
sufferable
.
It
is
most
unlike
Gods
workes
.
Sinne
is
a
worke
of
the
flesh
,
Gal.
5.
19.
His
of
the
Spirit
.
Sinne
is
a
worke
of
Sathan
,
1
Iohn
3.
8.
Sinne
is
a
worke
of
the
body
,
Rom.
8.
13.
His
of
the
Spirit
.
It
is
that
which
Christ
Iesus
his
Heavenly
Husband
,
soules
Saviour
,
by
whose
meanes
it
is
that
the
Lord
is
become
his
gracious
Father
,
came
to
destroy
,
1
Ioh.
1.
7.
22.
&
.
3.
5.
And
that
upon
good
grounds
:
It
being
against
his
Fathers
glory
:
the
salvation
of
his
Elect
:
it
being
contrary
to
his
Fathers
works
,
and
advancement
of
his
kingdome
.
CHAP.
IIII.
Duty
3.
Saints
must
depend
on
Gods
providence
.
IF
God
be
our
Father
,
we
ought
to
cast
our
care
upon
him
,
Duty
3.
depending
upon
his
fatherly
providence
for
food
,
rayment
and
the
supply
of
all
outward
things
.
This
truth
being
a
maxime
surely
confirmed
in
those
sacred
lines
written
by
the
heavenly
Majesty
,
and
generally
assented
unto
by
all
men
.
I
supposing
there
is
not
a
man
to
be
found
either
so
unexperienced
or
brainlesse
as
not
to
consent
that
childrens
sole
dependance
is
on
parents
wise
and
carefull
providence
.
I
shall
not
need
long
to
insist
in
the
confirmation
of
this
Thesis
.
In
a
word
,
David
,
Psal.
55.
22.
hath
these
words
,
Cast
thy
burden
upon
the
Lord
,
q.
d.
If
there
be
any
thing
which
troubleth
thee
,
or
that
thou
thy selfe
standest
in
need
of
,
commit
the
care
thereof
into
Gods
hand
,
staying
thy selfe
altogether
upon
his
providence
,
He
shall
sustaine
thee
.
i.
God
will
play
the
part
of
a
good
Father
.
St.
Peter
,
1
Pet.
5.
7.
Casting
all
your
care
upon
him
,
for
he
careth
for
you
.
Let
it
be
the
badge
and
character
of
all
gold-sicke
Mammonists
and
earthly-minded
worldlings
(
in
whose
catalogue
I
include
not
onely
greedy
inclosers
,
cut-throat
usurers
,
unjust
getters
:
but
also
swil-bellyed
drunkards
,
lascivious
wantons
,
riotous
spend-thrifts
,
&c.
For
although
these
in
their
owne
apprehensions
,
and
the
worlds
conceipt
are
free
from
avarice
.
Yet
it
's
evident
that
they
are
notable
Mammonists
as
thus
:
1.
Those
are
truly
covetous
whose
desire
of
other
mens
goods
is
such
,
that
for
the
obtaining
thereof
,
they
sticke
not
to
use
meanes
indirect
and
unlawfull
,
Eph.
5.
5.
But
these
riotous
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fraudater
,
alioni
avid●●
avar●●
.
Eph.
5.
5.
roisters
for
the
generall
have
desires
enlarged
as
bell
after
their
neighbours
goods
:
little
regarding
how
they
get
,
so
they
may
have
to
spend
upon
their
lusts
,
hence
it
is
that
they
'le
be
usurers
,
make
no
scruple
of
oaths
,
lyes
,
or
any
such
like
sinister
means
to
minister
fewell
to
the
consuming
fire
of
their
insatiable
and
ravenous
lusts
.
2.
Those
who
desire
worldly
things
before
and
above
any
〈◊〉
Col.
3.
5
.
thing
,
are
covetous
persons
,
Col.
3.
5.
But
these
jolly
follows
desire
wordly
things
before
&
above
any
thing
.
For
they
pursue
with
such
enraged
thirsting
appetites
carthy
drosse
,
that
they
will
not
refraine
upon
the
Lords
Day
from
plodding
and
pratling
about
their
adored
God
.
They
cannot
spare
the
Lord
a
fragment
of
their
time
to
pray
with
their
families
,
or
in
private
.
They
cannot
when
God
by
his
judgements
,
soveraigne
authority
,
by
commandement
,
the
necessities
of
their
brethren
,
and
their
owne
duty
,
in
joynes
sanctity
,
dayes
of
humiliation
and
fasting
,
least
they
should
be
undone
.
3.
They
who
are
lovers
of
mony
,
are
covetous
persons
,
as
appears
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
comparing
He.
13.
5.
1
Tim.
6.
10.
In
both
which
places
the
word
is
the
same
,
and
translated
in
the
one
,
love
of
mony
,
in
the
other
covetousnesse
.
But
these
men
are
lovers
of
money
,
preferring
it
before
the
glory
of
God
,
their
soules
health
,
and
their
poore
brother
.
And
therefore
although
they
stick
not
bravingly
to
defray
large
expences
at
some
drunken
sitting
,
and
lash
out
in
trimmer
attyre
perhaps
then
their
neighbours
,
yet
are
not
to
be
excluded
the
lists
of
covetous
persons
.
Let
it
be
(
I
say
)
the
note
of
such
,
to
distrust
Gods
gracious
providing
for
them
:
From
which
mistrustfull
diffidence
,
Insoelicissimi
p●uperes
sic
sunt
,
quasi
inter
concertantes
procellas
in
medio
mori
posit●
:
nunc
istcrum
〈◊〉
,
nunc
all
num
stictibus
●bruuntur
.
Salv.
lib.
5
pag.
514.
their
in
humane
depopulations
,
unnaturall
usuryes
,
purloynings
,
lying
,
defrauding
,
and
an
innumbred
swarme
of
such
unconscionable
kinds
of
gettings
,
whereby
they
teare
in
pieces
their
poore
brethren
,
contrary
to
the
lawes
of
grace
,
nature
,
and
charity
,
doe
streame
forth
.
But
let
not
the
least
thought
of
diffident
distrustfulnesse
seaze
upon
the
innobled
soule
of
any
in
Gods
family
.
No
,
not
of
such
whose
drooping
soules
are
ready
to
saint
and
sinke
under
the
pressures
of
poverty
and
scantnesse
.
1.
For
be
it
that
inregard
,
1.
Of
the
inhumane
practices
The
poore
mans
hurters
of
madded
and
irreligious
depopulatours
,
an
order
of
men
more
worthy
banishment
from
our
English
Coasts
(
in
my
apprehension
)
then
the
jesters
,
juglers
,
loyterers
,
vagabonds
and
fooles
,
which
Marcus
the
Emperour
shipped
from
Rome
:
these
being
in
my
conceipt
the
greatest
bane
to
our
Common-wealth
,
robbing
,
1.
Our
Dread
Soveraigne
of
many
able
subsidy
men
,
so
of
maintenance
.
Of
many
able
fighting
men
,
so
of
safety
.
Lessening
the
number
of
his
subjects
,
so
of
honour
.
2.
Our
country
of
its
native
commodities
,
corne
and
cattell
,
the
towne
in
tillage
maintaining
farre
more
cattell
then
the
same
inclosed
.
And
of
the
fruitfull
endeavours
of
many
able
bodies
:
there
being
a
necessary
dependance
of
the
greatest
number
of
trades
upon
the
tilled
towne
:
and
the
tilled
towne
besides
the
many
benefits
other
wayes
,
affoords
imployment
to
as
many
if
not
more
shepheards
then
the
same
inclosed
.
2.
And
in
regard
of
the
never
satisfied
thirsting
appetites
of
greedy
gripes
of
this
world
,
whose
hunger
after
golden
vanities
cannot
be
satisfied
with
any
additions
to
their
former
sufficiencies
.
Which
unquenchable
humour
causeth
them
to
get
into
their
hands
as
much
as
possibly
they
can
(
little
considering
that
the
Common-wealth
is
benefited
most
by
distribution
of
its
imployments
into
as
many
families
as
is
possible
)
and
to
ingrosse
in
these
scarcer
times
more
corne
then
is
fitting
,
to
turne
the
staffe
of
bread
excessively
into
a
drunken
commodity
for
their
owne
inrichment
(
no
price
being
ever
great
enough
to
satiate
their
greedy
appetite
)
to
be
wasted
by
the
sons
of
Belial
upon
their
quaffingale-benches
:
whose
vicious
humour
is
so
patronized
.
That
what
with
Officers
unwillingnesse
to
displease
their
drunken
neighbours
:
nothing
regarding
God
,
King
,
conscience
,
and
the
present
calamity
.
What
with
the
many
proctours
such
have
in
private
and
publique
,
some
in
pulpit
daring
to
exclaime
against
those
who
disease
these
drunken
Divels
:
Except
Iustice
deales
wisely
and
resolutely
,
it
wil
be
as
great
a
waster
as
I
know
any
.
Be
it
I
say
in
regard
of
these
two
evils
,
it
is
a
matter
of
great
difficulty
(
if
not
of
impossibility
)
to
have
befitting
subsistence
for
the
greatest
part
of
the
poorer
sort
of
people
.
The
former
depriving
them
of
imployment
.
The
latter
of
livelyhood
,
pulling
it
almost
wholly
out
of
their
reach
.
Yet
all
you
who
are
not
onely
poore
,
but
Gods
poore
also
,
(
there
are
poore
,
and
Gods
poore
,
Psal.
72.
2.
judge
thy
poore
:
such
are
Gods
poore
,
who
are
godly
and
poore
,
religiously
worshipping
God
,
committing
themselves
wholly
to
his
protection
,
and
which
are
poore
in
spirit
,
Math.
5.
2.
)
and
so
have
him
to
be
your
Father
.
Be
you
perswaded
(
for
it
being
a
harder
matter
to
depend
upon
God
when
outward
meanes
are
wanting
,
then
when
they
are
enjoyed
.
I
therefore
direct
the
drift
of
this
exhortation
(
although
to
all
Gods
children
in
generall
)
especially
to
you
)
notwithstanding
these
maine
obstacles
,
to
have
a
firme
dependance
upon
the
gracious
providence
of
your
heavenly
Father
.
But
do
not
thinke
that
I
intend
to
disswade
you
from
prayer
for
daily
bread
,
Christian
providence
,
and
painefull
industry
in
your
lawfull
callings
.
Do
not
imagine
that
I
advise
you
profusely
to
spend
that
God
may
send
,
according
to
that
wicked
proverbe
.
Or
to
have
you
through
your
negligence
lose
the
worst
of
your
substance
.
For
a
godly
man
must
pray
,
labour
,
provide
,
shunne
wastfulnesse
,
and
preserve
from
losse
the
meanest
of
his
substance
:
and
may
do
all
these
things
,
and
yet
be
neither
covetous
,
nor
distrustfull
.
Although
for
these
causes
Gods
children
are
esteem'd
of
all
men
most
avaricious
:
Yet
for
a
man
I
hope
,
1.
To
labour
in
a
lawfull
calling
painefully
and
diligently
is
not
covetousnesse
:
If
it
be
done
in
obedience
to
Gods
commandement
,
without
the
least
inordinate
desire
unto
,
or
love
of
money
:
and
for
a
supply
of
present
necessities
.
For
this
did
St.
Paul
,
yet
was
not
covetous
,
yea
he
proves
by
thus
doing
that
he
was
not
so
,
Acts
20.
33
,
34.
2.
To
provide
carefully
for
a
mans
family
is
not
covetousnesse
:
so
it
be
not
immoderate
,
neglecting
the
poore
,
and
distrusting
the
providence
of
God
,
for
thus
did
Iacob
,
and
Saint
Paul
,
and
warrantably
,
1.
Tim.
5.
8.
3.
To
save
from
losse
the
basest
of
a
mans
substance
is
not
covetousnesse
,
except
we
will
taxe
our
Saviour
Christ
Iesus
for
saving
of
fragments
.
4.
Neither
is
every
desire
of
wordly
things
covetousnesse
,
no
more
then
every
desire
of
drinke
is
drunkennesse
,
of
meate
gluttony
,
for
then
sowing
,
wee
could
not
safely
desire
a
harvest
.
It
is
an
inordinate
desire
of
meate
which
makes
a
glutton
;
of
drinke
which
makes
a
drunkard
,
so
of
money
which
makes
a
covetous
man
;
scil.
desire
of
more
then
needfull
,
then
that
which
will
do
a
man
good
;
we
may
safely
aske
bread
,
and
desire
what
we
labour
for
.
The
world
therefore
doth
good
men
a
great
deale
of
wrong
;
taxing
them
for
these
particulars
with
covetousnesse
.
They
desiring
not
the
least
mite
of
other
mens
goods
,
defrauding
no
man
of
a
pinne
,
not
desiring
wealth
above
,
or
before
all
things
,
but
Gods
kingdome
,
grace
,
&c.
not
loving
money
,
for
did
they
,
how
could
they
sanctifie
Sabbaths
,
dayes
of
humiliation
,
and
fasting
,
and
their
families
daily
by
christian
exercises
.
But
in
Saint
Pauls
sense
1.
Cor.
12.
31.
they
are
,
I
confesse
of
all
men
exceeding
covetous
.
They
earnestly
desiring
,
and
greedily
thirsting
after
spirituall
blessings
,
and
heavenly
glory
.
Now
give
me
leave
to
vse
foure
motives
to
perswade
you
to
rely
upon
your
heavenly
father
,
to
live
by
faith
.
Art
thou
a
father
having
children
few
,
or
many
?
then
be
Mot.
1.
thine
owne
judge
,
if
thou
deem'st
not
thy selfe
disparaged
,
if
thy
children
misdoubt
thy
want
of
willingnes
to
provide
for
them
to
the
vtmost
of
thine
ability
?
nay
,
doe
they
not
solely
depend
on
thee
,
and
seeke
for
foode
,
raiment
,
and
such
like
necessaries
at
thy
hands
?
And
dar'st
thou
having
the
blessed
testimony
of
Gods
spirit
?
Rom.
8.
16.
the
spirit
of
prayer
,
Rom.
8.
15.
being
a
follower
of
God
as
a
deare
childe
,
being
borne
of
God
,
and
so
having
a
comfortable
assurance
that
thou
art
Gods
childe
by
adoption
,
dishonour
thy
heavenly
father
,
distrusting
provision
?
Doth
he
not
beare
as
tender
affectionatenesse
towards
his
children
as
thou
dost
towards
thine
?
God
forbid
that
any
such
villanous
thought
should
seaze
upon
thy
heart
.
He
loving
his
children
greatly
,
Ephes.
2.
4.
everlastingly
,
Ier.
31.
3.
tenderly
,
Zach.
2.
8.
more
then
any
mortall
father
,
Mat.
7.
11.
or
the
most
pitifull
mother
her
sucking
infant
,
Isa.
49.
15.
Is
he
not
as
able
to
sustaine
his
children
as
thou
art
to
maintaine
thine
?
Who
;
and
what
is
he
who
dares
suffer
his
heart
to
nourish
any
such
hellish
blasphemy
:
The
earth
being
the
Lords
,
and
the
fulnesse
thereof
,
every
beast
of
the
forrest
being
his
,
the
cattell
upon
a
thousand
hills
,
the
foules
of
the
mountaines
,
and
the
wild
beasts
of
the
field
?
Cast
thine
eye
upon
such
comfortable
promises
recorded
in
the
sacred
Scriptures
,
Psal.
34.
9.
there
is
no
want
to
them
that
feare
him
,
ver.
10.
the
lyons
do
lack
,
&
suffer
hunger
;
but
they
that
feare
the
Lord
shall
want
no
good
thing
,
Mat.
6.
33.
all
these
shall
be
added
to
you
,
Psal.
33.
19.
He
will
deliver
their
soule
from
death
,
&
keepe
them
alike
in
the
time
of
famine
.
Sure
I
am
,
the
promises
of
God
as
they
are
sweet
,
and
pretious
,
so
they
are
yea
,
and
Amen
,
2
Cor.
1.
20.
Rom.
4.
16.
for
he
cannot
lie
.
Numb.
23.
19.
Ioh.
1.
2.
and
the
Lord
is
unchangeable
.
If
therefore
thou
fearest
God
,
first
seeke
his
kingdome
,
and
the
righteousnesse
thereof
,
and
if
the
enjoyment
of
these
things
be
for
thy
good
,
misdoubt
not
the
fruition
of
them
.
Consider
seriously
that
thy
heavenly
father
hath
graciously
provided
for
his
charge
of
children
in
their
greatest
extremities
,
and
oft
times
unlook'd
for
provision
,
Gen.
42.
1.
Why
looke
you
,
&c.
the
Lord
made
sufficient
provision
for
them
.
He
gave
them
bread
in
a
desolate
wildernesse
,
Exod.
16.
15.
35.
He
gives
Sampson
water
out
of
Lehi
,
Iudg.
15.
19.
He
feedeth
Eliah
by
a
widow
,
and
ravens
,
1.
King
.
17.
4.
9.
with
a
cake
,
and
cruse
of
water
,
19.
5.
6.
an
hundred
Prophets
by
the
bountifull
Saints
extremities
are
Gods
opportunities
.
hand
of
a
good
courtier
,
1.
King
.
18.
13.
David
speakes
nobly
to
this
purpose
,
Psal.
37.
25.
I
have
bene
young
,
—
never
saw
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
And
I
verily
think
(
although
the
number
of
beggars
doth
daily
increase
)
let
a
man
diligently
view
over
a
whole
country
,
and
he
shall
hardly
finde
one
whom
the
world
cals
puritanes
,
so
forsaken
of
God
,
as
to
begge
his
bread
,
but
either
the
Lord
doth
stirre
up
the
hearts
of
some
good
Obadiahs
to
relieve
them
in
secret
:
or
doth
contrary
to
all
expectation
sustaine
them
:
or
makes
their
little
as
effectuall
(
like
the
widowes
meale
,
1
King
.
19.
)
or
as
if
they
had
great
abundance
;
and
more
available
then
great
revenews
of
wicked
men
,
ps.
37.
16
Take
notice
of
the
extraordinary
bountifulnesse
of
thy
Father
,
Giving
food
to
all
flesh
,
Psal.
136.
25.
Satisfying
the
desire
of
every
living
thing
,
Psal.
145.
16.
Filling
all
with
his
good
,
Psal.
104.
28.
(
hence
it
is
that
the
eyes
of
all
waite
upon
him
,
Psal.
145.
16.
and
the
Lyons
seeke
their
meate
of
God
,
Psal.
104.
21.
)
and
thou
must
of
necessity
confesse
:
That
all
sustenance
is
his
gift
.
That
all
are
meere
gratuities
.
That
he
doth
continually
supply
the
wants
of
all
creatures
.
And
that
he
is
a
liberall
giver
,
feeding
millions
of
millons
every
day
.
And
then
rouse
up
,
and
animate
thy
drooping
and
dismayed
Spirits
,
as
Christ
did
comfort
his
distrustfull
Disciples
,
Math.
6.
26.
&c.
Doe
all
the
innumbred
swarmes
and
troupes
of
birds
,
beasts
,
and
fishes
depend
upon
my
Father
?
Doth
he
afford
them
such
sufficient
supplyes
and
contented
satisfactions
,
that
although
they
have
nothing
beforehand
to
glut
and
satiate
the
eye
,
they
chirp
and
sing
,
leape
and
skippe
,
and
shall
I
distrust
who
am
a
man
,
a
child
by
adoption
?
God
forbid
.
will
not
the
Lord
much
more
provide
for
me
,
who
am
better
then
they
?
Doubtlesse
he
will
.
Be
it
therefore
that
I
am
poore
,
yet
my
Father
hath
more
then
enough
to
supply
my
wants
.
Be
it
that
I
see
no
meanes
in
humane
reason
how
to
live
,
yet
will
I
depend
on
him
who
can
preserve
me
with
,
or
by
small
meanes
.
Be
it
that
my
charge
is
great
,
yet
will
not
I
distrust
:
I
see
the
little
Wren
,
a
poore
and
weake
bird
,
having
her
nest
stored
with
a
multitude
of
little
helplesse
creatures
,
to
skippe
as
livelily
,
to
live
as
merrily
,
and
sing
as
pleasantly
as
at
other
times
.
I
have
nothing
beforehand
;
no
more
hath
she
.
I
have
a
great
charge
.
She
as
great
.
I
have
small
meanes
to
get
.
She
hath
lesse
.
It
is
my
gracious
Father
who
provides
for
her
and
hers
.
He
will
also
for
me
and
mine
.
To
this
I
may
fitly
adde
the
saying
of
a
devout
Writer
:
Thy
children
are
thy
riches
,
children
are
not
a
trouble
,
Fil●●
tui
divitiae
tue
sunt
,
silij
non
labor
,
sed
requies
parentunt
sunt
&
levamen
laborum
,
ac
omna
fortunae
so
latium
si
boni
sunt
:
si
mali
,
non
de
numero
sed
de
moribus
querela
est
.
Qua
pascet
omnes
?
Qui
pis●es
maru
pascit
,
quadrupedes
&c.
Quis
vestet
?
qui
agros
herbis
ac
floribus
vestit
,
atque
frondibus
silvas
.
Adrian
.
Ca●th
pag.
126
but
an
ease
of
parents
,
a
solace
of
calamities
,
and
a
consolation
of
every
estate
,
if
they
be
good
:
if
they
be
evill
,
the
complaint
is
not
of
their
number
,
but
their
vices
.
Who
shall
feed
them
all
?
He
that
feedeth
the
fishes
of
the
sea
,
the
foure
footed
beasts
,
&c.
Who
shall
cloath
them
?
He
who
doth
cloath
the
fields
with
herbs
and
flowers
,
and
the
woods
with
leaves
.
CHAP.
V.
Duty
4.
Saints
must
honour
God
.
FOurthly
,
we
are
to
honour
our
Heavenly
Father
,
Mal.
1.
6.
Duty
4.
A
sonne
honoureth
his
Father
.
If
I
be
a
Father
where
is
mine
honour
?
Our
Father
—
hallowed
be
thy
Name
,
is
the
continuall
cry
of
Gods
children
,
and
it
's
a
necessary
inference
.
If
we
ought
to
honor
our
fathers
by
nature
,
precedency
of
time
,
age
,
and
office
,
much
more
the
Lord
our
Heavenly
Father
.
In
prosecuting
this
filiall
duty
,
I
intend
to
have
the
judgement
rightly
informed
how
God
must
be
honoured
,
and
to
perswade
by
certaine
motives
the
affections
to
practice
this
fourth
siliall
duty
.
God
may
be
honoured
or
despised
many
wayes
,
but
these
three
especially
.
1.
In
himselfe
or
his
owne
person
,
diverse
wayes
.
1.
By
obeying
him
and
submitting
our selves
to
him
.
2.
Beleeving
in
him
and
trusting
to
him
.
3.
By
calling
upon
him
,
and
praying
to
him
.
4.
In
loving
him
above
all
.
5.
In
fearing
him
above
all
.
6.
In
confessing
of
his
truth
.
7.
In
confessing
of
our
sinnes
.
2.
In
his
servants
:
either
Prophets
or
people
,
Ministers
or
members
of
Christ
:
when
they
are
honoured
for
his
sake
,
or
his
gifts
and
graces
are
honoured
in
them
.
God
is
honoured
in
his
Ministers
,
when
those
branches
of
honour
are
given
to
them
which
the
Word
of
God
requires
.
As
:
1.
Reverence
in
thought
,
word
,
and
gesture
.
2.
Obedience
to
their
Doctrine
.
3.
Imitation
of
their
good
example
.
4.
Maintenance
.
3.
In
his
sacred
and
holy
Ordinances
:
Word
,
Sacraments
,
prayer
,
or
other
parts
of
his
Service
,
when
they
are
reverently
&
rightly
used
.
So
men
may
dishonor
God
by
the
same
means
or
after
the
same
manner
,
sc.
when
any
of
the
aforesaid
duties
are
denied
or
wanting
,
he
is
dishonoured
in
regard
of
himselfe
or
servants
:
and
in
regard
of
his
Ordinances
,
when
any
of
them
are
refused
or
abused
.
Wee
are
to
honour
our
Heavenly
Father
with
soule
and
body
both
,
for
he
created
them
both
,
Eccl.
12.
1.
Remember
thy
Creatour
,
Ver.
9.
Spirit
to
God
who
gave
it
.
Hee
redeemed
them
both
,
1
Cor.
6.
20.
He
sanctifieth
them
both
,
1
Thess.
5.
23.
He
preserves
them
both
,
Psal.
97.
10.
And
he
will
glorifie
both
,
1
Cor.
15.
49.
But
first
with
the
soule
,
Psal.
103.
1
,
2.
Blesse
the
Lord
O
my
soule
.
And
that
:
1.
Because
the
Lord
requires
it
most
,
Deut.
6.
4.
Ioh.
4.
24.
2.
Because
it
is
the
seat
of
sanctification
,
the
beginning
and
efficient
cause
of
every
action
,
Math.
12.
35.
Prov.
4.
23.
3.
Because
the
Lord
observeth
,
tryeth
,
and
searcheth
it
most
,
1
Ioh.
3.
19
,
20.
21.
4.
Because
the
Lord
regards
it
most
.
And
5.
Because
if
the
soule
once
truly
honour
God
,
it
will
draw
the
whole
body
.
Let
hollow-hearted
dissemblers
and
tombe-like
Pharisees
(
as
Alexander
in
another
case
scattred
in
India
at
his
departure
speares
,
shields
,
swords
,
and
other
warlike
furniture
,
fitter
for
men
of
gyant-like
then
ordinary
stature
,
that
he
and
his
might
be
thought
to
be
men
of
extraordinary
greatnesse
)
seeme
to
glorifie
God
more
then
other
men
,
being
in
the
meane
time
as
full
of
dregs
and
filth
as
a
loathsome
caske
,
and
as
empty
of
worth
as
a
drumme
,
having
in
it
nothing
but
windy
ayre
,
although
its
sound
is
great
and
clamorous
.
Yet
let
every
adopted
child
of
the
Lords
be
exhorted
to
honour
our
heavenly
Father
:
1.
Inwardly
:
and
that
first
in
his
understanding
.
1.
By
an
effectuall
,
spirituall
,
distinct
,
speciall
,
lively
,
experimentall
,
and
consequently
,
saving
knowledge
of
God
,
the
want
thereof
causing
a
denyall
of
honour
to
the
Lord
,
Exod.
5.
1.
I
know
not
God
&c.
Rom.
1.
21.
2.
By
a
true
faith
,
unbeliefe
hindring
from
sanctifying
the
glorious
name
of
God
,
Num.
20.
12.
Secondly
,
in
his
affections
.
1.
By
a
spirituall
child
like
or
siliall
feare
,
whose
fruit
and
force
is
to
restraine
from
vice
,
and
constraine
to
well-doing
for
desire
to
glorifie
God
.
2.
By
a
Christian
love
a
fruit
and
signe
of
a
justified
perion
,
causing
us
to
delight
in
God
for
his
goodnesse
sake
,
and
in
our
neighbour
for
Gods
sake
.
2.
With
our
tongues
,
given
us
by
our
sole
Creatour
for
this
end
,
Iam.
3.
9.
Therewith
blesse
we
God
,
even
the
Father
,
Phil.
2.
11.
that
every
tong
should
confesse
to
the
glory
of
God
the
Father
.
Psal.
51.
15.
And
my
mouth
shall
shew
forth
thy
praise
.
We
are
to
honour
our
heavenly
Father
in
word
by
speaking
reverently
of
all
those
things
whereby
God
and
his
holy
will
is
made
better
knowne
unto
us
,
e.
g.
1.
By
talking
reverently
of
the
unmatchable
sacred
,
sanctifying
Word
of
God
a
necessary
duty
imposed
upon
all
Gods
children
,
booke-learned
or
illiterate
,
Deut.
6.
7.
These
words
shal
be
in
thy
heart
,
—
and
thou
shalt
talk
of
them
.
Yea
,
it
's
impossible
the
Word
of
God
should
be
in
the
heart
(
as
it
dwelleth
richly
in
the
heart
of
Gods
children
)
and
not
in
the
mouth
,
Psal.
37.
30.
31
,
The
mouth
of
the
righteous
—
the
Law
of
God
is
in
his
heart
.
Abus
.
1
Oh
that
I
could
disswade
all
that
heare
me
this
day
from
all
vaine
and
fruitlesse
conferences
of
the
Word
of
God
:
such
I
meane
which
tend
neither
to
the
glory
of
God
,
nor
edification
of
mankind
:
which
that
I
may
doe
,
I
will
propound
these
following
particulars
to
be
advisedly
considered
.
Dissw
.
1
1.
This
Word
of
God
is
a
most
medicinable
plaister
of
the
soule
,
Psal.
107.
20.
Therefore
to
be
applied
to
heale
.
2.
It
is
leaven
,
Mat.
13.
33.
Therefore
to
be
imployed
to
alter
the
nature
of
man
,
turning
his
heart
first
,
then
his
members
,
that
he
may
lead
a
new
life
.
3.
It
is
bread
,
the
soules
bread
,
Prov
,
10.
21.
Amos
8.
11.
Not
onely
vivifying
the
same
,
but
also
preserving
its
health
and
sanity
,
making
it
lively
and
full
of
vigour
.
4.
It
s
water
,
yea
a
transcendent
water
,
for
pleasure
,
profit
and
necessity
.
It
is
water
drawne
out
of
the
Wels
of
salvation
,
Isa.
12.
3.
Still
refreshing
waters
,
Psal.
23.
2.
And
as
the
sweet
distilling
raine
,
dewing
downe
abundance
of
fatnesse
upon
the
thirsty
ground
,
Isa.
55.
10
,
11.
It
is
water
to
mundifie
the
putrified
sores
of
a
wounded
soule
.
To
coole
the
scorching
heat
of
fiery
trials
and
hellish
temptations
To
animate
with
all
refreshing
comforts
the
unwearied
soule
pressing
forward
with
an
ardent
earnestnesse
in
the
race
of
Christianity
,
and
fighting
with
an
invincible
courage
,
and
undaunted
resolution
under
the
Lord
Iesus
.
To
fructifie
the
soule
naturally
b●ren
of
goodnesse
,
that
it
may
be
as
a
field
fruitfull
in
good
works
.
5.
It
s
a
treasure
unmatchable
and
peerelesse
,
Mat
13.
44.
To
be
desired
most
earnestly
,
esteemed
most
highly
,
kept
most
carefully
,
and
lost
most
unwillingly
.
6.
It
s
the
excellent
heritage
of
the
Lords
inheritance
Psal.
119.
11.
Surmounting
farre
in
worth
or
value
the
most
refined
silver
,
and
purest
gold
of
Ophir
,
Psal.
19
10.
119.
72.
All
manner
of
desired
riches
,
14.
And
the
richest
spoiles
taken
after
a
wished
conquest
,
Ver.
162.
Is
it
so
,
as
so
it
is
,
and
shall
we
then
use
it
fruitlesly
?
God
forbid
.
Abus
.
2
Secondly
,
from
framing
or
reciting
jests
of
the
Word
of
God
.
What
,
and
if
Iulianian
A
postasie
scoffes
at
those
Heavenly
Oracles
,
saying
,
turne
the
other
cheeke
(
after
blowes
given
to
Christians
)
according
to
your
Masters
Precept
.
What
though
godlesse
Atheisme
sports
it selfe
with
such
sacred
phrases
,
yet
my
brethren
do
not
you
.
Dissw
.
1
It
is
not
good
jesting
with
the
mighty
hand
,
and
powerfull
arme
of
the
worlds
Creatour
,
Isa.
49.
22.
53.
1.
The
rod
of
Gods
mouth
,
11.
4.
The
rod
of
his
power
,
Psa.
110.
2.
A
sharpe
two
edged
sword
piercing
to
the
dividing
asunder
of
the
soule
and
spirits
.
Abus
.
3
It
is
not
safe
dallying
with
such
a
devouring
fire
,
Ierem
5.
14.
&
2●
.
29.
Thirdly
,
from
abusive
usage
of
it
in
countenancing
vice
,
or
disheartening
vertue
.
Let
none
of
us
dare
to
wrest
these
sacred
lines
,
and
wring
the
Lords
sword
as
it
were
out
of
his
owne
hand
.
Dissw
.
1
It
is
an
axe
keene
and
sharpe
,
Luke
1.
9.
To
destroy
sinne
not
grace
.
It
is
a
sword
double
edg'd
,
and
cutting
,
Psal
45.
4.
Neither
to
offend
vertue
,
nor
defend
iniquity
.
It
is
a
hammer
,
able
to
3.
〈◊〉
breake
and
bruise
to
powder
the
Adamantine
stony
hardnesse
of
mans
heart
,
Ier.
23.
29.
To
batter
downe
Sathan
and
all
his
complices
,
not
to
hurt
the
Lords
Annointed
.
It
is
a
goad
sharpe
and
piercing
,
Eccl.
12.
11.
To
stirre
up
the
good
being
sloathfull
to
discharge
their
duty
:
to
gall
onely
the
wicked
and
ungodly
.
Abus
.
4
Fourthly
,
from
talking
of
it
charmingly
,
of
all
inchauntments
those
are
most
dishonourable
to
God
,
most
acceptable
to
Sathan
,
and
most
hurtfull
to
the
charmer
which
are
Disc.
of
Witch
.
Dissw
.
1.
made
of
the
Scriptures
,
saith
Mr.
Perkins
.
It
is
the
peculiar
heritage
of
the
righteous
,
Psal.
119.
11.
What
have
you
to
do
Ob.
1.
An.
with
it
therefore
you
sonnes
of
Belial
?
It
's
a
medicine
.
True
:
to
draw
out
and
dry
up
sinne
being
rightly
applyed
,
not
to
cure
the
bodily
sicknesse
of
men
or
beasts
.
It
's
a
pearle
,
Mat.
13.
45
,
46.
True
:
to
inrich
and
garnish
the
innobled
soule
of
Gods
children
,
and
therefore
with
all
diligence
to
be
laid
up
in
the
heart
as
a
peerelesse
gemme
,
but
not
to
be
hang'd
about
the
neck
to
drive
away
Divels
.
2.
By
talking
reverently
of
the
titles
of
God
we
honour
our
Father
.
By
speaking
of
these
vainely
we
dishonour
him
.
Abus
.
1
Either
by
vaine
admiration
,
cursed
imprecation
,
or
abusive
benedictions
.
I
earnestly
desire
and
wish
that
the
vaine
admirer
who
upon
every
unwonted
accident
breakes
out
into
such
like
speeches
,
O
Lord
,
O
Iesus
,
&c.
Would
seriously
consider
:
Dissw
.
1
1.
That
he
hath
not
the
least
warrant
for
this
his
folly
in
any
parcell
of
Gods
Bookes
.
2.
That
he
is
Iehovah
,
a
being
of
greatest
Majesty
and
power
,
who
can
consume
him
in
a
moment
with
the
breath
of
his
nostrils
,
whose
glorious
titles
he
so
fondly
abuseth
.
3.
That
he
dareth
not
so
idly
intermingle
the
sacred
Names
of
his
consecrated
Soveraigne
Humana
sort
redlit
aqualis
.
Salv.
●
.
Gub.
lib.
3.
pag.
75.
in
his
ordinary
communication
.
Abus
.
2
Dissw
.
1
Yet
is
he
but
a
man
,
the
son
of
a
woman
,
as
subject
to
death
and
judgement
as
himselfe
.
Secondly
,
that
the
cursed
imprecatour
and
rash
petitioner
(
whose
mouth
is
wont
to
belch
out
most
hellish
language
,
wishing
things
evill
and
execrable
to
befall
others
,
or
himselfe
either
absolutely
or
conditionally
)
would
be
instructed
that
he
hath
no
ground
from
the
imprecations
of
those
renowned
Saints
,
Paul
and
David
.
These
did
imprecate
others
,
Psal.
109.
2
Tim.
4.
14.
True
.
These
were
men
of
Ob.
1
extraordinary
gifts
,
being
inabled
to
discerne
the
persons
against
whom
they
prayed
to
be
incurable
;
and
they
did
imprecate
out
of
a
pure
zeale
to
Gods
honour
,
and
of
his
glory
.
David
did
imprecate
himselfe
although
conditionally
,
Psal.
7.
4
,
5.
True
.
But
the
matter
was
weighty
,
and
there
was
no
other
meanes
to
manifest
the
truth
:
i.
e.
his
innocency
,
in
that
wherewith
he
was
charged
,
and
therefore
no
warrant
for
such
like
horride
,
and
blasphemous
speeches
,
I
would
I
was
hang'd
,
I
would
I
was
damn'd
,
the
divell
take
me
,
&c.
And
be
advised
,
premeditately
to
ponder
in
what
a
pitifull
plight
he
was
in
,
should
the
Lord
deale
with
him
according
to
his
wish
.
Abus
.
3
And
thirdly
,
that
the
abusive
blessers
who
thanke
God
for
their
unconscionable
gettings
and
other
execrable
impieties
,
like
Micahs
mother
,
Iudg.
17.
2.
and
Saul
,
1.
Sam.
23.
21.
making
God
the
author
of
such
their
impieties
,
Dissw
.
1
would
abandon
those
blasphemous
benedictions
,
considering
that
God
is
the
only
,
and
chiefe
good
,
goodnesse
it selfe
,
the
author
of
all
good
,
&
from
whom
nothing
but
good
.
And
as
for
evill
he
doth
prohibit
the
doing
,
detests
the
act
,
and
punisheth
the
agent
which
he
would
not
do
:
was
it
his
owne
worke
.
That
God
is
wisedome
,
sin
is
folly
.
How
can
wisedome
produce
folly
?
God
is
justice
,
sinne
injustice
.
How
can
justice
produce
injustice
?
God
is
mercy
,
sinne
is
misery
whose
beginning
is
dolefull
,
continuance
toilesome
,
and
end
shamefull
,
and
therefore
,
that
God
cannot
be
the
cause
or
author
of
their
sinnes
.
3.
By
speaking
reverently
of
his
divine
attributes
as
justice
,
mercy
,
wisdome
,
&c.
That
mighty
Lord
on
whose
hand
the
King
of
Israel
leaned
,
dishonoured
the
Lord
in
doubting
of
,
or
questioning
the
plenty
promised
,
2
king
.
7.
2.
So
Moses
by
shortning
the
Lords
hand
,
Num.
11.
21
,
22
,
23.
&
diverse
do
no
lesse
,
daily
complaining
of
their
ill
lucke
,
&
bad
fortune
I
wil
for
this
time
summarily
,
and
succinctly
give
a
tast
only
in
two
;
justice
,
and
mercy
.
For
the
first
,
we
honour
the
Lord
,
declaring
him
to
be
as
indeed
he
is
most
just
:
and
that
1.
Simply
and
absolutely
,
1.
Iustice
.
as
hee
is
of
himselfe
infinitely
and
perfectly
righteous
in
himselfe
,
and
of
himselfe
.
2.
Respectively
and
relatively
,
in
regard
of
his
office
,
he
being
the
most
righteous
judge
of
men
,
and
angels
.
For
1.
Knowledge
and
understanding
of
things
,
and
persons
to
be
judged
.
2.
Care
of
equity
.
3.
Rightfull
authority
to
determine
,
and
decide
.
4.
Power
and
ability
to
punish
offendours
,
and
free
the
harmelesse
innocent
which
are
in
God
infinitely
,
and
transcendently
.
Abus
.
1
Surcease
therfore
O
you
sonnes
of
men
,
to
taxe
God
of
injustice
:
either
Because
he
punisheth
finite
sinnes
with
infinite
punishments
:
for
what
though
sinne
as
it
is
a
transient
action
is
finite
and
temporary
:
yet
in
regard
of
the
object
against
whom
it
is
committed
:
of
the
subject
wherein
it
is
resident
,
mind
of
the
sinner
,
and
law
whereof
it
is
a
breach
,
it
is
infinite
.
Or
because
he
loved
Iacob
,
and
hated
Esau
before
they
had
done
good
or
euill
.
Who
art
thou
that
darest
reply
against
God
?
Hath
the
potter
power
over
the
clay
of
the
same
lumpe
to
make
one
vessell
to
honour
,
another
to
dishonour
,
and
hath
not
God
?
May
he
not
do
with
his
owne
what
he
will
,
Rom.
9.
20.
21.
Or
thirdly
,
by
your
overbold
,
and
saucy
presumptiousnesse
in
sinning
;
sealing
to
your
soules
a
generall
acquitt
all
from
all
those
unutterable
&
insufferable
tortures
,
the
just
judge
of
heaven
and
earth
hath
threatned
against
impenitents
,
because
he
is
mercifull
,
so
wholy
dispoyling
that
glorious
majesty
of
this
divine
attribute
Iustice
.
A
good
divine
saith
thus
,
let
fond
presumption
M.
Yates
,
I
〈◊〉
Ca●●r
:
hope
for
parden
without
payment
,
disjoyne
mercy
,
and
justice
in
him
to
whom
both
are
alike
essentiall
,
and
say
,
although
I
go
on
in
sinne
yet
God
is
abundantly
mercifull
:
go
on
,
presume
,
and
perish
.
Mercy
.
2
For
the
second
,
we
honour
our
heavenly
father
,
when
wee
rightly
ascribe
mercy
to
him
.
The
Lord
is
most
mercifull
,
his
mercy
being
of
such
large
,
and
endlesse
extent
that
in
regard
of
continuance
it
doth
equalize
eternity
,
Psal.
103.
17.
In
regard
of
reach
,
and
compasse
,
it
extends
it selfe
to
the
highest
hills
,
clouds
,
and
heavenly
habitations
,
Psal.
36.
5.
to
all
persons
,
yea
created
beings
,
yet
restraining
it selfe
in
respect
of
spirituall
and
celestiall
benefits
,
to
such
as
carefully
observe
the
commandements
of
God
,
Deut.
7.
9.
Truely
,
and
intirely
love
him
,
Ibid.
Confesse
their
sinnes
,
and
forsake
them
,
Prov.
28.
13.
And
turne
from
their
transgressions
,
le.
18.
8.
To
God
,
Ier.
3.
12.
Two
sorts
of
people
,
therefore
as
much
as
in
them
lies
,
robbe
our
heavenly
father
of
his
due
honour
:
namely
such
;
Abus
.
1
1.
Who
make
him
lesse
mercifull
then
he
is
,
and
that
1.
By
rushing
headlong
upon
that
dreadfull
rocke
of
desperation
,
falsifying
Gods
promises
,
Cayn-like
,
crying
out
their
sinnes
are
greater
then
can
be
pardoned
:
Whereas
could
they
but
repent
truly
,
and
savingly
,
their
most
deepe
died
scarlet-like
sinnes
should
be
blotted
out
of
Gods
remembrance
.
2.
By
comparing
Gods
unparaleld
mercy
with
mortall
mans
.
The
Lords
being
everlasting
,
constant
,
free
and
rich
.
Mens
being
momentany
,
mutable
,
mercenary
,
and
poore
.
3.
By
an
overweening
conceipt
of
their
owne
worth
:
promising
to
themselves
undeniably
those
blissefull
joyes
for
their
merits
sake
,
deeming
their
owne
worthfull
actions
to
be
sufficient
to
purchase
that
matchlesse
crowne
of
glory
if
not
superabundant
and
superrogatory
.
Secondly
,
who
make
him
more
mercifull
then
he
is
,
casting
the
innumbred
swarmes
of
intollerable
prodigious
oathes
,
beastly
drunkennesses
,
and
other
their
obstinate
hellish
enormities
upon
the
mercy
of
God
,
as
if
it
was
a
common
packhorse
,
whereon
to
unload
their
willfull
,
and
unsupportable
evils
,
causing
the
creatures
to
groane
,
and
the
earth
to
mourne
,
and
reele
to
and
fro
,
tottering
and
staggering
like
a
drunken
man
;
little
considering
,
that
as
he
is
mercifull
,
so
is
he
just
:
and
those
who
will
sinne
because
God
is
mercifull
,
shall
surely
be
plagued
because
he
is
just
.
By
speaking
reverently
of
the
unspeakeable
workes
of
God
,
both
Immanent
in
himselfe
,
acknowledging
with
the
Apostle
the
depth
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
;
and
that
his
judgements
are
unsearchable
,
and
his
waies
past
finding
out
:
and
Transeunt
as
his
wonderfull
workes
of
creation
,
redemption
,
and
particular
workes
of
mercy
,
Exod.
15.
and
justice
,
1.
Sam.
3.
18.
Iob
1.
21.
Let
these
short
instances
in
few
words
now
suffice
.
We
honour
the
Lord
by
talking
of
the
works
of
Creation
,
after
this
or
the
like
manner
.
Who
created
?
The
Lord
of
hostes
,
What
he
made
?
All
that
is
made
.
How
he
did
it
?
With
his
Word
.
To
what
end
?
His
honour
and
glory
.
And
heere
I
cannot
omit
to
reprove
a
most
vile
(
although
vsuall
)
kind
of
dishonouring
the
Lord
,
in
laughing
to
scorne
persons
in
body
deformed
,
or
in
minde
defective
.
The
renowned
maker
of
the
world
,
and
not
the
workemanship
,
being
(
in
my
shallow
apprehension
)
derided
.
Suppose
a
man
for
instance
comming
into
the
workhouse
of
some
skilfull
artist
;
and
there
beholding
some
piece
of
worke
lesse
curiously
wrought
then
other
,
should
therewith
sport
himselfe
with
scoffing
derision
wee
could
not
but
conclude
;
That
the
artificer
,
and
not
the
artifice
is
reproached
.
Secondly
,
we
may
honour
the
Lord
by
speaking
reverently
of
the
worke
of
the
worlds
redemption
,
it
declaring
.
Who
redeemed
?
The
ever
blessed
Sonne
of
God
.
From
what
?
The
curse
of
the
Law
,
the
wrath
to
come
,
the
divell
,
the
hands
of
our
enemies
.
Wherewith
?
His
owne
pretious
bloud
.
Whom
?
his
pasture
sheepe
.
And
why
:
his
owne
honour
,
and
glory
.
We
may
honour
God
with
our
tongues
by
the
right
vse
of
an
oath
:
sc.
The
person
rightly
qualifyed
;
having
a
warrantable
calling
thereunto
;
the
matter
being
true
,
just
,
and
of
great
importance
:
the
manner
,
time
,
and
causes
rightly
obserued
,
Deut.
6.
13.
&
10.
20.
For
hereby
we
make
the
Lord
a
witnesse
,
judge
,
and
revenger
.
Two
sorts
of
people
I
desire
to
advise
,
deserving
greatly
to
be
taxed
concerning
this
particular
:
they
greatly
,
dishonouring
the
Lord
about
an
oath
.
Abus
.
1
1.
Fantasticall
,
anaba●tisticall
dreamers
,
who
condemne
all
swearing
as
unlawfull
,
and
would
you
thinke
why
?
Mat.
5.
34.
Ob.
1
Sweare
not
at
all
saith
our
Saviour
.
Cons.
1
A
weake
ground
for
their
worthlesse
tenet
.
Scripture
is
never
repugnant
to
it selfe
,
there
being
a
most
mellodious
harmony
,
and
sweete
concordance
in
all
those
sacred
lines
:
But
other
Scriptures
warrant
a
rightfull
swearing
:
1
by
precept
:
2
examples
of
the
Lord
himselfe
,
his
annointed
one
,
the
glorious
angels
and
blessed
Saints
:
3
and
by
a
necessary
vse
thereof
,
Heb.
6.
16.
An
end
of
all
strife
:
And
Christ
Iesus
in
that
forenamed
place
,
gives
not
a
new
law
,
but
onely
sheweth
the
meaning
of
the
old
.
His
intent
is
not
to
overthrow
,
but
to
rectifie
the
law
,
being
shamefully
corrupted
by
those
false
pharisaicall
glosing
glossers
.
Our
Saviour
onely
qualifies
but
condemneth
not
an
oath
.
He
debars
not
from
a
necessary
confirmation
of
truth
by
an
oath
,
but
onely
corrects
the
evill
custome
and
vse
of
swearing
,
which
was
such
that
they
thought
it
a
matter
of
no
moment
to
sweare
in
familiar
talke
by
heaven
,
head
,
earth
,
&c.
Abus
.
2
Secondly
,
all
wicked
swearers
who
dishonour
God
by
swearing
;
1.
Falsely
,
they
affirming
by
oath
that
they
know
or
thinke
to
be
false
.
These
perjur'd
persons
as
they
maintaine
lyes
:
call
God
to
witnesse
them
:
and
pray
for
a
curse
upon
themselves
:
so
they
shall
certainely
smart
for
it
,
as
you
may
clearely
see
,
Zach.
5.
3.
Mal.
3.
5.
2.
Or
pestiferously
binding
themselves
by
oath
to
doe
mischiefe
,
like
cursed
Iesabel
,
1
Kings
19.
2.
Cruell
Herod
,
Mark
.
6.
23
,
26
,
27.
And
those
bloudy
Iewes
,
Acts
23.
12
,
13.
3.
Or
superstitiously
swearing
by
that
which
is
not
God
,
Ier.
5.
7.
12.
16.
Amos
8.
14.
Math.
5.
35.
36.
23.
20
,
21
,
22
,
Or
by
the
Lord
,
and
some
thing
els
,
Zeph.
1.
5.
Dissw
.
1
I
earnestly
desire
you
all
hereafter
to
forbeare
swearing
by
creatures
,
as
by
bread
,
drinke
,
light
,
faith
,
or
such
like
.
Considering
,
1.
That
God
himselfe
is
hereby
dishonoured
:
He
requiring
this
duty
to
be
given
to
him
alone
.
2.
Man
hereby
dishonoureth
himselfe
,
making
the
creature
being
worse
then
himselfe
,
his
better
,
an
oath
is
taken
of
the
better
,
Heb.
6.
16.
3.
I
cannot
see
but
swearing
by
the
rood
,
masse
,
&c.
is
forbidden
,
where
swearing
by
Malcham
.
And
the
sinne
of
Iurare
per
creaturas
est
illicitum
,
Origen
.
lib.
ult.
contra
Celsum
fol
239.
6.
Quidam
ex
secta
Pythagorea
maluit
tria
talenta
perdere
quam
jurare
.
Idem
.
Hom.
24.
Fol.
58.
Jurantes
per
creaturam
ideò
peccare
dicuntur
quia
ignorato
aut
neglecto
opifice
religionem
operibus
&
creaturu
impertiuntur
.
Hilar.
Can
4
in
Math.
fol
76.
6.
Samaria
is
prohibited
because
the
former
are
,
as
the
latter
were
idols
,
and
that
Math.
5.
34
,
35
,
36.
Forbidding
to
sweare
by
heaven
,
earth
,
Ierusalem
,
&c.
Forbiddeth
also
in
my
conceipt
swearing
by
light
,
bread
,
silver
,
drinke
,
faith
,
and
such
like
,
these
being
,
but
creatures
aswell
as
those
.
4.
Great
is
also
the
perill
of
such
like
swearing
,
the
Lord
saith
such
forsake
him
,
Ier.
5.
7.
threatneth
not
to
spare
,
ibid.
to
overthrow
them
,
Ier.
12.
16
,
17.
And
condemnation
,
Iam.
5.
12.
4.
Or
fourthly
,
by
swearing
causelesly
or
rashly
in
their
ordinary
communication
,
deeming
it
a
matter
of
manhood
to
tosse
and
tumble
in
their
blasphemous
mouths
the
sacred
Name
of
the
Lord
of
glory
.
Or
if
they
abstaine
from
such
a
height
of
prodigious
villany
,
conceipt
themselves
that
a
now
and
then
intermingling
of
oaths
of
a
lesser
ranke
to
be
a
garnishing
Rhetoricall
flower
to
adorne
and
beautifie
their
communication
.
Say
not
,
O
my
brethren
,
Ob.
An.
1
It
is
truth
which
you
confirme
by
oath
.
For
neither
may
we
sweare
to
the
truth
,
but
when
we
have
a
calling
thereunto
.
Neither
may
we
confirme
all
truths
by
oath
.
For
when
then
must
we
use
yea
,
yea
,
nay
,
nay
?
And
usuall
swearing
to
truths
is
a
ready
way
to
sweare
falsely
.
Say
not
it
is
your
infirmity
.
For
swearing
is
a
presumptuous
sinne
proceeding
from
evill
,
Mat.
5.
37.
1.
From
an
evill
heart
,
or
evill
continued
custome
,
or
that
evill
one
.
Say
not
you
are
urged
so
to
doe
.
For
sure
I
am
,
neither
God
,
nor
grace
,
nor
godly
men
do
compell
any
to
wicked
swearing
.
The
drunkard
is
urged
to
his
more
then
bruitish
evill
by
his
cursed
appetite
,
and
ungodly
pot-mates
yet
is
his
sin
damnable
.
The
filthy
adulterer
is
urged
by
his
hellish
lusts
to
commit
villany
:
yet
is
he
inexcusable
.
So
be
it
that
the
swearer
is
urged
,
yet
it
is
by
the
Divell
whom
he
should
resist
,
his
wicked
heart
which
he
should
maister
,
and
ungodly
associates
whom
he
ought
to
avoid
.
Say
not
you
cannot
bee
credited
except
you
bind
your
sayings
by
oath
.
For
,
whether
is
it
better
that
you
should
be
discredited
,
or
God
dishonoured
?
2.
Are
you
not
ashamed
so
to
live
that
you
cannot
be
credited
without
swearing
?
3.
Do
you
not
know
that
this
is
a
ready
way
to
make
you
never
credited
?
Will
not
wise
men
(
thinke
you
)
reason
thus
?
He
who
makes
no
conscience
of
swearing
,
makes
none
of
lying
.
But
such
men
make
no
conscience
of
swearing
,
therefore
none
of
lying
.
But
rather
reason
thus
with
your selves
,
and
say
:
Do
evill
words
corrupt
good
manners
,
1
Cor.
15.
33
?
Dissw
.
1
Then
surely
needlesse
oaths
,
for
they
are
evill
.
Cannot
many
words
be
without
sinne
?
Proverbes
10.
19.
Certainely
many
oathes
much
lesse
.
Must
we
give
account
for
idle
words
?
Math.
12.
36.
Much
more
for
idle
oaths
.
Are
idle
oaths
Symptomes
(
Christ
being
Iudge
,
Math.
5.
37.
)
of
an
evill
heart
,
and
a
wicked
custome
?
Doe
such
(
according
to
Saint
Iames
5.
12.
)
endanger
a
mans
salvation
?
Doth
our
blessed
Saviour
the
best
expounder
of
his
Fathers
will
,
the
sole
Saviour
of
all
Gods
Elect
people
precisely
prohibite
all
additions
of
contestation
,
protestation
,
or
execration
,
in
our
ordinary
communications
:
and
enjoyne
us
strictly
to
have
our
communication
yea
yea
,
nay
,
nay
?
Doth
that
Divine
Pen-man
of
the
Holy
Ghost
Saint
Iames
the
servant
of
the
Lord
,
Iames
5.
12.
Peremptorily
enjoyne
us
neither
to
sweare
by
heaven
,
&c.
Nor
by
any
other
oth
,
but
to
have
our
communication
yea
and
nay
least
we
fall
into
condemnation
,
and
shall
we
presume
to
sweare
idly
,
or
unnecessarily
?
We
will
not
do
it
.
3.
Lastly
we
are
to
honour
our
Father
by
beautifying
our
Religion
with
a
godly
life
and
upright
conversation
,
Math.
5.
16.
Let
your
light
so
shine
before
men
that
,
&c.
1
Pet.
2.
11.
Having
your
conversation
,
&c.
And
the
contrary
is
a
dishonouring
of
the
Lord
,
as
it
's
evidently
apparent
in
that
foule
and
filthy
fact
of
David
,
2
Sam.
12.
14.
The
carriage
of
the
Iewes
,
Ezek.
36.
22.
And
of
those
prophane
Preachers
,
Rom.
2.
23
,
24.
That
we
may
thus
honour
the
Lord
,
we
must
conscionably
decline
from
all
evill
,
and
endeavour
with
our
utmost
abilities
to
practice
what
is
good
.
What
though
many
prophane
persons
pacifie
their
guilty
consciences
justly
galled
for
their
wretched
and
irreligious
actions
like
those
wicked
justiciaries
,
Math.
7.
23.
Who
perswaded
themselves
(
but
they
were
deceived
,
being
rejected
for
their
workes
of
iniquity
,
Verse
23.
)
that
by
their
prophecyings
and
such
other
good
duties
they
should
make
amends
for
their
foule
enormities
,
and
procure
for
themselves
an
easie
passage
into
the
blissefull
possession
of
the
Lord
of
glory
.
What
and
if
diverse
others
deeme
themselves
,
and
are
so
esteem'd
by
their
neighbours
the
onely
men
under
the
Sunne
,
because
they
do
no
hurt
:
which
alas
is
a
poore
commendation
for
a
Christian
man
.
(
Yet
happy
would
it
be
with
our
Kingdome
if
all
Christians
might
be
said
justly
to
do
no
hurt
,
for
then
it
would
be
empty
of
all
cut-throat
usurers
,
mercilesse
depopulatours
,
and
an
innumbred
swarme
of
such
like
devourers
)
for
was
this
a
sufficient
commendation
?
Why
was
the
unprofitable
servant
cast
into
utter
darknesse
?
Why
was
the
fruitlesse
fig-tree
withered
?
Might
not
they
have
pleaded
aswell
destroy
us
not
,
we
do
no
hurt
?
Might
not
those
cursed
goates
Mat.
25.
reply
aswell
although
we
did
thee
no
good
by
relieving
thy
distressed
members
,
yet
we
did
thee
no
hurt
by
impoverishing
,
afflicting
,
grieving
oppressing
?
Yet
sure
I
am
,
it
is
the
property
of
Gods
children
to
depart
from
evill
and
do
good
,
Psal.
34.
14.
Psal.
1.
1
,
2.
Iob
1.
8.
Zach.
7.
9.
He
being
a
converted
man
.
He
being
of
God
.
He
labouring
for
heaven
.
Conforming
himselfe
to
the
precept
of
God
and
godly
men
.
Follow
we
therefore
these
shining
Lamps
in
declining
all
evill
,
and
endeavouring
to
practise
all
good
duties
(
there
being
no
mediocrity
betweene
well
doing
,
and
evill
doing
.
For
he
who
doth
not
good
,
doth
evil
,
committing
a
sin
of
omission
)
that
so
doing
we
may
glorifie
and
honour
our
Father
this
other
way
:
sc.
in
our
conversations
.
I
having
thus
briefly
and
concisely
declared
how
we
are
to
honour
our
father
.
I
will
now
propound
sixe
inducements
to
perswade
you
to
give
our
Heavenly
Father
his
due
and
deserved
honour
both
with
your
thoughts
,
words
and
actions
.
You
will
(
as
you
ought
to
render
to
all
their
dues
:
tribute
Mot.
1.
Honour
due
to
God
.
to
whom
tribute
is
due
,
custome
to
whom
custome
,
feare
to
whom
feare
,
honour
to
whom
honour
,
Rom.
12.
7.
)
give
to
every
one
their
right
,
will
you
not
?
Will
you
give
unto
Caesar
the
things
which
are
Caesars
,
and
not
to
God
the
things
which
are
Gods
?
Shall
Maisters
,
servants
,
husbands
,
wives
,
neighbours
,
and
strangers
have
that
which
is
their
due
,
and
shall
not
God
?
Yea
shall
the
Divell
have
his
due
(
for
that
I
take
it
is
no
unwonted
proverbe
)
and
must
the
Lord
onely
be
patchingly
dealt
withall
?
God
forbid
.
Glory
and
honour
are
the
Lords
through
all
eternity
,
Rom.
11.
36.
1
Tim.
1.
17.
Could
you
declare
the
glory
of
God
not
onely
like
those
glittering
heavens
dockt
with
innumerable
varieties
of
resplendent
stars
,
or
that
canopy-like
firmament
reaching
all
the
world
over
,
and
every
where
to
be
seen
,
continuing
from
the
creation
without
wearing
,
fretting
,
renting
or
tearing
.
Or
that
swiftest
runner
,
whose
Tabernacle
is
in
the
heavens
of
such
.
swift
celerity
that
in
one
day
and
night
he
whirles
about
the
whole
world
,
240000.
Germane
miles
in
one
houre
:
and
whose
glorious
brightnesse
is
such
,
that
nothing
can
hide
it
from
the
heate
thereof
.
But
with
those
foure
beasts
,
Rev
4.
8
,
9.
(
whether
the
Angels
of
God
which
is
most
likely
,
or
such
Ecclesiasticall
persons
the
servants
of
God
who
have
faithfully
laboured
to
deliver
to
the
Church
the
truth
of
Doctrine
,
I
will
not
stand
to
dispute
)
also
continually
give
glory
and
honour
to
him
that
sitteth
on
the
Throne
who
liveth
for
ever
and
ever
:
Yet
could
you
not
give
to
God
more
then
his
due
,
for
all
honour
and
glory
is
due
to
him
through
all
eternitie
.
For
what
cause
(
thinke
you
)
do
you
enjoy
abundance
of
2.
We
made
to
honour
God
.
unspeakable
mercies
from
the
bountifull
hands
of
your
mercifull
Father
?
Doe
you
imagine
that
you
might
spend
your
time
in
sportfull
vanities
,
seemingly
delightfull
,
as
if
you
were
placed
upon
the
earth
as
Leviathan
in
the
waters
,
to
play
therein
?
Deeme
you
the
end
of
your
noble
creation
to
be
to
congregate
heapes
of
dro●●ie
,
dunghill
,
and
transitorie
trash
of
earthly
treasures
?
No
such
matter
.
Or
doe
you
think
you
are
sent
into
this
world
to
devoure
your
poore
brethren
by
cursed
and
cruell
inclosure
,
cut-throat
usury
,
or
ravenous
extortion
?
Nothing
lesse
.
For
the
end
of
your
creation
,
yea
,
of
all
created
beings
,
whether
glorified
Angels
or
infernall
Divels
:
whether
magnificent
starrie
bodies
,
or
contemptible
terrestriall
wormes
:
whether
indued
with
reason
or
deprived
of
sense
is
the
honour
and
glory
of
God
.
The
Lord
hath
made
all
things
for
himselfe
,
Prov.
16.
4.
I
have
created
him
for
my
glory
,
Ezek.
43.
7.
Thou
art
worthy
O
Lord
to
receive
glory
,
and
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
and
were
created
,
Rev.
4.
9.
10.
Must
those
splendent
ornaments
of
the
world
,
Sunne
,
Moone
,
and
Stars
of
light
because
he
commanded
,
and
they
were
created
,
Psal.
148.
3.
5.
Must
hideous
Dragons
a
terrour
to
men
and
other
creatures
inhabiting
solitarie
desarts
.
Must
fire
,
haile
,
stormy
wind
,
sNow
and
vapours
.
Must
mountaines
and
hils
,
fruitfull
trees
,
and
all
Cedars
.
Must
beasts
and
cattell
,
creeping
things
and
slying
fowles
praise
and
honour
God
for
their
creation
?
Much
more
ought
mankind
,
whether
Kings
of
the
earth
or
people
,
Princes
or
Iudges
of
the
earth
,
whether
yong
men
or
maidens
,
old
men
or
children
,
Ps.
148.
11
,
12.
For
imagine
we
a
creature
compos'd
of
the
very
excellency
of
all
creatures
,
graunt
it
the
best
qualities
of
the
rarest
beasts
,
and
birds
which
excell
in
feature
,
strength
,
gesture
,
swiftnesse
,
voice
,
or
otherwise
.
Give
it
the
quintessence
of
the
earths
fecundity
,
as
the
chiefest
vertues
of
plants
,
trees
,
flowers
,
and
herbes
good
for
meat
and
medicine
:
the
worth
and
value
of
pearles
and
precious
stones
:
the
richnes
of
all
the
refined'st
gold
and
chiefest
treasure
.
Infuse
into
the
same
the
most
odoriserous
smell
of
all
the
sweetest
perfumes
,
decke
it
with
the
glory
and
brightnesse
of
the
starres
,
yet
wanting
an
humane
soule
,
it
would
come
farre
short
of
the
meanest
reasonable
creature
.
It
having
a
soule
capable
of
those
peerelesse
graces
of
Gods
Spirit
,
interest
in
those
unvaluable
merits
of
the
immaculate
Lambe
Christ
Iesus
,
and
those
immortall
crownes
of
unspeakable
glory
.
Reason
therefore
thus
.
Shall
all
the
creatures
inferiour
and
serviceable
to
me
honour
the
Lord
?
Am
I
made
a
creature
so
noble
and
excellent
for
this
end
?
Then
surely
I
will
honour
the
Lord
my
mercifull
maker
.
The
glory
of
God
is
the
end
of
your
redemption
,
1
Cor.
6.
3.
Redeemed
to
honour
God
.
20.
For
you
are
bought
with
a
price
,
therefore
glorifie
God
in
your
body
and
in
your
spirit
which
are
Gods
.
Have
you
any
interest
in
that
painefull
and
unconceiveable
redemption
of
Gods
Elect
(
which
I
hope
you
have
)
then
stirre
up
your selves
after
this
or
the
like
manner
.
Had
I
more
then
all
other
imaginable
excellent
qualities
and
dignities
?
Did
I
excell
in
wisdome
,
and
understanding
not
onely
those
renowned
Heathen
Philosophers
,
but
even
their
fained
Apollo
:
and
our
Divine
Salomon
.
Had
I
the
tongue
of
Angels
,
and
a
body
as
beautifull
as
the
Sunne
.
Had
I
a
Soveraigne
command
over
men
and
all
other
inferiour
creatures
.
Could
I
enjoy
the
sweetest
contentments
of
the
most
mellodious
musicke
,
richest
robes
,
costly
cates
.
Had
I
the
full
fruition
of
all
the
richest
treasures
in
the
whole
world
:
yet
without
Christ
Iesus
,
without
redemption
I
had
nothing
.
Am
I
therefore
partaker
of
that
comfortable
worke
of
redemption
where
justice
and
mercy
met
together
,
whereby
I
am
saved
from
the
curse
of
the
law
,
the
power
of
darknesse
,
the
divell
,
the
wrath
to
come
,
the
guilt
,
guerdon
,
due
desert
,
and
punishment
of
sinne
.
Was
I
redeemed
,
not
with
corruptible
things
,
as
silver
and
gold
,
but
with
the
pretious
bloud
of
Christ
,
as
of
a
lambe
without
blemish
,
and
without
spot
.
Was
I
redeemed
?
that
I
might
serve
him
in
holinesse
,
&c.
Luke
1.
74.
75.
that
I
should
honour
him
.
Then
surely
I
will
not
be
so
unmindfull
of
such
a
mercy
;
nor
unthankfull
to
such
a
benefactour
,
but
will
honour
him
,
who
hath
thus
honoured
mee
.
Gods
honour
ought
to
be
the
end
of
all
our
actions
,
1.
Pet.
4.
The
end
of
all
.
4.
11.
If
any
man
speake
—
if
any
man
minister
,
that
God
in
all
things
may
bee
glorified
,
1.
Cor.
10.
31.
whether
you
eate
,
or
drinke
,
or
whatsoever
you
doe
,
&c.
doe
all
to
the
glorie
of
God
.
Doe
we
desire
our
owne
advancement
,
and
benefit
.
The
5.
A
meanes
to
be
honoured
way
is
not
turke
,
and
popishlike
,
like
cruell
Abimelech
to
build
,
our
deemed
safeties
upon
the
ruines
and
bloud
of
others
;
or
like
faire
tongu'd
Absaloms
by
insinuating
flatteries
:
or
like
couzening
Zeba●s
by
lies
,
and
falsehoods
,
or
by
any
such
like
Machivelian
policies
.
For
could
we
;
such
hopes
,
such
happinesses
would
proove
like
spiders
webs
.
But
the
onely
meanes
is
by
honouring
the
Lord
,
1.
Sam.
2.
30.
those
that
honour
me
,
will
I
honour
saith
the
Lord
.
If
none
of
these
will
prevaile
,
yet
let
feare
of
punishment
due
to
such
which
dishonour
,
and
deny
honour
to
the
Lord
6.
Want
dangerous
?
perswade
.
Why
was
Pharoah
scourged
with
a
tenfold
plague
?
was
it
not
for
dishonouring
God
?
Why
was
Herod
eaten
with
wormes
,
save
because
he
gave
not
God
his
glory
,
Acts
11.
23.
Yea
,
why
was
an
entrance
denyed
to
Moses
,
and
Aaron
into
the
land
of
promise
:
was
it
not
because
they
sanctified
him
not
in
the
midst
of
the
children
of
Israel
,
Deut.
32.
51.
Wherefore
did
the
Lord
smite
Davids
childe
with
death
,
save
for
dishonouring
him
.
2.
Sam.
12.
14.
Were
your
strength
as
sinewes
of
iron
;
your
wisedome
,
and
policy
,
as
exact
as
is
possibly
attaineable
by
mortall
men
;
your
friends
and
fauorites
many
and
mighty
.
Had
you
the
swaying
of
earthly
scepters
;
yet
neither
these
,
nor
any
such
like
can
possibly
secure
you
from
the
irefull
revenging
hand
of
God
,
if
you
either
dishonour
or
deny
him
honour
.
Witnesse
these
forenamed
,
who
were
kings
,
or
as
kings
.
Witnesse
that
saying
of
the
Prophet
to
Ely
,
1.
Sam.
2.
30.
Those
that
honour
mee
—
those
that
despise
me
will
I
despise
,
(
or
shall
be
lightly
esteemed
)
i.
e.
accounted
vile
in
Gods
sight
.
Doe
not
thinke
to
avoid
the
judgement
if
you
will
not
be
perswaded
.
To
deny
the
truth
of
Scripture
,
is
blasphemy
.
To
thinke
he
will
not
doe
what
he
hath
said
(
he
being
faithfull
)
and
so
to
make
him
a
lyar
:
or
that
he
cannot
punish
,
although
hee
hath
threatned
hee
being
omnipotent
is
much
more
blasphemous
.
CHAP.
VI.
Duty
.
5.
Saints
must
doe
Gods
will
.
IF
God
is
our
Father
,
we
ought
to
doe
his
will
.
The
doing
Duty
5.
whereof
allieth
men
to
Christ
Iesus
,
Mat.
12.
50.
Makes
men
like
Christ
,
Ioh
6.
38.
Is
a
meanes
for
man
to
prosper
,
Ioh.
9.
31.
Is
the
direct
rode
and
pathway
to
heaven
,
and
happinesse
,
1.
Ioh.
2.
17.
Many
men
alas
looke
for
heaven
,
who
never
shall
enjoy
it
.
Ignorant
men
,
because
they
meane
no
harme
,
although
the
Lord
will
come
in
flaming
fire
against
such
,
2.
Thess.
1.
8.
Civill
honest
men
,
because
they
doe
no
hurt
,
and
render
to
all
their
dues
,
although
they
want
holinesse
,
without
which
none
can
see
God
,
Heb.
12.
14.
Pharisees
,
because
in
diverse
things
they
excell
other
men
,
although
they
want
the
pith
and
marrow
of
Christianity
.
These
&
such
like
hope
for
heaven
.
But
they
being
asleepe
in
sinne
dreame
of
fulnesse
;
but
will
arise
empty
,
of
plenty
;
awake
poore
,
of
heaven
finde
nothing
lesse
.
Heaven
is
promised
;
but
not
to
all
,
1.
Ioh.
2.
25.
It
is
reserved
;
but
not
for
all
,
1.
Pet.
1.
4.
There
is
a
broad
way
leading
to
death
,
traced
by
the
most
.
There
is
a
straight
and
narrow
way
,
leading
to
heaven
not
knowne
of
all
,
and
found
onely
by
few
,
Mat.
7.
13.
14.
even
of
those
who
doe
the
will
of
God
,
Mat.
7.
21.
would
we
know
who
shall
goe
to
heaven
.
Aske
not
the
ignorant
man
,
his
cloudy
and
darke
understanding
cannot
tell
;
he
onely
hopes
well
,
that
's
the
vtmost
of
his
skill
.
Aske
not
the
carnall
man
,
he
is
not
able
to
discerne
such
things
,
1.
Cor.
1.
14.
no
more
then
the
blinde
can
judge
of
colours
.
Aske
not
the
civill
man
,
he
walkes
in
a
way
which
seemes
good
to
himselfe
,
but
it
is
not
right
enough
to
bring
him
to
heaven
.
Aske
not
the
Pharisee
,
his
golden
shewes
are
too
too
weake
,
our
righteousnesse
must
exceed
his
.
But
aske
of
Christ
,
who
is
the
Truth
,
and
cannot
deceive
us
:
the
Light
,
void
of
ignorance
:
and
the
Way
it selfe
,
leading
to
heaven
by
his
example
,
by
his
merits
,
and
by
his
doctrine
;
and
he
will
tell
us
,
we
must
doe
the
will
of
his
father
which
is
in
heaven
,
Mat.
7.
21.
Thinke
not
O
thou
painted
sepulchre
with
thy
lording
tongue
,
and
divelish
heart
.
Thinke
not
O
thou
carnall
christian
with
thy
Lord
Lord
,
living
in
iniquity
,
to
have
the
prerogatives
of
Gods
sonnes
;
but
shew
thy
faith
by
thy
workes
,
thy
profession
by
thy
practise
.
Ioyne
with
Lord
Lord
,
doing
of
Gods
will
;
so
shalt
thou
declare
thy selfe
to
be
the
childe
of
God
,
so
shalt
thou
obtaine
the
proper
priviledge
of
Gods
children
,
the
kingdome
of
heaven
.
1.
Let
the
worldling
doe
the
will
of
his
god
Mammon
,
therefore
as
moles
blinded
in
the
earth
,
or
as
the
horse
without
understanding
,
who
knowes
no
greater
felicity
then
plenty
of
hay
and
provender
,
onely
tune
this
note
,
who
will
shew
us
any
good
:
whereas
all
his
wished
contentments
bring
him
no
true
content
,
being
never
able
to
satiate
his
soule
,
witnesse
Ahab
,
1.
King
.
21.
5.
he
had
a
kingdome
;
yet
still
hee
needs
something
,
a
garden
of
hearbes
,
witnesse
the
rich
man
,
Luke
12.
17.
who
had
so
much
,
that
he
could
not
tell
what
to
doe
;
yet
still
hee
is
in
a
pecke
of
troubles
,
for
having
plenty
hee
wants
roome
,
he
knowes
not
what
to
do
:
yet
for
these
unprofitable
things
which
cannot
add
a
minute
to
his
time
,
nor
a
cubit
to
his
stature
,
he
makes
Esaus
bargaine
exchanging
,
a
birth-right
for
pottage
:
or
Glaucus
exchange
,
gold
for
copper
,
all
his
paines
having
beene
as
to
breake
a
wormeaten
nut
which
filleth
his
mouth
with
myry
dirt
;
and
for
these
his
gettings
,
which
are
but
like
Sodomes
fruit
he
neglecteth
to
do
the
will
of
God
,
which
is
,
that
he
should
seeke
Gods
kingdome
with
his
chiefest
desires
and
endeavours
:
whereas
he
regards
it
not
at
all
,
or
too
sleightly
:
Which
is
,
that
he
should
instruct
his
family
,
after
the
examples
of
Abraham
,
Iosuah
,
and
David
.
Deut.
6.
whereas
he
as
if
all
soule
care
lay
upon
the
Pastor
(
yet
the
Iewes
having
Priests
,
Prophets
,
and
Levites
,
were
enjoyned
this
,
Deut.
6.
)
thinkes
he
hath
done
his
duty
,
if
he
feedes
and
cloaths
his
family
;
little
considering
that
if
hee
doth
no
more
,
he
doth
not
so
much
for
his
children
,
bone
of
his
bones
,
and
servants
members
of
his
oiconomicall
body
,
as
for
his
cattell
to
which
he
gives
fodder
and
lodging
.
For
these
having
such
things
have
all
things
to
them
necessarie
;
and
whereof
they
are
capable
.
Whereas
those
having
food
,
rayment
,
and
lodging
,
have
not
all
necessaries
(
saving
grace
being
needfull
to
them
)
nor
whereof
they
are
capable
,
they
being
capable
of
grace
,
and
glory
,
of
which
those
bruitish
creatures
are
not
.
2.
Let
the
wretched
sinner
do
the
will
of
sinne
,
crouching
downe
and
becomming
servile
to
such
base
commanders
,
Rom.
6.
12.
more
loathsome
then
a
toad
,
worse
then
the
divell
,
it
making
him
of
a
glorious
angell
to
become
an
apostate
divell
.
3.
Let
all
the
heires
of
wrath
,
and
children
of
the
divell
,
doe
the
will
of
Sathan
the
god
of
this
world
,
as
one
saith
of
the
Irish
,
they
will
be
Irish
like
Iupiters
cat
;
so
these
,
they
M.
Morison
Irish
hist.
will
be
wicked
;
yet
let
every
one
who
wisheth
well
to
his
soule
,
who
desireth
to
be
saved
,
who
longeth
for
the
kingdome
of
heaven
,
and
would
be
esteem'd
the
childe
of
God
doe
the
will
of
God
our
father
,
and
that
;
1.
In
all
things
after
the
example
of
David
,
who
had
respect
to
all
Gods
commandements
,
Psal.
119.
6.
after
the
example
of
Christ
,
who
fulfilled
all
righteousnesse
,
Mat.
3.
15.
and
of
Zachary
and
Elizabeth
,
who
walked
in
all
the
ordinances
of
the
Lord
,
Luke
1.
6.
Thinke
not
O
foolish
Herodians
,
that
your
doing
somethings
is
sufficient
you
shun
drunkennes
,
but
care
not
whom
you
devoure
:
Idolatry
,
yet
live
in
filthy
adultery
,
&c.
Saul
did
in
part
;
Herod
somethings
,
neither
sufficient
,
Thinke
not
O
you
unjust
sharers
who
divide
twixt
God
and
the
divell
(
not
much
unlike
the
traveller
,
who
offered
to
his
Apollo
the
shels
,
but
ate
himselfe
the
kernels
:
giving
to
God
your
bodies
in
the
temple
,
your
hearts
.
to
Sathan
;
for
you
'l
doe
Gods
worke
with
your
tongues
,
the
devils
in
your
lives
;
professing
piety
,
you
practise
iniquity
)
that
God
is
well
pleas'd
with
such
unjust
divisions
.
God
will
not
part
with
him
who
is
his
foe
:
he
will
not
be
content
with
part
all
being
his
due
.
What
and
if
the
wanton
worldling
,
pleaseth
himselfe
with
his
windy
words
,
and
thoughts
so
free
;
pleading
for
them
as
Lot
for
Zoar
,
that
they
are
but
little
ones
;
or
as
the
Pharisee
,
not
so
bad
as
other
men
,
yet
shall
hee
know
,
they
are
not
free
from
Gods
tribunall
seat
:
where
his
lust
will
be
found
adultery
,
anger
,
murder
,
and
his
little
ones
infinite
.
What
and
if
the
ungodly
Papist
perswades
his
seduced
disciples
,
that
some
sinnes
are
pretergressions
not
transgressions
:
not
against
,
onely
beside
the
law
and
will
of
God
,
no
waies
offending
God
,
for
which
God
cannot
in
justice
punish
with
hell
fire
everlastingly
:
yet
let
all
such
who
would
be
esteem'd
the
children
of
God
,
doe
the
whole
will
of
our
father
.
1.
Omitting
no
good
duty
hee
hath
commanded
,
wee
being
faulty
by
omission
as
well
as
by
commission
:
Saul
for
not
killing
,
as
Ioab
for
murder
;
Dives
for
not
giving
as
the
Iewes
,
for
oppressing
.
2.
Committing
no
one
thing
forbidden
:
1.
Shunne
those
little
ones
,
many
sands
are
as
weighty
as
some
great
stones
,
many
moates
as
blemishing
as
one
beame
,
little
lice
,
and
flies
destroyed
the
Egyptians
.
These
egges
will
prove
devouring
and
empoysoning
Cockatrices
.
These
twigs
will
prove
thorny
bushes
,
except
they
are
timely
stubbed
.
2.
Avoid
all
Dalilahs
,
pleasant
sinnes
,
those
delightfull
eyes
,
and
profitable
hands
,
for
Are
they
not
loathsome
,
and
incurable
?
Did
they
not
cost
Christs
bloud
to
redeeme
from
them
,
1.
Pet.
1.
18
?
Will
you
doe
that
so
unworthy
your
calling
?
Dare
you
draw
such
burdens
upon
your
soules
?
What
though
they
please
you
,
they
displease
God
?
Thinkest
thou
O
man
,
that
they
will
not
be
bitternesse
in
the
end
?
These
are
Dalilahs
of
those
hellish
Philistimes
to
destroy
.
These
are
sweet
but
deadly
poyson
.
These
like
the
Scorpions
,
Rev.
9
7.
10.
have
amiable
countenances
,
yet
stings
in
their
tailes
.
They
have
lovely
embracings
,
yet
sting
like
Serpents
,
Rom.
6.
23.
These
make
the
sinner
jolly
,
and
pleasant
as
the
hearbe
Sardonia
the
eater
,
who
eating
dies
.
Dash
●isus
Sardonius
moritur
&
ridet
.
Sal●de
gub
.
de
lib.
7.
pag.
217.
therefore
these
little
ones
against
the
stones
,
crush
these
Serpents
egges
,
especially
leave
off
,
and
flee
from
them
more
then
from
a
Serpent
:
those
great
and
crying
evils
;
Oh
forsake
all
vsury
,
too
uncharitable
,
unnaturall
&
gainefull
to
be
good
.
There
is
nothing
more
filthy
,
nothing
more
cruell
,
then
the
present
Ni●●●●nim
present
〈…〉
a
●●rpius
,
〈…〉
,
siquidem
●●●●smodi
●●●nerator
negotiatur
aliena
di●●rimina
〈…〉
cres
ut
putat
quisi●●
de
a●●●●ius
in
●l●●itate
cons●quitio
〈…〉
quisipic●atis
me
〈…〉
repose●●
,
velut
metuen●
ne
imm●s●ricor●forte
videatur
:
cum
p●●●●cto
〈…〉
,
●aiorem
misero
●oveam
crude●●tati
〈…〉
.
Chrys.
Tom.
2.
Hom.
6.
in
Matth.
2.
vsury
,
because
a
lender
of
this
sort
doth
gaine
other
mens
perils
,
and
as
he
thinketh
,
doth
purchase
more
plentifull
gaines
by
the
adversitie
of
another
:
and
moreover
he
doth
demand
of
duty
,
and
with
authority
as
if
it
were
the
hire
of
piety
,
fearing
least
he
should
seeme
unmercifull
:
whereas
truely
he
hath
digged
out
a
great
pitfall
to
the
miserable
man
,
under
the
colour
of
pittying
,
and
bringing
helpe
,
saith
Saint
Chrysostome
.
Drunkennesse
too
fordid
for
Saints
.
I
perswading
you
thus
to
doe
,
exhort
you
to
no
more
then
what
is
just
,
and
equall
.
If
you
consider
1.
That
God
hath
not
abridged
you
of
any
action
,
onely
of
the
naughty
manner
of
doing
,
he
doth
not
forbid
to
get
goods
,
onely
by
unlawfull
meanes
:
He
prohibiteth
not
drinking
,
onely
drunkennesse
or
excesse
.
2.
That
all
Gods
commandements
whether
negative
or
affirmative
,
are
divine
,
holy
,
just
,
heavenly
and
perfect
,
binding
the
conscience
,
tending
to
life
or
death
.
3.
That
if
servants
must
doe
the
will
of
their
masters
in
all
things
,
Tit.
2.
9.
sc
.
which
are
lawfull
,
and
not
gainsaid
by
higher
authority
,
how
much
more
then
are
we
bound
to
doe
the
will
of
God
in
all
things
,
hee
being
our
Creator
,
Redeemer
,
King
,
&c.
2.
Faithfully
,
he
who
serves
God
with
seeming
devotion
,
must
looke
for
a
seeming
heaven
:
as
the
cooke
who
exacted
of
a
poore
man
money
for
being
refreshed
by
the
smell
of
his
meates
,
was
awarded
to
heare
the
chinking
of
silver
in
a
bason
for
payment
.
Man
cannot
abide
unfaithfull
dissemblers
:
much
lesse
can
the
searcher
of
all
hearts
.
Sincerity
is
commanded
,
1
Tim.
1.
5.
And
highly
commended
.
He
who
doth
Gods
will
for
by-respects
,
offereth
beautifull
sinnes
.
He
Splendida
peccata
.
who
doth
any
thing
to
satisfie
his
own
will
,
serves
himselfe
.
He
who
doth
any
thing
commanded
by
God
dissemblingly
,
offereth
hypocriticall
and
damn'd
obedience
.
His
rich
almes
not
worth
the
widowes
two
mites
.
His
Pharisaicall
prayers
not
comparable
to
one
publicans
groane
.
This
is
but
a
livelesse
carcasse
,
or
a
breathlesse
painted
picture
.
Be
not
therefore
dissembling
hypocrites
in
doing
the
will
of
God
,
like
roguish
Players
,
who
oft
are
Kings
in
countenance
,
knaves
in
condition
.
Or
like
painted
Idols
,
which
looke
like
men
,
being
but
senselesse
wood
or
stone
.
Dissembling
hypocrites
by
their
jugling
tricks
of
dissembling
professe
themselves
Gods
servants
,
yet
are
the
Divels
factours
:
serving
the
world
and
Sathan
in
Gods
stead
,
and
therefore
an
hypocrite
is
altogether
a
seemer
of
that
he
is
not
,
seeming
to
have
grace
which
he
wants
,
not
to
have
vice
which
he
hath
.
But
do
the
will
of
God
faithfully
and
sincerely
,
and
declare
the
same
:
1.
By
doing
all
you
do
for
Gods
sake
,
sc.
because
he
hath
commanded
them
,
and
doth
approve
them
:
avoiding
evill
for
the
Lords
sake
,
because
he
hath
forbidden
it
,
and
detests
it
:
not
for
by-respects
,
or
sinister
aimes
.
2.
By
being
universall
in
your
obedience
.
In
regard
of
matter
,
doing
all
good
commanded
,
shunning
all
evill
forbidden
.
In
regard
of
time
,
not
altering
with
the
times
.
In
regard
of
company
and
place
,
remaining
the
same
in
all
societies
,
like
Ioseph
in
Aegypt
,
Daniel
in
Babylon
,
and
Paul
in
bands
:
and
in
all
places
,
at
home
as
abroad
,
in
private
as
in
publique
.
3.
Timely
:
so
Salomon
commands
,
Eccl.
12.
1.
And
this
you
shall
find
needfull
if
you
ponder
advisedly
,
That
1.
God
requires
the
nonage
aswell
as
the
dotage
:
the
wine
of
our
time
aswell
as
the
lees
,
as
we
may
see
tipified
to
us
in
the
first
fruits
which
were
dedicated
to
the
Lord
,
Exod.
13.
2.
&
22.
29.
And
good
reason
,
for
if
the
Prophet
must
be
served
before
the
widow
(
although
her
owne
)
1
Kings
,
17.
13.
Then
it
must
needs
be
fit
and
reasonable
to
serve
the
Lord
before
even
our selves
:
we
,
our
time
,
and
what
we
have
being
all
his
.
2.
Sinne
by
continuance
will
disable
from
doing
Gods
will
,
Iob
11.
20.
His
bones
are
full
of
the
sinne
of
his
youth
,
which
shall
lie
downe
with
him
in
the
dust
,
Ierem.
13.
23.
Can
a
Leopard
change
his
spots
?
Spots
are
deeper
rooted
by
continuance
.
Wooll
once
throughly
blacke
is
capable
of
no
Quo
semel
est
imbut
:
recent
servabit
odorem
Testa
diù
,
Hot.
Ep.
2.
ad
Lolium
lib.
11
,
other
colour
.
3.
Timely
is
profitable
,
Prov.
22.
6.
Traine
up
a
child
,
&c.
Lam.
3.
27.
Good
to
beare
—
from
youth
,
Marc.
10.
21.
Christ
loved
him
.
4.
The
contrary
is
hurtfull
.
For
,
1.
Meanes
now
injoyed
may
be
missing
.
2.
And
how
can
such
looke
for
love
from
God
?
Can
a
husband
embrace
that
wife
in
old
age
,
who
all
her
young
time
hath
followed
strangers
?
Will
a
master
at
night
give
daily
pay
to
him
who
all
the
day
hath
serv'd
his
enemy
?
If
we
reserve
the
dregs
of
our
dayes
for
him
,
how
can
we
but
expect
that
he
should
reserve
the
drogs
of
the
cup
of
his
wrath
for
us
?
3.
Sin
may
prevent
it
,
growing
stronger
&
deeper
rooted
by
continuance
;
and
more
lovely
and
sweet
by
customary
acquaintance
.
4.
And
death
may
prevent
you
.
You
are
resolved
to
do
Gods
wil
before
you
die
:
doe
it
therefore
to
day
,
for
you
may
die
before
tomorrow
.
You
are
now
alive
,
and
lives
like
:
but
what
know
you
how
neare
death
is
to
you
?
Perhaps
you
shall
not
live
till
Isaacs
age
,
untill
your
eyes
waxe
dimbe
through
yeares
,
for
you
may
die
in
your
young
time
aswell
as
the
young
man
in
the
Gospell
:
the
children
of
David
and
Ieroboam
.
Perhaps
you
shall
not
die
upon
your
beds
like
old
Iacob
,
calling
your
friends
about
you
.
For
you
may
die
in
the
field
aswell
as
good
Abel
.
In
the
Temple
aswell
as
great
Senacherib
.
Vpon
your
seates
aswell
as
old
Ely
.
Delay
not
therefore
.
And
why
would
you
reserve
such
old
,
lame
,
and
sicke
sacrifices
for
God
?
Your
old
Seuen
instituere
est
mortuum
cur
are
.
Diog.
An
age
I
man
is
but
a
moving
Anatonne
,
or
a
living
mortuarie
.
age
onely
which
is
not
teachable
.
Your
old
age
when
you
shal
be
men
,
and
no
men
:
having
eyes
,
yet
scarce
seeing
:
eares
,
yet
scarce
hearing
:
feet
,
yet
scarce
able
to
go
?
Is
it
because
young
Saints
prove
old
Divels
,
soone
ripe
,
soone
rotten
,
too
hote
,
cannot
continue
?
If
these
occasion
you
thus
to
doe
,
they
deceive
you
.
Young
seeming
Saints
onely
prove
old
Divels
.
And
it
is
absurdity
to
desire
temperance
of
mediocrity
M.
Nath.
Brent
Hist
Trent
.
pag.
667.
in
the
best
things
,
which
are
so
much
the
better
by
how
much
the
bigger
,
saith
a
learned
Writer
.
4.
Continually
thus
we
are
commanded
,
counselled
,
and
to
this
we
are
incouraged
in
holy
Scripture
,
Mat.
24.
13.
Ioh.
8.
31.
Ro.
2.
7.
2
Tim.
4.
7
,
16.
Rev.
2.
10.
What
dost
thou
meane
thou
wretched
Apostate
,
who
hast
beene
,
but
now
art
not
a
doer
of
Gods
will
.
Thy
good
beginnings
not
being
continued
,
benefit
not
,
Math.
10.
22.
Sathan
was
an
Angell
of
light
,
Saul
,
Demas
,
Iudas
,
and
Iulian
began
well
.
And
thou
hast
lost
all
thy
former
labour
,
Ezek.
18.
And
made
thine
estate
worse
then
if
thou
hadst
never
knowne
the
way
of
righteousnesse
,
1
Pet.
2.
21.
Heb.
8.
9.
&
10.
Math.
12.
45.
What
dost
thou
meane
thou
time-server
,
whose
goodnesse
,
Religion
,
and
worship
of
God
is
pin'd
upon
other
mens
backs
.
Like
the
Israelites
,
whose
piety
depended
upon
their
Elders
Iudg.
2.
Or
young
King
Ioash
?
whose
devotion
was
much
led
by
good
Iehojada
,
2
Kings
12.
2.
These
Elders
and
this
Iehojada
dying
,
the
Religion
of
the
forenamed
much
decayed
.
So
thou
wilt
seeme
good
with
the
good
,
be
bad
with
the
bad
,
an
Atheist
Si
sueris
Roma
.
Romano
vivito
more
,
Si
sueris
alibi
vivito
more
loct
.
Aug.
Ep
86.
with
Atheists
,
a
Papist
with
Papists
,
religious
with
the
religious
.
Like
the
Starre
Mercury
,
applying
it selfe
to
the
Planet
next
it
.
Or
like
a
tree
which
is
reported
to
open
and
spread
its
leaves
when
any
comes
to
it
;
and
shut
them
at
their
departure
from
it
.
Thou
mutable
Camelion
,
and
turning
weather-cocke
,
certaine
in
nothing
but
uncertainty
:
Little
dost
thou
consider
that
such
aguish
fits
betoken
a
sicke
soule
:
these
flashes
are
notes
of
a
darke
heart
:
backwards
and
forwards
,
up
and
downe
will
never
get
to
thine
intended
journeyes
end
.
To
be
driven
about
with
contrary
winds
will
not
obtaine
a
safe
arrivall
at
the
wished
haven
.
But
ô
you
holy
ones
,
the
children
of
our
Father
,
doe
you
avoid
such
Apostacie
and
inconstancy
:
be
not
you
like
Nebuchadnezzars
image
,
whose
head
was
gold
,
breast
and
armes
silver
,
belly
and
thighes
brasse
,
legs
of
iron
,
feet
iron
and
clay
,
Dan.
2.
32
,
33.
Do
not
you
turne
backe
againe
into
Egypt
.
Have
the
noble
resolution
of
M
Knols
.
Turk
.
Hist.
an
Earle
of
Sarisbury
who
being
environed
by
Turks
and
Saracens
,
and
advised
to
flee
,
said
,
God
forbid
that
my
Fathers
sonne
should
flee
from
the
face
of
a
Saracen
.
Neither
do
you
prove
cowards
you
sonnes
of
God
:
an
armour
you
have
,
and
that
of
proofe
,
yea
invincible
,
yet
not
one
piece
for
the
backe
parts
.
Be
you
like
those
kine
,
1
Sam.
6.
Going
forward
untill
you
come
to
your
Coelestiall
Bethshemesh
,
the
house
of
the
Sonne
of
God
.
Be
you
like
those
trees
,
Psal.
92.
13
,
14.
Which
are
most
fruitfull
in
old
age
.
Be
you
like
the
naturall
motions
which
move
fastest
as
they
come
nearer
their
center
,
as
stones
throwne
upward
move
faster
as
they
come
nearer
the
earth
.
Be
we
like
those
righteous
persons
who
shine
more
and
more
towards
the
perfect
day
,
Prov.
4.
18.
Doe
the
will
of
God
,
and
continue
doing
of
it
unto
the
end
:
for
what
will
it
availe
you
to
begin
if
you
hold
not
out
to
the
end
of
the
race
?
Behold
the
constancy
of
the
Lords
Worthies
in
greatest
calamities
,
Psalme
44.
Heare
what
sententious
Tertullum
saith
,
None
is
truly
a
Christian
,
but
he
who
persevereth
Nemo
autem
Chri
〈…〉
〈◊〉
〈◊〉
&
per
〈◊〉
.
Verde
haeress
pag.
96.
unto
the
end
.
And
consider
that
the
crowne
of
immortall
glory
is
promised
to
those
who
continue
,
2
Tim.
4.
7
,
8.
Rev.
7.
10.
Be
we
therefore
perswaded
to
do
Gods
will
according
to
his
will
.
Will
pleasure
prevaile
with
us
?
Mot.
1
To
do
Gods
will
is
very
delightsome
,
Psal.
119.
97.
1
Ioh.
5.
3.
Will
profit
?
We
endeavouring
to
do
Gods
will
,
labour
for
our
owne
glory
,
1
Pet
2.
15.
Sanctification
,
1
Thes.
4.
3.
And
salvation
.
Will
examples
?
Behold
one
which
is
unparalled
,
Christ
Iesus
esteem'd
i●
his
meate
and
drinke
to
do
his
Fathers
will
,
Iohn
6.
38.
Would
the
Centurions
servant
go
,
and
come
,
and
do
at
his
bidding
?
Would
Balaams
asse
at
Gods
commandement
open
his
mouth
,
and
reprove
the
madnesse
of
his
master
.
Rauens
feed
Eliah
at
Gods
appointment
.
Frogs
and
lice
execute
judgements
upon
Pharaoh
at
Gods
bidding
?
Did
the
earth
open
?
rocks
rend
?
stars
fight
?
seas
recule
backward
?
wildernesses
tremble
?
&c.
Do
things
by
nature
light
ascend
,
heavy
descend
,
yea
and
often
crosse
the
course
and
current
of
nature
,
and
shall
not
we
,
not
senselesse
creatures
,
not
bruit
beasts
,
not
Gentiles
,
but
Christians
who
stile
our selves
the
sonnes
of
God
,
not
do
the
will
of
our
Father
?
God
forbid
.
As
we
excell
these
in
dignity
,
let
us
excell
them
in
duty
,
and
do
the
will
of
our
Father
.
Which
that
we
may
do
:
1.
Pray
earnestly
,
Our
Father
—
thy
will
be
done
.
In
which
S.
Cyp.
de
Orat.
Dom.
place
we
do
not
pray
that
God
would
do
what
he
will
,
but
that
we
might
do
according
unto
his
will
.
2.
Take
heed
of
selfe-will
,
our
will
is
commonly
contrary
to
Gods
will
,
Ioh.
1.
13.
Paul
would
not
be
buffeted
,
and
the
Disciples
would
have
fire
in
revenge
from
heaven
.
Submit
we
therefore
our
wills
which
are
so
corrupt
to
that
most
holy
will
of
God
.
3.
Shunne
ignorance
of
Gods
will
:
for
how
can
he
doe
the
will
of
God
who
knowes
it
not
,
Luke
12.
48
?
Let
some
in
the
Church
of
Rome
teach
that
ignorance
is
the
mother
of
devotion
.
Let
the
simple
soule
promise
to
it selfe
an
excuse
by
its
ignorance
,
and
perswade
it selfe
that
good
meaning
shall
save
.
Let
the
enemies
of
all
goodnesse
raile
against
knowledge
,
saying
it
puffeth
up
and
is
fruitlesse
.
Yet
O
thou
Christian
soule
which
desirest
to
approve
thy
wayes
to
God
thy
Father
.
1.
Believe
not
thost
Popish
instructours
,
for
they
are
deceivers
.
Can
that
be
the
mother
of
devotion
of
which
Sathan
is
the
Father
,
2
Cor.
4.
4
?
Is
[
](A08586-e33370-b)a
a
Psal
95.
10.
errour
:
is
[
](A08586-e33390-b)b
b
Acts
17.
superstition
:
is
[
](A08586-e33410-b)c
c
Isa.
44
,
19.
idolatry
:
is
[
](A08586-e33430-b)d
d
Exod.
5.
1.
contempt
of
God
good
devotion
?
These
,
these
I
say
are
the
daughters
,
brats
,
spawnes
,
and
ofsping
of
this
mother
2.
Follow
not
that
blind
mans
guiding
who
cannot
perceive
heavenly
things
.
For
as
a
penny
in
the
water
seemes
bigger
then
a
Starre
in
the
Firmament
:
so
heavenly
graces
(
although
they
infinitely
surpasse
these
dunghill
vanities
,
are
not
at
all
or
so
little
knowne
to
him
that
they
are
little
or
no
whit
regarded
by
him
.
Will
that
excuse
which
occasioneth
all
kind
of
iniquitie
,
Eph.
4.
18
,
19
,
20.
Will
that
save
which
makes
men
accursed
,
Iohn
7.
40
?
Is
vengeance
inflicted
in
flaming
fire
,
safety
,
2
Thess.
1.
8
?
That
reverend
Bishop
Dr.
Vsher
saith
,
some
invincible
ignorance
is
damnable
.
Pag.
51.
—
If
a
patient
and
Physitian
were
both
ignorant
of
an
onely
remedie
to
recover
a
sicke
man
fro
his
disease
,
the
sicke
must
perish
aswell
not
knowing
,
as
if
knowing
he
refused
it
.
3.
Regard
not
those
witlesse
and
worthlesse
arguments
.
What
though
braine-knowledge
pusseth
up
,
saving
knowledge
humbleth
.
What
though
knowledge
is
fruitlesse
in
many
,
ignorance
must
needs
be
fruitlesse
in
all
.
How
can
man
do
that
he
knoweth
not
?
How
can
man
do
Gods
will
being
ignorant
thereof
?
Be
wise
therefore
and
understand
the
will
of
God
,
Eph.
5.
17.
That
ye
may
do
the
same
.
CHAP.
VII
.
Duty
6.
Saints
must
be
content
with
Gods
allowance
.
LAstly
,
if
God
be
our
Father
,
learne
we
to
put
in
practice
Duty
6.
St.
Pauls
Lesson
,
one
of
our
fellow
brethren
,
Phil.
4.
11.
To
be
content
with
our
Heavenly
Fathers
allowance
.
The
want
of
which
Christian
vertue
is
the
cause
of
many
monstrous
evils
,
and
domineering
transgressions
.
What
mooveth
the
insatiable
inhumane
depopulatours
lesle
mercifull
then
the
raging
Ocean
(
as
a
reverend
Bishop
saith
in
these
words
.
Remember
Bishop
Babing●m
,
Gen.
1.
Ver.
9.
p.
5.
with
your selves
the
rich
cormorants
of
this
world
,
who
like
flouds
and
streams
of
strength
too
much
overflow
and
drowne
their
brethren
,
their
poore
and
weake
brethren
in
this
world
,
not
leaving
any
place
for
them
to
dwellin
,
or
to
inhabit
neare
them
,
&c.
)
Like
the
hideous
Gorgon
,
suffering
none
or
very
few
to
live
in
her
sight
.
To
dash
themselves
against
those
keene
and
fearefull
judgements
of
God
,
Isa.
5.
8.
Woe
be
to
him
,
&c.
For
so
saith
my
forenamed
learned
Author
,
of
whom
saith
he
,
is
that
woe
denounced
,
Isa.
5.
8
,
9.
A
fearefull
thing
that
men
for
denying
others
place
by
them
shall
lose
their
owne
.
To
plunge
themselves
so
deepe
into
Gods
displeasure
,
that
Gods
judgements
pursue
them
so
fast
.
That
if
a
man
make
diligent
enquiry
and
search
in
a
little
after
succeding
ages
(
oftentimes
in
their
owne
)
for
these
monsters
of
men
:
dispeoplers
of
townes
:
ruiners
of
common-wealths
so
farre
as
in
them
lyeth
:
occasions
of
beggars
,
and
beggery
:
and
prey
of
usurers
.
Instead
of
spacious
and
splendent
houses
,
he
shall
finde
rumous
heapes
:
instead
of
good
house-keepers
,
poore
shepheards
:
instead
of
Christian
men
,
filly
beasts
:
instead
or
predecessours
never
dying
same
teir
remembrance
stinking
:
instead
of
Lords
and
owners
of
townes
,
lands
,
and
great
possessions
,
men
either
languishing
with
need
and
penury
:
or
succoured
by
friends
bountifull
hands
:
or
relieved
in
some
charitable
hospitall
(
I
could
wish
that
every
open
hearted
Iob
,
and
bountifull
Cornelius
would
for
ever
exclude
out
of
their
foresaid
hospitals
(
as
unworthy
the
least
reliefe
)
such
cruell
inclosers
,
their
Adamantine
hearts
no
whit
regarding
the
cries
of
so
many-distressed
ones
)
?
Only
want
of
contentment
.
If
I
have
any
of
these
here
to
learne
them
to
be
content
,
I
advise
them
to
listen
to
that
forenamed
famous
Divine
in
the
forenamed
place
.
How
much
better
were
it
(
saith
he
)
even
of
these
waters
to
learn
to
containe
our selves
in
one
place
appointed
,
and
to
leave
roome
for
others
without
drowning
and
overflowing
them
with
our
greedy
minds
,
till
the
wrath
of
God
overflow
us
also
,
and
give
unto
others
all
our
gatherings
.
And
to
hearken
to
S.
Ambrose
,
long
sine
speaking
thus
to
their
cruell
Non
igitur
unus
Ahab
natus
est
,
sed
quod
pejus
est
quotidiè
Ahab
nascitur
&
nunquam
huic
secuolo
moritur
,
—
Quousque
exten
ditis
divites
insanas
cupiditates
?
Nunquid
soli
habi
tabitis
superterram
?
Cur
ejicitis
consortem
naturae
,
&
vindicatis
possessionem
naturae
?
In
commune
omnibus
divitibus
atque
pauperibus
terra
fundata
est
,
our
vobis
jus
proprium
soli
diuites
arrogatus
?
Am.
1.
4.
lib
de
Nebu
:
cap.
1.
pag.
772.
Hie
ager
quem
tu
dissusis
includis
possessionibus
quantos
populos
a
lere
potesti
Ibid.
cap
3.
Fugiunt
cohabitare
hominibus
,
&
ideò
excluduus
vicinos
—
Avu
avibus
se
associat
—
Pecui
pecori
adjungitur
,
piscis
piscibut
:
nec
damnum
ducunt
sed
commercium
vivendi
,
cum
plurimum
comitatis
copessunt
,
&
quoddam
munimentum
solatio
frequenuoris
societatis
affectant
.
Solus
tis
homo
consortem
excludu
,
includis
feras
,
struu
habitacula
bestiarum
,
destrus
hominum
.
Inducis
mare
intra
praedia
tua
,
ne
desint
bellue
,
producis
fines
teriae
,
ne
possis
habere
sinitimum
.
Amb.
1.
4.
lib.
de
Hab.
cap
3
275.
fore-fathers
.
Therefore
one
Ahab
is
not
borne
,
but
which
is
worse
,
Ahab
is
daily
borne
,
and
never
dieth
hence
—
How
farre
O
you
rich
men
do
you
inlarge
your
raging
desires
?
whether
will
you
dwell
onely
upon
the
earth
?
Wherefore
do
you
thrust
out
a
partaker
of
nature
,
and
maintaine
the
possession
of
nature
?
The
earth
was
established
in
common
to
all
,
poore
and
rich
,
why
therefore
do
you
rich
men
onely
claime
the
proper
right
to
your selves
?
This
field
which
thou
dost
inclose
inlarge
possessions
,
how
much
people
can
it
maintaine
?
They
refuse
to
dwell
with
men
,
and
therefore
they
shut
out
neighbours
—
A
bird
joynes
it selfe
to
birds
,
a
beast
is
associated
in
friendship
to
beasts
,
a
fish
to
fishes
:
Neither
do
they
bring
losse
,
but
they
receive
for
the
most
part
communication
of
living
by
fellowship
;
and
they
covet
earnestly
fortification
by
the
consent
of
a
more
frequent
society
.
Onely
thou
man
dost
shut
nout
thy
companion
,
and
dost
include
beasts
,
thou
buildest
dwellings
of
beasts
,
destroyest
the
dwellings
of
men
,
thou
inducest
the
sea
within
thy
possessions
,
that
beasts
may
not
be
wanting
.
Thou
stretchest
out
the
ends
of
the
earth
that
thou
maist
not
have
a
borderer
.
2.
Where
is
it
that
the
ravenous
extorting
usurer
(
like
the
Vsura
est
contrarius
naturae
,
Tolet
lib.
5
Iust●t
Sace●d
.
cap.
37.
p.
781.
devouring
Bubus
,
who
with
golden
outsides
beguileth
and
destroyeth
the
simple
fishes
flocking
about
him
with
admiration
)
doth
please
himselfe
with
such
a
kind
and
course
of
life
which
is
against
nature
,
equity
,
good
manners
,
and
the
utility
of
common-wealths
:
Doth
live
in
no
calling
(
for
if
it
be
a
calling
which
is
lawfull
why
do
all
lawes
forbid
it
?
As
learned
Bishop
Iewell
saith
,
why
doe
good
men
abhorre
it
?
Why
are
they
1
Thes
7.
6.
Pag
78
,
79
,
80.
&c.
ashamed
to
be
called
usurers
?
Why
doth
God
prohibite
it
?
What
ground
hath
it
in
Scripture
?
What
benefit
is
it
to
mankind
?
)
Doth
hazard
the
ruine
of
his
soule
,
and
the
losse
of
heaven
,
save
onely
because
he
is
not
content
?
I
will
leave
these
griping
usurers
to
be
dealt
withal
by
some
reverend
and
grave
Fathers
.
For
although
light
may
shine
from
a
woodden
candlesticke
,
and
meate
may
nourish
out
of
an
earthen
dish
aswell
as
out
of
gold
:
yet
your
experience
,
gravity
,
and
profound
learning
will
procure
greater
respect
to
the
truth
.
Be
intreated
therefore
to
un-maske
these
monsters
,
and
drive
them
from
their
shifting
holes
.
It
is
time
to
deale
roundly
with
them
:
It
not
being
now
as
in
the
time
of
Agis
when
all
usurers
bonds
were
burnt
,
which
made
the
clearest
fire
that
ever
Agesilaus
saw
in
Athens
.
It
not
being
now
as
when
the
Heathen
punished
usurers
as
much
more
as
theeves
.
It
ceasing
now
to
be
as
when
they
were
denyed
Christian
buriall
,
and
the
Cent.
1.
lib.
11.
cap.
7.
ex
Pet.
Cant.
sacred
Communion
.
It
ceasing
to
be
now
as
it
was
1200.
yeares
after
our
Saviour
,
when
usury
was
so
detested
,
that
an
usurers
house
was
called
the
Divels
house
,
his
substance
the
Divels
substance
,
none
would
f●tch
fire
at
his
house
,
or
have
any
commerce
with
him
.
(
Yet
the
Doctrine
of
the
Church
of
England
Third
part
of
Hom.
against
perill
of
Idol
pag.
7●
saith
,
ᵃ
goods
gotten
by
usury
are
unjustly
gotten
,
and
[
](A08586-e34160-b)b
b
Part.
of
Hom.
for
rog
.
weeke
.
pag.
242.
So
many
as
increase
themselves
by
vsury
,
&c.
they
have
their
goods
of
the
divels
guift
—
they
kneele
downe
to
the
divell
at
his
bidding
,
and
worship
him
.
)
For
now
they
multiply
,
they
are
deemed
by
some
,
the
Saints
of
our
time
:
yea
this
sinne
[
](A08586-e34170-b)c
c
Vsura
est
peceatum
mortale
&
oppositum
asserere
,
est
haereticunt
.
Tolet.
lib.
5.
c.
28.
creepes
I
feare
into
our
Clergy
,
and
many
forward
Professors
.
But
woe
to
such
professors
,
who
make
Religion
to
cloake
their
impiety
,
whose
profession
and
practise
are
so
contrary
.
If
any
vsurers
are
now
my
hearers
,
I
would
not
have
them
thinke
that
I
wish
them
any
hurt
.
Oh
no
;
I
wish
to
them
as
to
mine
owne
soule
,
even
salvation
.
I
wish
that
with
Zacheus
they
would
make
restitution
of
their
evill
gotten
goods
,
and
not
keepe
in
store
the
matter
of
their
sinne
to
witnesse
against
them
,
reserving
the
treasures
of
wickednesse
still
in
their
houses
,
Micah
6.
10.
it
being
better
for
them
with
Iam
5.
3.
M.
Samson
preface
to
Bradf
.
Ser.
of
Rep.
Mr.
Bradford
,
to
forgoe
all
their
patrimony
on
earth
for
restitution
,
then
to
reserve
it
for
their
private
enrichment
here
,
and
eternall
beggery
and
endlesse
misery
hereafter
;
that
they
would
forsake
that
cursed
kind
of
life
,
imbrace
some
honest
calling
,
and
so
come
in
the
end
vnto
salvation
.
3.
From
what
roote
growes
that
forbid
sinne
of
Covetousnesse
:
loathsome
to
Heathen
men
,
as
appeares
by
such
like
sayings
of
theirs
.
Who
is
rich
?
He
that
covets
nothing
.
Who
Quis
dives
?
qui
nil
cupiat
.
Quis
pauper
avarus
.
Bias
48.
Avaro
quid
mali
optes
insi
ut
diu
vivat
pub
.
54.
Inopiae
parva
desunt
,
avaritiae
omnia
.
Idem
70.
Avarus
ipse
miseriae
causa
est
suae
.
53.
is
poore
,
the
covetous
man
.
The
covetous
man
himselfe
is
cause
of
his
owne
miserie
:
small
things
are
wanting
to
poverty
,
all
things
to
covetousnesse
:
accusing
God
of
injustice
,
and
want
of
providence
:
which
is
against
nature
,
christianity
,
and
salvation
;
making
man
injurious
to
God
,
his
neighbour
,
himselfe
,
and
substance
,
but
onely
from
his
unsatiable
desire
,
which
like
the
leane
kine
ever
hungred
;
like
the
vast
ocean
receiving
all
waters
,
yet
never
full
;
like
the
earth
the
horse-leach
,
barren
wombe
,
and
hell
never
satisfied
;
surely
from
want
of
contentment
.
4.
In
a
word
,
is
not
want
of
contentation
it
which
occasioneth
our
apish
fantastique
fashion
followers
,
so
often
to
metamorphise
themselves
,
sometimes
being
men
,
sometimes
onely
like
men
?
It
is
therefore
seasonable
at
all
times
,
befitting
all
estates
,
and
profitable
for
all
persons
,
to
learne
in
all
estates
therewith
to
be
content
.
Saint
Paul
had
well
learned
this
lesson
,
Acts
20.
23.
Phil.
4.
11.
and
perswadeth
all
Gods
people
to
learne
the
same
,
Heb.
13.
5.
1.
Tim.
6.
6.
8.
And
if
we
well
consider
,
we
shall
finde
convenient
,
and
fitting
for
us
to
be
content
with
our
fathers
allowance
.
(
Contentation
is
when
the
mind
of
man
is
pleased
with
such
things
as
God
hath
thought
fit
,
and
meete
for
a
man
,
so
that
he
is
ready
to
undergoe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
more
hard
,
and
meane
estate
if
God
will
,
ever
judging
his
present
condition
best
for
him
.
)
Reason
1
For
without
contentation
of
mind
,
if
a
man
hath
never
so
much
he
hath
gained
nothing
:
A
man
can
find
no
gaine
,
no
not
in
godlinesse
(
if
it
were
possible
to
have
godlinesse
without
contentment
)
without
contentment
,
1.
Tim.
6.
6.
The
Saints
,
those
holy
ones
of
God
which
are
to
us
as
glorious
lights
to
conduct
us
in
the
holy
way
,
whom
we
ought
to
follow
as
they
followed
Christ
,
were
content
with
,
and
thankfull
for
food
,
and
rayment
.
O
happie
ones
,
who
preferred
your
soules
before
your
bodies
,
heaven
before
earth
,
and
were
so
content
with
necessaries
;
yea
ofttimes
to
wander
in
sheepskins
,
and
goateskins
being
destitute
,
and
afflicted
.
We
commend
,
and
admire
Abraham
leaving
his
country
:
Moses
forsaking
an
earthly
paradise
,
Iob
,
Paul
,
and
such
;
and
shall
wee
not
imitate
them
,
as
in
other
graces
so
in
this
?
It
is
meete
for
us
to
be
content
with
any
estate
:
Because
whatsoever
our
estate
is
,
it
is
better
then
we
deserve
.
Have
we
food
and
rayment
,
we
deserve
not
so
much
:
Have
wee
not
food
to
eat
,
and
cloathes
to
put
on
,
we
deserve
more
woe
,
misery
,
and
calamity
.
2.
Be
our
estate
what
it
will
,
it
is
as
good
as
we
brought
into
this
world
:
for
how
came
we
hither
?
Naked
,
weeping
,
poore
,
and
shiftlesse
.
Why
did
God
make
man
the
principall
creature
of
the
world
to
be
so
borne
,
whereas
other
creatures
can
make
some
shift
for
themselves
,
but
onely
to
teach
us
contentednesse
?
All
we
have
,
we
found
in
the
world
.
Have
we
food
?
wee
brought
none
.
Have
we
cloathing
?
we
came
naked
.
Have
we
any
comfort
?
we
came
weeping
.
Have
we
any
waies
to
helpe
our selves
?
we
came
shiftlesse
:
be
we
therefore
content
.
3.
And
wee
have
more
then
we
can
carry
away
,
Iob
1.
21.
naked
shall
I
returne
,
M
Knols
.
Turk
.
Hist.
1.
Tim.
6.
7.
we
shall
carry
nothing
away
.
Saladine
Conquerour
of
the
East
of
all
the
greatnesse
and
riches
he
had
in
his
life
,
carried
not
with
him
after
his
death
,
any
thing
more
then
his
shirt
,
said
a
Priest
at
his
appointment
,
it
being
all
the
funerall
pompe
he
would
have
being
dead
.
1.
This
contentation
doth
no
whit
impeach
honest
labour
,
and
industry
in
a
sanctified
calling
.
The
same
God
who
commands
contentment
enjoyning
us
to
labour
in
some
lawfull
calling
,
sc.
such
as
is
founded
upon
Gods
Word
?
profitable
to
mankind
for
soule
or
body
,
this
life
or
that
to
come
,
2.
Thess.
3.
10.
Adam
must
get
his
bread
,
&c.
Gen.
3.
19.
2.
This
doth
not
forbid
us
to
pray
unto
God
for
temporall
things
,
for
although
we
must
be
content
if
we
have
not
bread
,
yet
may
we
lawfully
pray
for
terrestriall
supplements
;
1.
We
being
commanded
to
pray
for
daily
bread
.
2.
We
having
a
gracious
promise
to
incourage
us
,
Mat.
7.
11.
3.
And
Saints
examples
warranting
us
,
Gen.
28.
20.
Prov.
30.
7.
4.
God
being
hereby
glorified
,
we
acknowledging
the
receipt
of
temporall
things
,
yea
every
pittance
and
morsell
of
bread
to
come
from
him
.
5.
And
these
being
so
necessarie
,
that
without
them
we
cannot
live
.
sc.
1.
This
prayer
being
in
faith
,
assuring
us
we
are
Gods
children
,
and
that
we
have
right
to
them
in
Christ
.
2
Not
with
an
immoderate
care
,
but
to
sustaine
present
necessities
.
3.
Not
simply
,
but
conditionally
praying
for
them
so
farre
forth
as
they
tend
to
Gods
glory
,
the
good
of
his
Church
,
and
our
owne
salvatin
.
4.
Not
to
that
end
we
might
be
rich
,
but
to
enjoy
necessaries
;
not
that
which
corrupted
nature
thinkes
necessarie
,
for
had
it
millions
of
gold
it
would
thinke
more
necessarie
,
but
necessaries
truely
in
regard
of
nature
,
and
a
mans
particular
calling
.
3.
This
condemneth
not
godly
providence
for
time
to
come
.
A
wise
,
provident
,
foreseeing
consideration
,
being
allowed
by
the
practise
of
Ioseph
,
Gen.
41.
48
and
the
Apostles
,
Acts
11.
29.
By
Gods
precept
,
Prov.
6.
6.
And
by
the
end
of
Gods
guifts
,
Deut.
8.
18.
God
gives
providence
for
its
proper
and
peculiar
end
.
We
are
forbidden
to
care
for
to
morrow
,
sc.
with
carking
care
distrusting
Gods
providence
.
And
wee
are
allowed
to
lay
up
,
sc.
if
without
covetousnesse
,
made
onely
in
reverence
to
Gods
gifts
,
to
lawfull
ends
,
not
trusting
in
any
store
,
not
robbing
our selves
or
others
.
4.
This
doth
nothing
priviledge
our
idle
wandering
beggars
,
although
they
say
they
are
content
,
and
that
they
sleepe
as
contentedly
as
we
in
our
beds
.
This
kind
of
living
1.
Being
a
disorder
in
a
common-wealth
,
that
being
hereby
robbed
of
the
labours
of
many
able
bodies
.
2.
A
shame
to
Magistracy
not
redressing
it
.
3.
A
disgrace
to
rich
men
,
proclaiming
them
irreligious
and
unmercifull
,
St.
Iames
telling
us
,
that
pure
Religion
is
to
visit
,
&c.
Not
to
be
visited
,
&c.
Iames
1.
25.
4.
And
forbidden
by
God
.
But
this
condemneth
such
who
are
discontent
with
Gods
allowance
,
and
commands
us
all
,
walking
honestly
in
our
lawfull
callings
,
tobe
content
with
whatsoever
God
in
his
wisdome
shall
give
unto
us
.
Which
that
we
may
be
,
let
us
consider
:
Mot.
1
That
all
we
have
,
comes
from
God
,
Iob
1.
21.
He
gives
,
he
takes
.
What
we
have
are
meere
gratuities
,
onely
at
the
will
of
our
Father
.
He
gives
food
to
all
flesh
,
Psal.
136.
25.
He
gives
meate
in
due
season
,
Psal.
145.
16.
Have
we
much
?
It
is
Gods
gift
.
Little
or
nothing
?
It
is
his
goind
,
and
shall
we
be
discontent
with
God
?
Shall
our
children
be
content
with
what
we
give
them
,
and
not
we
with
what
our
Father
allotteth
us
?
Shall
God
undertake
to
provide
for
us
,
and
we
distrust
?
God
gives
us
whatsoever
is
best
for
us
.
Those
who
feare
the
Lord
shall
want
nothing
,
Psal.
34.
9.
sc.
which
is
good
for
them
,
Verse
10.
We
thinke
we
should
be
bountifull
had
we
riches
as
many
men
have
:
we
would
do
justice
were
we
in
authority
,
&c.
Alas
poore
discontented
man
thou
holdst
thy
garments
fast
in
boysterous
winds
,
which
thou
throw'st
off
in
a
sunny
day
.
Thou
wouldst
be
better
.
How
know'st
thou
that
?
Aeneas
Silvius
contradicted
that
truth
being
Pope
,
Fascic
.
tempo
.
which
before
he
defended
.
It
is
recorded
that
a
certaine
learned
man
preaching
vehemently
against
non-residency
,
had
his
mind
presently
altered
by
preferments
from
the
Pope
.
A
learned
Father
writes
thus
to
one
,
To
the
zealous
Monke
,
Monacho
fervido
,
Abbati
repido
,
Episcopo
frigido
,
Archiepistopo
dissoluto
.
Lukewarme
Abbot
,
cold
Bishop
,
and
dissolute
Archbishop
.
God
may
in
love
keepe
from
thee
that
,
thou
so
earnestly
thirsts
after
,
least
it
hurt
thee
.
Thy
corruptions
may
like
snakes
in
cold
adversity
be
stupifyed
and
benum'd
,
which
by
warmth
of
abundance
may
become
vigorous
and
full
of
strength
,
to
overmatch
thee
.
Pious
and
learned
Salvian
saith
,
[
](A08586-e35160-b)*
*
Pedissequa
etiam
plaruque
novi
honoru
est
arrogantia
.
Sal.
Epis.
Eucherio
pag.
278.
Arrogancie
Quotus
enim
quisque
sapientium
est
quem
secunda
non
mutent
,
cui
non
crescai
cum
prosperitate
vitiositas
.
Sal.
lib.
7.
de
Gub.
Dei
,
pag.
250.
for
the
most
part
is
the
waiting
maid
of
new
promotion
.
Elsewhere
he
saith
,
For
how
many
wise
men
are
there
whom
prosperitie
cannot
change
to
whom
corruption
doth
not
increase
with
prosperitie
.
Deeme
therefore
thy
present
estate
the
best
,
and
be
content
.
Reflect
thine
eye
from
beholding
what
is
wanting
,
to
see
what
favours
thou
dostenjoy
.
Thou
canst
not
but
behold
sufficient
cause
to
give
thee
contentment
when
thou
seriously
considerest
what
thou
hast
.
Thou
art
a
man
:
God
might
have
made
thee
a
beast
.
Thou
art
a
Christian
:
thou
might'st
have
been
a
Pagan
.
Thou
art
a
sanctified
Saint
:
thou
mightest
have
still
beene
dead
in
trespasse
and
sinnes
.
Grudge
not
therefore
for
what
is
wanting
,
but
give
thanks
for
what
thou
hast
,
and
be
content
.
Looke
downeward
where
thou
shalt
see
many
come
short
of
thee
,
yea
perhaps
such
who
in
Gods
esteeme
are
thy
betters
.
Stay
sirs
said
the
wise
Hare
in
the
Fable
,
Let
our
estate
content
us
,
for
as
we
run
from
some
,
so
you
see
others
stee
from
our
presence
.
When
thou
shalt
behold
how
many
go
before
thee
,
thinke
also
how
many
come
after
thee
,
and
this
will
make
thee
thankfull
and
content
.
Ponder
in
thy
mind
the
brevity
and
shortnesse
of
thy
life
.
It
's
but
of
a
dayes
continuance
,
like
Aristoles
Ephemera
,
hast
thou
enough
for
to
day
?
Be
content
;
perhaps
thou
shalt
need
nothing
tomorrow
.
Let
the
uncertainty
of
all
worldly
pelfe
teach
us
contentment
.
They
take
them
wings
and
they
are
gone
,
Prov.
23.
5.
And
they
have
the
name
of
uncertaine
riches
,
1
Tim.
6.
17.
Riches
certainty
is
meere
uncertainty
.
All
earthly
things
are
sickle
and
fugitive
,
meere
shadowes
and
vanishing
shewes
,
reeling
and
tottering
without
foundation
,
forsaking
us
living
,
or
we
them
dying
.
Iob
tarried
,
his
riches
left
him
.
Dives
went
,
his
riches
staid
behind
him
.
And
then
doth
no
man
know
to
whom
he
shall
leave
them
.
See
the
brittle
condition
and
tottering
stay
in
worldly
things
by
Adonibezeek
,
Iud.
1.
6
,
8.
Who
having
caused
seventy
Kings
as
dogges
to
gather
meate
under
his
table
,
himselfe
is
afterwards
so
abased
.
And
by
Bajazet
the
first
,
the
fourth
of
the
Ottoman
race
,
the
first
brother-killer
,
who
being
taken
by
Tamerlane
,
was
put
into
an
iron
cage
,
led
in
a
chaine
,
made
Tamerlanes
footstoole
,
and
as
a
dogge
to
gather
meate
under
Tamerlanes
table
.
Where
the
Historian
noteth
that
a
shepheard
was
more
happy
then
Bajazet
,
and
that
worldly
blisse
consisteth
not
so
much
in
possessing
of
much
,
subject
unto
danger
,
as
in
enjoying
a
little
with
contentment
devoid
of
feare
.
Neither
are
they
onely
uncertaine
,
but
also
vanity
and
vexation
of
spirit
,
never
satiating
the
soule
of
man
no
more
then
piling
on
wood
nor
powring
on
oyle
upon
a
raging
flame
can
coole
,
or
quench
its
violent
and
ardent
heate
,
Eccl.
5.
10.
He
shall
never
be
satisfied
with
silver
.
Let
Alexander
conquer
a
world
,
yet
he
thirsts
after
another
.
Let
Ahab
have
a
kingdome
,
yet
he
wants
Naboths
vineyard
,
1
Kings
21.
5.
Let
the
richman
have
superabundant
increase
,
yet
something
is
wanting
,
which
makes
him
not
know
what
to
do
,
Luke
12.
17.
And
their
largest
terme
is
life
,
then
like
the
sp●●ers
web
they
are
all
swept
downe
,
whether
riches
of
iniquity
,
or
Gods
good
blessings
.
Discontent
cannot
adde
what
is
wanting
,
a
pound
of
care
will
not
pay
a
pennie-worth
of
debt
.
Man
disquieteth
himselfe
in
vaine
,
Psal.
39.
6.
Labour
in
vaine
,
Psal.
127.
1.
All
a
mans
discontent
cannot
adde
a
mite
to
his
substance
,
moment
to
his
life
,
or
haire
breadth
unto
his
stature
.
Godlinesse
requires
a
contented
mind
to
grow
in
,
1
Tim.
6.
6.
Thornes
choake
good
seed
Math.
13.
7.
Discontent
is
a
throne
,
carking
cares
are
thornes
,
weed
them
out
therefore
,
and
be
content
.
Let
therefore
ambitious
Haman
gall
and
fret
himselfe
with
torturing
discontent
,
because
every
knee
doth
not
bend
to
him
,
Est.
3.
5
,
6.
Let
such
who
have
made
gold
their
hope
,
Iob
31.
24.
Yea
,
let
all
worldly
minded
men
tire
out
themselves
in
labouring
to
get
,
exeruciate
themsElves
in
carking
to
keepe
,
and
languish
through
feare
of
losing
these
dung
hill
commodities
:
and
so
never
find
any
solace
or
contentment
in
them
,
they
being
the
same
men
in
plenty
as
in
penury
,
being
in
both
tormented
with
the
racke
of
discontent
.
Yet
let
us
who
have
given
our
names
to
Christ
Iesus
,
seeing
God
by
his
speciall
providence
allotteth
to
every
child
his
proper
portion
;
seeing
he
giveth
what
is
best
for
us
:
and
what
he
with-holds
it
is
in
love
.
Let
not
our
eye
be
evill
,
because
God
is
good
.
Let
us
not
repine
at
other
mens
large
portion
,
nor
grudge
because
we
have
no
more
,
but
be
content
.
1.
Hast
thou
food
convenient
?
Be
with
it
content
.
What
and
if
thou
canst
not
heape
dish
upon
dish
,
and
course
upon
course
?
What
though
thou
wantest
dainties
to
provoke
lust
and
wantonnesse
?
Yet
be
content
with
thy
share
and
proper
allowance
.
If
it
be
but
food
convenient
,
Prov.
30.
8.
If
it
be
but
food
to
eate
,
Gen.
28.
20.
If
it
be
but
a
dinner
of
herbes
,
Neque
beatior
est
qui
magnu
op●bur
praeditus
est
,
to
qui
diurnum
habet
victum
.
Solon
.
Herod
.
Clio
pag.
38.
Prov.
15.
17.
It
is
not
excessive
dainties
,
but
Gods
blessing
that
nourisheth
a
mans
body
,
witnesse
the
litle
meale
and
oyle
,
1
King
.
17.
14.
Witnesse
Daniels
pulse
,
Dan
1.
15.
Christs
five
barley
loaves
feeding
five
thousand
,
Iohn
6.
9.
Witnesse
the
Israelites
Quailes
which
choaked
,
and
their
loathed
Manna
which
strengthened
them
.
Hast
thou
therefore
but
parched
pease
with
Booz
and
Ruth
:
pulse
with
Daniel
;
or
barley
loaves
with
our
Saviour
Christ
,
be
therewith
S.
W.
R
lib.
1.
cap.
7
Turks
care
not
Sect.
3.
pag.
:
34.
how
little
they
be
stow
in
Private
buildings
,
saying
their
meane
cottages
are
good
enough
for
their
short
pilgrimage
:
though
sumptuous
in
their
Churches
.
M
Knol
.
content
.
Milke
and
fruit
were
the
banqueting
dishes
of
our
fore-fathers
.
2.
Hast
thou
cloaths
to
put
on
with
Iacob
,
Gen.
28.
A
house
to
lie
in
,
and
cloathes
to
keepe
thee
warme
,
be
therewith
content
.
Thou
hast
cloathing
.
What
though
it
is
of
skinnes
?
Adam
the
sole
Monarch
of
the
world
had
no
better
,
Gen.
3.
21.
What
though
it
is
of
haire
?
Iohn
Baptist
that
Seraphicall
Angelicall
Teacher
had
no
better
,
Math.
3.
4.
But
thou
wouldst
be
a
little
gayish
and
trimme
:
yet
take
heed
of
excesse
,
seeke
not
gorgeous
apparell
,
seeke
not
n●w-fangled
fashions
,
carry
not
all
thine
ability
upon
thy
backe
,
seeke
not
to
have
asmuch
in
a
ruffe
as
would
wholly
cloath
thee
:
but
having
convenient
covering
fitting
thy
calling
,
be
content
.
Say
not
thy
gorgeous
attire
is
thine
owne
:
so
are
thine
eares
and
eyes
,
yet
neither
to
be
abused
.
Content
thy selfe
to
weare
what
is
fitting
.
It
is
not
fit
for
Christians
to
fashion
themselves
unto
this
world
,
Rom.
12.
2.
It
is
not
fit
for
subjects
to
weare
a
crowne
,
nor
servants
to
be
as
their
Masters
.
But
I
weare
mins
owne
.
And
may
not
a
man
offend
with
his
own●
apparell
?
doubtlesse
yes
.
sc.
In
regard
of
the
occasion
,
if
thou
wearest
it
not
for
necessity
or
decency
,
but
because
it
is
the
fashion
,
Rom.
12.
1.
In
regard
of
its
maintenance
,
sc.
when
to
maintaine
thy
jollity
thou
robbest
either
Magistrate
,
Minister
,
Hireling
or
other
.
In
regard
of
the
effects
,
when
thine
apparell
doth
justly
grieve
the
good
,
give
occasion
of
scandall
to
the
bad
,
or
hinder
good
exercises
.
And
when
thine
apparell
is
1.
Immodest
,
1
Tim.
2.
9.
Not
agreeable
to
thy
calling
,
hats
are
for
heads
,
not
for
hands
,
gloves
for
the
hands
,
not
for
the
feet
.
3.
Not
agreeable
to
thy
condition
,
and
meanes
of
maintenance
,
gold
upon
a
hatband
or
shoe-strings
,
none
or
little
in
the
purse
is
very
ridiculous
.
4.
Not
respecting
the
cry
of
the
needy
:
it
is
not
fit
to
garnish
one
part
of
the
body
with
gems
,
billiments
and
brooches
,
and
the
rest
go
naked
and
bare
.
Be
content
therefore
with
fitting
attyre
.
It
is
better
to
have
a
gracious
mind
in
a
leather
doublet
,
then
a
base
fantasticall
mind
in
golden
apparell
.
In
labouring
to
be
like
a
gentleman
in
apparell
,
yet
none
in
truth
,
thou
provest
thy selfe
a
brainelesse
man
.
Seeke
for
enough
,
carke
for
no
more
:
superfluity
makes
a
man
neither
warmer
nor
honester
.
But
it
is
some
credit
to
be
gay
and
fine
.
But
with
whom
?
With
wise
men
?
No
money
in
homely
garments
can
take
up
more
on
trust
,
then
diverse
others
who
are
so
greatly
finish
.
With
God
?
No
,
he
more
esteemes
of
a
leatherne
,
yea
a
naked
,
yea
a
Lazar
Saint
,
then
of
a
velvet
Devill
,
Luke
16.
3.
Hast
thou
an
honest
calling
or
trade
of
life
?
Be
therwith
content
.
Be
not
like
the
discontented
owles
of
our
times
,
who
looking
with
malitious
eies
upon
that
others
have
,
grieving
at
their
owne
,
supposing
their
callings
too
too
base
for
their
heroicall
&
magnificent
spirits
,
in
discontent
thinking
to
amend
them
by
exchanging
,
overturne
all
,
forsaking
that
kind
of
life
wherto
they
were
apted
and
made
fit
by
parents
choice
;
their
owne
experience
,
and
masters
instruction
:
they
puzzle
and
weary
themselves
in
their
new-found
vocations
untill
they
can
live
in
neither
.
Is
thy
kind
of
life
unlawfull
?
Art
thou
an
usurer
,
&
c
?
Then
leave
it
.
Is
it
an
honest
calling
?
Walke
in
it
with
contentment
.
4
Art
thou
a
poore
man
,
yet
be
content
with
thine
estate
,
for
consider
:
If
thou
had'st
riches
so
much
desired
,
God
can
make
them
barren
like
Hannah
so
much
beloved
,
1.
Sam.
1.
5.
Infa●tem
nudum
cum
te
natura
creavit
.
Paupertatis
o●us
patienter
ferre
memento
.
Cato
lib.
1
,
21.
and
thy
poore
estate
fruitfull
like
hated
Peninnah
.
2.
They
are
like
puddles
fayling
most
in
time
of
greatest
need
.
3.
They
make
a
man
no
better
in
Gods
sight
.
The
Lord
may
give
them
as
Iael
gave
drinke
to
Siscra
,
Iudg.
4.
21.
or
Ehud
gave
Eglon
a
present
,
Iudg.
3.
21.
as
Hester
gave
Haman
a
banquet
,
Ester
7.
or
as
the
butcher
gives
the
slaughter
cattell
a
good
pasture
.
The
mountaines
which
are
full
of
golden
mines
are
not
usually
cloathed
with
corne
,
nor
loaden
with
grasse
.
4.
They
are
not
as
they
seem●
to
be
,
and
are
esteemed
.
They
seeme
treasure
,
as
if
they
were
for
ever
.
They
are
deemed
substance
,
as
if
without
them
men
were
but
shadowes
.
They
are
called
goods
,
as
if
they
made
men
good
,
so
much
worth
,
of
such
ability
,
account
,
and
reckoning
.
But
alas
these
are
stolne
names
,
for
they
are
thornes
,
Mat.
13.
22.
deceitfull
,
Mar.
4.
19.
and
often
golden
Virtuti
modicum
,
vitio
nil
satis
.
Adrian
earth
.
pag.
98.
fetters
.
5.
Thou
hast
but
a
very
little
.
Be
it
so
,
nature
is
content
with
little
,
grace
with
lesse
,
it
's
onely
corruption
of
nature
which
is
not
content
.
One
saith
well
,
a
very
little
contenteth
vertue
,
nothing
satisfieth
vice
.
5.
Art
thou
in
captivity
,
famine
,
reproches
,
&c.
yet
herewithall
be
thou
content
.
1.
Why
O
thou
Son
of
God
should'st
thou
be
discontent
with
exile
for
thy
fathers
sake
,
since
thou
canst
not
be
exil'd
out
of
thy
fathers
country
,
the
earth
being
the
Lords
.
Since
the
passage
to
heaven
is
open
,
and
easy
from
one
country
as
from
another
.
The
Lord
being
graciously
present
with
his
in
Ezek.
11.
16
their
captivities
as
with
Ioseph
,
Daniel
,
&c.
2.
What
if
God
for
ends
best
knowne
to
himselfe
,
layes
upon
thee
famine
,
nakednesse
,
and
such
like
calamities
,
be
therewith
content
,
and
seeke
not
by
wicked
purloyning
to
relieve
thy
necessities
:
heare
what
a
heathen
man
could
say
,
I
judge
thee
miserable
,
because
thou
wast
never
troubled
,
thou
hast
passed
over
thy
life
without
an
adversary
.
Vertue
is
greedy
of
danger
,
military
men
glory
in
th●ir
wounds
;
thou
maist
know
a
governour
in
a
tempest
,
a
souldier
in
battell
,
how
can
I
know
,
how
much
courage
thou
hast
against
poverty
,
if
thou
flowest
with
wealth
?
Whence
can
I
,
&c.
Moreover
,
consider
1.
That
these
extremities
can
onely
hurt
the
body
,
discontent
soule
and
body
.
2.
That
God
hath
promised
sufficient
,
either
therefore
he
will
give
cloathing
to
cover
the
body
,
or
enable
it
as
well
as
the
hands
and
face
to
need
none
;
heare
what
our
Homilie
saith
:
We
are
never
contented
,
and
therefore
we
Hom.
against
〈◊〉
〈◊〉
pag.
1●4
.
prosper
not
,
he
that
ruffleth
in
his
sables
,
in
his
fine
furred
gowne
,
corke
slippers
,
trimne
buskins
,
and
warme
mittens
,
is
more
ready
to
chil
for
cold
,
then
the
poore
labouring
man
,
which
can
abide
in
the
field
all
the
day
long
when
the
north
wind
blowes
,
with
a
few
beggerly
clouts
about
him
.
3.
Els
the
Lord
will
supply
these
defects
with
patience
,
and
spirituall
endowments
.
3.
What
if
reproches
,
disgraces
,
and
infamous
indignities
comming
from
a
viperine
generation
of
virulent
enemies
of
Gods
people
,
and
from
the
serpentine
tongues
of
all
d●boist
stigmaticall
fellowes
pursue
thee
,
yet
be
thou
therewith
content
(
if
th●●
be
an
honest
hearted
Nathaniel
,
and
a
true
Israelite
,
and
hast
all
those
rusticall
taunts
,
scurrilous
girds
,
and
h●llish
obtrectations
for
pieties
sake
)
considering
1.
That
it
hath
beene
,
and
will
be
the
peculiar
portion
of
Gods
Saints
to
be
stung
by
the
serpents
seed
.
Thou
art
made
a
by
word
:
so
wa●
Iob
30
9.
the
drunkards
song
:
so
was
David
,
Psal.
69.
12.
an
object
of
many
forged
calumniations
,
so
was
David
,
our
blessed
Saviour
,
&c.
Doe
they
stile
thee
heretike
?
so
did
they
Saint
Paul
,
Acts
24.
5.
14.
Blasphemer
?
so
did
they
Christ
Iesus
,
Mat.
9.
●
.
glutton
,
and
drunkard
?
so
did
they
,
our
Saviour
,
Matth.
11.
19.
Divell
?
so
did
they
,
the
Sonne
of
God
,
Matth.
10.
a
deceiver
of
the
people
?
so
did
they
,
the
worlds
judge
.
Since
therefore
the
most
generous
and
blessed
ones
have
drunke
deeper
in
this
cup
of
disgrace
,
and
infamy
for
pieties
sake
,
bee
thou
content
to
pledge
them
.
2.
That
these
carping
wranglers
,
geering
Ishmaels
,
and
tongue-smiters
of
godlinesse
and
goodmen
,
are
but
bruit
beasts
in
Gods
estimation
,
in
their
delights
,
practises
,
and
end
:
Wee
can
contentedly
passe
by
a
snarling
dogge
barking
at
vs
,
and
why
then
should
wee
not
bee
content
,
although
these
dogs
of
hell
grin
,
and
gnash
their
teeth
against
us
.
3.
That
these
shall
be
soundly
scourged
for
their
bold
attempts
against
Gods
Kings
,
and
Priests
,
the
Lords
jewels
,
and
the
apple
of
his
eye
.
Witnesse
scoffing
Ishmael
,
cursing
Shimei
,
rayling
Rabshakeh
,
and
those
mocking
children
which
were
rent
by
beares
(
I
doe
discard
,
and
casheere
hence
as
none
of
those
to
whom
I
speake
in
this
passage
)
such
disguised
miscreants
,
whose
profession
and
practise
agree
like
harpe
,
and
harrow
;
Iudasses
,
amongst
Apostles
;
Demasses
among
Christians
;
of
men
the
vilest
;
from
heaven
the
farthest
.
Ought
we
to
bee
content
having
nothing
with
poverty
,
captivity
,
&c.
what
cause
of
contentation
,
therefore
have
we
all
.
Blessed
be
God
the
father
of
mercies
.
We
sit
quietly
under
our
owne
vines
;
We
have
food
convenient
,
a
fruitfull
The
greatest
opp●e●o●●●
and
most
under
●roden
wretches
,
are
all
sub●ect
to
one
high
power
.
governing
all
alike
with
absolute
command
.
S.
W.
R
:
lib.
5.
cap.
6.
p.
773.
land
,
the
glorious
Gospell
of
Christ
a
light
to
our
feete
,
and
a
lanthorne
to
our
paths
:
We
have
no
leading
into
captivity
:
We
see
no
Saint
murtherers
,
haling
and
dragging
our
sincere
Nathaniels
to
fire
,
and
faggot
:
why
should
we
not
therefore
be
thankfull
,
and
content
,
Have
we
not
overplus
?
yet
if
wee
follow
nature
or
grace
as
our
guide
,
we
have
that
inough
which
may
give
us
content
:
you
therefore
whose
onerous
penury
seemes
to
overcharge
you
,
bee
you
content
with
your
fathers
allowance
.
And
you
great
,
and
mighty
ones
of
the
earth
,
you
came
naked
as
well
as
others
,
you
shall
goe
empty
as
well
as
they
;
you
have
large
endowments
,
the
Lord
hath
allowed
you
nec●ssaries
,
and
delicacie●
;
be
you
therefore
thankfull
to
this
bountifull
benefactour
,
be
you
content
with
your
so
large
allowance
,
and
doe
not
grinde
the
faces
of
the
poore
,
nor
chop
them
in
peeces
as
for
the
pot
,
by
excessive
rents
,
and
exactions
,
be
you
pleased
to
let
men
gather
up
your
fragments
,
and
with
the
sweat
of
their
browes
to
gleane
a
living
out
of
the
earth
:
In
a
word
,
let
us
all
whose
father
is
the
Lord
,
be
content
with
his
allowance
.
OF
THE
SOCIETIE
OF
THE
SAINTS
,
the
third
Booke
.
CHAP.
I.
Answering
objections
against
this
communion
.
Object
.
OVr
Apostle
having
perswaded
to
fellowship
of
the
Saints
;
he
now
prevents
those
secret
Objections
which
might
bee
framed
after
this
,
or
the
like
manner
.
What
cause
is
there
,
why
we
or
any
should
strive
to
agglutinate
our selves
into
your
Society
?
Is
there
any
advantage
or
profit
,
contentment
or
pleasure
,
in
likelyhood
to
accrue
from
your
consociation
?
Alas
by
your
owne
confession
,
you
are
grievously
perplexed
,
troubled
on
every
side
,
cast
downe
,
2.
Cor.
4.
8
,
9.
If
wee
looke
upon
your
doctrine
,
it
is
counted
schismaticall
,
Acts
21.
28.
and
hereticall
,
Acts
24.
14.
If
we
behold
your
actions
,
they
are
deemed
rebellious
,
seditious
,
profane
,
Acts
24.
5
,
6.
If
we
consider
your
esteeme
in
the
world
,
we
shall
have
small
incouragements
,
not
onely
are
you
despised
,
and
defamed
,
but
made
a
spectacle
to
men
,
and
Angels
to
the
whole
world
,
1.
Cor.
4.
13.
you
are
as
monsters
or
men
wondred
at
,
Zach.
3.
8.
you
are
made
as
the
filth
of
the
world
,
and
of-scouring
of
all
things
,
1.
Cor.
4.
13.
Happily
some
few
wise
,
mighty
,
and
noble
,
may
favour
you
;
yet
not
many
such
will
imbrace
your
doctrine
,
1.
Cor.
1.
26.
Happily
a
few
despised
ones
may
ioyne
in
your
society
,
but
what
are
they
to
others
?
What
are
such
simple
ones
compared
with
the
learned
Scribes
?
What
are
such
beggerly
fellowes
in
regard
of
the
rich
ones
of
the
world
,
or
your
so
little
handfull
to
the
whole
world
?
Your
societie
alas
is
a
little
flocke
,
persecuted
people
,
and
despised
company
.
Answ.
Let
these
things
be
granted
,
yet
it
is
advantageous
to
communicate
with
us
.
What
though
we
are
troubled
,
yet
not
distressed
;
perplexed
,
yet
not
in
despaire
;
persecuted
,
yet
not
forsaken
,
2.
Cor.
4.
8
,
9.
Our
doctrine
is
counted
hereticall
,
and
apocalypticall
frensies
:
yet
after
that
way
they
call
heresie
,
we
worship
the
God
of
our
fathers
.
Our
chiefest
pillars
,
such
as
Saint
Paul
,
are
counted
pestilent
fellowes
,
moovers
of
sedition
,
ringleaders
of
secta
ies
,
prophaners
of
temples
,
Acts
24.
5.
6.
fooles
,
1.
Cor
4.
19.
although
they
have
had
as
liberall
education
at
Gamaliels
feete
,
as
blacke
mouth'd
Tertullus
;
the
filth
and
of
scouring
of
all
things
,
we
yeeld
all
this
,
and
more
.
We
are
poore
,
yet
making
many
rich
;
having
nothing
we
possesse
all
things
,
2
Cor.
6.
10.
We
are
as
sheepe
appointed
to
the
slaughter
,
&c.
yet
for
all
this
our
fellowship
is
desireable
,
for
though
it
is
base
in
the
eye
of
the
world
,
it
is
most
honourable
.
Though
it
seemes
ignominious
,
it
is
most
glorious
.
Though
it
's
poore
to
mans
view
,
yet
it
is
vnspeakably
rich
.
Thinke
not
worse
of
it
for
worldlings
censure
.
What
wise
man
will
reject
sweet
smels
,
because
men
sentles
regard
them
not
?
disesteeme
of
those
heavenly
lights
,
because
blinde
men
doe
not
behold
their
beauty
?
abominate
,
sweet
sounding
melody
,
because
deafe
persons
receive
no
contentment
by
it
?
who
of
any
indifferent
ingenuous
education
will
vilifie
true
nobility
,
because
fooles
despise
it
?
trample
under
foot
pretious
pearles
,
because
swine
so
use
them
?
or
dis-esteeme
of
the
glorious
communion
of
Saints
,
because
bedlam
beasts
,
hood-wink'd
,
yea
starke
blinded
by
the
god
of
this
world
,
dead
in
sinnes
and
trespasses
so
basely
regard
it
?
Our
fellowship
is
not
onely
with
crosses
,
although
we
endure
them
;
with
povertie
,
although
we
feele
it
;
with
scornes
,
although
we
suffer
them
.
But
with
rejoycing
,
which
is
our
priviledge
;
with
riches
,
which
are
our
right
;
and
with
honour
,
which
alwaies
accompanieth
us
.
For
truly
our
fellowship
is
with
the
father
,
and
with
his
Sonne
Iesus
Christ
.
CHAP.
II.
Doct.
3.
Saints
have
fellowship
with
the
Father
.
Doct.
3
AS
the
Saints
have
fellowship
one
with
another
,
so
have
they
also
communion
with
the
Lord
of
glory
,
or
with
the
father
[
our
fellowship
with
the
Father
]
Ioh.
14.
23.
We
will
make
our
abode
with
him
,
1
Cor.
14.
25.
That
God
is
in
you
,
1
Ioh
4.
12.
13.
If
we
—
God
dwelleth
in
us
—
we
dwell
in
him
,
and
he
in
us
,
ver.
16.
dwelleth
in
God
,
and
God
in
him
.
Reason
1
Those
who
are
link'd
unto
the
Lord
in
the
nearest
,
and
most
intimate
ties
,
and
bonds
of
society
,
have
fellowship
with
the
Lord
of
glory
,
or
the
Father
.
But
all
the
Saints
of
God
are
link'd
unto
the
Lord
,
in
the
nearest
,
and
most
intimate
ties
of
society
.
Therefore
;
The
latter
proposition
I
make
evident
thus
.
Those
who
are
link'd
unto
the
Lord
in
the
ties
of
servants
,
which
are
the
greatest
favourites
:
of
friends
who
are
best
beloved
,
are
link'd
to
the
Lord
in
the
most
intimate
ties
of
society
.
But
al
the
saints
of
God
are
link'd
unto
the
Lord
in
the
tie
of
1.
Servants
,
which
are
the
greatest
favourites
.
The
Lord
is
pleased
to
grace
them
with
this
title
of
being
his
servants
,
Isa.
44.
1
,
2.
Iacob
my
servant
,
Iob
1.
8
my
servant
Iob
,
Num.
12.
7.
my
servant
Moses
is
not
so
.
Let
none
object
and
say
,
Is
it
any
honour
to
be
a
servant
?
for
it
's
a
title
of
the
greatest
dignity
to
be
stiled
Gods
servant
.
Or
if
so
,
is
there
sociall
communion
betwixt
Master
and
Servant
?
For
there
is
intimate
society
betwixt
Masters
,
and
beloved
favourites
though
servants
.
Witnesse
the
sociable
association
of
Ionathan
and
David
,
1.
Sam.
20.
yet
was
David
his
servant
,
ver.
7
8.
Witnesse
the
friendly
fellowship
twixt
David
and
Hushai
,
●
.
Sam.
15.
37.
&
16
17.
yet
was
he
his
servant
,
15.
●4
&
16.
19.
and
Witnesse
these
servants
of
God
,
who
are
his
greatest
favorites
,
Exod.
4.
23.
Let
my
sonne
goe
that
he
may
serve
mee
,
yea
so
deare
,
and
tender
in
his
sight
are
they
that
he
would
not
have
the
least
hurt
or
violence
offered
to
them
,
Psal.
105.
15.
touch
not
mine
annointed
,
esteeming
them
his
speciall
treasure
,
iewels
,
Mal.
3.
17.
and
the
apple
of
his
eye
,
Zach.
2.
8.
2.
Friends
,
Isa.
47.
8.
the
seed
of
Abraham
my
friend
,
2.
Chron.
20.
7.
and
gav'st
it
to
the
seed
of
Abraham
thy
friend
,
Cant.
5.
1.
Eate
O
friends
,
drinke
,
yea
drinke
abundantly
O
beloved
,
Iam
2.
23.
called
the
friend
of
God
.
Can
any
fellowship
be
more
firmely
cemented
or
intimately
indeerd
then
that
of
Viservet
animae
dunidium
meae
.
lib.
1
,
Od●
.
3.
friends
?
surely
no.
The
Poet
Horace
wishing
a
prosperous
journey
for
his
friend
Virgill
,
calleth
him
halfe
his
soule
.
Saint
Augustine
bewailing
the
death
of
his
friend
Hebridius
,
saith
he
,
thought
his
soule
,
and
the
soule
of
his
friend
had
bene
〈◊〉
ego
sensi
ani
〈◊〉
,
●●
animam
〈◊〉
〈◊〉
〈◊〉
in
da●bu●
corporib●●
,
&c.
lib.
4.
Cons.
cap.
6.
but
one
.
For
I
thought
that
my
soule
,
and
the
soule
of
my
friend
had
beene
but
one
soule
in
two
bodies
:
he
therefore
being
dead
,
life
was
dreadfull
to
me
,
because
I
desired
to
live
no
longer
,
yet
therefore
I
feared
to
die
least
he
should
wholly
die
.
And
the
sacred
Scripture
affirmeth
,
that
a
friend
is
as
a
mans
owne
soule
,
Deut.
13.
6.
that
he
loves
at
all
times
,
Prov.
17.
17.
and
stickes
closer
then
a
brother
,
Prov.
18
24.
If
all
the
love
of
Pylades
and
Orestes
,
Damon
and
Pythias
,
Pyramus
and
Thisbe
,
Scipio
and
Lelius
,
and
of
all
other
renowned
heathen
friends
,
unheard
of
or
recorded
.
If
the
most
melting
affectionatenes●e
of
Ionathan
and
David
,
David
and
Hushai
,
Augustine
and
Hebriaius
,
and
all
other
the
dearest
friends
prophane
and
pious
,
could
possibly
inhabit
within
any
two
created
beings
;
yet
might
there
not
be
so
much
as
any
comparison
betwixt
such
an
imagined
friendship
,
and
this
reall
of
Gods
to
his
Saints
.
For
for
these
his
friends
sakes
it
is
,
that
there
is
a
continued
course
of
summer
&
winter
;
that
the
world
enioyes
the
comfortable
aspect
of
all
his
excellent
creatures
;
that
the
world
is
not
wholy
consumed
in
the
twinckling
of
an
eye
,
2.
Cor.
10
6.
yea
for
them
he
gave
his
owne
Sonne
to
suffer
a
shamefull
death
,
to
them
he
gives
his
sanctifying
Spirit
,
and
for
them
he
reserves
an
everlasting
crowne
of
glory
.
Reason
2
He
who
takes
that
as
done
to
himselfe
which
is
done
to
the
Saints
,
hath
fellowship
with
them
.
But
the
Lord
of
heaven
and
earth
takes
that
as
done
to
himselfe
which
is
done
to
the
Saints
.
Witnesse
that
sweet
straine
in
the
heavenly
hymne
of
Moses
the
man
of
God
,
Deut.
32.
10.
He
kept
him
as
the
apple
of
his
eye
.
Witnesse
that
faithfull
petition
of
Israels
sweet
singer
,
Psal.
17.
8.
Keepe
me
as
the
apple
of
thine
eye
.
Witnesse
the
Prophets
reason
of
Gods
heavy
judgement
upon
the
nations
which
spoiled
his
Church
,
Zach.
2.
8.
For
he
that
toucheth
you
,
toucheth
the
apple
of
his
eye
.
Witnesse
that
consolatory
saying
of
our
Saviour
,
Math.
10.
40.
He
that
receiveth
you
,
receiveth
me
;
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
Witnesse
that
heavenly
speech
of
Christ
Iesus
to
that
enraged
persecutor
of
Gods
people
,
Why
persecutest
thou
me
?
Acts
9.
4.
And
witnesse
that
irreversible
and
irrevocable
sentence
of
the
most
upright
Iudge
of
men
and
Angels
at
the
last
and
dreadfull
day
of
judgement
.
Math.
25.
40.
45.
You
did
it
to
me
:
You
did
it
not
to
me
.
Therefore
they
have
fellowship
,
&c.
3.
Those
who
are
joyned
to
the
Lord
with
an
undissoluble
bond
of
an
everlasting
love
,
which
can
never
be
broken
,
have
fellowship
with
God
:
But
the
Saints
are
joyned
to
the
Lord
with
an
indissoluble
bond
of
an
everlasting
love
,
which
can
never
be
broken
,
Ieremiah
31.
3.
I
have
loved
thee
with
an
euerlasting
love
,
hence
is
it
,
that
the
gates
of
hell
shall
not
prevaile
against
them
,
Math.
16.
18.
So
he
loveth
them
,
that
nothing
can
separate
them
from
the
love
of
God
,
Rom.
8.
39.
So
that
they
are
sealed
with
the
Spirit
of
God
unto
the
day
of
redemption
,
Eph.
1.
13.
4.
30
So
that
he
hath
purposed
with
an
unchangeable
decree
to
have
them
saved
.
4.
Those
who
dwell
each
in
other
,
have
fellowshippe
one
with
another
:
But
the
Lord
of
heaven
and
earth
,
and
the
Saints
dwell
each
in
other
,
1
Ioh.
4.
12.
13.
15.
16.
1
Ioh.
3.
24.
Ioh.
14.
23.
CHAP.
III.
Vse
1.
Comforting
the
Saints
from
this
fellowship
.
Vse
1
THis
inestimable
transcendent
consociation
affoordeth
copious
matter
of
consolation
to
every
true-hearted
Nathaniel
.
1.
Against
Bellarmines
unsound
and
uncomfortable
doctrine
Consol.
●
.
Tom.
4.
de
ustificat
.
lib
3.
cap.
14.
pag.
897.
&c.
of
finall
and
totall
falling
from
grace
,
the
love
and
favour
of
God
.
It
's
possible
(
I
know
)
for
these
goodfellowes
to
fall
in
part
,
and
for
a
time
from
some
graces
,
some
measure
of
grace
,
and
from
former
signes
,
and
sense
of
Gods
favour
.
Of
graces
some
are
principall
,
and
absolutely
necessary
to
salvation
,
as
faith
,
hope
,
love
,
these
may
be
lessened
,
decayed
,
and
covered
in
regard
of
operation
,
Psal.
51.
10.
Create
in
me
a
new
heart
.
Some
are
lesse
principall
,
yet
requisite
,
and
very
profitable
,
as
the
feeling
of
Gods
favour
,
chearefulnesse
in
prayer
,
joy
in
the
Holy
Ghost
;
which
lesser
graces
may
be
quite
lost
for
a
time
.
Me
thinkes
such
like
considerations
as
these
following
may
sufficiently
incourage
all
of
this
society
against
feare
of
not
continuing
in
the
love
and
favour
of
God
.
1.
Such
are
the
gifts
of
God
the
Father
to
his
onely
Sonne
Christ
Iesus
:
Which
Donatives
he
will
not
lose
,
Iohn
.
6.
39.
Neither
shall
any
take
them
out
of
his
hands
,
10.
28.
2.
Such
are
the
precious
purchase
of
the
invaluable
bloud
of
the
immaculate
Lambe
,
the
Sonne
of
God
,
more
worth
then
millions
of
worlds
,
Acts
20.
28.
Things
dearely
bought
are
dearely
beloved
,
dearely
beloved
are
carefully
kept
,
and
not
willingly
lost
.
3.
Such
have
Christ
Iesus
praying
for
them
,
Luke
●●
.
32.
That
their
faith
faile
not
,
Iohn
17.
9.
That
his
Father
would
keepe
them
,
Verse
11.
from
the
evill
one
Verse
24.
Heb.
7.
25.
That
they
may
be
with
Christ
.
4.
Such
are
kept
by
the
invincible
power
of
God
,
through
faith
unto
salvation
,
1
Pet.
1.
5.
5.
To
such
the
Lord
hath
promised
(
and
his
promises
are
yea
and
Amen
,
2
Cor.
1.
20.
)
eternall
life
,
1
Iohn
2.
24.
6.
Such
are
sealed
by
the
Spirit
of
God
to
the
day
of
redemption
,
Eph.
4.
30.
Therefore
it
is
as
possible
,
1.
For
Iesus
Christ
,
that
invincible
Lion
of
the
Tribe
of
Iuda
,
victoriously
conquering
sinne
,
Sathan
,
death
and
damnation
.
2.
For
the
Lord
of
Hosts
,
whose
hosts
and
armies
are
all
creatures
,
from
the
most
contemptible
flyes
and
lice
,
to
the
mightiest
Angels
:
whose
omnipotencie
is
such
,
that
he
effecteth
what
he
will
,
all
things
being
alike
possible
to
him
:
It
's
as
possible
(
I
say
)
for
the
Sonne
and
Father
to
be
overcome
,
as
for
the
Saints
,
being
kept
and
preserved
by
them
both
.
3.
It
's
as
possible
for
Gods
decree
to
suffer
mutation
and
change
,
and
so
for
that
Lambes
Booke
of
Life
(
for
so
is
the
Decree
of
Gods
Election
called
)
continually
to
be
mutilate
,
subject
alwayes
to
defacing
by
having
the
names
of
some
of
Gods
Elect
blotted
out
of
the
same
;
and
yet
there
is
no
variablenesse
with
the
Lord
,
nor
the
least
shadow
of
changing
,
Iam.
1.
17.
4.
For
the
ingraven
seale
of
Gods
sanctifying
Spirit
to
be
blotted
out
,
and
so
to
be
more
uncertaine
then
those
of
the
Medes
and
Persians
.
5.
For
the
inestimable
bloud
of
the
immaculate
Lambe
Christ
Iesus
to
be
as
water
spilt
upon
the
earth
.
6.
For
the
purest
and
most
prevailing
prayers
that
ever
ascended
to
the
Lord
of
Sabbaths
,
the
meritorious
petitions
of
Gods
owne
Sonne
to
be
of
no
force
(
and
yet
the
Prayers
of
one
righteous
man
availeth
,
if
it
be
fervent
,
Iames
5.
17.
)
7.
For
Gods
promise
to
be
unfaithfull
,
as
for
those
who
have
fellowship
with
the
Father
,
to
fall
from
grace
finally
,
totally
:
But
the
one
,
therefore
the
other
are
altogether
impossible
.
I
know
the
Prophet
(
Ezek.
18.
24.
)
saith
,
when
the
righteous
,
Ob.
&c.
But
as
Mr.
Yates
and
others
say
well
:
Those
words
are
a
commination
or
warning
to
keepe
the
elect
from
falling
,
to
make
the
reprobate
inexcusable
.
2.
The
words
are
generally
spoken
to
all
in
the
Church
;
therefore
the
worser
part
may
fall
away
.
●his
ad
Casarem
.
pag
110.
Zanch.
Tom.
7.
page
340
,
341.
Contra
Rem
.
in
Collat.
Hagien
.
Thes.
5.
3.
They
are
conditionall
,
like
Rom.
8.
13.
Luke
19.
40.
Scriptures
and
reasons
against
this
are
learnedly
answered
by
Mr.
Bernard
in
his
Rhens
against
Rome
.
When
therefore
that
roaring
Lyon
who
seekes
by
all
meanes
to
devoure
,
shall
use
such
like
temptations
against
the
assurance
of
thy
perseverance
as
these
following
.
O
thou
who
hast
fellowship
with
the
Lord
,
and
so
furnished
with
true
saving
faith
,
thou
art
mutable
,
fraile
and
weake
.
2.
Thou
art
uncertaine
of
thy
salvation
.
3.
Thy
first
parents
in
Paradise
could
not
stand
.
4.
Their
strongest
Children
have
fallen
,
witnesse
David
,
Salomon
,
Paul
,
Peter
,
&c.
and
dost
thou
thinke
to
continue
?
Thine
enemies
are
not
few
,
but
many
:
not
meane
,
but
mighty
:
not
malecontent
alone
,
but
also
malicious
:
not
tractable
,
but
truculent
:
not
lither
,
but
laborious
:
not
simple
,
but
subtile
:
not
negligent
,
but
vigilant
;
and
dost
thou
dreame
of
perseverance
?
Enliven
thy selfe
after
this
or
the
like
manner
.
I
confesse
mine
owne
imbecillitie
,
the
fall
of
my
first
parents
in
Paradise
in
their
innocency
,
and
their
posteritie
;
neither
am
I
ignorant
of
the
number
,
nature
,
and
properties
of
mine
enemies
.
What
then
?
Must
I
therefore
of
necessitie
fall
away
?
No
such
matter
.
1.
I
am
weake
and
seeble
.
True
.
But
I
doe
not
rest
upon
my selfe
,
but
upon
the
Lord
,
who
keeps
me
,
who
is
greater
then
all
,
neither
is
any
able
to
pluck
me
out
of
my
Fathers
hands
,
Iohn
10.
29.
2.
I
am
uncertaine
.
But
how
?
In
regard
of
my selfe
;
but
God
hath
established
me
in
Christ
,
2
Cor.
1.
21.
3.
Neither
did
Adam
stand
in
innocency
,
nor
Sathan
in
glory
.
True
;
they
stood
by
their
owne
strength
;
so
do
not
I
:
by
Christ
I
stand
,
and
am
kept
by
the
power
of
God
to
salvation
.
4.
The
strongest
of
Adams
posterity
have
fallen
:
yet
not
finally
;
Peter
was
winnowed
,
Paul
buffeted
:
But
they
rose
againe
,
their
faith
did
not
faile
,
Gods
grace
was
sufficient
for
them
.
Winnowed
I
may
be
,
buffeted
I
may
be
,
overcome
can
I
not
be
:
for
my
life
is
hid
with
Christ
in
God
.
5.
Mine
enemies
are
many
:
yet
more
with
me
,
then
against
mee
,
2
Reg.
6.
6.
They
are
malicious
:
But
God
is
mercifull
.
They
are
not
so
strong
,
but
God
is
more
strong
;
and
although
they
are
watchfull
,
yet
I
know
to
my
comfort
that
he
that
keepeth
Israel
doth
neither
slumber
nor
sleepe
,
and
therefore
I
shall
continue
.
Moreover
:
1.
Since
it
is
Gods
will
to
save
me
,
Iohn
6.
39.
2.
And
Gods
will
shal
be
done
,
Psal.
115.
3.
For
he
can
do
what
he
will
,
although
he
will
not
doe
all
he
can
.
4.
Since
the
faithfull
formerly
beleeved
this
,
2
Tim.
1.
12.
For
I
am
perswaded
that
he
is
able
to
keepe
that
which
I
have
committed
to
him
against
that
day
,
4.
●8
.
Will
preserve
me
,
&c.
5.
And
warrantably
.
The
Apostles
and
Prophets
preaching
it
,
2
Tim.
2.
10.
The
foundation
of
God
standeth
sure
,
having
this
seale
,
the
Lord
knoweth
who
are
his
.
6.
Since
,
the
gifts
and
callings
of
God
are
without
repentance
,
Rom.
11.
29.
And
so
the
graces
of
God
are
irrevocable
in
regard
of
the
seed
,
substance
,
and
habite
of
them
;
although
not
in
regard
of
the
actions
,
fruits
,
feeling
,
measure
and
degrees
,
Psal.
51.
9
,
10
11
,
12
,
1●
.
7.
Since
the
Lord
will
finish
and
perfect
his
workes
of
grace
once
begun
,
Phil.
1.
6.
8.
Since
(
in
a
word
)
I
have
fellowship
with
the
Father
,
and
so
intimate
,
that
he
vouchsafeth
to
dwell
in
me
by
his
graces
and
Spirit
,
(
and
therefore
his
presence
is
effectuall
and
mighty
to
possesse
and
governe
me
,
hath
dominion
over
me
,
inwardly
enlightening
me
to
know
:
and
powerfully
guiding
me
to
do
this
knowne
will
of
God
.
2.
Continuall
,
not
as
of
a
guest
who
lodgeth
for
a
night
in
an
Inne
,
and
is
gone
next
day
,
nor
as
a
sojourner
that
flitteth
,
but
as
an
owner
and
possessour
to
abide
for
ever
)
and
graciously
admits
me
to
dwell
in
him
,
so
as
to
be
joyned
constantly
unto
him
by
faith
,
as
by
an
instrument
;
of
which
society
,
my
love
to
God
,
and
my
brethren
is
a
witnesse
,
1
Iohn
4.
16.
I
should
not
onely
infinitely
wrong
mine
owne
soule
(
which
I
estimate
more
then
the
world
,
for
all
that
would
advantage
me
no
whit
if
it
were
lost
)
bereaving
it
of
its
comfortable
assurance
of
Gods
infinite
love
and
favor
:
But
also
the
Lord
himselfe
questioning
the
immutability
of
his
unchangeable
decree
:
the
power
of
his
omnipotent
almightinesse
:
and
the
certainty
of
his
promises
,
which
are
yea
and
Amen
,
confirmed
with
the
hand
,
seales
,
and
oath
of
truth
it selfe
;
if
I
did
not
ascertaine
my selfe
of
my
continuance
to
the
end
.
Perswaded
therefore
I
wil
be
that
I
having
fellowshippe
with
the
Father
,
shall
not
fall
finally
or
totally
.
The
consideration
of
our
society
with
the
Father
is
an
unmoveable
proppe
and
pillar
to
uphold
our
wavering
faith
:
a
sure
anker
to
sustaine
us
in
the
most
boysterous
stormes
in
this
raging
sea
of
misery
,
when
the
most
hideous
billowes
of
fiery
trials
,
infernall
temptations
,
ignominious
reproaches
,
or
any
other
disasterous
waves
of
storming
calamities
,
disquiet
our
passage
towards
the
haven
of
endlesse
happinesse
.
Have
we
fellowship
with
the
Father
,
then
with
God
;
and
what
is
he
?
A
Lord
of
armies
,
having
all
the
hosts
in
heaven
,
every
one
of
those
ministring
Angels
,
one
whereof
destroyed
185.
thousand
in
one
night
,
2
Reg.
19.
35.
The
innumerable
multitudes
of
Sunne
,
Moone
,
and
Starres
of
light
,
lud.
5.
20.
Every
one
of
those
Elementary
Bodies
,
or
Meteors
ingendred
of
vapours
in
the
aire
above
,
as
wind
,
raine
,
haile
,
storme
,
tempest
,
thunder
,
and
lightning
,
having
the
sole
soveraignty
over
,
and
the
onely
guidance
of
all
the
variable
and
numberl●sse
armies
of
all
earthly
artillery
.
Witnesse
the
sea
swallowing
up
the
pursuing
Aegyptians
,
and
sheltering
Gods
peculiar
people
:
Witnesse
the
earth
ingurgitating
,
or
greedily
devouring
up
those
rebels
in
the
wildernesse
:
Witnesse
the
Hornets
driving
out
the
Canaanites
;
Lice
,
flyes
,
and
Frogs
taming
the
haughty
Aegyptians
:
Witnesse
those
vermine
,
whose
contemptible
intrals
were
the
sepulchres
of
proud
King
Herod
:
Witnesse
the
swords
of
enemies
piercing
through
the
bodies
of
their
fellowes
,
Iudg.
7.
23.
2.
Chron.
20.
22.
Yea
,
sheathing
themselves
in
their
owners
bowels
,
1
Sam.
31.
4.
Therefore
omnipotent
to
defend
us
.
Although
therefore
we
be
few
,
and
naked
,
neither
furniture
of
horses
,
chariots
,
Captaines
,
or
souldiers
can
hurt
us
,
if
he
be
for
us
.
2.
Let
Captains
of
enemies
be
as
Cyrus
amongst
the
Persians
;
Hannibal
amongst
the
Carthaginians
;
Marcellus
,
Scipio
,
and
Pompey
amongst
the
Romanes
;
Pyrrhus
amongst
the
Epirots
;
Scanderbeg
against
the
Turkes
2.
Let
their
soldiers
be
as
painfull
as
Pismires
,
as
fierce
as
Tygers
,
as
swift
as
Eagles
,
as
strong
as
Lions
,
as
obedient
as
Scipioes
.
3.
Let
them
have
all
things
fit
for
warre
,
plenty
of
money
,
corne
,
and
other
provision
,
fitnesse
of
place
,
helpe
of
friends
and
allies
.
4.
Let
their
wals
be
like
Babilons
,
Forts
like
Niniv●hs
.
5.
Let
them
have
Tamberlanes
troupe
of
400000.
horse
,
and
600000.
foot
:
yet
need
we
not
feare
having
fellowship
with
God
,
who
is
able
to
defendus
.
Have
we
fellowship
with
the
Father
;
then
with
God
who
is
good
and
mercifull
to
bestow
all
the
treasure
of
grace
upon
us
.
2.
With
the
Father
,
who
is
just
to
protect
us
against
Sathans
cavils
,
Rom.
8.
33.
3.
With
the
Father
,
who
is
wisdome
it selfe
,
to
direct
us
by
his
Spirit
in
the
darknesse
of
this
world
.
4.
With
the
Father
,
who
is
rich
to
reward
us
in
mercy
.
1.
How
should
we
be
cast
downe
with
poverty
who
have
fellowship
with
him
who
is
most
rich
,
whose
is
the
earth
,
and
the
fulnesse
thereof
,
who
openeth
his
bounteous
hand
,
and
filleth
all
with
his
good
blessing
,
Psal.
145.
Who
giveth
to
the
cattell
their
food
,
and
to
the
young
Ravens
when
they
crie
,
Psal.
14.
True
it
is
,
that
many
of
these
goodfellowes
have
need
,
and
may
want
bodily
food
.
But
this
want
is
supplied
,
1.
with
strength
of
body
to
beare
the
want
thereof
,
as
in
Moses
and
Elias
forty
dayes
.
2.
With
Gods
rich
blessings
upon
poore
meanes
of
maintenance
,
and
nourishment
,
as
in
Christs
miraculous
feeding
of
many
thousands
with
a
few
loaves
and
Fishes
,
in
the
widowes
meale
,
and
oyle
,
1
Reg.
17.
14.
2
Reg.
4.
6.
And
in
Daniels
pulse
.
3.
With
contentation
of
mind
with
little
as
well
as
with
much
,
Phil.
4.
8.
11.
12.
Or
,
4
With
counterblessings
of
another
kind
,
as
spirituall
for
corporall
,
eternall
for
temporall
,
2
Cor.
6.
10.
Poore
and
yet
making
many
rich
,
Iames
2.
5.
Poore
and
rich
in
faith
,
Rev.
2.
9.
True
it
is
,
they
may
want
;
but
they
cannot
want
any
thing
that
is
good
for
them
,
Psal.
84.
11.
Psal.
34.
10.
God
denies
them
;
not
because
he
is
not
able
,
or
willing
to
give
;
but
because
such
is
his
wisdome
and
love
,
that
he
knowes
and
gives
things
most
needfull
for
them
,
as
a
carefull
mother
,
nurse
,
and
Physitian
.
If
the
want
of
them
be
medicinable
and
profitable
for
us
,
we
need
not
regard
the
lacke
of
them
.
Will
the
Lord
give
to
ravens
,
and
lyons
,
and
not
to
men
?
Will
he
give
to
wicked
men
,
sonnes
of
Belial
,
and
not
to
his
owne
?
Will
he
give
them
his
Sonne
,
his
Spirit
,
his
graces
,
his
kingdome
,
himselfe
,
and
deny
them
baser
matters
?
No
,
he
cannot
,
he
will
not
,
if
the
enjoyment
of
them
be
for
our
good
.
2.
How
should
we
be
terrified
with
infamy
of
this
world
,
having
fellowship
with
the
Lord
of
glory
.
For
what
?
And
if
S.
Augustine
feared
the
praise
of
the
good
,
detested
that
of
the
evill
.
S.
W.
●
.
p.
●
.
none
are
lesse
gracious
then
the
godly
men
:
Yet
,
1.
They
are
gracious
with
some
,
although
not
with
all
.
2.
They
are
in
some
favour
,
although
not
in
great
.
3.
They
are
sometimes
in
favour
,
though
not
alwayes
.
4.
They
are
gracious
with
God
,
although
not
with
men
.
True
it
is
,
none
are
,
or
ever
were
more
base
and
vile
then
the
godly
men
;
yet
never
in
the
eyes
of
all
men
,
onely
of
the
wicked
.
2.
Not
altogether
,
but
in
part
.
3.
When
they
were
most
base
and
vile
in
mens
eyes
,
they
were
most
glorious
in
Gods
:
For
,
they
have
fellowship
with
the
Father
.
3.
How
should
we
feare
exile
,
who
have
a
countrey
in
heaven
,
we
having
fellowship
with
him
,
whose
is
the
earth
,
out
of
whose
country
we
can
never
be
banished
?
4.
How
should
we
feare
death
,
who
have
our
life
hid
in
M●rs
time
as
,
qui
ad
●●undam
〈◊〉
●●●●●hic
merte
〈◊〉
.
●yprian
de
Mo●
pag
53.
〈◊〉
〈◊〉
in
t●mere
.
qui
ad
Chri
〈◊〉
〈◊〉
tre
.
Ib.
pag.
49.
Christ
with
God
?
Let
him
feare
death
(
saith
St.
Cyprian
)
who
will
passe
from
this
death
to
the
second
death
.
It
is
his
part
or
duty
to
feare
death
who
will
not
go
to
Christ
,
saith
the
same
Father
.
I
desire
to
be
dissolved
,
saith
the
blessed
Apostle
,
Phil.
1.
23.
Blessed
are
the
dead
,
saith
the
Spirit
,
Rev.
14.
13.
Come
Lord
Iesus
,
saith
the
Bride
,
Rev.
22.
Whence
springs
this
desire
?
What
is
the
ground
of
this
blessednesse
?
And
whence
flow
those
earnest
longings
?
save
from
the
sweet
society
with
the
Father
?
5.
How
should
we
feare
sinne
,
having
fellowship
with
him
who
justifieth
?
Rom.
8.
33.
Death
,
having
fellowship
with
life
?
Or
Sathan
,
having
fellowship
with
God
?
True
it
is
,
we
living
here
on
earth
are
subject
,
1.
To
sinne
;
scil.
.
the
staine
;
yet
free
from
the
dominion
,
and
due
desert
of
sinne
.
2.
To
death
,
scil.
.
its
stroke
,
it
being
decreed
for
all
men
once
to
die
yet
free
from
the
fling
of
death
.
3.
We
are
liable
to
Sathans
bitter
buffetings
,
yet
that
evill
one
cannot
touch
us
with
his
deadly
blowes
,
Iohn
5.
18.
4.
We
are
not
exempted
from
the
grave
;
It
must
have
us
,
but
it
may
not
hold
us
for
ever
.
6.
How
should
we
feare
any
thing
,
having
fellowship
with
God
,
who
hath
all
things
?
To
conclude
therefore
:
For
our
comfort
we
may
ascertaine
our selves
,
that
having
fellowship
with
the
Father
,
wee
shall
have
no
good
thing
with-holden
totally
,
finally
,
without
a
supply
if
it
be
good
for
us
.
1.
Have
we
fellowship
with
the
Father
?
Then
shall
we
be
invested
with
his
Spirit
,
enriched
with
his
graces
,
rewarded
with
his
kingdome
.
2.
Have
we
fellowship
with
the
Father
?
We
need
not
feare
either
want
of
sufficiencies
:
want
of
counsell
in
distresse
:
want
of
comfort
in
cur
extremities
:
want
of
grace
in
this
life
,
or
glory
in
that
which
is
to
come
.
3.
Have
we
fellowship
with
the
Father
?
We
have
him
therefore
to
be
our
friend
,
his
Sonne
our
Spouse
,
his
Spirit
our
comforter
,
his
Angels
our
guard
,
his
Saints
our
companions
,
and
his
creatures
our
servants
.
And
doth
not
this
minister
(
my
brethren
)
superabundant
consolation
to
all
such
,
who
have
fellowship
with
the
Father
?
All
matter
of
comfort
is
included
in
this
fellowship
.
Is
an
happy
,
an
honourable
,
a
pleasant
,
or
profitable
condition
,
matter
of
solace
and
rejoycing
?
Behold
,
here
are
all
;
for
who
more
happy
,
who
more
honourable
,
who
more
pleasant
or
rich
,
then
such
who
have
fellowshippe
with
the
Father
?
CHAP.
IIII.
Vse
2.
Reprehending
wicked
men
.
Vse
2
WHy
boast
you
so
,
you
bragging
Belials
,
terming
your selves
,
and
such
who
are
birds
of
the
same
feather
with
you
the
onely
goodfellowes
?
Whereas
,
were
it
possible
to
take
away
your
dunghill
scurrilities
,
quassing
complements
,
ridiculous
girings
,
obscoene
ribauldries
,
irreligious
tongue-smitings
of
men
better
then
your selves
,
blasphemous
oathes
,
and
such
like
hellish
stuffe
,
your
time
is
irksome
,
and
your
mirth
is
marred
.
Why
vaunt
you
so
of
your
society
,
it
being
with
Sathan
and
his
cursed
workes
of
darknesse
?
Here
is
a
fellowship
,
which
is
truly
good
,
because
with
God
.
Yours
brings
shame
,
this
honour
:
Yours
perils
,
this
safety
:
Yours
losse
of
time
,
of
wealth
,
of
wit
,
of
credit
,
of
soule
,
of
heaven
;
this
great
gaine
,
interesting
into
earthly
things
,
giving
a
full
enjoyment
of
a
sufficiencie
of
saving
graces
,
and
an
assurance
of
immortall
Glory
:
yours
no
sound
comfort
,
this
joy
solid
and
substantiall
;
for
it
is
with
the
father
.
In
stead
therefore
of
glorying
in
your
sinne
,
take
notice
of
your
danger
,
folly
,
and
duty
.
1.
Have
the
Saints
fellowship
with
the
Father
,
then
in
what
a
lamentable
case
are
all
such
,
who
dare
presume
to
abuse
,
and
wrong
those
who
a●●
so
nearely
indeared
to
the
Lord
?
It
was
and
will
be
the
use
and
practise
of
Sathan
,
and
his
serpentine
brood
to
esteeme
of
Gods
Saints
,
as
of
the
refuse
and
of-scouring
of
all
things
,
1.
Cor.
4.
9.
13.
to
repute
them
monsters
,
Isa.
8.
18.
Zach.
3.
8.
Psal.
71.
7.
To
make
them
their
songs
,
and
byword
,
Iob
30.
9.
in
their
ale-bench
meetings
,
Psal.
69.
12.
To
accuse
them
falsely
,
lay
to
their
charge
things
which
they
never
knew
,
or
some
waies
or
other
to
tongue-smite
the
spotlesse
innocency
of
the
Lords
owne
jewels
;
and
then
with
domineering
insulations
to
laugh
amaine
,
that
they
had
a
dexterity
to
conceive
,
give
birth
unto
,
or
greater
growth
to
the
fabulous
fictions
of
their
base
brotherhood
against
the
Saints
of
God
.
But
were
such
men
well
verst
in
the
booke
of
God
,
they
should
finde
that
mocking
Ishmaels
,
rayling
Rabshakehs
,
reviling
Shimeies
,
scoffing
Children
,
back
biting
Doegs
,
slandering
Tertullus
,
and
all
the
Kennell
of
those
doggish
barkers
against
Gods
Children
,
either
for
naturall
infirmities
,
2.
King
.
2.
23.
Or
for
pieties
sake
,
Gen.
21.
19.
Gal.
4.
19.
Or
for
envie
,
Acts
21.
24.
28.
escaped
not
the
sharpe
,
and
smarting
punishments
of
the
Lord
?
Witnesse
those
42.
children
eaten
by
2.
beares
,
2
King
.
2.
24.
Witnesse
the
sonne
of
the
bondwoman
cast
out
of
the
Church
of
God
.
Witnesse
old
Shimei
,
cruell
Doeg
.
Witnesse
2.
Chron.
36.
16.
Ier.
18.
21.
And
doe
you
who
treade
in
the
same
trace
with
that
rayling
rabble
thinke
to
escape
?
Ioabs
souldiour
,
if
he
might
have
received
a
thousand
shekels
of
silver
in
his
hand
,
yet
would
not
put
forth
his
hand
against
Absolom
,
2.
Sam.
18.
12.
for
had
he
,
he
should
have
wrought
falsehood
against
his
owne
life
.
Haman
for
all
his
greatnesse
dares
not
but
honour
Mordecai
,
although
he
hated
him
to
the
death
,
Ester
6.
11.
because
he
was
a
man
the
King
delighted
to
honour
:
Meane
men
feare
to
hurt
,
or
harme
the
dearely
beloved
of
great
persons
,
dreading
their
displeasure
.
The
children
,
yea
the
favourites
,
yea
the
servants
of
mortall
Princes
,
deeme
themselves
greatly
priviledg'd
from
danger
,
and
disgrace
:
And
dare
you
abase
,
and
abuse
,
not
a
Mord●cai
,
not
the
sonnes
,
or
favorites
of
mortall
Princes
;
but
such
who
have
fellowship
with
the
father
?
These
are
the
Lords
iewels
,
Mal.
3.
17.
1.
Yea
such
,
that
he
purchased
with
his
sonnes
owne
bloud
,
Ephes.
1.
14.
the
purchased
possession
.
Men
may
give
much
for
Iewels
,
but
no
man
I
think
would
give
the
life
of
a
sonne
,
of
an
onely
sonne
,
of
such
a
one
in
whom
he
was
well
pleased
,
for
any
Iewell
:
the
rich
merchant
sels
all
to
buy
a
precious
pearle
,
but
not
the
life
of
an
onely
sonne
:
but
these
are
such
iewels
that
the
Lord
did
buy
at
so
deare
a
rate
.
2.
Yea
such
that
he
doth
carefully
keepe
giving
his
angels
charge
over
them
,
who
pitch
their
tents
about
them
,
Psal.
●4
.
7.
yea
himselfe
doth
alwaies
watch
over
them
by
his
carefull
providence
,
Psal.
121.
5.
Are
they
so
amiable
,
and
lovely
,
so
deare
,
and
precious
,
so
honourable
,
and
glorious
,
so
carefully
kept
,
and
defended
with
,
and
by
the
Lord
:
and
dare
you
offer
violence
unto
them
?
2.
These
are
the
apple
of
Gods
owne
eye
;
doe
you
not
tremble
to
strike
at
God
himselfe
,
yea
,
at
his
eye
,
yea
,
at
the
apple
of
his
eye
,
the
tenderest
part
?
3.
These
are
his
peculiar
people
;
his
annointed
ones
,
whom
you
may
not
touch
so
as
to
hurt
,
or
offer
the
least
violence
vnto
them
,
Psal.
105.
15.
and
presume
you
to
confront
this
divine
sentence
by
wronging
them
what
you
can
?
4.
These
are
the
Lords
owne
temples
,
2.
Cor.
6.
16.
you
are
the
temples
of
the
living
God
,
wherein
the
Word
dwells
plentifully
,
Col.
3.
16.
yea
the
spirit
of
God
,
2.
Cor.
13.
5.
yea
the
Lord
himselfe
,
Ioh.
14.
23.
And
will
you
account
them
,
and
reproch
them
as
the
filth
,
and
of-scouring
of
all
things
?
5.
These
are
they
,
whom
the
Lord
imbraceth
with
the
most
amiable
amplexures
,
for
he
is
in
them
,
and
they
in
him
;
and
guardeth
with
the
safest
defence
of
a
guard
of
Millions
of
Angels
,
and
his
owne
watchfull
providence
.
6.
These
are
they
,
who
have
alwaies
free
accesse
into
the
courts
of
the
King
of
heaven
;
where
their
Prayers
,
ayded
,
and
framed
by
Gods
Spirit
,
perfum'd
,
and
offered
by
Christ
Iesus
,
are
sure
to
prevaile
.
7.
To
conc●ude
,
these
are
they
,
who
are
all
in
all
(
with
reverence
be
it
spoken
,
and
heard
)
with
God
,
having
fellowship
with
the
Father
.
And
darest
thou
,
a
man
,
whose
breath
is
in
thy
nostrils
,
wrong
them
in
heart
,
with
thy
tongue
,
or
hand
?
Or
if
thy
foole-hardy
audacity
dares
doe
so
much
(
as
impiety
is
adventurous
)
dost
thou
thinke
to
escape
?
No
,
no
,
in
persecuting
them
,
thou
persecutest
God
;
in
touching
them
,
thou
touch●st
the
apple
of
his
eye
,
and
in
injuring
them
thou
wrongest
those
who
have
fellowship
with
the
Father
.
2.
Behold
your
excessive
folly
,
and
madnesse
O
you
sonnes
of
Belial
:
well
may
you
be
called
fooles
,
Psal.
14.
1.
73.
3.
Prov.
8.
5.
Nay
are
you
not
more
foolish
then
all
fooles
,
eagerly
pursuing
shadowes
in
stead
of
the
substance
;
preferring
drosse
before
gold
,
nisles
,
and
trifles
before
treasure
?
Is
not
he
a
foole
of
all
fooles
,
who
preferres
bondage
before
perfect
freedome
,
the
most
abject
condition
before
the
noblest
;
are
not
you
therefore
Idiots
in
the
highest
degree
;
there
being
a
fellowship
affording
honour
unspeakeable
,
and
unconceavable
,
abounding
with
variety
of
the
greatest
contentments
,
wanting
no
manner
of
consolation
,
more
safe
then
heart
can
wish
;
overflowing
with
all
good
things
,
in
which
society
there
is
perfect
freedome
,
and
more
ineffable
,
and
inestimable
excellencies
,
then
hearts
or
tongues
of
men
and
Angels
are
able
to
conceave
▪
or
vtt●r
;
for
it
is
with
the
father
.
And
yet
you
(
shall
I
say
like
childish
babyes
?
that
's
too
too
little
,
like
naturall
Idiots
?
that
's
not
enough
:
like
the
beast
that
perisheth
?
surely
worse
:
like
madded
Bedl●ms
?
that
's
not
all
:
with
Davids
foole
,
say
in
your
hearts
there
is
no
God
,
no
such
fellowship
:
or
like
Salomons
foole
,
Pro.
13.
19.
to
whom
it
is
an
abomination
to
depart
from
evill
,
lay
open
your
folly
in
preferring
the
cursed
and
irkesome
by-waies
of
sinne
,
and
impiety
,
and
so
the
forbidden
fellowship
with
the
unfruitfull
workes
of
darknesse
,
Eph.
5.
11.
The
society
of
spirituall
fooles
,
whose
companions
shal
be
destroyed
,
Prov.
13.
20.
And
therefore
the
society
of
Sathan
before
this
excellent
fellowship
,
which
is
with
the
Saints
,
and
with
the
Father
.
You
are
ready
to
say
and
affirme
,
that
Gods
children
are
fooles
,
because
they
run
not
headlong
with
you
to
the
same
excesse
of
riot
:
But
they
know
that
you
are
fooles
,
in
not
associating
your selves
to
their
society
,
which
is
with
the
Father
.
CHAP.
V.
Vse
3.
Perswading
to
this
Society
of
Saints
.
Vse
3
IS
there
such
a
fellowship
?
Learne
we
all
therefore
to
get
,
if
we
want
;
declare
it
,
if
we
have
fellowship
with
the
Father
.
Could
I
direct
you
how
to
grow
rich
,
how
to
get
honour
how
to
live
delicately
,
how
to
wallow
in
all
worldly
contentments
;
I
doubt
not
but
that
ye
would
be
all
advised
,
some
for
one
thing
,
some
for
another
.
Behold
I
have
that
here
which
will
fit
you
all
.
1.
You
merrie-men
of
the
world
,
get
you
to
be
consorts
in
this
society
;
and
then
although
you
shall
part
with
worldly
,
wanton
,
wicked
,
sinfull
,
sensuall
,
and
shamefull
delights
,
yet
shall
you
be
sure
to
have
superabounding
joy
,
such
,
which
is
,
1.
Great
,
Luc.
2.
10.
2.
Exceeding
,
though
in
temptations
,
Iames
1.
2.
Vnspeakable
,
1
Pet.
1.
8.
Vnconceiveable
,
1
Cor.
2.
9
As
at
a
conquest
,
as
in
harvest
,
Isai.
9.
3.
As
at
a
continuall
feast
.
In
a
word
,
fulnesse
of
joy
,
Ioh.
16.
11.
Which
shal
be
everlasting
,
Isa.
61.
7.
2.
You
covetous
persons
;
hitherto
you
have
endeavoured
to
quench
your
extreame
thirst
by
drinking
such
brinish
waters
,
which
increase
it
more
;
do
you
henceforwards
covet
after
the
best
things
,
1
Cor.
12.
31.
Desire
spirituall
blessings
,
and
heavenly
glory
?
Get
to
have
this
goodfellowship
,
then
all
are
yours
,
1
Cor.
3.
21.
Whether
Paul
,
—
or
the
world
,
&c.
Verse
●2
.
3.
You
climbing
ambitious
spirits
,
who
beat
about
how
to
nest
your selves
alost
;
get
you
to
be
of
this
goodfellowship
,
then
are
you
mounted
higher
then
you
imagine
.
Is
the
being
of
a
Kings
favourite
the
pitch
and
period
of
your
desires
?
Or
is
a
kingdome
that
which
you
so
thirst
after
?
Is
the
being
sonnes
unto
Kings
the
utmost
of
your
wish
?
Neither
these
,
nor
any
other
honours
can
be
wanting
to
you
,
if
you
have
fellowship
with
the
Father
.
Seeke
we
therefore
first
,
and
principally
the
kingdome
of
heaven
,
this
excellent
fellowship
,
then
shall
we
have
honours
,
ric●es
,
delights
,
and
all
other
things
whatsoever
desireable
.
Be
perswaded
therefore
,
for
I
perswade
,
but
for
your
good
.
CHAP.
VI.
Shewing
th●
first
meanes
to
,
and
duty
of
this
Society
.
TO
abandon
,
and
abominate
sinne
,
and
iniquity
,
to
have
1.
Meanes
.
Duty
.
no
fellowship
with
the
fruitlesse
workes
of
darknesse
.
God
is
righteous
,
sinne
is
unrighteousnesse
,
and
these
two
have
no
fellowship
;
God
is
light
,
sinne
is
darknesse
,
and
these
have
no
communion
,
2
Corinth.
6.
14.
When
Ioseph
was
to
come
out
of
the
dungeon
to
stand
before
Pharaoh
,
he
shaved
himselfe
,
and
changed
his
raiment
,
Gen.
41.
14.
How
much
more
,
when
we
desire
to
come
,
not
before
Pharaoh
,
but
Pharaohs
God
:
not
to
stand
before
him
,
but
to
have
fellowship
with
him
,
ought
we
to
strip
our selves
of
our
prison
rags
,
the
filthy
and
nasty
weeds
of
corruption
,
and
filthinesse
.
Considering
,
that
if
We
say
we
have
fellowship
with
him
,
and
walke
in
darknesse
,
we
lie
,
and
do
not
the
truth
,
1
Ioh.
1.
6.
What
,
and
if
such
men
,
who
sit
in
darknesse
,
and
shadow
of
death
,
remaining
and
abiding
secure
in
the
estate
of
sinne
and
wretchednesse
,
Luc.
1.
79.
What
and
if
those
who
are
lovers
of
darknesse
,
taking
full
pleasure
and
delight
in
unbeliefe
and
sinne
,
Iohn
●
.
9.
What
and
if
even
they
who
walk
in
darknesse
,
1
Ioh.
1.
6.
Leading
a
sinfull
life
,
yea
such
a
kind
of
life
as
they
do
,
which
shun
and
flie
the
light
of
the
Word
.
What
if
those
,
who
are
under
the
power
of
darknesse
,
Col.
1.
13.
The
dominion
and
sway
which
sinne
and
Sathan
doe
beare
over
unregenerate
persons
.
What
and
if
the
whole
infernall
rabble
of
that
hellish
rout
who
are
under
Sathan
the
ring-leader
of
all
wicked
men
,
therefore
called
the
Prince
of
darknesse
,
Eph.
6.
12.
are
very
obstreperous
,
exclaiming
with
the
loudest
out-cries
against
all
such
who
question
their
society
with
God
;
they
having
ever
in
a
readinesse
,
Lord
,
Lord
.
At
what
time
soever
,
&c.
They
are
men
of
good
meaning
,
although
they
are
not
bookish
▪
They
have
a
sure
beliefe
in
God
:
They
love
God
above
all
▪
and
their
neighbour
as
themselves
:
God
they
hope
did
not
make
them
to
damne
them
;
all
men
are
sinners
as
well
as
themselves
:
They
hope
to
be
saved
before
,
or
as
soone
as
the
strictest
Saint-seeming
Puritanes
of
them
all
.
These
and
such
like
traditionary
conceipts
being
in
their
shallow
apprehensions
sufficient
to
quiet
their
guilty
consciences
from
ever
accusing
them
;
to
put
to
silence
and
make
mute
those
cutting
conclusions
,
and
peremptory
propositions
of
the
Holy
Ghost
,
1
Cor.
6.
9.
10.
Neither
fornicators
,
&c.
Gal.
5.
19
,
20
,
21.
An
Antidote
sufficient
to
counterpoyse
against
the
poysonfull
venome
of
their
infectious
impieties
.
A
paime●t
equivalent
to
countervaile
the
numberlesse
debts
of
their
hainous
enormities
.
And
graces
availeable
to
equalize
them
with
the
Saints
,
and
annexe
them
firmely
to
this
Divine
Society
,
which
is
with
the
Father
.
Yet
I
humbly
intreate
and
beseech
,
yea
I
charge
and
command
in
the
name
of
the
Lord
Iehouah
all
you
who
either
hope
for
,
have
,
or
hunger
after
this
Coelestiall
Society
,
to
have
no
fellowship
with
the
fruitlesse
works
of
darknesse
,
to
forsake
and
flee
from
sinne
and
iniquity
.
Sinne
is
darknesse
.
Rom.
13.
12.
Cast
off
the
workes
of
Mot.
1.
darknesse
.
Eph.
5.
11.
Fruitlesse
workes
of
darknesse
.
1
Thes.
5.
4.
Not
in
darknesse
.
Darknesse
it
is
,
in
respect
of
its
author
who
is
the
Prince
of
darknesse
.
2.
Of
its
fountaine
,
the
darke
heart
of
man
.
3.
Of
the
nature
of
the
nature
of
its
author
,
he
hates
the
light
.
4.
Of
the
time
wherein
done
,
the
night
:
1
Thes.
5.
7.
Of
its
fruits
,
eternall
darknesse
.
Wicked
men
are
walkers
in
darknesse
,
1
Ioh.
1.
6.
Yea
,
such
wayes
of
darknesse
,
that
I
am
altogether
ignorant
whereunto
to
resemble
it
.
Should
I
paralell
it
with
Cimerean
darknesse
,
that
no
whit
comparable
,
it
being
occasioned
by
the
farre
distance
of
the
Sunne
from
that
place
and
people
;
and
so
but
naturall
,
an
absence
of
light
naturall
;
this
by
the
absence
of
the
splendent
rayes
of
the
rich
,
and
radiant
graces
of
the
Sunne
of
righteousnesse
,
therefore
a
spirituall
darknesse
,
containing
the
fearefull
estate
of
unbeleevers
in
this
world
.
Or
with
that
Aegyptian
plague
of
darknesse
which
was
palpable
?
There
is
no
comparison
;
by
that
their
bodily
eyes
were
blinded
,
by
this
of
the
soule
,
2
Cor.
4.
4.
That
was
but
for
a
short
time
of
continuance
,
this
otherwise
.
That
kept
them
from
mooving
,
this
hoodwinks
and
infatuates
them
so
,
that
although
they
go
,
yet
whither
,
they
know
not
,
1
Ioh.
2.
11.
But
in
God
is
no
darknesse
at
all
,
1
Ioh.
1.
5.
Sinne
is
death
.
Math.
8.
22.
Let
the
dead
burie
their
dead
.
Eph.
2.
12.
Dead
in
trespasses
and
sinnes
.
5.
14.
Arise
from
the
dead
.
1
Tim
5.
6.
Dead
while
she
lives
.
1
Ioh.
3.
14.
Passed
from
death
.
Well
may
sinne
be
called
death
.
1.
It
deserving
death
.
2.
Causing
death
,
Rom.
5.
12.
3.
Being
odious
to
a
living
soule
,
as
death
to
a
living
man
.
4.
Bitter
as
death
.
5.
It
disabling
the
soule
from
well-doing
.
And
6.
destroying
as
death
.
But
God
is
life
,
1
Ioh.
1.
2.
Is
it
a
grounded
axiome
.
Omne
dissimile
est
in
sociabile
.
That
every
dissimilitude
is
insociable
?
Do
we
all
know
that
light
and
darknesse
can
never
accord
;
but
the
one
is
ever
a
privation
of
the
other
?
Doth
experience
daily
declare
unto
us
,
that
there
is
not
the
least
society
betwixt
living
and
dead
bodies
,
although
of
the
most
intimate
confederates
?
Although
the
one
a
most
compassionate
mother
,
the
other
an
entirely
affected
child
.
Yea
,
although
of
the
lovingest
mates
that
ever
were
linked
in
the
sacred
bonds
of
conjugall
society
:
But
the
living
,
as
disjoyned
from
the
dead
,
parts
them
away
by
a
speedy
interring
them
in
the
earth
.
And
is
it
possible
(
think
for
God
and
sin
(
twixt
whom
there
is
the
greatest
repugnancy
)
to
accord
?
Can
any
so
much
as
dreame
of
(
yet
dreames
are
but
dreames
)
having
fellowship
with
those
fruitlesse
workes
of
darknesse
,
which
are
dead
works
,
yea
,
death
it selfe
;
and
with
the
Lord
of
light
and
life
?
Sinne
doth
inkindle
the
wrathfull
indignation
of
the
irefull
sinne-revenging
God
,
making
him
so
sore
displeased
,
that
he
threw
downe
Angels
from
his
heavenly
habitations
into
that
infernall
lake
of
endlesse
woe
;
exil'd
our
first
parents
out
of
Eden
,
that
Paradise
of
God
;
brake
up
the
fountaines
of
the
great
deepe
,
and
opened
the
floud-gates
of
heaven
,
and
destroyed
all
flesh
wherein
was
the
breath
of
life
,
those
few
excepted
which
were
in
the
Arke
.
Destroyed
utterly
Sodome
,
The
Lake
Sodome
180
furlongs
which
is
22.
miles
of
ours
in
length
.
●50
,
in
bredth
which
is
18.
of
our
miles
as
some
say
,
some
more
,
Ios
Weissenbig
.
It
hath
no
out-let
or
disburdening
Gomorrah
,
Admah
,
and
Zeboim
with
fire
and
brimstone
from
heaven
.
In
a
word
,
sinne
is
that
which
provokes
the
Lord
to
send
upon
a
people
or
person
his
numberlesse
and
insupportable
plagues
and
punishments
:
hence
come
noysome
beasts
,
hence
dolefull
captivities
,
hence
destroying
pestilences
,
hence
famine
so
tragicall
,
yea
all
other
greater
or
lesser
temporall
tortures
:
Hence
blindnesse
of
mind
,
hardnesse
of
heart
,
pertinacious
obstinacy
,
finall
impenitency
,
yea
all
those
endlesse
,
easelesse
,
hopelesse
,
helplesse
torments
of
eternall
damnation
,
where
their
worme
never
dyeth
,
and
their
fire
is
not
quenched
,
of
which
those
other
are
but
vaunt-courers
or
fore-runners
.
And
can
we
have
fellowship
with
God
,
except
we
abandon
iniquity
thinke
we
?
Sinne
is
that
traiterous
Iudas
,
corrupt
Pilate
,
perfidious
perjurers
,
bloud-thirsty
Iewes
,
and
torturing
executioners
;
yea
,
as
the
thornes
,
whips
,
nailes
,
mockings
,
buffettings
,
spittings
,
and
speare
,
wherewith
the
head
,
backe
,
and
cheekes
so
tender
,
and
lovely
were
bloudily
and
barbarously
gored
;
the
harmelesse
innocency
derided
and
calumniated
;
yea
,
the
hearts
bloud
of
the
Sonne
of
God
more
worth
then
millions
of
worlds
spilt
upon
the
earth
.
This
is
that
which
grieves
,
despights
,
and
quencheth
the
Spirit
of
God
.
And
can
we
perswade
our selves
of
having
fellowship
with
the
Father
,
if
we
delight
in
sinne
,
which
crucifies
the
Sonne
,
and
grieves
,
if
not
wholly
quencheth
,
and
despighteth
the
Holy
Ghost
.
Sinne
transformes
men
into
monsters
,
making
them
Scorpions
,
Ezek.
2.
6.
Vipers
,
Math.
3.
7.
Cokatrices
and
Spiders
,
Isa.
59.
5.
Dogges
,
swine
,
and
such
like
foule
and
filthy
creatures
.
Ignatius
saith
,
I
sight
valiantly
with
beasts
in
Assyria
even
〈…〉
to
Rome
,
not
that
I
am
devoured
by
bruit
beasts
.
For
these
as
you
know
,
God
willing
●●ared
Daniel
.
But
of
beasts
bearing
〈◊〉
〈◊〉
,
in
whom
that
cruell
beast
doth
〈◊〉
,
which
doth
daily
sting
and
wound
me
.
St.
Chrysostome
saith
,
Sometimes
he
calleth
them
〈◊〉
for
their
saw●inesse
and
violence
:
sometimes
horses
,
for
their
lust
:
sometimes
asses
for
their
sottishnesse
and
ignorance
:
sometimes
lions
and
libards
,
for
their
ravening
end
covetousnesse
of
having
:
sometimes
also
aspes
,
for
their
guile
:
oftentimes
serpents
and
v●pers
,
for
their
secret
poison
and
malice
.
The
way
therefore
to
have
fellowship
with
the
Fath●r
,
cannot
b●●y
delighting
in
that
which
Metamorphoseth
men
into
such
monstrous
shapes
.
It
is
the
pr●per
object
of
the
Lords
,
and
ought
to
be
the
〈◊〉
object
of
mans
hatred
,
Psal.
5.
5.
Thou
hatest
all
workers
(
much
more
the
workes
)
of
iniquity
,
45.
7.
T●●●
hatest
wic
〈…〉
,
Rev.
2.
6.
That
hatest
,
—
〈◊〉
I
also
hate
;
yea
,
with
such
an
utter
〈◊〉
,
that
it
makes
him
〈◊〉
his
owne
creatures
excellent
by
creation
,
as
Devils
and
wicked
men
;
his
owne
Ordina●ces
,
as
New
Moones
and
Sabbaths
,
Isa.
1.
15.
And
prayer●
.
If
therefore
we
desire
fellowship
with
the
〈◊〉
,
we
must
〈◊〉
and
avoid
it
.
It
's
directly
〈◊〉
to
the
honour
and
glory
of
God
,
his
will
and
workes
,
being
a
transgression
of
his
most
holy
Lawes
.
In
fine
,
Who
is
the
Father
of
it
?
Sathan
,
Ioh.
8.
41.
Math.
13.
28.
The
workes
of
your
father
you
will
do
.
What
is
the
mother
to
conceive
and
bring
it
fort●
?
Mans
corrupt
soule
.
What
is
the
fruit
of
it
?
Separation
from
God
.
What
is
the
reward
?
Eternall
death
,
R●m
.
●
.
2●
.
And
can
we
imagine
to
enjoy
f●llowship
with
the
Father
,
and
iniquity
?
Such
who
thinke
so
,
are
deceived
,
those
who
say
so
,
lye
,
and
the
truth
is
not
in
them
,
1
Ioh.
1.
6.
If
we
say
,
&c.
Let
us
therefore
who
desire
fellowship
with
the
Father
,
●ave
no
fellowship
with
the
fruitlesse
workes
of
darknesse
,
Ephes.
5.
11.
and
cast
we
off
the
unprofitable
workes
of
darknesse
,
Rom.
13.
12.
CHAP.
VII
.
The
second
meanes
and
duty
,
Sinners
Societie
to
bee
shunned
.
HAve
we
or
desire
we
fellowship
with
the
Father
;
then
2.
Meanes
,
Duty
.
avoid
society
with
Gods
enemies
.
The
blessed
man
(
consequently
those
of
this
association
)
walke
not
in
the
way
,
—
sit
not
,
—
stand
not
,
&c.
Psal.
1.
1.
The
Citizen
of
Sion
who
is
directly
one
of
these
consorts
,
may
and
must
thinke
vilely
of
the
vile
person
,
and
with
his
eyes
,
countenance
,
and
gesture
declare
it
,
Psal.
15.
4.
affording
no
more
then
civill
courtesie
,
and
that
with
some
dislike
,
declared
towards
equalls
,
honouring
authority
,
vilely
esteeming
of
the
persons
of
superiours
if
the
sonnes
of
Belial
;
for
these
have
two
persons
:
1
their
owne
,
2
anothers
,
scil.
the
Lords
as
they
are
his
deputies
.
Godly
David
hated
such
,
who
hated
God
(
such
are
all
wicked
men
,
Exod.
20.
5.
Rom.
1.
30.
either
openly
or
secretly
)
Psal.
139.
21.
yea
with
perfect
hatred
,
accounting
them
his
enemies
,
being
enemies
to
his
God
.
And
King
Iehosaphat
was
sharply
reprooved
by
the
Prophet
Iehu
,
and
severely
punished
by
the
Lord
for
helping
the
ungodly
,
loving
them
which
hated
God
,
2.
Chron.
19.
2.
scil.
.
for
ioyning
in
fellowship
with
wicked
Ahab
;
so
that
he
would
be
as
he
was
,
his
people
as
Ahabs
,
and
would
be
with
him
in
the
warre
,
1.
King
.
18.
3.
Is
it
needfull
(
O
you
blissefull
goodfellowes
)
to
disswade
you
Dissw
.
1.
from
intimate
society
with
wicked
men
?
I
perswade
my selfe
,
you
know
full
well
their
pestiferous
pedigree
;
what
,
and
whence
it
is
,
you
being
well
acquainted
in
the
Word
of
life
,
cannot
be
ignorant
that
they
are
,
1.
Children
of
this
world
,
Luk.
16.
8.
and
the
friendship
of
this
world
is
emnity
with
God
,
Iam.
4.
4.
2.
Children
of
disobedience
,
Ephes.
2.
2.
therefore
distastfull
.
3.
Children
of
Belial
,
1.
Sam.
2.
12.
therefore
lo●thsome
.
4.
Children
of
the
divell
▪
Iohn
8.
44.
therefore
hatefull
to
God
.
5.
Children
of
wrath
,
therefore
abhorred
of
the
Lord
.
6.
Children
of
hell
,
Matth.
23.
13.
therefore
fitter
for
fellowship
with
damned
Divels
,
then
the
associates
of
the
Lord
of
Glory
.
Yet
view
them
well
in
the
spotlesse
Christalline
glasse
of
Gods
Word
,
and
there
you
shall
see
clearely
deciphered
in
lively
colours
,
the
loathsomnesse
of
those
base
companions
.
1.
Would
you
see
what
beasts
they
be
?
Scripture
calls
them
[
](A08586-e42730-b)a
a
2
Tim
4.
17.
Lyons
,
and
they
are
savage
:
[
](A08586-e42750-b)b
b
Isa.
11
7.
Beares
,
and
they
are
cruell
:
[
](A08586-e42770-b)c
c
Ezek
29.
3.
Dragons
,
and
they
are
hideous
:
[
](A08586-e42790-b)d
d
Mat.
10.
16.
Dogs
,
and
they
are
bloody
:
[
](A08586-e42810-b)e
e
Mat.
10.
16.
Wolves
,
and
they
are
truculent
.
2.
Desire
you
a
sight
of
their
venemous
serpentine
nature
?
have
you
ever
heard
of
the
sevenfeeted
tormenting
tayle-killing
Scorpion
?
such
are
they
,
Rev.
9.
3.
5.
10.
or
the
damme
destroying
Vipers
?
such
are
they
,
Mat.
3.
7.
Have
you
ever
heard
of
the
dreadfull
Basiliske
,
killing
man
and
beast
with
its
breath
and
sight
?
these
are
no
lesse
,
Isai
11.
8.
59.
5.
Or
of
the
poysonfull
venemous
Aspe
?
these
are
such
.
I
need
not
tell
you
of
the
poysonous
nature
of
the
Spider
,
it
s
knowne
to
all
;
and
these
likewise
are
such
,
Isa.
59.
5.
3.
Consider
that
the
Word
of
truth
stiles
them
.
1.
Thorns
,
and
2.
Briars
,
Isa.
10.
17.
27.
4.
55.
13.
Ezek.
2.
6.
Micah
.
7.
4.
3.
Thistles
,
Matth.
7.
6.
4.
Brambles
,
Iudg.
9.
14.
5.
Stubble
,
Iob
21.
18.
6.
Evill
trees
,
Matth.
12.
33.
4.
No
marvaile
though
such
holy
men
as
[
](A08586-e42990-b)a
a
Vpon
Psal.
6.
Mun●●
excre●enta
Bucer
,
called
them
the
excrements
of
the
world
,
Scripture
terming
them
.
1.
Sordid
,
dirt
of
the
streete
,
Psal.
18.
42.
and
no
marvaile
:
for
,
1.
As
dirt
,
the
more
it
is
stirred
the
more
it
stinketh
;
so
these
.
2.
As
dirt
is
neither
good
for
manure
,
nor
morter
field
,
nor
towne
;
so
these
are
neither
good
for
God
,
nor
men
,
Church
,
nor
Common-wealth
.
3.
As
dirt
is
hurtfull
,
and
noysome
to
man
,
and
beast
;
so
these
to
all
about
them
,
who
fare
the
worse
for
their
sakes
.
2.
Vnprofitable
Chaffe
,
blowne
away
with
the
winde
,
Psal.
1.
4.
and
to
be
burnt
with
unquenchable
fire
,
Matth.
3.
12.
For
as
Chaffe
is
light
,
so
are
1
These
in
weight
,
Dan.
5.
27.
found
too
light
:
2
In
worth
;
for
they
are
little
,
yea
,
nothing
worth
:
3
In
conversation
,
their
mind
,
will
,
deeds
,
words
being
inconstant
:
4
In
condition
,
for
all
their
honour
,
and
pleasure
,
&c.
is
but
vaine
.
3.
Noysome
dust
swept
away
with
the
besome
of
Gods
judgements
,
Psal.
18.
42.
as
the
dust
before
the
winde
,
being
1
Vnstable
,
and
light
:
2
Barren
of
good
workes
:
3
Dry
,
devoid
of
grace
,
and
the
sweet
distilling
dew
of
Gods
Spirit
,
as
dust
is
light
,
dry
,
and
barren
.
4.
Contagious
drosse
,
Ezek.
22.
18
,
19.
become
drosse
,
Psal.
119.
117.
and
not
undeservedly
:
they
1.
Labouring
to
darken
,
and
obscure
the
righteous
,
as
drosse
doth
gold
.
2.
Striving
to
corrupt
,
and
infect
them
by
mixing
themselves
with
them
.
3.
Falling
from
them
in
the
fiery
triall
.
4.
Cast
away
into
perdition
,
when
severed
from
them
.
5.
Stinking
smoake
,
Psal.
68.
2.
Isa.
65.
5.
Hos.
13.
3.
and
justly
too
:
for
1.
They
endeavour
,
to
climbe
,
and
mount
aloft
as
smoake
doth
.
2.
They
are
soonest
gone
when
they
get
to
the
highest
,
as
smoake
is
.
3.
They
seeke
to
choake
,
smoother
,
and
stifle
the
righteous
,
as
smoake
,
&c.
6.
Should
I
say
they
are
as
the
loathsome
excrementitious
scumme
,
I
have
my
warrant
in
sacred
writ
,
Ezek.
24.
6.
Imagine
wee
a
man
compos'd
of
the
naughtinesse
of
all
hurtfull
creatures
;
give
him
the
bloud-thirsty
nature
of
a
Lyon
,
Beare
,
Dog
,
and
Dragon
;
give
him
the
tormenting
taile
of
a
stinging
Scorpion
;
the
venemous
teeth
of
a
gnawing
Viper
;
the
virulent
breath
,
and
dreadfull
sight
of
an
eye
killing
Cockatrice
;
farce
his
bowels
with
the
poyson
of
Aspes
,
and
the
venime
of
Spiders
:
go
to
an
hedge
of
thornes
,
briars
and
brambles
,
and
a
bed
of
thistles
,
and
thence
extract
the
hurtfull
properties
of
these
evill
plants
,
and
adde
them
to
this
monster
;
heape
on
the
stinking
,
loathsome
,
and
vnprofitable
conditions
of
the
most
loathsome
scumme
,
canker-eaten
drosse
,
suffocating
smoake
,
sterilous
dust
,
and
contaminating
dirt
.
The
wicked
man
is
this
compacted
monster
;
and
therefore
an
unmeete
associate
for
a
Saint
,
for
such
a
one
who
hath
,
or
desireth
fellowship
with
the
Father
.
CHAP.
VIII
.
The
third
meanes
and
duty
,
We
must
be
like
God
.
WOuld
we
communicate
in
this
community
;
we
must
3.
Meanes
.
Duty
.
endeavour
to
be
like
the
Lord
.
Similitude
is
a
fastening
linke
to
conglutinate
Societies
,
which
all
delight
in
,
such
who
are
most
like
themselves
:
hence
it
is
,
that
birds
of
a
f●ather
flie
together
;
like
master
like
man
.
If
thou
wilt
marry
,
marry
thy
like
,
saith
the
Poet
,
and
that
friendship
is
the
pleasantest
which
likenesse
of
conditions
hath
linked
together
,
saith
the
hear●en
Oratour
;
and
Saint
Iohn
tells
us
expressely
,
there
must
be
a
congruence
in
this
consociety
,
1
Iohn
1.
7.
If
we
walke
in
the
light
as
he
is
in
the
light
,
we
have
fellowship
one
with
an●ther
.
Be
we
therefore
followers
of
God
as
deare
Children
,
Ephes.
5.
1.
1.
In
holinesse
,
1.
Pet.
1.
15.
as
he
which
hath
called
you
is
holy
,
so
be
you
holy
in
all
manner
of
conversation
,
ver.
16.
Because
it
is
written
,
be
you
holy
as
I
am
holy
.
True
it
is
,
God
only
is
holy
,
i.
e.
infinitely
pure
,
and
righteous
;
yet
the
Saints
are
holy
also
,
i.
e.
separate
from
sinne
,
and
corruption
,
unperfectly
here
,
most
perfectly
hereafter
in
heaven
.
2.
In
a
godly
remuneration
,
rendering
love
for
hatred
,
benedictions
for
execrations
,
good
turnes
for
bad
,
prayers
for
persecutions
,
Matth.
5.
44
,
45.
That
we
may
be
Children
of
our
father
,
for
he
makes
his
sunne
,
&c.
3.
In
a
pitifull
compassionatenesse
,
easily
mooved
to
grieve
at
the
miseries
of
others
,
and
to
succour
them
,
Luke
6.
6.
Be
you
therefore
mercifull
,
as
your
heavenly
father
is
mercifull
,
Col.
3.
12.
put
you
on
as
the
&c.
4.
In
perfection
,
Matth.
5.
48.
Be
you
therefore
perfect
as
your
father
in
heaven
is
perfect
;
not
as
if
we
could
be
without
sinne
,
as
doting
fantasticke
Familists
averre
;
or
keepe
the
whole
law
as
superstitious
Antichristian
Papists
avowe
.
For
Scripture
,
and
each
mans
enlightened
conscience
witnesse
the
contrary
.
But
1.
Comparatively
in
regard
of
the
weake
and
wicked
.
2.
In
regard
of
parts
being
sanctified
in
every
part
,
and
power
of
soule
and
body
,
to
every
duty
concerning
them
in
some
measure
;
So
that
there
is
an
upright
judgement
in
the
minde
,
an
honest
heart
,
a
sincere
,
and
good
conscience
.
5.
In
walking
in
the
light
,
1.
Iohn
1.
7.
If
we
walke
in
the
light
,
as
he
is
in
the
light
,
we
have
fellowship
one
with
another
;
and
this
we
may
doe
by
following
Gods
Word
,
as
our
guide
in
our
travaile
to
eternall
blessednesse
.
Let
Sathans
hellish
brood
doe
the
workes
of
their
father
the
divell
,
walke
foot
by
foot
in
those
cursed
paths
which
Sathan
hath
traced
out
unto
them
:
viz.
in
the
darke
,
and
damned
waies
of
swearing
,
lying
,
cursing
,
&c.
and
so
demonstrate
to
the
whole
world
,
that
themselves
have
fellowship
with
the
divell
.
Let
cavelling
carpers
deeme
these
sayings
hard
and
harsh
Paradoxes
,
peremptorily
concluding
it
to
bee
altogether
impossible
for
any
man
to
be
holy
,
mercifull
,
perfect
,
&c.
as
the
father
in
heaven
is
.
Yet
let
all
such
,
who
already
have
,
or
desire
to
enjoy
fellowship
with
the
Father
,
conforme
themselves
unto
him
in
the
Scripture
sense
,
which
speakes
not
of
equality
,
but
similitude
,
endeavouring
to
bee
holy
,
loving
,
mercifull
,
and
perfect
;
as
a
staggering
childe
may
imitate
a
mighty
man
:
This
sanctity
,
perfection
,
and
such
like
excellencies
of
all
the
glorified
Saints
that
are
,
or
shall
be
,
being
no
more
in
comparison
of
this
unparalel'd
holinesse
,
and
perfection
of
God
,
then
the
dimme
,
and
duskish
light
of
a
pinking
candle
,
compared
with
the
splendent
lustre
of
the
radiant
sun
,
enlightned
moone
,
and
glistering
starres
.
CHAP.
IX
.
The
fourth
meanes
and
duty
,
is
prayer
to
God
.
HAve
we
or
desire
we
fellowship
with
the
father
;
delight
4.
Meanes
.
Duty
.
we
then
to
speake
to
him
in
prayer
,
and
rejoyce
to
heare
him
speake
to
us
in
the
ministery
of
the
Word
.
What
society
where
intercourse
of
speech
is
wanting
?
every
colleague
in
each
community
will
acknowledge
society
,
and
mutuall
exchange
of
speech
to
be
inseperable
;
and
that
it
is
one
way
to
connexe
men
firmely
in
a
friendly
fellowship
.
A
word
of
each
.
1.
Should
I
say
,
prayerlesse
persons
are
gracelesse
,
I
have
my
warrant
,
Zach.
12.
10.
the
spirit
of
grace
,
and
prayer
being
joynt
companions
.
2.
Should
I
terme
them
godlesse
Atheists
,
who
can
justly
contradict
me
?
not
to
pray
,
being
one
of
those
markes
,
wherewith
men
foolish
,
and
without
God
are
branded
out
,
Psal.
14.
4.
3.
May
I
not
confidently
affirme
such
to
have
cast
off
the
feare
of
the
Lord
,
restraining
prayers
before
God
,
Iob
15.
8.
4.
May
I
not
pronounce
peremptorily
,
prayerlesse
persons
to
be
destitute
of
the
spirit
of
adoption
:
Saint
Paul
testifying
that
the
Saints
have
received
the
spirit
of
adoption
,
whereby
they
cry
Abba
father
,
Rom.
8.
15.
And
can
a
prayerlesse
person
(
he
wanting
gods
grace
,
his
feare
,
the
true
God
and
his
blessed
Spirit
)
have
fellowship
with
the
Father
?
Moreover
,
doe
many
people
pray
to
no
purpose
,
asking
and
not
receiving
,
because
they
aske
amisse
,
Iam.
4.
3.
their
prayers
being
pinnioned
that
they
cannot
mount
aloft
into
the
eares
of
the
Lord
of
Sabbaths
.
1.
By
grosse
pollutions
,
Isa.
1.
15.
I
will
not
heare
because
your
hands
are
full
of
bloud
.
2.
By
disobedience
to
the
voice
of
God
in
the
ministery
of
his
Word
,
Zach
,
7.
13.
therefore
—
as
he
cryed
and
they
would
not
heare
,
so
they
cryed
and
I
would
not
heare
saith
the
Lord
of
hoasts
.
3.
By
impenitency
,
Iob.
9.
31.
God
heareth
not
sinners
.
4.
By
regarding
iniquity
in
their
hearts
,
Psal.
66.
18.
5.
By
〈◊〉
,
Prov.
23.
13.
He
that
stops
his
eares
at
the
crie
of
the
poore
,
shall
crie
himselfe
and
not
be
heard
.
6.
By
crueltie
,
Micah
3.
4.
Then
shall
crie
,
&c.
7.
By
painted
hypocrisie
,
Math.
6.
5.
8.
By
faithlesse
infidelity
,
Iam.
1.
6.
7.
9.
By
pharisaicall
selfe-conceitednesse
,
Luke
18.
11.
14.
10.
By
blind
ignorance
,
Mat.
20.
22.
You
aske
you
,
&c.
11.
By
malicious
envy
,
Math.
6.
15.
If
you
forgive
not
.
12.
By
praying
for
those
things
which
are
impious
,
unjust
,
hurtfull
,
impossible
,
needlesse
,
or
otherwise
not
to
be
prayed
for
.
It
stands
us
in
hand
therefore
,
if
we
either
have
,
or
desire
to
have
fellowship
with
the
Father
,
not
onely
to
pray
,
but
so
to
pray
as
we
are
directed
in
the
Word
of
truth
.
viz.
1.
With
a
fore-thinking
premeditation
of
the
weightinesse
of
that
important
duty
we
are
going
about
,
our
owne
weaknesse
and
worthinesse
,
and
the
dreadfull
Majesty
of
the
Lord
to
whom
we
pray
:
thus
we
are
commanded
to
take
words
and
turne
to
the
Lord
,
Hos.
14.
3.
Thus
dealt
the
penitent
prodigall
,
Luke
15.
17.
8.
I
will
go
to
my
father
,
and
say
,
father
,
I
have
sinned
,
&c.
2.
With
a
sincere
purity
of
heart
,
Heb.
10.
22.
Let
us
draw
neare
,
&c.
I
know
it
is
impossible
for
man
to
be
pure
,
save
only
,
1.
In
regard
of
former
times
of
unregeneration
.
2.
In
regard
of
their
desires
and
endeavours
.
3.
In
regard
of
other
men
,
scil.
sonnes
of
Belial
.
3.
With
a
lowly
and
submisse
humility
:
thus
did
the
father
of
the
faithfull
pray
,
stiling
himselfe
dust
and
ashes
,
Gen.
18
27.
That
prevailing
Canaanitish
woman
petitioner
,
Math.
15.
27.
Truth
Lord
,
yet
the
dogges
;
&c.
Luc.
18.
11
,
12.
God
be
mercifull
to
me
a
sinner
,
Thus
are
we
all
commanded
,
Psal.
95.
6.
Let
us
bowe
,
&c.
4.
With
knowledge
and
understanding
,
1
Cor.
14.
14
,
15.
I
will
pray
with
understanding
.
5.
With
a
faithfull
assurance
that
our
prayers
shal
be
granted
.
What
els
meaneth
the
Apostle
St.
Iames
,
1.
6.
7.
Let
him
aske
in
faith
.
Saint
Paul
,
1
Tim.
2.
8.
Without
doubting
.
And
our
Saviour
Christ
,
Math.
21.
22.
All
things
whatsoever
you
aske
in
Prayer
,
believing
.
6.
With
zealous
earnestnesse
,
Iames
5.
16.
Cold
prayers
lose
their
fruit
and
force
.
7.
With
hearts
reconciled
to
God
by
true
repentance
,
Isa.
1.
16.
8.
With
hearts
reconciled
to
our
brethren
by
brotherly
love
,
and
condonation
,
Math.
6.
14.
9.
With
an
unwearied
constancy
,
Crying
day
and
night
,
Luc.
10.
7.
Holding
him
fast
till
he
blesse
us
,
Gen.
32.
28.
And
never
giving
over
untill
we
prevaile
,
Math.
15.
22
,
23.
&
28.
10.
In
the
name
and
mediation
of
Christ
Iesus
,
the
sole
Saviour
of
mankind
,
and
the
alone
Mediator
between
God
and
man
,
1
Tim.
2.
5.
Hitherto
you
have
asked
nothing
in
my
name
,
&c.
Iohn
16.
23.
11.
For
things
agreeable
to
Gods
will
,
1
Iohn
5.
14.
viz.
For
things
which
are
good
,
holy
,
lawfull
,
possible
,
profitable
,
and
needfull
.
Prayer
thus
qualified
is
good
and
acceptable
in
the
sight
of
God
,
1
Tim.
2.
3.
Is
an
extraordinary
(
yea
beyond
imagination
)
prevailer
with
the
Lord
in
the
courts
of
heaven
:
bringing
such
who
effectually
use
it
,
to
salvation
,
Rom.
10.
13
,
14.
And
therefore
to
an
happy
enjoyment
of
fellowship
with
the
Father
.
CHAP.
X.
The
fift
Meanes
and
Duty
is
hearing
of
Gods
Word
.
DEsire
we
with
the
most
earnest
longings
,
strive
we
amaine
5.
Meanes
,
Duty
.
with
our
utmost
endeavours
to
heare
the
Lord
speake
to
us
in
his
Word
,
and
delight
we
extraordinarily
in
such
desires
and
endeavours
.
This
is
the
word
of
Gods
grace
,
Acts
20.
32.
1.
Comming
Mot.
1.
from
Gods
grace
.
2.
Shewing
Gods
grace
.
3.
Working
grace
in
those
who
believe
and
obey
it
.
2.
This
is
the
Word
of
faith
,
Rom.
10.
8.
1.
Requiring
faith
to
believe
it
.
2.
Teaching
what
faith
is
.
3.
Begetting
and
strengthening
the
same
.
Rom.
10.
17.
3.
This
is
the
Word
of
life
.
Iohn
6.
68.
Thou
hast
the
Word
of
eternall
life
.
1.
Begetting
a
Spirituall
life
,
1
Pet.
1.
23.
2.
Nourishing
and
strengthening
our
Spirituall
life
,
1
Pet.
2.
2.
And
3.
Offering
eternall
life
,
Iohn
5.
35.
4.
This
is
the
Word
of
salvation
,
Acts
13.
26.
In
regard
of
its
fruits
and
effects
,
declaring
to
us
the
way
of
salvation
.
5.
This
is
the
Word
of
reconciliation
,
2
Cor.
5.
19.
1.
Shewing
how
men
are
reconciled
to
God
.
2.
Instrumentally
working
the
same
reconciliation
betwixt
God
offended
,
and
man
offending
.
And
therefore
a
speciall
meanes
to
obtaine
fellowship
with
the
Father
.
Let
not
the
examples
of
the
world
,
whose
desires
after
the
enjoying
of
transitory
delights
,
and
momentany
treasures
are
boundles
,
and
their
endeavors
endlesse
,
no
whit
at
all
,
or
very
litle
regarding
this
heavenly
voice
of
the
Lord
of
glory
;
neither
let
the
strange
and
preposterous
practice
of
diverse
greater
persons
(
whose
use
was
ordinary
to
have
Thursday
meetings
for
bowling
;
but
not
Friday
for
hearing
;
thus
sleighting
,
if
not
contemning
the
Divine
Ordinance
of
God
)
alienate
or
estrange
your
longing
desires
from
this
saving
and
reconciling
Word
of
God
.
1.
Say
not
you
(
my
beloved
brethren
)
you
could
heare
with
all
reverence
and
diligence
,
might
it
please
the
Lord
himselfe
to
speake
to
us
.
For
1.
should
the
Lord
himselfe
speake
from
heaven
,
you
durst
not
heare
,
Exod.
20.
19.
Could
not
they
?
And
can
you
?
2.
For
the
Lord
doth
speake
by
us
his
Ministers
,
as
Kings
by
Ambassadours
,
2
Cor.
5.
20.
2.
Say
not
with
your selves
,
I
could
willingly
heare
,
was
the
Messenger
this
or
that
famous
man
;
but
such
,
and
such
are
meane
and
base
fellowes
in
mens
esteeme
.
For
were
not
the
Prophets
and
Apostles
so
accounted
of
?
Yet
they
were
to
be
heard
:
and
we
see
it
is
the
good
pleasure
of
God
to
save
them
that
believe
by
the
foolishnesse
of
preaching
,
1
Cor.
10.
21.
Foolishnesse
,
not
in
regard
of
it selfe
,
but
in
the
opinion
of
worldly
men
;
Yet
is
it
the
savour
of
death
unto
death
,
or
of
life
unto
life
,
2
Cor.
2.
16.
But
be
it
they
are
meane
,
yet
they
being
Gods
mouth
,
heare
them
.
Is
gold
or
silver
of
greater
weight
or
worth
out
of
a
parse
of
velvet
deckt
with
curious
imbroiderings
,
then
out
of
a
plaine
or
homely
pouch
of
leather
?
May
not
meat
be
as
pleasing
to
the
palate
,
as
wholsome
in
the
stomack
,
and
as
nourishing
to
the
body
of
an
hungry
man
out
of
a
clean
earthen
or
woodden
platter
,
as
out
of
a
plate
of
silver
?
Doth
not
a
candle
shine
as
bright
and
profitably
from
of
a
plain
woodden
candlestick
,
as
from
of
another
made
of
the
purest
gold
,
and
framed
after
the
most
curious
forme
the
exactest
skill
of
the
cunningest
artificer
could
invent
?
And
shall
the
Lords
Word
,
better
then
thousands
of
gold
or
silver
;
the
most
nourishing
meate
of
each
sanctified
soule
:
a
light
to
the
feet
,
and
a
lanterne
to
the
paths
of
godly
men
,
suffer
losse
or
diminution
of
its
peerlesse
valuation
;
be
disabled
from
nourishing
the
new-borne
Christian
babes
that
they
may
grow
thereby
;
Or
have
its
more
then
sun-like
light
(
for
that
cannot
guide
to
heaven
)
ecclipsed
by
the
meannesse
of
the
messenger
?
3.
Say
not
(
my
brethren
)
I
cannot
heare
such
or
such
,
they
being
reputed
naughty
men
.
It
was
,
we
know
,
the
portion
of
Eliah
,
Ieremie
,
Paul
,
Iohn
Baptist
,
and
our
Saviour
Christ
,
(
that
man
without
sin
,
the
best
Preacher
that
ever
spake
upon
earth
)
to
be
accounted
pestilent
fellowes
,
troublers
of
states
,
ring
▪
leaders
of
Sectaries
,
deceivers
of
the
people
,
and
therefore
not
to
be
heard
.
No
marvell
therefore
though
the
envious
man
still
strives
to
ecclipse
the
brightest
lights
,
and
to
darken
their
bright
shining
rayes
of
sincere
Doctrine
,
and
soundnesse
of
life
,
by
some
hellish
exhalations
of
slanderous
imputations
,
drawne
out
of
the
misting
fogs
of
the
dunghill
dispositions
of
earthly
worldlings
by
the
heat
of
malice
,
pride
,
and
passion
;
and
to
deface
their
blamelesse
innocency
,
and
the
most
upright
,
and
conscionable
cariages
in
their
callings
with
the
staining
ti●cture
of
contentious
faction
,
hellish
maliciousnesse
,
base
covetousnesse
,
opinionative
pride
,
or
some
such
like
vile
diffamations
obnubilating
,
and
obscuring
these
shining
candles
,
to
this
end
and
purpose
,
that
others
might
fall
and
never
rise
againe
.
But
what
,
and
if
the
messenger
be
a
man
of
infamous
rank
(
as
alas
there
are
too
many
such
)
yet
let
us
regard
his
Doctrine
which
is
of
God
:
An
authenticall
Proclamation
loseth
nothing
of
its
authority
by
the
promulgation
of
a
deboist
Officer
.
Eliahs
food
was
acceptable
to
him
although
uncleane
ravens
were
his
servitours
:
and
I
thinke
none
of
us
will
refuse
currant
coine
comming
from
the
hands
of
slovenly
or
bad
companions
.
And
shall
not
we
heare
the
Scribes
and
Pharisies
sitting
in
Moises
chaire
,
Math.
23.
1
,
2
,
3.
Because
they
say
and
do
not
.
But
argue
thus
with
your selves
.
1.
Since
no
flesh
can
heare
God
and
live
,
Exod.
20.
19.
2.
Since
it
is
impossible
,
and
against
the
pleasure
of
Christ
,
that
he
should
preach
againe
in
his
manhood
.
3.
Since
it
's
no
wayes
warrantable
to
expect
preaching
by
Angels
,
there
being
no
such
precept
or
practice
.
4.
Since
it
's
not
only
impossible
,
but
unprofitable
(
for
those
who
will
not
,
&c.
Neither
will
they
believe
though
one
come
from
the
dead
,
Luc.
16.
31.
)
to
have
a
teacher
come
from
the
dead
.
5.
Since
(
though
it
were
to
be
wished
that
none
but
good
men
did
preach
the
Word
)
we
must
regard
,
not
so
much
who
speakes
,
as
what
is
spoken
,
we
resolve
to
heare
Gods
voice
in
the
ministery
of
the
Word
.
1.
Not
spider-like
,
striving
to
sucke
poison
from
the
sweetest
flowers
,
Scribe-like
seeking
with
poysoned
hearts
to
entrappe
the
preacher
,
as
if
we
came
to
mend
him
,
not
our selves
.
2.
Not
Athenian-like
,
itchingly
desiring
novelties
,
new
texts
,
new
Teachers
,
not
seeking
for
grace
,
but
newes
to
feed
our
vaine
and
fond
curiosity
.
3.
Not
unprofitably
,
like
riven
vessels
,
which
receive
plenty
of
water
,
yet
leake
out
all
.
4.
Nor
obstinately
,
like
the
pertinacious
stiffe-necked
Iewes
who
resolutely
answered
,
they
would
not
hearken
,
Ierem.
44.
10.
But
with
a
serious
Christian
preparation
,
diligent
attention
,
post-consideration
,
and
practice
,
the
end
of
hearing
.
This
word
of
God
offering
health
to
the
sicke
,
liberty
to
the
bond
,
life
to
the
dead
.
It
having
whatsoever
is
desireable
,
whether
profit
,
surpassing
gold
;
or
delight
,
sweeter
then
hony
.
And
it
being
a
word
of
reconciliation
,
so
a
meanes
to
obtaine
fellowship
with
the
Father
where
it
is
wanting
,
and
a
necessary
duty
for
all
such
who
have
fellowship
with
the
Father
,
delightfully
to
heare
God
speake
to
them
in
his
Word
.
CHAP.
XI
.
The
sixt
Meanes
and
Duty
is
,
Seeking
the
Lord
.
HAve
the
Saints
such
a
fellowship
?
Seeke
we
the
Lord
,
that
6.
Meanes
.
Duty
.
we
also
may
have
fellowship
with
the
Father
.
For
,
the
Lord
will
not
forsake
them
that
seeke
him
,
Psal.
9.
10.
This
is
neither
the
last
,
nor
the
least
meanes
to
obtaine
society
with
the
Lord
.
The
Holy
Ghost
in
many
places
frequently
inculcating
this
duty
,
stirring
us
up
to
seeke
the
Lord
,
directs
,
and
guides
us
how
,
and
presseth
us
forward
to
get
communion
with
the
Father
.
For
what
is
it
to
seeke
the
Lord
,
save
to
seeke
the
love
and
favour
,
fellowshippe
and
fruition
of
the
Lord
?
And
how
shall
we
get
communion
with
the
Lord
,
better
,
then
by
seeking
the
Lord
?
viz.
Seeking
to
know
him
,
seeking
to
obey
him
,
that
we
may
enjoy
him
?
Sociall
combinations
are
not
compacted
til
after
former
,
fervent
,
and
frequent
seeking
.
Courtly
dignities
,
country
offices
if
of
profit
,
meet
mates
for
mariages
,
friendly
companions
,
who
sticke
closer
then
brethren
;
arts
,
and
sciences
,
health
,
liberty
,
wisedome
wealth
,
yea
,
grace
,
and
glory
,
therefore
fellowship
with
the
Father
,
if
wanting
,
must
be
sought
that
they
may
be
had
.
Seeke
we
therefore
to
pacifie
,
to
please
,
that
so
we
may
possesse
the
Lord
,
or
have
fellowship
with
the
Father
.
Man
.
1
Oh
,
seeke
him
therefore
,
and
that
,
1.
Sincerely
and
unfainedly
,
Deut.
4.
29.
If
thou
seeke
the
Lord
thy
God
,
thou
shalt
find
him
,
if
thou
seeke
him
with
all
thy
heart
,
and
with
all
thy
soule
.
1
Chron.
22.
19.
Set
your
heart
,
and
your
soule
to
seeke
the
Lord
your
God
.
Ier.
29.
13.
Ye
shall
seeke
me
,
and
find
me
,
when
you
shall
seeke
me
with
all
your
heart
.
2.
Fervently
and
earnestly
,
Isa.
26.
9.
With
my
soule
have
I
desired
thee
,
with
my
spirit
within
me
will
I
seeke
thee
,
—
with
all
thy
heart
and
soule
.
3.
Humbly
and
submissively
,
Zeph.
2.
3.
Seeke
the
Lord
,
ye
meeke
of
the
earth
.
4.
Timely
and
seasonably
.
Isa.
55.
6.
Seeke
the
Lord
while
he
may
be
found
.
Prov.
8.
17.
Those
who
seeke
me
early
,
shall
find
me
.
5.
Constantly
and
painefully
.
Prov.
2.
4.
Seeking
him
as
silver
,
and
searching
for
him
as
for
hidden
treasures
.
Seeke
we
therefore
,
and
that
;
Meanes
1
1.
By
godly
meditation
.
Cant.
3.
1.
By
night
on
my
bed
I
sought
,
&c.
2.
By
unfained
faith
.
Heb.
11.
6.
He
that
commeth
to
God
must
believe
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seeke
him
.
3.
By
true
repentance
.
Acts
17.
27.
Seeke
the
Lord
,
—
30.
ever
,
—
repent
.
4.
By
humility
,
Zeph.
2.
3.
Seeke
the
Lord
all
ye
meeke
.
5.
By
searching
the
Scriptures
.
Iohn
5.
27.
Search
the
Scriptures
,
&c.
6.
By
Christian
conference
.
Cant.
6.
1.
Whither
,
—
that
seeke
,
Zach.
8.
21.
If
moving
inducements
will
prevaile
,
behold
Mot.
1
1.
The
Soveraigne
mandate
of
the
Lord
of
Hosts
.
Thus
saith
the
Lord
of
Hosts
unto
the
house
of
Israel
,
seek
you
me
,
Isa.
55.
6.
Acts
5.
4.
2.
The
Lords
pronenesse
and
easinesse
to
be
found
,
2
Chron.
15.
4.
15.
But
when
—
and
sought
him
,
he
was
found
of
them
.
3.
The
perill
and
danger
depending
upon
the
neglect
hereof
.
Ier.
10.
21.
The
Pastors
are
become
brutish
,
and
have
not
sought
the
Lord
,
therefore
they
shall
not
prosper
,
and
their
flocks
shal
be
scattered
.
Ezra
8.
22.
His
wrath
is
against
them
that
forsake
him
.
4.
The
superabundant
promises
which
are
made
to
those
who
seek
him
.
Deu.
4.
29.
Ier.
29.
12
,
13
,
14.
You
shall
find
me
,
&c.
5.
The
profitable
advantages
redounding
to
all
those
who
rightly
seeke
the
Lord
are
very
large
and
many
.
As
for
example
.
1.
R●st
on
every
side
from
enemies
,
2
Chron.
14.
7.
Because
,
&c.
2.
The
hand
of
the
Lord
is
with
them
for
good
who
seeke
him
,
Ezra
8.
22.
3.
They
shall
never
be
forsaken
who
seeke
God
,
Psal.
9.
10.
4.
They
shall
want
no
good
thing
,
Psal.
34.
10.
5.
The
Lord
is
good
to
the
soule
which
seeketh
him
,
Lam.
3.
23
6.
They
shall
live
that
seek
God
,
Amos.
5
6.
Instigate
and
stirre
up
your selves
to
seeke
the
Lord
with
these
,
or
such
like
meditations
as
these
foure
following
.
1.
Shall
the
Centurions
servant
go
,
and
come
,
do
this
and
that
,
at
his
Masters
bidding
?
Ought
all
servants
to
obey
the
injunctions
of
their
Maisters
in
all
things
,
scil.
which
are
lawfull
,
and
not
gainsaid
by
higher
authority
,
and
shall
we
refuse
to
obey
the
Divine
and
heavenly
precept
of
the
Lord
,
whose
will
the
creatures
readily
fulfill
,
although
it
thwart
and
crosse
the
order
of
nature
;
fire
ceasing
to
burne
,
lions
laying
aside
their
ravening
disposition
,
waters
becomming
unpaflable
,
an
asse
speaking
,
ravens
officiously
serving
a
Prophet
,
and
those
swift
runners
in
the
firmament
standing
still
,
the
one
upon
Gibeon
,
the
other
in
the
valley
of
Aijalon
:
and
shall
we
disobey
an
edict
so
just
and
profitable
,
of
a
God
so
gracious
and
powerfull
?
2.
Will
the
adventurous
Merchant
seeke
for
pearles
;
the
resolute
souldier
for
honourable
conquest
,
hardly
,
if
ever
attained
?
And
shall
we
neglect
to
seeke
the
Lord
so
easily
found
,
if
rightly
sought
?
3.
Are
all
such
lyable
to
the
dreadfull
wrath
of
God
,
who
neglect
this
duty
?
And
shall
we
incurre
such
fearefull
plagues
?
4.
Are
the
Lords
gracious
promises
so
ample
and
rich
?
His
rewards
graunted
to
such
as
seeke
him
unspeakable
for
number
and
valuation
?
And
shall
we
refuse
them
?
No
,
no
,
since
the
Lord
hath
commanded
us
by
his
authority
(
then
which
none
more
Soveraigne
)
to
do
a
thing
neither
impossible
,
nor
difficult
,
the
neglect
whereof
being
perillous
;
the
performance
whereof
being
very
profitable
;
we
resolve
hereafter
through
the
assistance
of
his
grace
(
although
worldly
men
with
desires
insatiable
as
hell
,
seeke
for
either
new-fangled
toyes
,
as
the
fantastique
fashion-monger
;
excessive
dainties
,
as
the
gourmandising
glutton
;
undeserved
renowne
,
as
the
ambitiously
insolent
;
earthly
pelfe
,
as
the
dunghill
Mammonist
,
or
such
like
idle
,
and
unprofitable
,
if
not
hurtfull
things
.
)
to
seeke
the
saving
knowledge
of
God
,
of
absolute
necessity
,
of
excellent
dignity
,
and
unspeakable
utility
,
to
seeke
the
love
,
and
favour
of
God
,
being
both
free
,
and
great
,
tender
,
everlasting
,
and
unparalel'd
,
by
obeying
him
.
So
will
we
seeke
that
we
may
know
him
;
that
knowing
we
may
obey
him
;
that
knowing
and
obeying
,
we
may
enjoy
him
.
That
thus
seeking
to
please
,
to
pacifie
,
and
possesse
,
we
may
obtaine
,
and
enjoy
this
fellowship
with
the
Father
.
CHAP.
XII
.
The
seventh
Meanes
and
Duty
is
sanctifying
the
Lords
Day
.
HAve
we
,
or
desire
we
fellowship
with
the
Father
?
If
7.
Meanes
.
Duty
.
we
have
,
declare
it
;
if
we
desire
it
,
seeke
it
;
By
keeping
Gods
Sabbath
;
choosing
the
thing
which
pleaseth
God
;
taking
hold
on
his
Covenant
;
serving
the
Lord
,
&c.
That
all
these
are
markes
and
duties
of
such
who
have
fellowship
with
the
Father
▪
and
meanes
for
such
to
use
,
who
desire
to
get
or
keepe
communion
with
the
Father
;
The
Lord
himselfe
by
the
mouth
of
his
servant
Isaiah
doth
sufficiently
declare
,
56.
3.
In
which
chapter
is
contained
a
pre-occupation
,
or
removing
of
a
secret
objection
or
inward
temptation
made
by
the
pious
Proselites
,
and
godly
Eunuches
against
themselves
;
the
former
objecting
separation
from
Gods
people
,
the
latter
their
miserable
estate
;
the
Law
cursing
the
impotent
,
and
childlesse
.
To
which
objection
the
Lord
himselfe
makes
answer
,
in
which
he
plainely
doth
prohibite
such
reasonings
and
disputings
;
and
interdict
such
imaginations
,
and
collections
(
let
them
not
say
)
and
promise
better
,
and
greater
prerogatives
then
those
which
they
wanted
.
So
bee
that
these
strangers
,
and
Eunuchs
were
such
who
had
joyned
themselves
to
the
Lord
,
ver.
3.
and
declared
this
conjunction
by
these
practises
of
piety
,
ver.
4.
&
6.
and
therefore
I
may
safely
and
warrantably
adde
to
those
former
meanes
,
markes
,
and
duties
,
these
following
.
The
keeping
therefore
of
the
Lords
Sabbath
is
a
signe
,
and
meanes
of
mans
communion
with
God
.
Although
then
there
were
many
Sabbaths
of
the
Lord
(
called
his
,
to
shew
Justin
cals
it
the
day
of
the
sunne
,
because
he
writes
to
the
Gentiles
,
saith
Wallaus
.
Instinus
diem
solis
appellat
,
quia
ad
Gentiles
scribit
,
&
Wal.
cap.
7.
p.
147.
Qui
dies
solis
a
profanis
,
Dominicus
a
Sanctu
dicebat●r
.
Beza
in
1
Cor
16.
1.
Qui
oli●
dies
solis
nunc
dominicu●
dicitur
.
Jdem
.
Iun.
Trem.
bib.
who
was
the
author
of
them
,
and
to
what
end
,
and
use
ordained
,
and
to
distinguish
them
from
Idols
Sabbaths
,
or
feasts
of
false
gods
,
or
divels
)
viz.
1.
Eternall
,
celestiall
,
and
glorious
.
2.
Temporall
,
and
typicall
which
were
shaddowes
of
the
other
.
Which
temporall
were
some
of
yeares
,
some
of
weekes
,
and
some
of
dayes
:
yet
in
regard
that
onely
of
daies
(
of
the
temporall
)
is
now
remaining
,
I
purpose
to
confine
my selfe
to
that
.
And
passing
over
those
ceremoniall
,
and
Iewish
Sacrifices
which
are
wholly
ceased
;
as
2
lambes
of
a
yeare
old
without
blemish
;
2
tenth
deales
of
fine
floure
mingled
with
oyle
;
and
one
drinke
offering
thereof
,
Numb
.
28.
9
,
●0
.
I
will
onely
point
at
some
of
these
substantiall
,
and
morall
duties
which
God
once
commanded
,
and
never
since
forbad
.
Call
the
day
what
you
please
(
neither
am
I
scrupulous
,
or
contentious
about
words
)
1.
Either
Sunday
,
which
is
an
ordinary
Name
of
the
day
.
Dies
Lu●●
.
Di●s
Ma●t●
.
name
of
the
day
,
as
Munday
,
&c.
for
the
rest
of
the
daies
:
Saint
Luke
calling
a
certaine
hill
in
Athens
,
Mars
hill
,
Acts
17.
19.
2.
Or
the
first
day
of
the
weeke
,
as
Saint
Paul
doth
,
1.
Cor.
16.
1.
3.
Or
the
Lords
day
;
because
the
Lord
then
Cannon
13.
Tertul.
lib
de
corona
●ilitis
.
c.
3.
Cyprian
Epist.
36.
ad
Fidum
de
infan●ib
:
bab.
p.
231.
Pri●us
&
dominicus
.
Propterea
quod
Dominus
a
morte
ad
vitam
redierit
,
dominicus
appellatur
.
T.
1.
p.
105.
5.
in
Psal.
118.
rose
,
as
Saint
Iohn
,
Rev.
1.
9.
The
Canons
of
our
Church
;
our
pious
statutes
made
concerning
this
day
,
in
the
reigne
of
our
gracious
Soveraigne
King
CHARLES
:
This
day
was
called
the
day
of
the
sunne
by
the
prophane
,
the
Lords
day
of
the
Saints
,
saith
Beza
:
It
was
in
time
past
called
the
day
of
the
sun
,
now
it
's
called
the
Lords
day
,
saith
Beza
,
So
Tertullian
saith
,
Cyprian
,
and
others
,
and
the
ancient
Fathers
;
as
Chrysostome
,
[
because
the
Lord
in
it
returned
from
death
to
life
,
it
is
called
the
Lords
day
.
]
4.
Or
the
Sabbath
,
which
name
is
used
and
is
not
Iewish
.
1.
The
name
being
morall
,
not
ceremoniall
.
2.
It
lively
expressing
the
nature
of
the
day
.
3.
The
rest
being
perpetuall
;
therefore
the
name
may
,
although
our
Lords
day
hath
not
that
name
in
the
new
Testament
.
For
1.
our
Saviour
could
not
speake
of
it
at
all
,
it
not
being
till
his
Resurrection
.
And
the
Apostles
called
it
the
first
day
,
the
Lords
day
,
for
distinction
sake
the
better
to
be
understood
,
not
abolishing
it
;
therfore
I
hope
,
I
taxing
no
man
for
calling
it
by
the
name
of
Sunday
,
none
will
fault
me
if
I
stile
it
the
Lords
day
;
I
having
Statute
,
Canon
,
and
divine
law
to
warrant
me
.
And
be
intreated
to
keepe
the
day
holy
,
by
doing
such
duties
which
remaine
to
be
performed
of
us
under
the
Gospell
.
This
keeping
being
a
meanes
of
mans
communion
with
God
;
In
that
it
is
an
occasion
,
and
meanes
of
hearing
Gods
Word
,
whereby
faith
commeth
;
and
also
of
receiving
the
Sacraments
,
and
using
of
Prayer
,
whereby
we
draw
neere
to
God
.
I
will
onely
,
and
that
concisely
point
at
some
of
the
Lords
daies
duties
;
I
handling
them
now
onely
by
way
of
use
to
another
doctrine
.
That
we
may
keepe
the
Sabbath
or
the
Lords
day
,
we
must
observantly
take
notice
,
of
the
negative
,
and
affirmative
precepts
.
Negative
,
precisely
prohibiting
the
doing
of
any
manner
of
works
:
1.
Servile
,
wherein
we
serve
our selves
,
not
God
;
therefore
all
sinfull
actions
of
body
and
soule
;
for
although
these
are
strictly
forbidden
euery
day
,
yet
it
is
a
greater
sin
to
do
them
upon
this
day
,
it
offering
fewer
vrging
,
or
alluring
provocations
,
and
affording
more
helps
,
and
Per
voce●●pus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
intelliguntur
directè
opera
hominum
vitiosa
:
quia
ea
nunquam
conceduntur
:
sed
opera
servilia
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
servir●
per
qua
scilicet
●●●squisque
pro
ratione
vocationis
suae
victum
ex●rcet
,
&c.
Wallaeus
de
4.
precep
.
pag.
7.
meanes
against
them
.
2.
All
workes
of
minde
or
body
needlesse
,
or
unnecessary
.
By
the
word
Thou
shalt
doe
no
manner
of
worke
,
are
not
understood
the
vitious
workes
of
men
,
because
they
are
never
permitted
,
but
servile
workes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
to
serve
,
by
which
every
one
by
reason
of
his
vocation
doth
pursue
his
living
,
saith
Wallaeus
.
But
least
I
should
wander
in
so
wide
and
spacious
a
field
,
I
will
therefore
shew
you
what
others
,
which
I
have
read
,
say
,
and
then
give
mine
answer
onely
to
some
questions
.
Omnis
Christi
amator
Dominicum
celebret
Diem
,
Diem
resurrectioni
consecratum
Dominicae
,
Reginam
&
Principem
Dierum
omnium
,
in
quà
,
—
&
vita
&c.
Epist.
3.
ad
Magnefianos
.
Die
vero
qui
Dominicus
vocatur
,
quem
Hebraei
primum
vocant
,
Graeci
autem
Soli
distribuunt
,
&
qui
ante
septimum
est
,
sancivit
,
a
judicijs
,
alijsque
causis
universos
habere
vacationem
,
&
in
eo
tantum
orationibus
occupari
.
Honorabat
(
sc.
Constantinus
)
autem
Dominicum
Diem
,
quia
in
eo
Christus
resurrexit
à
mortuis
.
Sozomen
.
Histor.
Eccl.
Tripart
.
lib.
1.
Cap.
10.
pag.
275.
Dominicum
ergò
Diem
Apostoli
,
&
Apostolici
viri
ideò
religiosâ
solemnitate
habendum
sanxerunt
,
quià
in
eodem
Redemptor
noster
à
mortuis
resurrexit
:
quique
ideò
Dominicus
appellatur
,
ut
in
eo
à
terrenis
operibus
,
vel
mundi
illecebris
abstinentes
;
tantum
Divini●
cultibus
sErviamus
;
ipse
est
primus
dies
seculi
,
in
ipso
formatasūt
elementa
mund
;
in
ipso
creati
sunt
Angeli
;
in
ipso
quoque
resurrexit
à
mortuis
Christus
;
&c.
Serm.
251.
d●
tempore
.
Vide●mus
ne
—
sed
di●i
dominici
sequestrati
a
rurali
opere
,
&
ab
omni
negotio
,
soli
divin●
cultui
vacemus
.
Ibid.
Neque
venatione
se
occupet
,
&
diabolico
mancipetur
officio
,
cirumvagando
campos
,
&
sylvas
,
clamorem
&
cachinnum
ore
exaltans
.
Ibid.
Tunc
ipsi
foris
aut
causas
dicere
,
aut
diversis
student
calumnijs
impugnare
,
aut
videlicet
in
alea
,
vel
in
jocis
inutilibus
insidiari
—
quatenus
unus
punctus
di●i
ad
dei
officium
,
&
reliquum
diurnum
spatium
cum
nocte
simul
ad
eorum
deputetur
v●luptates
.
Idem
.
Ibid.
Melius
vtique
toto
die
foderent
,
quam
toto
die
saltarent
.
Con.
1.
part.
1.
in
Psal.
32.
Melius
enim
arare
,
quam
saltare
in
Sabbato
—
illi
ab
opere
bono
vacant
,
opere
nugatorio
non
vacant
.
in
titul
:
Psal.
91.
Non
hoc
autem
solum
ratione
aptum
est
tempus
ad
benignitatem
,
prompto
&
alacri
animo
exercendam
;
sed
&
quod
habet
quietem
,
&
remissionem
,
immunitatemque
&
vacationem
a
laboribus
.
Chrys.
Tom.
4.
pag.
545.
in
1.
Cor.
Homil.
45.
Primo
die
qui
—
dominicus
appellatur
celebres
Magistri
ac
doctores
,
Sancti
patres
nostri
nobis
canendum
,
&
Psallendum
centesimum
decimum
octanum
Psalmum
tradiderunt
.
T.
1.
Pag.
1055.
Ignatius
that
ancient
Bishop
of
Antioch
in
his
3.
Epistle
which
is
none
of
his
5.
counterfeit
Epistles
,
saith
,
Let
every
one
that
loveth
Christ
keep
the
Lords
Day
,
—
which
is
the
Queene
of
dayes
,
in
which
death
is
overcome
,
and
life
is
sprung
up
in
Christ
.
Renowned
Constantine
ordained
as
followeth
.
That
day
which
is
called
the
Lords
Day
,
which
the
Hebrewes
call
the
first
day
;
which
the
Grecians
attribute
to
the
Sun
;
which
is
before
the
7.
day
,
he
ordained
that
all
should
cease
from
suits
and
other
businesses
,
and
to
be
only
occupied
in
prayers
upon
it
:
and
indeed
hee
did
honour
the
Lords
Day
;
because
in
it
Christ
rose
from
the
dead
.
St.
Augustine
saith
,
the
Lords
Day
the
Apostles
and
Apostolicall
men
have
ordained
with
religious
holinesse
to
be
kept
:
because
in
the
same
our
Redeemer
rose
from
the
dead
,
and
therefore
is
called
the
Dominicall
or
Lords
Day
,
that
in
it
we
may
onely
attend
on
the
Divine
Service
;
this
is
the
first
Day
of
the
world
,
in
it
were
created
the
elements
and
the
Angels
;
upon
this
Day
Christ
rose
;
and
the
holy
Ghost
was
given
;
&
Manna
first
descended
from
heaven
upon
this
day
.
And
againe
,
Being
sequestred
from
all
rusticall
works
,
and
businesse
wee
give
our selves
wholly
to
the
worship
of
God
.
Neither
let
him
busie
himselfe
in
hunting
,
and
enthrall
himself
in
any
devillish
work
,
in
wandering
about
the
fields
,
and
woods
,
making
a
loud
noise
and
laughter
,
&c.
And
in
the
same
Sermon
reprooving
certaine
disorders
on
the
Lords
day
:
hee
saith
,
Then
(
scil.
in
the
time
of
the
publique
worship
of
God
)
without
doores
they
tel
tales
,
or
study
to
fight
against
others
by
slanders
;
or
to
take
great
paines
at
dice
,
or
other
unprofitable
sports
:
—
as
if
one
period
of
the
day
was
set
apart
to
the
service
of
God
,
and
the
rest
of
the
day
and
the
night
to
their
own
pleasures
.
The
same
father
saith
thus
in
one
place
;
They
might
better
digge
all
the
day
,
then
dance
all
the
day
.
And
in
another
place
;
It
is
better
to
plow
then
to
dance
upon
the
Sabbath
:
—
they
rest
from
a
good
worke
;
rest
not
from
a
vaine
and
triffing
work
.
And
S.
Chrysostome
speaking
of
the
fitnesse
of
this
day
for
workes
of
mercy
;
saith
,
It
is
a
fit
time
to
practise
liberality
with
a
ready
and
willing
mind
;
not
only
in
this
regard
,
but
also
because
it
hath
rest
,
ceasing
,
freedome
,
and
vacation
from
labours
.
And
in
another
place
he
saith
:
Our
reverend
teachers
,
and
instructers
,
our
holy
fathers
have
given
us
the
118.
Psalme
to
sing
the
first
day
,
which
is
called
the
Lords
day
.
Leo
the
first
,
commanded
Sunday
to
bee
kept
holy
.
And
that
all
Christians
should
behave
themselves
godly
,
and
vertuously
all
the
day
long
in
preaching
,
hearing
,
and
remembring
the
Word
of
God
,
visiting
the
sicke
,
and
poore
,
and
comforting
the
comfortlesse
.
Leo
the
third
.
at
a
Counsell
in
Ments
,
decreed
that
Sundaies
should
be
kept
holy
with
all
reverence
;
and
that
all
men
should
abstaine
those
daies
from
all
servile
worke
,
and
worldy
businesse
;
and
that
there
should
be
no
faires
,
markets
,
or
any
buying
,
or
selling
on
the
Sundaies
.
I
have
read
that
in
a
Counsell
at
Nice
,
order
was
taken
that
those
who
either
kept
court
,
bought
,
or
sold
,
or
otherwise
prophaned
the
Sabbath
,
should
be
prohibited
the
Communion
:
because
To●o
hoc
die
tantummodo
vaca●dū
,
quia
toto
hoc
die
ma●u●
d●o
expan
.
d●●dae
.
that
whole
day
we
ought
onely
to
rest
,
and
spread
abroad
our
hands
in
prayer
to
God
.
The
ancient
Waldenses
and
Albigenses
who
were
Luthers
,
and
our
forerunners
in
a
short
Commentary
upon
the
Commandements
;
say
,
They
that
will
keepe
the
Sabbath
,
must
bee
carefull
of
foure
things
:
1.
To
cease
from
all
worldly
labours
.
2.
Not
to
sin
.
3.
Not
to
bee
idle
.
4.
To
doe
things
for
the
good
,
and
benefit
of
the
soule
.
Our
owne
Canons
enjoyne
us
to
celebrate
the
Lords
day
according
Can.
13.
to
Gods
will
,
i.
e.
in
hearing
the
Word
of
God
read
,
and
taught
in
private
and
publike
prayers
,
in
acknowledging
our
offences
to
God
,
and
amendment
of
the
same
,
in
reconciling
our selves
charitably
to
our
neighbours
where
displeasure
hath
bene
:
In
oft
receiving
the
Communion
of
the
body
,
and
bloud
of
Christ
,
in
visiting
the
poore
,
and
sicke
,
and
using
all
godly
and
sober
conversation
,
Thus
saith
our
Canon
.
1.
An
Act
made
in
the
first
yeare
of
our
gracious
Soveraigne
King
CHARLES
,
saith
thus
:
Keeping
of
the
Lords
day
Anno
C●roli
.
is
a
principall
part
of
the
true
service
of
God
,
which
in
very
many
places
of
this
Realme
hath
bene
and
now
is
prophaned
,
and
neglected
by
a
disorderly
sort
of
people
,
in
exercising
,
and
frequenting
Bearbaiting
,
Bulbayting
,
E●terludes
,
Common
playes
,
&c.
Vpon
the
Lords
day
.
There
shall
be
no
meetings
—
of
people
out
of
their
owne
Parishes
Another
S●tute
.
1628.
on
the
Lords
day
for
any
sports
,
or
pastimes
whatsoever
;
nor
any
Bearebayting
,
Bulbayting
,
E●terludes
,
Common
playes
,
or
other
unlawfull
exercises
,
or
pastimes
used
by
any
person
within
their
owne
Parish
.
The
mulct
for
every
breach
of
this
statute
is
3
shillings
4
pence
.
Our
Homily
concerning
the
first
part
of
the
place
,
and
Page
138.
time
of
prayer
,
saith
,
God
hath
given
expresse
charge
to
all
men
,
that
upon
the
Sabbath
,
which
is
our
Sunday
,
they
should
cease
from
all
weekely
and
work
day
labour
,
—
even
so
Gods
obedient
people
should
use
the
Sunday
holily
,
&
rest
from
their
common
and
daily
businesse
,
and
give
themselves
wholly
to
heavenly
Page
139.
exercises
of
Gods
true
Religion
,
and
service
.
In
the
same
Homily
.
It
is
lamentable
to
see
the
wicked
boldnesse
of
those
,
who
will
be
counted
Gods
people
,
—
these
are
of
two
sorts
.
The
one
sort
if
they
have
any
businesse
to
doe
,
though
there
be
no
extreme
need
,
they
must
not
spare
for
the
Sunday
;
they
must
ride
,
and
journey
on
the
Sunday
;
drive
and
carrie
;
rowe
,
and
ferrey
;
buy
,
and
sell
on
the
Sunday
.
—
The
other
sort
is
worse
,
—
although
they
will
not
labour
;
yet
will
they
not
rest
in
holinesse
,
as
God
commandeth
,
but
rest
in
ungodlinesse
,
and
filthinesse
,
pransing
in
their
pride
,
pranking
,
and
pricking
,
pointing
and
painting
,
themselves
to
be
gorgeous
,
and
gay
:
they
rest
in
excesse
,
and
superfluity
,
in
gluttony
,
and
drunkennesse
,
like
rats
,
and
swine
:
they
rest
in
brawling
,
and
railing
,
in
quarrelling
,
and
fighting
:
they
rest
in
wantonnesse
and
toyish
talking
,
&c.
So
that
God
is
more
dishonoured
,
and
the
divell
better
served
on
the
Sunday
,
then
on
all
the
daies
of
the
weeke
besides
.
And
in
the
conclusion
of
the
second
part
,
thus
.
Come
with
an
heart
sifted
,
and
cleansed
from
worldly
and
carnall
affection
,
and
desires
;
shake
off
all
vaine
thoughts
which
may
hinder
thee
from
Gods
true
service
;
the
bird
,
&c.
Bishop
Babington
writing
upon
the
fourth
Page
319.
verse
of
the
31.
Chapter
of
Exodus
,
saith
thus
:
A
place
never
to
be
forgotten
,
touching
the
Lords
commandement
of
the
Sabbath
;
for
he
will
not
have
his
owne
worke
medled
with
on
that
day
.
Oh
what
can
we
thinke
of
our
workes
?
His
tabernacle
builder
must
be
forbidden
,
and
our
buildings
must
goe
on
.
Reade
and
feele
that
place
in
Ieremy
17.
25.
with
a
tender
heart
.
Then
shall
—
gates
,
i.
e.
the
government
shall
stand
and
flourish
,
ver.
27.
Kindle
a
fire
,
i.
e.
the
Lord
will
overturne
all
with
great
destruction
.
He
is
the
same
now
he
was
then
,
and
his
glory
is
as
deare
to
him
.
The
same
reverend
Divine
,
in
his
8
Page
259.
note
upon
the
16
Chapter
of
Exodus
,
saith
thus
:
Forget
not
to
marke
the
great
care
that
God
had
of
his
Sabbath
,
that
it
might
be
kept
holy
;
—
May
not
a
good
soule
thus
reason
.
Good
Lord
,
what
doe
I
upon
the
Sabbath
day
?
this
people
of
his
might
not
gather
Manna
;
and
may
I
goe
to
faires
,
and
markets
,
to
dancings
,
and
drinkings
,
to
wakes
,
and
wantonnesse
;
to
bearebaitings
,
and
bulbaitings
,
with
such
like
wicked
prophanations
of
the
Lords
day
?
May
I
bee
absent
from
the
Church
,
—
walking
about
my
closes
,
and
grounds
,
sending
my
servants
,
and
cattell
to
townes
with
corne
,
which
I
have
sold
before
—
are
these
workes
for
the
Sabbath
?
Can
I
answer
this
to
my
God
,
that
gives
me
sixe
daies
for
my selfe
,
and
takes
but
one
to
himselfe
?
Of
which
I
rob
him
also
,
&c.
Bishop
Bayly
,
in
the
Practice
Page
442.
of
Piety
,
saith
,
we
are
to
cease
from
all
civill
workes
,
generally
from
the
least
to
the
greatest
;
&
instanceth
in
these
seaven
.
1.
Works
of
our
calling
.
2.
Carrying
of
burdens
.
3.
Keeping
of
Faires
and
Markets
.
4.
Studying
any
Bookes
but
Scripture
and
Divinity
.
5.
All
recreations
and
sports
which
at
other
times
are
lawfull
.
6.
Grosse
feeding
,
and
liberall
drinking
.
7.
Talking
about
worldly
things
.
I
need
not
therefore
say
with
learned
Sir
Walter
Rauleigh
.
I
rather
chuse
to
indure
the
1.
Booke
.
2.
Chapter
.
wounds
of
those
darts
which
envie
casteth
at
noveltie
,
then
to
go
on
safely
and
sleepily
in
the
easie
waies
of
ancient
mistakings
:
seeing
to
bee
learned
in
many
errours
,
or
to
bee
ignorant
in
all
things
hath
little
diversitie
.
I
having
such
a
cloud
of
witnesses
Neotericke
and
of
hoare-headed
antiquity
which
defend
the
same
in
substance
(
some
in
one
thing
,
some
in
another
)
which
I
purpose
to
propound
to
your
considerations
.
I
hope
therefore
that
none
will
taxe
me
of
Sabbatarian
paradoxes
,
Apocalipticall
frensies
,
or
Herterodoxe
opinions
,
I
being
guided
by
the
light
of
truth
,
and
that
light
which
Writers
ancient
and
moderne
have
set
up
to
lead
me
.
In
a
word
therefore
consider
(
for
I
purpose
to
propound
onely
foure
things
to
your
considerations
,
not
peremptorily
concluding
hegatively
,
or
affirmatively
.
)
Whether
it
can
be
lawfull
for
us
to
do
any
bodily
workes
1.
Consid.
1
Reg.
19.
8.
upon
the
Lords
Day
,
such
onely
except
,
which
present
necessity
compels
unto
for
preservation
of
life
;
thus
Elijah
by
flight
;
the
Macabees
by
fight
did
,
and
we
may
,
and
must
preserve
our
lives
;
the
recovery
of
health
;
convenient
preservation
of
health
,
as
the
ordering
of
meate
for
the
day
;
the
Disciples
plucked
,
and
rubbed
the
eares
of
corne
;
for
if
we
may
water
and
fodder
the
beast
,
Luc.
13.
15.
(
which
yet
could
live
a
day
without
)
that
so
it
might
be
a
comfortable
day
to
it
;
no
doubt
but
we
may
dresse
food
for
our
owne
comfort
.
Decency
of
the
body
,
as
clothing
the
same
.
Preservation
of
goods
,
by
taking
out
of
,
or
defending
from
dangers
,
Luc.
13.
15.
And
giving
necessary
provision
to
them
,
Luc.
14.
5.
Yea
to
the
fatling
beast
to
feed
him
.
1.
Because
else
he
could
not
live
so
chearefully
.
2.
The
labour
is
the
same
in
giving
much
or
little
.
3.
All
creatures
may
then
have
the
ordinary
provision
of
the
weeke
at
the
least
.
4.
Else
to
the
hurt
of
the
creature
,
so
losse
of
goods
.
Necessity
is
sanctified
,
and
may
stand
for
just
excuse
;
when
we
cannot
keepe
the
rest
of
the
commandements
without
breach
of
one
of
the
rest
.
e.
g.
I
am
bound
to
preserve
life
;
a
man
or
beast
is
in
danger
of
death
;
I
may
breake
the
rest
to
save
life
;
God
will
have
mercy
and
not
sacrifice
:
mercy
is
a
worke
of
sanctification
;
sacrifice
a
meanes
;
we
must
leave
the
meanes
,
and
do
the
worke
.
Tertullian
saith
,
God
forbad
humane
workes
,
not
Tertul.
lib.
2
contra
Marcyonem
,
pag.
185.
Nec
Sabbatt
inspicis
legem
opera
humana
,
non
divina
prohibintem
,
—
Non
facies
—
opus
,
Quod
?
Vt●que
tuum
.
—
Arcam
vero
circumserre
,
neque
quoti
li
enum
opus
vileri
potest
,
neque
humanum
,
sed
bonum
&
sacrosinctum
,
&
ex
ipso
Dei
praecepto
utique
divinum
.
Divine
.
—
Thou
shalt
do
no
manner
of
worke
.
What
manner
of
worke
?
What
kind
of
worke
?
Namely
thine
owne
.
—
But
to
carry
about
the
Arke
(
sc.
about
the
wals
of
Iericho
)
can
neither
seeme
a
daily
worke
,
nor
an
humane
,
but
a
good
and
a
holy
work
;
and
therefore
from
the
very
commandement
of
God
Divine
.
Those
therefore
I
meane
which
may
be
forborne
without
breach
of
charity
sinning
against
nature
,
or
hurt
of
the
creatures
.
And
therefore
,
1.
Whether
those
are
not
blame-worthy
who
trot
about
for
gaine
or
pleasure
,
buy
and
sell
grinde
,
and
bake
,
patch
,
and
mend
,
or
do
any
other
outward
,
or
inward
worke
of
man
or
woman
,
which
may
be
done
before
,
or
stay
till
afterward
.
2.
And
if
it
be
not
good
for
each
man
to
reason
thus
,
or
after
the
like
manner
with
his
owne
soule
.
1.
Is
the
fourth
Commandement
a
precept
which
is
morall
,
as
it
must
needs
be
:
For
,
1.
Else
there
would
be
but
nine
morall
Precepts
.
2.
It
being
delivered
in
mount
Sinai
,
at
the
Nec
ejus
observatio
capit
Lege
data
in
Sinaised
aute
celebrabatur
,
ut
apparet
ex
Mannae
pluvia
,
Exod.
16.
Martyr
in
Gen.
2.
Ex
hoc
loco
probabilis
conjectura
elicitur
,
Sabbathi
sanctitatem
suisse
priorent
le
ge
,
&
ceric
quum
aute
narravit
Moses
vetito●
fuisse
die
septimo
Manna
colligere
videtur
ex
recepta
notitiâ
&
usu
sumptum
.
Cal.
in
4.
Precep
.
same
time
,
by
the
same
Law-giver
,
after
the
same
manner
,
with
more
motives
,
and
a
speciall
Memento
.
3.
Given
in
Paradise
,
observed
from
the
beginning
before
any
Ceremoniall
Law
was
given
.
Neither
did
the
observation
of
the
Sabbath
begin
,
when
the
Law
was
given
in
Sinai
,
but
it
was
solemnized
before
as
appeares
by
the
raine
of
Manna
,
Exod.
16.
saith
P.
Martyr
.
From
this
place
a
probable
conjecture
is
fetched
,
that
the
sanctification
of
the
Sabbath
was
before
the
Law
,
and
truly
when
Moses
did
shew
before
that
they
were
forbidden
to
gather
Manna
upon
the
seventh
day
,
he
seemes
to
conclude
that
it
was
taken
from
received
knowledge
and
use
,
saith
Mr.
Calvin
.
2.
Did
our
Saviour
Christ
Iesus
confirme
the
morality
of
it
,
comming
to
fulfill
,
not
to
breake
one
jot
or
title
of
the
Morall
Law
.
3.
And
do
the
same
reasons
which
bound
the
Iewes
,
oblige
me
to
the
performance
of
such
duties
,
as
in
it
are
enjoyned
,
and
restraine
me
as
well
as
them
;
1.
God
giving
me
sixe
dayes
as
he
gave
them
.
2.
Being
my
God
as
he
was
theirs
.
3.
Proposing
his
example
for
my
imitation
.
And
,
4.
I
needing
his
blessing
as
much
as
they
.
And
doth
this
commandement
precisely
inhibite
the
doing
of
any
manner
of
worke
;
insomuch
that
those
holy
followers
of
Christ
,
Luc.
23.
5
,
6.
(
and
their
puritannicall
precisenesse
is
commended
)
abstained
from
so
good
a
worke
as
to
embalme
the
body
of
our
Saviour
,
their
spices
and
oyntments
being
already
prepared
;
and
shall
I
gad
to
faires
and
markets
,
shall
I
walke
about
my
closes
or
grounds
(
except
it
be
to
meditate
or
to
praise
God
for
his
bounty
towards
me
;
)
shall
I
send
my
servants
and
cattell
with
corne
,
&c.
Are
these
workes
for
the
Lords
Day
?
Is
the
day
none
of
mine
,
and
shall
I
spend
it
about
mine
owne
affaires
and
profits
?
Dread
I
to
rob
men
,
and
shall
I
presume
to
rob
God
,
yea
him
who
is
my
God
,
of
his
Day
,
of
his
Holy-Day
?
No
,
no
,
I
will
not
;
trouble
me
therefore
no
more
,
O
rebellious
flesh
,
with
thy
many
idle
,
and
godlesse
pretences
.
Thy
covetous
carkings
formerly
have
made
me
with
those
worldly
minded
to
go
and
see
my
grounds
which
I
had
purchased
;
to
prove
mine
oxen
which
I
had
bought
,
when
the
Lord
did
graciously
and
earnestly
invite
me
to
him
.
Thy
mistrustfull
diffidence
hath
pricked
me
forward
with
remerarious
rashnesse
to
do
many
un-needfull
actions
:
thou
having
abashed
me
with
a
fearefull
timidity
of
losse
,
of
undoing
,
hast
made
me
negligent
to
seeke
principally
the
kingdome
of
heaven
;
and
to
care
for
the
morrow
,
when
it
might
sufficiently
and
time
enough
take
care
for
it selfe
.
Thy
savage
cruelty
heretofore
hath
made
me
unmercifully
bloudy
to
my
precious
soule
,
servants
,
and
beasts
,
fore-casting
,
and
fore-providing
something
for
them
to
do
on
the
Lords
day
:
Cease
henceforward
to
molest
me
with
these
temptations
;
I
have
now
learned
to
be
content
with
Gods
allowance
to
me
,
and
dealing
towards
me
.
I
am
now
resolved
to
depend
on
him
,
and
on
his
gracious
providence
:
and
by
Gods
helpe
wil
be
so
mercifull
to
my selfe
,
servant
,
and
beast
,
that
we
will
not
do
any
servile
worke
on
Gods
Day
,
wherein
we
serve
our selves
,
and
not
God
.
Whether
sports
and
recreations
,
yea
,
such
as
at
other
2.
Consid.
Augustine
.
Batly
.
Babings
,
Homil.
S●at
.
times
may
be
lawfull
,
are
not
demonstrated
to
be
unlawfull
upon
the
Lords
Day
.
By
many
of
those
I
have
named
before
,
amongst
whom
S.
Augustine
is
one
,
who
in
another
place
as
I
have
read
(
not
in
him
,
but
cited
)
speaking
of
some
,
who
rested
to
sports
,
toyes
,
hunting
,
and
nets
,
saith
,
It
is
to
keepe
a
Qui
vacabant
nugu
,
lud●s
,
venatio
.
nibus
,
retibus
,
&c.
Sabbath
to
the
golden
Calfe
,
the
Idoll
of
Aegypt
,
not
to
the
God
of
heaven
.
To
which
I
will
adde
Gualter
,
who
saith
,
Therefore
they
cast
farre
away
the
impure
workes
of
the
flesh
,
and
the
Proculergo
abjiciunt
impura
carnis
opera
,
&
insanum
studium
voluptan
dupeccant
qui
diem
hunc
superbiae
,
sustus
,
aleae
,
poculu
,
&
impuro
voluptae
.
tum
slu
lio
tribuunt
.
Dies
fellos
Majestati
Aleissimi
dedicatos
,
nullu
voluptanbus
occupart
.
—
Nec
huj●t
religiosi
diet
otia
relaxantes
,
obscrenis
qutbuslibet
patimur
voluptatibus
detiners
:
nihil
eodem
die
vindicet
sibi
scena
theatralis
,
aut
Circense
certa
men
,
tui
serarum
lachrymosa
spectacula
.
-Iiaec
olim
Christiani
Principes
curarunt
.
At
hadiè
esta
vix
Episcopis
curae
sunt
.
Gualte●
in
Hom
33.
in
Mar.
3
pag
33.
Theodoslus
,
Valentinianis
,
Arcadius
,
Leo
,
Antonius
,
à
quibus
prohibitum
est
paenis
,
exhibere
hoc
die
spectacula
,
aut
voluptatibus
dare
operam
.
Wall
.
(
ex
Bucero
)
p.
74.
Vt
omnis
profinitas
&
carnalis
oblectatio
ex
eu
exulet
.
—
Deinde
&
hoc
necessarium
est
,
ne
aut
ejusmodi
oblectamenta
usurpentur
,
quae
fructum
auditi
Verbi
,
aut
reliquorum
pietatis
extrcitiorum
intercipiant
,
aut
etiam
miumtat
,
sed
potius
ut
eis
inserviant
,
&
ad
ea
majori
cum
vigore
resumenda
hominem
disponam
.
Wallaeus
pag.
133.
peevish
exercise
of
sporting
.
—
They
offend
which
apply
this
day
to
pride
,
disdaine
,
dice
,
cups
,
and
impure
studie
of
pleasures
.
—
Neither
do
we
suffer
Festivall
Dayes
dedicated
to
the
Majestie
of
the
Highest
,
to
be
occupied
to
any
pleasures
,
—
either
to
be
detained
,
refreshing
the
vacant
time
of
a
religious
day
in
any
filthy
delights
.
Let
the
stage
.
play
,
or
the
Circensian
exercise
,
or
the
lamentable
spectacles
of
beasts
challenge
nothing
to
themselves
on
that
day
,
&c.
(
This
was
a
Law
of
Leo
and
Anthemius
Emperours
)
In
times
past
Princes
did
see
to
these
things
,
but
now
Bishops
scarce
regard
them
.
And
Wallaeus
,
who
saith
,
Theodosius
,
Valentinian
,
Leo
,
and
Antonius
,
forbade
by
punishments
to
behold
plaies
on
this
Day
.
Againe
:
That
all
profane
and
carnall
delights
be
banished
from
them
,
—
and
then
this
is
necessary
either
that
such
recreations
be
not
usurped
which
prevent
or
weaken
the
profit
of
the
Word
heard
,
or
of
other
exercises
of
pietie
;
but
rather
that
they
may
do
service
to
them
,
and
frame
a
man
to
begin
againe
the
same
with
more
livelinesse
.
2.
And
whether
they
have
not
an
absolute
inhibition
by
that
authority
which
is
without
contradiction
,
Isa.
58.
13.
Not
doing
thy
pleasure
on
my
Holy
day
.
Mans
pleasure
signifying
sometimes
any
manner
of
sinfull
delight
agreeable
to
our
corrupt
nature
;
as
,
2
Tim.
4.
1.
lovers
of
pleasures
.
Sometimes
honest
delights
,
serving
for
the
solace
and
comfort
of
mans
life
,
Gen.
49.
20.
Giving
pleasure
for
a
King
.
3.
And
by
these
reasons
.
The
first
drawne
from
the
greater
to
the
lesser
.
I
reason
1.
Rat.
thus
.
Where
lawfull
labours
,
and
profitable
workes
are
forbidden
as
unlawfull
,
there
lustfull
and
wanton
actions
of
sports
and
delights
much
more
.
But
lawfull
labours
,
&c.
are
forbidden
upon
the
Lords
Day
as
unlawfull
.
Therefore
lustfull
and
wanton
actions
of
sports
,
&c.
much
more
.
The
former
Proposition
(
I
take
it
)
may
be
avowable
thus
.
1.
Where
such
actions
which
are
strictly
commanded
by
the
Lord
in
the
generall
course
of
mans
life
are
forbidden
,
there
those
actions
much
more
are
forbidden
,
which
are
never
so
strictly
commanded
,
onely
sparingly
permitted
.
But
where
lawfull
labours
in
mens
callings
are
forbidden
,
there
such
actions
are
forbidden
which
are
strictly
commanded
in
the
generall
course
of
,
&c.
Therefore
much
more
sports
which
are
never
commanded
,
only
sparingly
permitted
.
2.
Where
the
more
lawfull
,
and
lesse
distracting
are
forbidden
,
there
the
lesse
lawfull
and
more
distracting
are
much
more
forbidden
.
But
where
lawfull
labours
,
&c.
are
forbidden
,
there
the
more
lawfull
,
and
lesse
distracting
are
forbidden
(
works
are
more
lawfull
,
because
commanded
by
the
Lord
;
lesse
distracting
,
sports
wholly
possessing
the
mind
with
desire
of
masterie
,
&c.
I
thinke
each
mans
experience
will
say
,
his
mind
is
more
free
for
heavenly
things
when
he
rides
a
journey
,
then
when
he
rides
in
hunting
;
when
he
plowes
,
then
when
he
wrestleth
,
rings
,
playeth
at
cudgels
,
&c.
)
Therefore
sports
and
delights
lesse
lawfull
,
and
more
distracting
,
&c.
3.
Lawfull
labours
,
and
profitable
workes
as
little
,
if
not
lesse
breake
the
rest
of
the
Lords
Day
by
equall
comparison
,
as
sports
and
recreations
.
e.
g.
To
ride
in
hunting
breakes
the
rest
of
the
Day
as
much
(
if
not
more
)
as
to
ride
in
travell
,
to
labour
at
a
bell
,
as
to
labour
at
the
plough
;
to
strike
with
a
cudgell
,
as
to
strike
with
a
flaile
.
From
the
name
of
the
Day
,
and
duties
commanded
for
the
2.
Rat.
Sanctificare
est
ad
usus
sanctos
applicare
.
Wallaeus
de
Sob
,
pag.
105.
Day
(
it
is
called
Gods
Holy
Day
,
1.
Because
separated
by
God
,
2.
Because
a
meanes
of
holinesse
,
we
are
enjoyned
to
remember
to
keepe
it
holy
.
i.
Wholly
to
spend
it
in
his
service
,
i.
in
holinesse
,
)
I
reason
thus
.
Those
things
which
are
impediments
and
lets
of
holinesse
cannot
lawfully
be
done
upon
that
day
which
is
Gods
Holy
Day
,
and
ought
to
be
kept
holy
.
But
sports
and
recreations
are
lets
and
impediments
of
holinesse
(
this
is
evident
to
every
mans
experience
which
will
tell
him
,
if
he
will
permit
it
freedome
of
speech
,
that
these
inchaunting
Syrens
do
so
charme
,
and
bewitch
,
these
insatiable
ingrossers
of
time
do
so
extraordinarily
distract
,
if
not
wholly
possesse
the
mind
,
that
it
is
wholly
estranged
,
and
alienated
from
holy
duties
;
so
that
they
seeme
tedious
and
irksome
to
it
?
Who
knowes
not
how
those
make
pensive
the
heart
when
they
are
called
to
these
?
Who
knowes
not
how
they
exhilerate
the
heart
,
when
these
in
publique
are
ended
?
Who
knowes
not
how
those
(
like
venemous
weeds
and
choaking
thornes
)
suffocate
and
strangle
these
,
intruding
themselves
into
the
roome
of
,
and
shoulder
out
Divine
contemplations
,
heavenly
communications
,
and
godly
and
Christian
actions
?
)
Therefore
sports
and
recreations
cannot
lawfully
be
done
upon
the
Lords
Day
.
And
therefore
whether
it
is
not
needfull
for
us
,
whom
it
concernes
,
so
farre
as
in
us
lyeth
,
to
disswade
,
and
draw
people
from
such
courses
;
and
if
it
be
not
good
to
this
end
for
every
Christian
soule
,
to
reason
after
this
or
the
like
manner
.
Are
these
things
so
?
Yea
,
moreover
,
1.
Hath
the
Lord
Dissw
.
1.
of
his
free
favour
and
bounteous
liberality
allowed
me
sixe
whole
dayes
for
my
pleasure
and
profit
(
some
little
part
of
each
day
except
to
sanctifie
my self
,
family
,
and
calling
,
in
lieu
whereof
he
allowes
me
back
part
of
his
Day
for
refreshing
,
works
of
charity
,
necessity
and
decency
)
and
reserved
only
one
Day
for
his
service
and
worship
,
and
shall
I
allow
my selfe
or
mine
,
sports
upon
this
Day
which
is
the
Lords
,
not
mine
nor
theirs
?
2.
Hath
the
Lord
provided
me
sweet
recreations
,
heavenly
refreshments
for
his
Holy
Day
,
and
shall
I
preferre
the
huskie
,
drossie
delights
of
un-needfull
carnall
sportings
before
those
truly
solacing
melodious
rejoycing
?
3.
Wold
good
S.
Paul
never
eat
any
flesh
while
the
world
stood
,
rather
then
offend
his
weake
brother
,
a
man
,
a
sinfull
,
and
mortall
man
like
himselfe
;
and
shall
I
play
and
sport
my selfe
in
needlesse
exercises
whiles
the
Lords
Day
lasteth
,
and
so
offend
the
Lord
,
a
God
so
mercifull
,
a
Father
so
loving
,
and
a
Iudge
so
fearefull
?
4.
Should
the
Lord
come
to
judgement
upon
that
Day
(
as
some
thinke
)
would
it
not
be
farre
better
for
me
to
be
then
found
serving
him
in
spirituall
exercises
,
then
my selfe
in
carnall
sports
?
Let
other
men
do
as
they
please
,
I
am
as
yet
fully
resolved
,
that
neither
I
will
,
nor
mine
shall
(
if
I
can
remedy
it
)
sport
and
play
upon
the
Lords
Day
:
Surcease
henceforward
O
froward
flesh
,
to
hinder
me
with
thine
idle
objections
.
Ob.
1
Tell
me
no
more
that
the
Lords
Day
wil
be
a
sad
Day
if
I
may
not
sport
;
this
day
bringing
sweeter
and
sounder
delights
.
Tell
not
me
that
many
men
must
have
recreations
,
therefore
upon
the
Lords
Day
:
For
,
as
my
workes
have
toiled
them
,
so
my
time
shall
refresh
them
,
if
such
refreshing
is
needfull
.
I
my selfe
could
not
take
it
well
to
have
another
mans
toiled
servant
sent
to
me
for
food
,
because
he
must
have
food
,
he
having
wrought
hard
.
Tell
me
no
more
that
many
good
Divines
think
them
lawfull
on
the
Lords
Day
:
for
if
it
be
disputable
,
it
's
the
safest
course
not
to
use
them
;
And
what
Divine
will
say
it
is
not
lawfull
not
to
sport
upon
the
Lords
Day
?
Consid.
3
Whether
worldly
words
are
not
unlawfull
upon
the
Lords
Day
?
1.
Since
the
Lord
Iehovah
in
expresse
words
by
the
mouth
of
his
Prophet
Isaiah
58.
13.
saith
thus
,
not
speaking
thine
owne
words
.
2.
And
for
these
following
causes
.
1.
Where
the
Lord
hath
commanded
the
whole
man
to
rest
from
servile
works
,
there
he
commands
the
hand
to
rest
from
working
,
the
foot
from
walking
,
and
the
tongue
from
talking
.
But
in
the
fourth
Commandement
,
Thou
shalt
doe
no
manner
of
worke
,
the
Lord
hath
commanded
the
whole
man
,
&c.
Therefore
,
&c.
2.
Those
things
which
as
lets
hinder
the
duties
of
the
Lords
Day
,
are
forbidden
.
But
worldly
words
as
le
ts
hinder
the
duties
of
the
Lords
Day
,
scil.
holy
conference
:
therefore
,
&c.
3.
Where
bodily
workes
are
forbidden
,
there
those
things
are
forbidden
which
hinder
the
sanctifying
of
the
Sabbath
,
as
much
or
more
then
bodily
workes
doe
.
But
bodily
workes
are
forbidden
:
therefore
worldly
words
,
hindering
more
the
sanctifying
of
the
Sabbath
.
Because
a
man
may
worke
alone
,
but
cannot
talke
without
company
.
4.
That
Commandement
which
ties
the
outward
man
from
the
deed
done
,
ties
the
tongue
from
talking
of
the
same
.
e.
g.
The
sixt
forbids
murther
and
murtherous
words
.
The
seventh
adultery
and
adulterous
words
.
The
eight
theft
and
deceitfull
words
.
But
the
fourth
Commandement
ties
the
outward
man
from
worldly
workes
:
and
therefore
the
tongue
from
worldly
words
.
And
therefore
whether
many
people
are
not
much
to
blame
,
who
make
the
Lords
Day
a
reckoning
day
with
workmen
,
a
directing
day
what
shal
be
done
the
next
weeke
,
a
day
of
idle
tattle
about
their
pleasures
,
profits
,
gossips
tales
,
and
other
mens
matters
.
Whether
worldly
thoughts
are
not
unlawfull
on
the
Lords
4.
Consid.
Day
,
considering
,
1.
That
each
Commandement
extends
to
the
thought
,
binding
it
,
e.
g.
the
6
from
anger
,
the
7
from
lust
,
the
8
from
covetousnesse
,
&c.
2.
That
the
Lord
especially
requireth
the
inward
man
,
Luk.
10.
27.
3.
That
worldly
thoughts
hinder
from
heavenly
,
and
therefore
whether
those
are
not
blame-worthy
,
who
busie
their
heads
upon
such
daies
in
plodding
about
their
worldly
businesse
,
&c.
And
lastly
,
if
it
be
not
a
pious
and
profitable
,
a
comfortable
,
and
necessarie
resolution
for
a
man
constantly
to
purpose
to
do
as
followeth
:
Affirm
.
1
Medit.
Whereas
many
men
so
be
they
goe
to
the
Church
,
perswade
themselves
,
they
have
done
their
devoyre
to
the
vtmost
,
if
not
superabundantly
promerited
▪
although
before
,
and
after
those
solemne
,
sacred
,
and
publique
meetings
,
they
let
loose
the
reynes
,
permit
their
hearts
licentiously
to
take
liberty
of
wandring
,
and
roming
libertine-like
into
a
world
of
businesses
,
and
to
plunge
themselues
into
innumbred
swarmes
of
plottings
,
and
contrivements
for
the
effecting
of
some
dunghill
delights
,
or
worldly
profits
:
yet
I
for
my
part
,
although
I
cannot
as
I
would
,
will
doe
what
I
can
to
withdraw
my
meditations
upon
the
Lords
day
from
such
like
trashy
,
and
fruitlesse
wanderings
,
and
bend
them
to
thinke
earnestly
▪
and
orderly
upon
1.
The
workes
of
God
generall
,
and
speciall
.
1.
To
the
glory
of
God
,
beholding
in
their
innumerable
varieties
and
melodious
harmony
,
the
powerfull
omnipotency
,
and
infinite
wisdome
of
God
.
2.
To
mine
owne
endlesse
comfort
,
viewing
in
these
the
boundlesse
,
and
bottomelesse
depths
of
the
Lords
ample
and
gracious
favours
towards
me
giving
me
such
a
being
,
such
senses
,
members
,
calling
,
substance
;
such
variety
of
creatures
to
delight
,
feed
and
guard
mee
;
such
a
Sauiour
,
such
a
Word
,
such
excellent
meanes
to
save
me
,
&c
that
thus
feeding
my
soule
with
such
solacing
considerations
,
I
may
edge
and
keene
my
dull
desires
to
praise
and
magnifie
a
God
so
good
,
and
gratious
.
3.
To
the
humiliation
of
my
soule
naturally
prone
to
an
overweaning
conceipt
of
its
owne
nothingnesse
,
pondering
the
grievous
groanings
,
and
massy
burdens
of
distressefull
miseries
Gods
justice
hath
inflicted
upon
the
poore
creatures
for
my
sinnes
:
and
finding
my selfe
to
come
short
of
them
in
obeying
the
will
of
God
,
I
continually
fayling
,
they
alwayes
doing
that
for
which
they
were
made
.
4.
For
mine
owne
instruction
,
these
being
a
large
,
and
faire
booke
written
by
the
LORD
IEHOVAH
in
faire
and
capitall
letters
,
wherein
he
that
runnes
if
he
have
but
eyes
in
his
head
,
may
reade
his
owne
fickle
,
and
fading
condition
,
being
like
the
withering
grasse
;
the
basenesse
of
himselfe
,
made
of
dust
,
and
turning
to
it
againe
;
the
uncomfortable
,
irk
some
,
and
fastidious
condition
of
death
,
&
a
spirituall
darknesse
,
scil.
sinne
,
and
iniquity
resembled
to
death
and
darknes
naturall
.
Yea
,
the
booke
of
the
creatures
is
a
library
so
full
of
learned
literature
,
that
contemptible
Ants
,
and
glorious
Angels
;
beautified
stars
,
and
basest
vermine
;
yea
,
all
beings
created
to
swim
,
and
play
in
the
liquid
streames
and
vast
ocean
;
to
flie
about
with
out
stretched
wing
in
the
thin
,
and
perspicuous
ayre
;
or
to
runne
and
range
upon
the
sound
and
solid
earth
;
by
their
contentation
with
,
and
thankfulnesse
for
their
little
pittance
,
and
obedience
to
the
Lord
,
their
bountifull
benefactour
preach
loudly
to
me
contentment
with
,
and
thankfulnesse
for
my
so
large
allowance
and
obedience
to
a
father
so
beneficiall
to
me
undeserving
.
That
so
,
by
the
meditation
of
the
workes
of
God
,
I
may
be
stirred
up
to
trust
,
love
,
feare
,
and
obey
God
,
pondering
,
and
perusing
his
works
of
justice
and
mercy
.
The
Word
of
God
,
especially
that
meanes
of
my
salvation
I
last
of
all
enjoyed
in
the
Word
of
God
read
,
and
preached
:
for
when
I
consider
:
1.
That
this
is
a
daily
duty
,
Ios.
Assidua
meditatio
memoriam
efficit
indel
ebilem
:
Chrys.
Hom.
35.
in
Gen.
1.
8.
Psal.
1.
2
,
practised
by
the
best
men
,
as
David
,
Psal.
119.
97.
99.
and
the
Virgin
Mary
,
Luk.
2.
19.
2.
That
as
meditation
without
hearing
is
erroneous
,
so
hearing
without
meditation
is
barren
,
and
the
dulnesse
of
my
blunt
,
and
obtuse
,
and
Affirm
.
2
the
leaking
property
of
my
running
out
memory
,
I
cannot
but
thinke
it
a
fitting
duty
upon
the
Lords
day
thus
to
doe
.
Conference
.
2
Secondly
,
whereas
many
unguard
the
doores
of
their
lips
,
and
suffer
those
little
unruly
members
to
enflame
each
others
,
(
ministring
and
taking
occasions
offered
)
extravagantly
to
wander
into
olden
times
,
gladding
themselues
with
their
large
discourses
of
their
many
madde
,
and
merry
meetings
,
their
frolique
frisques
,
and
gambols
,
their
infamous
exploits
,
and
deeds
of
darknesse
:
or
idly
to
range
about
,
from
royall
diademe
to
the
penylesse
cottage
,
from
field
to
towne
,
from
towne
to
houses
,
from
houses
to
particular
things
and
persons
;
yea
,
to
their
owne
homes
,
and
houses
;
taking
thence
many
large
,
and
deepe
discourses
of
the
number
,
and
severall
conditions
of
their
sheepe
,
horses
,
&c.
the
unrulinesse
of
this
;
the
faire
conditions
of
that
;
the
great
penyworth
they
had
in
the
one
,
the
worth
of
the
other
;
And
anon
ramble
in
their
serious
communication
into
their
fields
fallow
,
and
severall
discoursing
of
their
longitude
,
and
latitude
of
their
lands
;
the
quantity
and
quality
of
their
seed
;
their
great
and
many
businesses
they
have
finished
,
or
intended
:
and
presently
flie
backe
into
the
streets
,
and
for
want
of
other
matter
to
fill
up
,
the
pretty
lispings
,
and
st●mmerings
,
the
falls
and
stumblings
,
the
unmannerly
roguing
,
or
whoring
this
man
,
that
woman
:
the
pretty
pronunciation
of
this
or
that
oath
of
their
children
shall
not
be
forgotten
;
and
then
from
these
merrie
Colloquies
rake
into
the
dunghill
puddles
of
the
true
,
or
fained
miscarriages
of
their
neighbours
good
,
or
bad
,
tossing
,
and
tumbling
these
from
tongue
to
tongue
,
as
sharpe
as
speares
,
renting
and
tearing
the
good
names
of
men
better
then
themselves
,
fathering
upon
them
that
themselves
never
dreamed
of
,
turning
by
their
cunning
art
a
hearsay
,
may
be
,
supposition
,
into
a
peremptory
proposition
that
it
was
so
;
and
then
to
mount
it
upon
the
wing
of
flying
fame
to
passe
swiftly
and
securely
without
stop
,
or
controlement
:
and
clothing
all
upright-hearted
Nathaniels
with
the
darke
,
and
divelish
robes
of
censorious
uncharitablenesse
,
Luciferean
pride
,
and
damned
hipocrisie
,
because
these
truly
befit
many
who
are
professors
,
and
others
in
their
conceipts
;
thus
extracting
matter
of
large
discourses
to
please
themselves
,
purchase
admiration
,
and
applause
for
their
great
and
deepe
experience
,
and
procure
many
farewell
thanks
for
their
good
company
.
Yet
I
,
although
I
formerly
have
bene
,
and
still
am
too
often
,
and
futurely
may
be
that
way
overtaken
,
so
as
to
talke
of
such
fruitlesse
and
unneedfull
matters
,
resolve
henceforward
to
have
my
communication
of
such
things
,
whereby
God
may
be
glorified
,
my selfe
,
and
others
edified
in
the
holy
faith
:
not
medling
with
other
mens
matters
,
but
such
as
concerne
my selfe
,
or
those
with
whom
I
conferre
,
and
principally
those
which
appertaine
to
our
soules
good
,
and
amongst
other
things
by
name
of
the
Word
of
God
in
generall
,
and
such
Scriptures
as
I
have
heard
read
,
and
expounded
in
particular
,
as
wisely
,
peaceably
,
orderly
,
lovingly
,
honestly
,
and
humbly
as
I
can
:
I
well
considering
besides
the
necessity
,
and
furtherance
of
such
like
conference
.
Mot.
1
1.
That
these
communications
are
more
comfortable
then
those
,
they
yeelding
not
the
least
glaunce
,
or
glimmering
of
sound
delight
,
or
comfort
when
a
man
is
going
to
his
bed
,
falles
into
any
affliction
,
or
temptation
,
or
comes
to
his
bed
of
death
:
But
instead
thereof
,
many
befoolings
of
himselfe
for
mispending
so
many
precious
houres
,
and
golden
opportunities
,
about
fruitlesse
fome
and
froth
:
these
abundantly
cheering
the
heart
,
gladded
with
the
consideration
of
the
many
benefits
it
hath
gained
,
and
fruits
it
hath
reaped
by
such
like
talkings
together
.
2.
This
conference
is
more
advantageous
then
that
.
Can
you
say
,
and
speake
truly
that
ever
you
gained
any
knowledge
of
God
,
your selves
,
the
Word
,
the
way
to
heaven
?
Can
you
say
that
ever
you
gained
any
grace
,
goodnesse
,
or
any
thing
,
save
an
addition
of
new
sinnes
to
the
catalogue
of
your
old
by
such
like
Lords
dayes
chattings
?
Whereas
I
dare
affirme
this
kind
of
Sabbath
conference
to
increase
saving
knowledge
,
sound
comfort
,
true
Christian
love
,
heavenly-mindednesse
,
and
to
warme
,
and
vivifie
the
saving
graces
seated
in
the
heart
.
3.
And
more
honourable
;
mee
thinkes
it
's
a
poore
commendation
,
or
credit
for
a
man
to
have
a
faculty
with
facility
to
find
out
idle
discourse
to
drive
away
a
day
;
each
new
speaking
,
stammering
child
which
can
lispe
out
but
halfe
english
being
able
to
tattle
somewhat
or
other
to
that
purpose
.
But
for
a
man
humbly
,
lovingly
,
and
feelingly
to
conferre
of
the
narrow
way
which
leadeth
to
life
,
how
to
walke
in
it
with
comfort
,
declining
the
many
by-paths
of
sinne
:
of
the
Christian
combate
,
the
number
and
nature
of
enemies
,
their
sleights
and
subtilties
,
how
to
escape
them
,
and
to
get
the
victory
:
this
is
a
greater
glorie
to
a
Christian
man
.
Whereas
many
men
,
and
women
spend
the
Lords
day
in
Affirm
.
3.
Deeds
.
sloathfull
lithernes
,
sleeping
,
or
doing
certaine
odd
chares
,
which
purposely
they
had
appointed
for
that
day
:
yet
I
determine
resolutely
to
spend
all
spare
time
:
1.
In
reading
Gods
Word
,
and
good
bookes
,
and
that
with
inward
desire
,
and
outward
endeavour
to
profit
.
2.
In
singing
of
Psalmes
,
Hymnes
,
and
spirituall
songs
,
Ephes.
5.
19.
In
which
angelicall
exercise
I
will
doe
what
I
can
to
sing
.
1.
With
my
heart
,
Ephes.
5.
19.
i.
e.
with
understanding
,
sense
,
and
feeling
.
2.
To
the
Lord
,
Ibid.
scil.
1.
In
his
glorious
powerfull
,
and
gracious
presence
.
2.
Vpon
a
holy
remembrance
of
his
blessings
.
3.
To
his
honour
,
and
glory
.
3.
With
Grace
,
Col.
3.
16.
to
exercise
the
graces
of
the
heart
,
as
holy
joy
,
trust
4.
In
Gods
mercy
,
&c.
in
singing
,
Teaching
,
and
admonishing
my selfe
and
others
.
5.
For
mine
owne
and
others
consolation
,
Ephes.
5.
19.
making
melody
,
&c.
Iames
5.
13.
I
well
considering
this
duty
to
be
:
1.
Gods
owne
ordinance
,
Ephes.
5.
19.
2.
Binding
all
persons
,
Iames
5.
13.
is
any
merry
,
let
him
sing
.
3.
To
be
performed
publiquely
,
Ephes.
5.
19.
4.
And
privately
,
Psal.
101.
1
,
2.
5.
A
speciall
duty
for
the
Lords
day
,
Psal.
92.
Title
.
6.
And
a
duty
which
is
1
Good
,
having
in
it
no
evill
,
being
Gods
ordinance
:
2
Pleasant
in
it selfe
,
and
to
the
hearers
:
3
And
comely
to
the
user
,
Psal.
147.
3.
In
praying
to
God
to
sanctifie
the
day
,
and
duties
thereof
to
me
;
I
being
able
to
do
nothing
of
my selfe
.
4.
In
doing
such
like
workes
of
mercy
as
these
following
:
sc.
1.
Visiting
the
sicke
,
and
that
,
1.
To
benefit
mine
owne
soule
,
and
that
by
,
1.
Taking
notice
of
mine
owne
mortality
.
2.
Sathans
subtiltie
striving
to
lull
men
asleepe
in
security
,
or
plunge
them
into
desperation
.
3.
The
difficultie
,
if
not
impossibility
of
repentance
deferred
till
death
,
and
sicknesse
.
4.
The
excellencie
of
saving
graces
,
a
good
conscience
,
&c.
which
will
do
men
good
when
all
worldly
contentments
forsake
them
.
2.
To
doe
good
to
the
sicke
party
,
and
that
by
perswading
him
to
a
Christian
carriage
in
sicknesse
.
sc.
1.
A
serious
consideration
causing
sicknesse
.
2.
The
profit
,
and
advantage
of
sicknesse
;
trying
grace
,
weaning
from
the
world
,
provoking
to
prayer
,
and
taming
the
flesh
.
3.
If
men
rightly
behave
themselves
in
sicknesse
:
1.
Not
neglecting
,
nor
depending
too
much
upon
the
meanes
.
2.
Praying
to
God
.
3.
Giving
good
counsell
.
4.
Submitting
themselves
to
Gods
will
,
&c.
4.
And
make
a
good
use
thereof
being
made
more
compassionate
to
others
in
misery
:
hating
sinne
,
the
cause
of
the
scourge
.
And
not
as
the
fashion
of
many
is
,
who
go
to
the
sicke
:
but
1.
To
the
hurt
of
themselves
,
being
hardened
in
seeing
the
foolish
virgins
,
or
Nabal-like
sicknesse
,
or
death
,
of
wicked
men
;
and
the
violent
death
and
sicknesse
of
many
good
men
.
2.
To
the
hurt
of
the
sicke
:
1
Viewing
the
weaknesse
of
the
sicke
,
to
sport
themselves
,
and
discredit
their
weake
neighbour
.
2.
Hardening
them
what
they
can
in
their
sinnes
by
securing
them
of
longer
life
,
flatterie
,
&c.
2.
Relieving
the
distressed
with
a
thankfull
,
loving
,
pitifull
,
1
Cor.
16.
1.
single
,
cheerefull
,
liberall
,
just
,
and
true
heart
.
3.
Teaching
the
ignorant
,
drawing
sinners
to
repentance
,
comforting
the
distressed
,
admonishing
the
unruly
,
encouraging
the
good
,
rebuking
the
bad
,
reconciling
the
disagreeing
,
stirring
up
the
slothfull
,
&c.
Whereas
many
people
deeme
such
like
courses
to
savour
Affirm
.
4.
of
melancholike
madnesse
,
and
too
much
puritannicall
austeritie
,
and
thinke
themselves
undone
,
if
they
may
not
have
free
liberty
to
glut
and
satiate
themselves
with
carnall
delights
,
and
vaine
sportings
:
I
am
surely
perswaded
,
1.
That
there
is
no
true
,
sound
,
and
solid
cause
of
delight
Recreat
.
1.
in
any
vaine
sportings
,
or
worldly
pleasures
;
especially
in
comparison
of
these
Lords
Dayes
delightfull
duties
,
if
they
may
be
poised
in
an
even
ballance
.
e.
g.
Ballance
together
the
least
measure
of
saving
graces
,
and
a
world
of
voluptuous
contentments
,
and
gainefull
profits
,
and
I
'le
undertake
that
the
former
,
the
meanes
of
getting
,
and
the
helpes
in
keeping
,
it
shal
be
found
more
honourable
,
profitable
,
and
delightfull
,
and
so
over-weigh
by
farre
the
latter
.
Or
2.
Cast
into
one
end
of
the
scales
the
Word
of
God
,
into
the
other
any
worldly
contentment
what
you
will
;
and
let
the
Lord
himselfe
,
(
who
is
fittest
and
best
able
to
decide
the
controversie
)
be
judge
,
and
it
wil
be
found
farre
to
surpasse
in
worth
,
and
valuation
,
all
pearles
of
price
and
excelling
treasures
,
Mat.
13.
44.
2.
Surmounting
in
profit
and
advantage
the
most
advantagious
practices
in
or
about
the
world
;
making
those
who
read
and
heare
it
with
open
eyes
,
and
hearing
eares
,
happy
,
Rev.
1.
3.
And
those
who
meditate
therein
day
and
night
,
like
trees
planted
by
the
waters
side
,
&c.
Psal.
1.
2
,
3.
Thirdly
,
to
ravish
the
heart
,
truly
sensible
of
Divine
delights
with
unsatiable
glee
,
and
unmatchable
gladnes
,
rejoycing
that
heart
as
much
as
if
it
had
found
great
spoiles
,
Psal.
119.
162.
Being
more
luscious
then
the
sweetest
hony
,
or
the
most
mellifluous
hony
combe
,
Psal.
19.
9.
2.
That
there
is
sound
and
sufficient
cause
of
joy
and
delight
in
all
such
and
other
Sabbath
Duties
.
Instance
in
some
particulars
.
e.
g.
1.
In
hearing
and
reading
the
Word
of
God
,
if
we
consider
it
in
its
names
,
and
effects
,
declaring
the
nature
thereof
.
e.
g.
1.
It
is
a
transcendent
pearle
,
and
excelling
treasure
,
Math.
13.
44
,
45.
More
lovely
then
gold
,
or
much
fine
gold
,
Psal.
119.
127.
Better
then
thousands
of
gold
and
silver
,
Verse
72.
And
therefore
cannot
but
fill
,
and
farce
the
soule
with
consolation
in
getting
,
possessing
,
and
enjoying
the
same
.
2.
It
is
bread
,
water
,
wine
,
milke
,
and
meate
,
to
feast
,
and
fatten
the
soule
begotten
by
this
immortall
seed
,
and
enlivened
with
Gods
quickening
Spirit
:
and
therefore
must
needs
make
merry
the
same
,
feeding
,
and
fatting
it selfe
with
such
heavenly
cates
.
3.
It
is
a
light
to
the
feet
,
and
a
lanterne
to
the
paths
,
Psal.
119.
105.
Then
which
,
what
more
needfull
,
profitable
,
or
pleasing
to
the
Christian
travailer
to
direct
him
to
the
haven
of
endlesse
happinesse
?
4.
Is
there
not
extraordinary
matter
of
joyfull
delight
in
reading
,
and
hearing
read
and
preached
:
1.
The
Word
of
grace
,
justly
so
called
,
shewing
and
working
grace
in
those
which
rightly
heare
it
?
2.
That
Word
which
begets
and
increaseth
faith
,
therefore
termed
truly
the
Word
of
faith
?
3.
That
Word
which
declares
the
way
of
salvation
,
therefore
stiled
by
the
Holy
Ghost
a
Word
of
salvation
.
4.
That
Word
which
nourisheth
and
sustaineth
a
spirituall
life
,
and
offereth
eternall
life
,
ergo
called
a
Word
of
life
.
5.
And
the
Word
of
reconciliation
,
as
is
before
shewed
.
2.
In
prayer
,
which
sacred
duty
will
appeare
perspicuously
to
each
enlightned
soule
,
to
be
a
true
cause
of
gladnesse
,
when
rightly
performed
,
it
seriously
considering
.
1.
How
acceptable
it
is
with
God
;
he
being
well
pleased
with
such
like
sacrifices
,
1
Tim.
2.
3.
2.
Of
what
excellent
dignity
,
put
for
the
whole
worship
of
God
,
Psal.
50.
15.
3.
How
commodious
and
gainefull
.
1.
Being
a
Soveraigne
salve
for
every
sore
.
2.
Bringing
salvation
to
the
pious
petitioner
,
Rom.
10.
13.
3.
Resisting
that
implacable
enemy
,
Sathan
,
Eph.
6.
18.
4.
Prevailing
with
God
extraordinarily
,
beyond
imagination
.
3.
If
we
ponder
advisedly
,
that
while
here
we
live
,
we
are
in
a
strange
countrey
,
being
pilgrims
,
and
strangers
,
having
no
continuing
city
,
seeking
one
to
come
,
scil.
an
heavenly
;
where
our
Father
,
our
Head
and
Husband
,
our
friends
and
fellowes
,
our
crowne
and
inheritance
are
:
It
will
necessarily
follow
,
that
as
it
is
a
gladding
discourse
to
countrey-men
,
meeting
in
another
nation
,
to
talke
of
their
owne
country
and
common-wealth
,
their
friends
and
families
,
and
which
way
to
take
soone
and
surely
to
enjoy
their
wished
company
:
so
it
must
needs
be
a
delightfull
colloquie
when
two
or
more
citizens
of
heaven
,
meeting
in
this
their
pilgrimage
,
conferre
cordially
of
the
way
to
heaven
,
of
the
pious
and
sweetned
paths
directly
tending
thither
.
Secondly
,
if
we
seriously
consider
that
a
godly
and
Christian
communication
is
an
excellent
meanes
to
increase
saving
knowledge
,
enkindle
godly
zeale
,
nourish
Christian
love
,
cherish
and
warme
all
gracious
beginnings
,
and
edge
and
keene
the
longing
appetite
to
hunger
insatiably
after
the
best
things
;
We
cannot
but
conclude
that
such
like
conference
on
the
Lords
Day
must
needs
afford
superabundant
matter
of
pleasure
and
delectation
.
4.
To
instance
in
the
duty
of
Divine
contemplation
,
which
seemes
to
worldlings
full
of
pensive
sadnesse
,
and
madding
melancholy
,
this
I
say
savouring
seemingly
so
much
of
uncomfortable
sorrow
,
is
no
wise
defective
of
recreating
festivities
;
each
particular
holy
meditation
having
its
severall
oblectation
.
For
examples
sake
,
let
it
be
1.
Vpon
the
workes
,
and
creatures
of
God
;
how
do
these
make
merry
the
godly
soule
after
a
serious
musing
of
them
;
considering
that
as
they
were
made
for
the
glory
of
God
,
so
for
his
particular
good
,
some
to
guard
,
some
to
delight
,
some
to
feed
,
and
refresh
,
and
all
to
serve
him
after
one
manner
or
other
.
2.
Let
it
be
upon
the
Word
of
God
,
what
it
hath
beene
,
is
,
and
wil
be
to
him
,
the
many
fruits
and
benefits
he
hath
reaped
from
it
.
3.
Let
it
be
upon
Gods
particular
favours
and
mercies
bestowed
upon
a
mans
selfe
(
especially
his
soule
)
and
generall
benefits
and
blessings
he
hath
bestowed
,
and
promised
to
bestow
upon
his
Church
and
chosen
.
4.
Let
it
be
upon
the
remission
of
sinnes
,
how
,
and
by
whom
,
wherein
every
sincere
Christian
may
behold
clearely
the
unparalel'd
love
of
Christ
Iesus
,
freeing
him
by
his
owne
painefull
passion
from
the
guilt
and
guerdon
,
the
due
desert
and
dominion
,
the
power
and
punishment
of
his
sinnes
.
5.
Let
it
be
upon
the
inheritance
which
is
incorruptible
,
undefiled
,
not
fading
away
,
reserved
in
the
heavens
,
&c.
And
I
think
it
wil
be
granted
without
contradiction
that
such
like
meditations
make
the
godly
soule
to
leape
for
joy
.
6.
Let
it
be
upon
dismall
death
,
and
mouldring
mortality
:
even
this
will
comfort
the
heavenly
minded
soule
,
loving
the
appearing
of
Christ
;
longing
after
the
same
with
the
Bride
in
the
Revelation
,
certifying
him
that
these
miseries
are
but
momentany
,
and
that
this
miserable
mortality
shal
be
swallowed
up
of
glorious
immortality
.
7.
Let
it
be
of
the
judgements
of
God
denounced
,
or
inflicted
upon
others
or
upon
himselfe
;
even
these
contemplations
want
not
matter
of
consolation
to
that
soule
which
considereth
Gods
infinite
love
,
sending
no
greater
,
he
deserving
the
extreamest
;
enabling
him
to
make
a
good
use
of
them
,
and
to
beare
them
christianly
.
This
I
suppose
is
a
commodious
and
profitable
,
necessary
and
warrantable
,
Christian
(
not
Iewish
)
resolution
,
to
abstaine
from
those
worldly
and
wanton
words
,
workes
,
and
thoughts
:
and
to
be
wholly
imployed
,
and
that
delightfully
in
those
holy
and
heavenly
contemplations
,
communications
and
actions
.
And
that
I
may
stirre
you
up
to
put
in
practice
this
so
laudable
,
sweet
,
and
profitable
resolution
:
to
those
former
reasons
and
motives
I
have
intermingled
in
my
former
passages
,
give
me
leave
to
adde
these
following
reasonings
,
and
pious
arguings
.
1.
Is
the
Lords
Day
the
queene
of
dayes
,
yea
,
the
Lords
market
day
for
our
soules
,
wherein
we
are
to
buy
,
Isa
55.
2.
without
money
or
mony
worth
,
the
heavenly
and
celestiall
bread
,
water
,
wine
,
and
milk
of
Gods
sacred
Word
,
and
saving
graces
,
the
golden
gifts
and
precious
merits
of
Christ
to
inrich
our
faith
,
Rev.
3.
18.
The
eye-salve
of
true
wisdome
,
and
the
Spirit
of
light
to
illuminate
our
spirituall
blindnesse
,
and
the
white
raiment
of
Christs
righteousnesse
,
that
we
may
be
clothed
,
and
that
the
shame
of
our
nakednesse
do
not
appeare
;
and
shall
we
passe
it
away
in
wanton
delights
,
in
fruitlesse
,
and
hurtfull
discourses
,
in
distrustfull
,
and
distracting
musings
,
or
in
needlesse
and
dunghill
actions
?
And
not
rather
spend
this
Day
in
buying
such
peerelesse
traffique
,
not
onely
in
the
publique
assemblies
,
but
also
before
and
after
the
same
,
by
Divine
contemplations
,
heavenly
communications
,
fervent
,
and
faithfull
prayer
,
and
other
such
like
pious
Lords
Dayes
practices
?
2.
Is
this
the
Lords
Day
,
not
mine
,
his
Holy
Day
,
no
common
or
prophane
one
;
therefore
to
be
sanctified
,
therefore
to
be
kept
holy
;
and
shall
we
shew
such
intolerable
ingratitude
,
as
to
deny
so
small
use
of
time
to
him
,
that
gives
to
us
so
much
and
so
large
use
of
time
?
3.
Is
it
a
matter
of
duty
,
and
not
of
curtesie
;
of
charge
,
and
not
of
choice
;
of
allegiance
,
and
not
of
liberty
;
of
necessity
,
and
not
of
indifferency
:
not
permitted
,
but
commanded
to
sanctifie
the
Lords
Day
,
and
keepe
it
as
holy
as
we
can
;
and
shall
not
wee
use
our
utmost
endeavour
to
doe
the
same
?
4.
Do
those
who
conscionably
sanctifie
the
Lords
Day
,
imitate
the
prime
and
purest
examples
,
walking
in
those
paths
which
have
beene
traced
out
by
David
,
Nehemiah
,
and
such
like
ones
;
by
Iesus
Christ
,
such
a
Sonne
,
such
a
Saviour
;
by
the
Lord
Iehovah
,
who
rested
the
seventh
Day
from
his
worke
of
creation
,
although
as
easie
to
him
as
to
speake
,
and
cause
it
to
be
created
:
And
shall
we
be
drawne
into
unwarranted
courses
,
or
omit
necessary
pious
duties
upon
Gods
Day
;
because
many
who
are
great
Schollers
,
good
Preachers
,
great
men
,
the
wealthiest
in
our
parish
,
and
many
honest
men
make
no
bones
of
worldly
discoursings
,
unneedful
actions
,
nor
are
very
forward
in
those
other
substantiall
duties
.
Learning
they
may
have
,
wisdome
,
greatnesse
,
yea
,
goodnesse
,
yet
may
their
example
be
erroneous
,
no
sufficient
patterne
for
imitation
:
in
many
things
we
offend
all
;
yea
,
and
good
St.
Paul
would
be
followed
no
otherwise
then
he
followed
Christ
,
1
Cor.
11.
1.
Be
it
they
be
wise
or
wealthy
,
honourable
or
honest
,
who
give
or
take
liberty
;
yet
sure
we
are
,
we
take
the
surest
and
safest
course
,
yea
,
the
most
commodious
and
comfortable
,
having
Gods
precept
for
our
warrant
,
and
his
example
for
our
encouragement
.
Powerfull
they
may
be
,
but
he
is
omnipotent
;
wise
they
may
be
,
but
he
is
wisdome
it selfe
;
honest
they
may
be
,
he
goodnesse
it selfe
.
5.
Since
the
Lords
Day
is
a
blessed
Day
;
so
called
,
either
,
1.
Because
it
is
instituted
to
Gods
service
.
2.
Or
because
the
Lord
gave
it
a
singular
priviledge
to
be
a
Day
of
rest
and
holinesse
,
a
Day
of
delight
and
heavenly
feasting
,
to
the
world
.
3.
Or
because
the
Lord
doth
blesse
more
effectually
all
such
who
conscionably
keepe
it
holy
,
on
that
Day
then
any
other
:
so
that
then
they
enjoy
after
an
extraordinary
manner
this
transcendently
sweet
,
and
lovely
fellowship
with
the
Father
.
We
for
our
parts
will
alienate
and
estrange
our
soules
,
tongues
and
bodies
,
so
farre
forth
as
in
us
lieth
,
from
such
workes
,
such
words
and
thoughts
which
withdraw
the
mind
from
God
:
and
endeavour
to
spend
those
little
parcels
of
time
,
which
remaine
to
us
exempt
from
the
publique
assemblies
of
the
Saints
,
and
the
doing
of
some
few
necessary
actions
,
in
Divine
contemplations
,
Christian
communications
,
such
pious
and
holy
actions
,
that
so
the
Lord
may
suppe
with
us
,
and
we
with
him
,
Rev.
3.
20.
We
feasting
him
with
the
fruit
of
our
true
repentance
.
2.
With
our
faith
,
beleeving
and
applying
the
Word
and
promises
of
God
.
3.
By
serving
God
faithfully
,
giving
up
our
soules
and
bodies
,
holy
and
acceptable
sacrifices
to
him
:
he
feasting
us
in
his
Word
and
Sacraments
.
That
so
he
may
dwell
in
us
,
and
we
in
him
;
and
to
conclude
,
that
we
may
obtaine
(
if
still
we
want
)
communion
with
God
,
or
get
(
if
already
we
have
)
a
more
perfect
,
and
full
assurance
of
our
fellowship
with
the
Father
.
CHAP.
XIII
.
The
eight
Meanes
and
Duty
,
Chusing
the
things
which
please
God
:
What
those
things
be
:
Diverse
chusers
:
Which
are
best
.
HAve
we
,
or
desire
we
fellowship
with
the
Father
?
Shew
8.
Meanes
.
Duty
.
it
,
and
seeke
it
,
by
chusing
the
thing
which
pleaseth
the
Lord
:
This
chusing
being
both
a
marke
,
and
meanes
of
mans
communion
with
the
Father
,
Isa.
56.
4.
Where
and
who
is
he
that
would
not
be
a
chuser
,
might
the
choice
tend
to
his
reall
and
seeming
contentment
?
With
what
greedy
graspings
would
some
possesse
mountaines
of
gold
,
silver
,
pearles
,
and
precious
stones
,
and
worlds
of
wealth
?
With
what
enraged
,
bloudy
,
and
implacable
cruelty
would
some
bathe
their
hands
and
glad
their
hearts
in
the
last
groanings
,
and
effusion
of
the
most
warme
and
in
most
hearts
bloud
of
their
enemies
?
How
would
some
ingrosse
kingdome
after
kingdome
,
yea
one
world
after
another
?
How
would
some
plunge
themselves
into
a
bottomlesse
Ocean
of
voluptuous
delights
,
and
play
and
swimme
therein
like
Leviathan
in
the
sea
?
How
would
some
glut
their
insatiable
appetites
,
feeding
themselves
upon
the
extracted
quintessence
of
all
reall
and
imaginarie
dainties
,
might
each
have
free
liberty
of
choice
?
Chusers
you
may
be
,
chusors
I
desire
you
to
be
,
not
of
such
dunghill
drosse
,
not
of
such
barbarous
revenge
,
not
of
such
fading
crownes
,
not
of
such
frothy
delights
,
not
of
such
corruptible
cates
;
But
with
David
of
the
〈◊〉
truth
,
Psal.
119.
30.
Or
of
Gods
precepts
,
Verse
135.
Of
that
which
is
good
,
Isa.
7.
15.
Of
that
good
part
which
Marie
chose
,
Luc.
10.
42.
And
of
that
which
pleaseth
God
.
1.
Obedience
pleaseth
God
,
1
Sam.
15.
22.
2.
Sorrow
for
sinne
pleaseth
God
,
Psal.
51.
17.
3.
A
holy
life
,
that
pleaseth
God
.
4.
Saving
faith
pleaseth
God
,
Heb.
11.
6.
5.
To
do
good
and
communicate
please
God
,
Heb.
13.
16.
6.
And
to
frame
our
thoughts
,
words
,
and
deeds
to
Gods
will
,
pleaseth
God
,
Col.
1.
10.
These
things
chuse
therefore
,
and
I
'le
warrant
you
your
choice
shall
not
repent
you
.
Enoch
was
not
taken
to
heaven
,
because
he
was
rich
,
royally
descended
,
the
seventh
from
Adam
,
because
he
was
learned
,
had
a
comly
and
strong
body
;
but
because
he
pleased
God
,
Heb.
11.
5.
Chuse
we
therfore
with
Enoch
,
the
pious
Proselite
,
and
godly
Eunuch
,
the
thing
which
pleaseth
God
;
this
choice
being
a
signe
of
mans
communion
with
God
,
and
a
meanes
whereby
a
man
is
joyned
to
God
;
that
so
with
these
we
may
have
fellowship
with
the
Father
.
CHAP.
XIIII
.
The
ninth
Meanes
and
Duty
,
To
take
hold
of
Gods
Covenant
.
HAve
we
fellowship
with
the
Father
?
Declare
it
.
Doe
9.
Meanes
.
Duty
.
we
want
it
?
Feele
it
;
by
taking
hold
of
Gods
Covenant
,
this
being
a
marke
and
meanes
of
mans
communion
with
the
Father
,
Isa.
56.
4.
Ier.
50.
5.
The
foundation
of
which
Covenant
is
Christ
Iesus
onely
,
Isa.
42.
6.
He
onely
being
the
peace-maker
,
or
Prince
of
peace
.
2.
The
onely
Angell
of
the
Covenant
,
Mal.
3.
1.
3.
The
Mediatour
of
the
New
Testament
.
4.
The
Father
onely
being
well
pleased
in
him
.
5.
By
him
onely
man
comes
to
God
.
And
,
6.
In
regard
that
he
onely
ratified
,
and
confirmed
it
with
his
owne
Bloud
,
Heb.
7.
22.
8.
6.
9.
15.
Secondly
,
the
frame
is
by
way
of
contract
;
in
which
are
comprised
,
1.
Certaine
Articles
and
Conditions
on
both
parts
.
1.
The
principall
Party
covenanting
is
God
,
who
covenants
to
be
our
〈◊〉
,
and
the
God
of
our
seed
,
Gen.
17.
7.
i.
To
save
us
and
ours
,
to
give
us
righteousnesse
,
and
eternall
life
in
Christ
.
2.
The
other
is
the
godly
man
,
who
for
his
part
promiseth
to
be
the
Lords
people
,
Ios.
24.
15.
And
therefore
binds
himselfe
to
believe
,
and
rest
upon
the
promise
of
God
.
2.
Signes
,
and
seales
,
binding
each
party
to
the
agreement
or
covenant
made
on
Gods
part
.
He
hath
given
us
his
Word
,
Hand-writing
,
oath
,
(
Heb.
6.
17.
)
as
Seales
.
On
our
part
,
the
ancient
people
of
God
have
bound
themselves
by
writing
,
Nehem.
9.
38.
Seale
,
ibid.
Imprecation
,
10.
29.
And
Oath
,
ibid.
Circumcision
,
Gen.
17.
13.
&c.
And
the
people
of
God
now
,
perhaps
by
writing
,
perhaps
by
seale
,
perhaps
by
vow
,
surely
by
word
,
Baptisme
,
and
the
receiving
of
the
Lords
Supper
.
3.
Writings
,
containing
the
conditions
on
both
sides
,
scil.
the
Word
of
God
,
the
Old
and
New
Testament
called
the
Covenant
,
Ex.
24.
2.
Booke
of
the
Covenant
,
34.
28.
Words
of
the
Covenant
,
Deut.
9.
11.
29.
1.
Tables
of
the
Covenant
,
Rom.
9.
4.
The
Covenants
,
because
they
shew
what
God
will
do
to
his
people
,
and
what
we
are
to
performe
according
to
the
tenour
of
the
Covenant
.
This
Covenant
(
or
compact
)
made
betwixt
God
and
man
,
1.
Touching
reconciliation
and
life
everlasting
,
is
,
1.
Legall
,
of
workes
,
which
is
a
league
made
touching
salvation
upon
condition
of
perfect
obedience
set
downe
in
the
Morall
Law
,
wherein
eternall
life
is
promised
to
such
as
perfectly
fulfill
the
same
,
and
eternall
death
threatned
to
such
as
transgresse
the
same
.
2.
Evangelicall
,
of
grace
,
which
is
an
agreement
concerning
men
to
be
freely
saved
through
faith
in
Christ
.
This
Covenant
God
made
with
the
justified
Iewes
before
Christ
,
to
whom
he
was
a
child
borne
,
and
a
Sonne
given
,
Isa.
9.
6.
And
the
believing
Iewes
,
and
Eundem
spiritum
&
eandem
fidem
fuisse
in
Apostolis
&
Prophetis
,
evidentissimè
probat
Apostolus
,
2
Cor.
4.
Epiph
contra
errores
Marcionis
.
Gentiles
since
;
for
although
the
Prophet
Ieremy
speakes
of
an
old
,
and
a
new
Covenant
;
yet
himselfe
shewes
,
that
this
old
and
new
covenant
for
substance
are
one
and
the
same
,
Verse
33.
of
Chapter
31.
I
will
put
my
Law
in
their
inward
parts
,
—
will
be
their
God
,
and
they
shal
be
my
people
.
I
will
forgive
their
iniquity
,
34.
Which
is
the
substance
of
the
old
and
new
Covenant
.
The
old
in
shadowes
prefigured
Christ
to
come
:
The
New
apparantly
shewes
that
Christ
is
come
.
The
Apostle
S.
Paul
(
1
Cor.
10.
2
,
3.
saith
,
the
ancient
Iewes
and
we
eate
the
same
spirituall
meat
,
and
drinke
the
same
spirituall
drinke
.
Their
Sacraments
were
more
in
number
then
ours
,
differenced
in
rites
and
measure
of
signification
from
ours
,
yet
the
same
Author
,
end
,
and
signified
thing
,
&c.
S.
Iohn
speaking
of
love
,
calls
it
a
a
new
commandement
,
and
an
old
,
1
Ioh.
2.
7
,
8.
Old
,
in
regard
of
the
substance
;
new
,
it
being
newly
approved
and
renewed
by
Christ
,
Ioh.
15.
12.
So
this
Covenant
of
grace
was
the
same
when
it
was
old
to
the
sanctified
Iewes
,
in
regard
of
substance
,
as
it
is
to
us
;
to
whom
it
is
new
;
onely
it
differs
in
this
,
that
now
it
is
published
more
clearely
,
not
in
such
darke
shadowes
,
and
more
persons
are
renewed
,
more
graces
are
bestowed
.
Gods
Covenant
made
with
the
justified
Iewes
,
and
us
Gentiles
,
or
the
old
and
new
Covenant
-
-
1.
Differ
in
the
Circumstances
,
Adjuncts
,
Accessories
,
Oiconomie
,
Administration
,
and
Dispensation
.
-
2.
Agree
in
the
Substance
:
Particularly
,
in
the
-
-
1.
Principall
efficient
cause
,
Ier.
31.
31.
-
2.
Moving
cause
,
Luc.
1.
54.
55.
72.
78.
-
3.
Meritorious
cause
,
Gen.
3.
15.
Ephes.
2.
12
,
13.
-
4.
Materiall
cause
,
2
Cor.
5.
19.
Reconciliation
,
&c.
-
5.
Instrumental
,
the
Word
-
1.
Of
Gods
grace
,
Act.
20.
32
-
2.
Of
reconciliation
,
2
Cor.
5.
19.
-
3.
Of
faith
,
Gal.
3.
8.
-
6.
Formall
cause
,
or
mutuall
promise
,
Gods
,
which
is
free
,
&
mans
,
which
is
due
,
Ro
3.
22
-
7.
Finall
cause
,
to
stirre
up
and
confirme
the
hope
of
immortality
,
Heb.
11.
8
,
9
,
10.
-
8.
Effect
,
justification
and
regeneration
,
1
Cor.
1.
30.
&
6.
11.
-
9.
Subject
persons
,
onely
Gods
Elect
,
true
believers
,
Rom.
3.
3.
26.
-
10.
Inward
seale
,
sc.
the
holy
Spirit
,
2
Cor.
1.
22.
Eph.
1.
13.
This
Covenant
we
for
our
parts
must
make
,
Psal.
50.
5.
Or
enter
into
,
Deut.
29.
12.
Keepe
,
Psal.
103.
18.
Or
stand
to
the
words
thereof
,
so
as
to
performe
or
accomplish
,
2
Reg.
22.
3.
That
we
may
1.
please
God
,
this
being
a
thing
pleasing
the
Lord
,
Isa
56.
4.
2.
Shew
that
we
have
communion
with
God
,
this
being
a
signe
of
mans
society
with
the
Lord
,
ibid.
3.
And
demonstrate
that
we
desire
the
same
,
this
being
a
meanes
of
mans
communion
with
God
.
This
Covenant
is
laid
hold
upon
and
kept
.
1.
Outwardly
.
1.
By
hearing
the
Word
of
God
(
that
Booke
of
the
Covenant
containing
the
conditions
and
articles
of
the
Covenant
)
with
an
open
,
Psal.
40.
6.
Wakened
,
Isa.
50.
4.
And
hearing
eare
,
Marke
4.
9.
Such
as
joynes
to
hearing
attention
,
to
it
a
desire
to
be
changed
,
to
it
a
care
to
believe
,
and
conscience
to
obey
.
2.
By
receiving
aright
the
Sacraments
which
are
signes
of
holy
things
,
which
are
holy
tokens
,
visible
signes
of
invisible
graces
,
where
we
see
one
thing
,
believe
another
,
which
are
seales
of
the
promises
of
God
in
Christ
,
whose
use
is
to
strengthen
us
in
the
promises
of
salvation
,
which
God
hath
not
onely
made
to
us
in
word
,
but
confirmed
them
by
writing
,
and
lest
we
should
doubt
,
set
to
his
seales
according
to
the
manner
of
men
;
that
nothing
should
lacke
that
might
increase
and
strengthen
us
.
Signes
they
are
not
onely
figuring
,
admonishing
,
and
signifying
what
is
promised
;
but
also
exhibiting
that
which
is
promised
to
the
faithfull
;
yea
,
sealing
,
and
confirming
the
exhibiting
of
them
These
are
called
by
Master
Calvin
,
Gen.
17.
18.
Testimonies
,
Seales
,
and
Pledges
of
Spirituall
Graces
,
and
benefits
which
spring
thereof
:
the
Gates
of
Heaven
,
&c.
They
are
Signes
to
present
,
Seales
to
confirme
,
and
Instruments
to
conveigh
Christ
and
all
his
benefits
to
them
that
do
believe
in
him
:
In
the
right
use
of
these
Ordinances
the
partakers
have
assurance
of
their
being
in
the
Covenant
of
grace
.
Saint
Paul
speaking
of
Circumcision
which
was
a
signe
of
the
Covenant
,
Gen.
17.
11.
Cals
it
the
seale
of
the
righteousnes
of
the
faith
,
&c
Rom.
4.
11.
3.
By
pious
prayer
,
prevailing
extraordinarily
with
God
,
Luke
11.
13.
The
Lord
giving
his
Holy
Ghost
to
those
which
aske
him
.
2.
Inwardly
,
we
take
hold
upon
and
keepe
Covenant
with
God
.
1.
By
Faith
,
believing
the
Promises
.
This
shewes
us
the
Lord
,
Heb.
11.
27.
Brings
us
to
God
,
Verse
6.
Begets
to
God
,
Iohn
1.
12.
This
justifieth
,
Rom.
5.
1.
Perswades
of
Gods
peace
,
and
assures
us
of
joy
,
5.
2.
This
purifieth
the
heart
,
Acts
15.
9.
Overcommeth
the
Divell
,
1
Pet.
5.
9.
And
the
World
,
1
Iohn
5.
4
,
5.
This
is
that
which
stayes
us
in
grace
,
2
Cor.
1.
20.
Which
is
our
seale
,
Iohn
3.
33.
Which
we
set
to
,
that
God
is
true
;
and
therefore
a
meanes
whereby
we
take
hold
of
,
and
keepe
this
Covenant
inwardly
.
2.
By
obeying
the
precepts
of
God
;
this
is
that
which
allyeth
,
and
affianceth
man
to
Christ
,
Ma.
12.
50.
Crownes
with
eternall
blisse
,
Math.
7.
21.
Vpholds
man
,
and
supports
the
world
,
2
Corinth.
10.
6.
Surmounteth
farre
sacrifices
,
1
Sam.
15.
22.
This
is
the
substance
of
mans
covenant
with
God
,
Neh.
10.
29.
What
intoxicated
madnesse
,
or
giddy
vertigiousnesse
hath
possessed
your-hearts
and
heads
?
What
shall
I
tearme
you
?
Cerdoniani
,
Cainitae
,
Marcionists
,
Apellitae
,
Severiani
,
Manichees
,
Architae
,
Patricij
?
You
I
meane
who
fence
,
and
hedge
out
the
regenerate
from
without
the
Old
Testament
,
so
farre
forth
as
you
may
or
can
:
For
,
prove
unto
you
that
God
doth
afflict
his
Children
for
their
sinnes
,
that
sorrow
for
sinne
is
necessary
to
the
regenerate
(
points
which
you
deny
)
the
former
by
Davids
suffering
for
his
sinne
with
Bathsheba
;
the
latter
by
his
watering
his
couch
with
his
teares
:
you
reply
,
they
were
under
the
Law
,
in
the
time
of
the
Old
Testament
.
You
I
meane
,
who
crie
out
against
the
Morall
Law
,
as
once
the
Babylonians
did
against
Ierusalem
,
downe
with
it
,
downe
with
it
even
to
the
ground
:
away
with
the
law
,
it
belongs
not
to
the
regenerate
man
.
It
binds
not
the
conscience
of
him
that
is
in
Christ
:
You
equivocating
Pretteians
,
Antinomists
,
I
doe
not
say
you
are
Marcionists
,
Manichees
,
or
the
like
in
all
particulars
;
but
in
this
you
walke
cheeke
by
joale
,
hand
in
hand
with
those
forenamed
heretikes
.
They
condemned
the
morall
law
,
so
doe
you
.
They
denied
the
resurrection
of
the
body
,
and
I
much
suspect
that
this
is
one
of
those
other
deeper
doctrines
,
you
were
promised
to
be
indoctrinated
in
.
Had
you
knowne
how
learnedly
,
and
orthodoxally
Probemus
extructionem
potius
legis
&
prophetar●o
inveniri
in
Christo
,
quam
destructionem
.
Lib.
1.
Contra
Marcionem
.
pag.
260.
Magis
extruens
,
quam
destruens
substantiam
legis
&
prophetarum
,
Ibid
pag.
228.
Tertullian
scourged
your
great
Grandfather
Marcion
,
shewing
the
law
to
be
fulfilled
and
built
up
in
Christ
,
not
abolished
by
Christ
.
[
](A08586-e52650-b)b
b
Onera
legis
usque
ad
Ioannem
,
non
remedia
:
operum
iuga
reiecta
sunt
,
non
disciplinarum
.
De
oratione
.
pag.
788.
That
we
are
freed
from
the
burden
of
the
law
,
not
obedience
.
[
](A08586-e52670-b)c
c
In
hoc
venturil
ut
legis
,
&
prophetarum
ordo
exinde
cessaret
,
per
adimpletionem
non
per
destructionem
.
Lib.
4.
Contra
Marcionem
.
pag.
273.
Aug.
qu.
69
Veter
.
&
no●
testam
pag.
745.
Non
dissolvis
aliquid
,
sed
confirmavit
—
nunquid
haec
cessasse
dicenda
sunt
?
absit
.
Contra
Adimantum
Manichai
discipulum
,
contra
faustum
Manichaeum
.
Lib.
6.
pag.
231.
Non
concupisces
preceptum
est
agendae
vitae
.
Circumcides
omne
viasculum
octavo
die
preceptum
est
significanda
vitae
.
Ep.
49.
ad
Deograt
.
That
the
law
,
and
Prophets
were
till
Iohn
.
So
that
they
ceased
by
fulfilling
not
by
destruction
.
Had
you
knowne
the
mind
of
Saint
Augustine
,
that
terrible
hammer
of
heretiques
,
who
tells
you
,
that
the
ceremoniall
law
is
wholly
vanished
as
a
shadow
,
because
the
body
is
exhibited
;
abolished
as
a
tipe
,
because
the
truth
Christ
Iesus
is
come
.
The
Iudaicall
law
is
abrogated
,
so
farre
as
peculiar
to
Iewish
policie
.
But
as
the
Covenant
of
Grace
made
betwixt
God
and
man
in
Christ
Iesus
,
was
ever
since
the
fall
one
and
the
same
,
in
the
dayes
of
Adam
,
Abraham
,
and
of
Christ
and
his
Apostles
,
although
the
administration
thereof
was
diverse
according
to
the
different
estate
of
Gods
children
.
So
the
Morall
law
of
God
was
ever
the
rule
of
obedience
for
all
duties
of
love
to
God
and
man
,
and
shall
so
continue
with
the
Gospell
to
the
end
of
the
world
.
Had
you
consulted
with
Saint
Chrysostome
,
who
saith
,
[
](A08586-e52730-b)*
*
Dei
igitur
iustitia
&
lex
veritas
est
in
aeternum
.
Tom.
1.
Hom.
in
118.
Psal
pag
1085
Legis
non
est
translatio
,
&
transmutatio
:
etenim
hic
habemus
legem
.
Legem
destrui●●●
per
fidem
?
Absit
;
sed
legem
statuimus
Tom.
4.
Hom.
in
Heb.
6.
pag.
148
●●
Therfore
the
justice
&
law
of
God
is
truth
for
ever
.
i.
e.
There
is
not
removing
,
and
change
of
the
law
for
here
we
have
the
law
.
Do
we
destroy
the
law
by
faith
:
God
forbid
,
but
we
establish
the
law
.
Had
you
bene
acquainted
with
the
doctrine
of
the
Church
of
England
,
which
saith
,
The
law
is
immutable
,
an
ordinance
of
God
in
no
time
or
age
to
be
altered
,
or
of
any
persons
of
any
nations
or
age
to
be
disobeyed
.
Homily
1.
of
Idol
.
pag.
20.
Had
you
considered
how
our
Saviour
Christ
confirmes
the
Morall
law
,
shewing
that
he
came
not
to
destroy
it
,
Mat.
5.
17.
pronouncing
its
perpetuity
to
continue
till
the
heavens
be
no
more
,
ver.
18.
and
denouncing
a
dreadfull
judgement
against
such
as
shall
teach
men
to
breake
one
of
the
least
of
those
commandements
,
ver.
19.
and
expounding
strictly
the
6.
ver.
22.
the
7.
ver.
28.
the
3.
ver.
34.
Had
you
taken
advise
of
the
Apostle
Saint
Paul
,
who
tells
us
,
that
the
law
is
holy
,
just
,
and
good
,
Rom.
7.
12.
that
he
served
the
law
of
God
after
the
inward
man
,
ver.
25.
That
the
Commandements
of
the
second
Table
are
fulfilled
in
this
:
Thou
shalt
love
thy
neighbour
as
thy selfe
,
13.
9.
10.
That
Children
must
obey
their
Parents
,
because
it
is
right
;
which
he
shewes
thus
,
Honour
,
&c.
Ephes.
6.
1.
2.
Saint
Iames
if
you
had
asked
his
advice
,
would
have
told
you
,
that
if
you
fulfill
the
royall
law
of
liberty
,
&c.
2.
8.
Or
Saint
Iohn
,
he
would
have
taught
you
:
That
hereby
we
know
that
we
know
him
,
if
we
keepe
his
commandements
,
1.
Iohn
2.
5.
that
sinne
is
the
transgression
of
the
law
,
3.
4.
that
we
love
God
,
if
we
keepe
his
Commandements
,
5.
3.
Had
you
bene
well
advised
,
that
obedience
to
Gods
law
,
is
a
prime
part
of
this
Covenant
on
mans
part
.
If
you
would
not
have
yeelded
any
being
to
the
Ceremoniall
and
Iudiciall
law
,
as
Sir
Walter
Raleigh
doth
,
who
saith
,
the
former
liveth
in
the
Sir
Walter
Ral.
lib.
2.
cap.
45.
pag.
277.
things
it
foresignified
;
for
the
shadow
is
not
destroyed
,
but
perfected
,
when
the
substance
is
represented
to
us
:
the
latter
in
substance
,
and
equity
;
yet
would
you
have
said
with
him
,
the
Morall
law
liveth
still
,
is
not
taken
away
saving
in
the
ability
of
condemning
;
for
therein
are
we
commanded
to
love
God
,
and
use
charity
one
to
another
,
which
for
ever
shall
be
required
.
You
would
have
acknowledged
,
that
although
there
is
no
force
in
the
law
for
our
justification
;
yet
it
is
of
great
use
for
edification
,
and
sanctification
.
That
it
doth
not
cease
to
teach
,
exhort
,
and
pricke
forward
the
faithfull
under
the
Gospell
to
that
which
is
good
.
That
although
Christ
accomplished
,
and
abolished
the
Ceremoniall
,
so
he
accomplished
,
but
abolished
not
the
Morrall
law
.
That
although
the
law
is
abrogated
in
regard
of
iustification
,
malediction
and
rigour
,
God
accepting
the
●●●cere
will
for
the
deed
:
yet
the
use
of
the
law
is
established
for
the
leading
a
godly
and
christian
li●●
.
That
although
Christians
are
not
under
the
law
as
a
rigorous
exactour
,
and
horrible
avenger
:
yet
they
are
under
the
law
as
a
righteous
commander
,
and
holy
conducter
to
leade
in
the
way
of
holinesse
.
In
a
word
:
That
the
ten
Commandements
containe
the
expresse
forme
of
Gods
eternall
will
,
the
substance
of
all
duties
of
piety
to
God
in
the
first
Table
,
of
charity
to
man
in
the
second
:
all
which
God
required
from
the
beginning
before
Moses
:
in
the
time
of
the
law
by
Moses
;
after
Moses
by
the
Prophets
;
now
to
the
end
by
Christ
,
and
his
Apostles
;
although
darknesse
in
Ceremonies
is
dispelled
,
sense
of
prophecy
is
fulfilled
,
and
hand-writing
against
us
cancelled
:
And
not
so
headily
and
rashly
,
upon
the
meere
warrant
of
your
one
of
a
thousand
have
abrogated
the
Morall
law
,
as
not
binding
the
conscience
of
the
regenerate
,
the
Lord
at
this
day
no
lesse
then
in
ancient
times
exacting
as
well
at
the
hands
of
regenerate
,
as
unregenerate
,
that
they
performe
obedience
to
the
law
.
But
leaving
such
intoxicated
dreamers
to
solace
themselves
in
their
imaginary
golden
dreaming
fancies
of
no
law
,
no
repentance
,
no
sorrow
for
sinne
,
no
affliction
for
sinne
.
For
wakened
they
will
not
be
I
feare
out
of
their
fooles
Paradise
.
I
returne
to
my
propounded
use
,
and
will
use
a
few
Motives
to
stirre
you
up
to
take
hold
of
Gods
Covenant
.
Motive
1
Had
you
rather
enjoy
Gods
gracious
favours
,
or
feele
his
tart
,
and
heavie
judgements
?
I
suppose
I
may
take
it
for
granted
,
you
all
infinitely
desire
the
comfortable
fruition
of
Gods
benigne
and
bounteous
favours
concerning
this
life
naturall
,
and
that
other
spirituall
farre
more
excellent
;
and
that
transcendently
unspeakeable
,
&
unparaleld
,
which
is
eternall
:
Neither
would
you
willingly
,
feelingly
,
touch
,
or
●ally
taste
of
the
tart
and
bitter
punishments
,
the
severe
,
and
smarting
penalties
of
the
Lord
.
Keeping
covenant
with
God
gives
right
,
and
interest
,
to
all
Gods
fauours
&
blessings
,
Lov.
26.
9.
Isa.
54.
10.
56.
5.
the
contrary
makes
liable
to
all
his
curses
,
Lev.
26.
15.
Deut.
29.
21.
Consider
therefore
what
you
have
to
do
.
Whether
is
it
better
,
doe
you
thinke
,
to
walke
in
the
steps
of
pious
Patriar●●s
,
or
prophane
Pagans
;
of
Gods
people●
or
Satha●s
slaves
;
of
Saints
,
or
sinners
?
I
thinke
I
may
answer
,
for
you
all
,
and
say
:
Whom
should
we
follow
if
not
the
Saints
?
To
whom
should
we
be
agreeable
or
like
,
if
not
to
them
?
With
whom
should
we
have
a
connecting
congruity
,
save
with
such
who
are
Gods
chosen
,
and
peculiar
people
?
Take
hold
therefore
of
Gods
Covenant
;
for
by
entring
into
,
and
keeping
covenant
with
God
we
imitate
the
best
;
by
the
contrarie
the
vilest
men
,
even
villanous
miscreants
,
heires
of
perdition
.
Peradventure
you
can
alleadge
causes
sufficient
why
you
may
not
,
or
will
not
take
hold
of
Gods
Covenant
:
Muster
them
up
;
give
them
what
force
you
can
;
let
us
view
them
in
their
best
,
and
see
what
validitie
they
have
.
1.
Will
you
not
take
hold
of
Gods
covenant
,
because
you
must
then
part
with
sin
of
all
sorts
,
even
with
your
darling
corruptions
,
iniquity
breaking
covenant
with
God
;
and
they
are
so
sweete
to
your
soule
,
that
nothing
else
can
afford
a
more
pleasant
relish
then
they
;
neither
is
any
thing
so
advantageous
as
are
they
.
If
this
be
thy
plea
O
man
,
thou
art
to
be
pittied
:
the
more
a
foole
,
or
mad
man
glads
himselfe
in
tumbling
in
the
myre
,
the
more
swinish
,
and
sottish
is
he
,
and
his
estate
more
lamentable
.
Be
it
thy
sinnes
are
sweet
,
yet
deadly
poyson
.
Be
it
they
make
thee
merry
;
so
doth
a
certaine
herbe
,
the
eater
(
as
it
is
reported
)
who
eating
dyeth
.
Be
it
they
seeme
profitable
,
yet
are
they
fruitlesse
,
Ephes.
5.
11.
2.
Is
it
because
Gods
Commandements
are
grievous
,
which
then
thou
must
obey
?
Who
saith
so
O
man
,
besides
Sathan
,
thy
cursed
flesh
,
and
wicked
men
?
Christ
otherwise
,
Matth.
11.
30.
My
yoke
is
easie
,
and
my
burden
light
.
Saint
Iohn
saith
otherwise
,
1.
Iohn
5.
3.
His
commandements
are
not
grievous
.
3.
Is
it
because
Gods
commandements
cannot
be
kept
?
True
;
no
beleever
,
or
regenerate
man
by
the
assistance
of
Gods
grace
is
able
to
observe
all
and
every
commandement
of
God
,
in
every
part
,
at
all
times
,
In
thought
,
word
,
and
deed
perfectly
as
God
in
his
law
requireth
of
him
(
as
Papists
Bern.
Rhens
against
Rome
,
pag.
269.
say
:
)
yet
the
true
Christian
is
said
to
keepe
the
law
of
the
Lord
.
1.
Imputatively
in
Christ
,
the
commandement
is
reputed
done
,
when
it
is
forgiven
,
which
is
left
undone
.
2.
In
respect
of
his
will
,
he
having
a
desire
which
is
accepted
.
3.
In
regard
of
endeavour
striving
to
frame
his
life
according
to
the
Commandements
of
God
.
4.
Comparatively
in
respect
of
others
.
5.
In
regard
of
integrity
of
heart
to
one
commandement
,
as
to
another
,
to
all
,
and
euery
one
,
at
all
times
,
as
saith
Mr.
Bernard
.
Besides
,
although
they
cannot
fulfill
any
of
them
;
yet
they
are
carefull
to
follow
all
of
them
:
though
they
cannot
keepe
them
throughly
;
yet
they
desire
and
endeauour
to
keepe
them
truly
.
Although
they
cannot
attaine
to
the
perfection
of
obedience
,
yet
they
strive
for
some
proportion
and
measure
of
obedience
.
And
so
they
keepe
the
law
of
God
.
First
,
by
imputation
,
2.
Cor.
5.
21.
Secondly
,
by
inchoation
,
Rom.
15.
14.
Thirdly
,
by
acceptation
,
2.
Cor.
8.
12.
God
accepting
the
desire
for
the
deed
,
the
will
for
the
worke
,
the
purpose
for
the
performance
,
and
part
for
the
whole
.
4.
Is
it
because
you
can
enter
covenant
elsewhere
more
for
your
advancement
,
and
preferment
?
If
so
,
where
,
and
with
whom
?
If
you
thinke
with
the
world
,
you
are
pitifully
deceaved
,
and
mistaken
:
It
's
but
vanity
,
therfore
seeming
that
it
is
not
,
shewing
that
it
hath
not
,
soone
passing
away
.
It
is
but
vanity
,
therefore
light
,
unprofitable
,
deceitfull
,
and
transitory
.
If
with
sinne
;
how
are
you
deluded
?
it
oppresseth
,
it
damneth
.
If
with
Sathan
,
do
you
deale
wisely
?
What
good
can
he
give
you
,
who
hath
none
himselfe
?
What
favours
will
he
bestow
,
who
seekes
your
vtter
ruine
,
and
destruction
?
Relinquish
therefore
,
and
extirpate
such
diabolicall
charmes
:
enter
into
covenant
you
cannot
with
any
more
honourable
then
our
God
:
more
powerfull
to
defend
you
then
the
Lord
of
Lords
;
more
rich
to
reward
you
,
mercifull
to
blesse
,
wife
to
direct
you
;
and
more
just
to
performe
all
his
promises
.
Those
who
keepe
covenant
with
our
God
,
shall
be
graciously
Protected
,
comfortably
directed
,
plentifully
rewarded
,
triumphantly
crowned
,
and
immortally
glorified
.
Never
did
any
man
gaine
by
breaking
,
nor
loose
by
keeping
covenant
with
God
:
O●t
did
the
ancient
Israelites
breake
covenant
with
God
;
but
their
guerdon
was
not
gratefull
,
Iudg.
2.
20.
2.
King
.
18.
11
,
12.
and
no
marvaile
;
for
not
to
keepe
covenant
with
God
is
disobedience
,
to
breake
it
wilfully
is
rebellion
,
Psal.
78.
10.
breach
of
covenant
with
man
is
a
great
offence
,
Rom.
1.
31.
therefore
with
God
a
grand
impiety
.
Abraham
left
his
native
countrey
,
and
fathers
house
,
he
went
with
an
intent
to
sacrifice
his
sonne
upon
mount
Moriah
.
Moses
left
the
courtly
pleasures
of
Egypt
.
Matthew
forsooke
the
receipt
of
Custome
to
follow
Christ
:
they
refused
not
Gods
designement
because
of
those
many
perillous
obstacles
,
and
dangerous
difficulties
they
were
to
encounter
with
,
and
they
were
no
loosers
.
It
is
no
losse
to
leave
a
fathers
house
,
for
a
kingdome
:
carnall
kindred
,
to
be
father
of
the
faithfull
:
the
pleasures
of
a
corrupt
idolatrous
court
,
to
guide
Gods
people
:
the
gathering
of
tolle
,
or
taxe
,
to
gather
Saints
into
Gods
Kingdome
.
There
is
nothing
better
then
to
be
in
league
with
God
:
Had
you
such
a
comely
proportion
,
starre-like
beauty
,
matchlesse
validity
,
undaunted
valour
,
nimble
agility
,
perfect
sanity
which
is
not
attainable
by
nature
:
Could
you
dive
into
deeper
profundities
,
and
discourse
more
profoundly
of
matters
Ethicall
,
Politicall
,
Physicall
,
and
Metaphysicall
then
all
Philosophers
that
ever
breathed
:
Had
you
worldly
honours
,
wealth
,
and
delight
even
to
content
,
which
is
not
possible
;
yet
all
those
are
but
as
drosse
in
respect
of
being
in
Covenant
with
God
:
For
by
vertue
hereof
1.
The
Lord
is
our
God
,
not
onely
by
creation
,
and
conservation
as
he
is
to
all
:
But
by
election
,
redemption
,
covenant
,
possession
,
affection
,
and
adoption
.
2.
And
we
are
his
people
;
not
onely
by
vocation
,
and
profession
;
but
his
peculiar
people
,
holy
nation
,
his
people
by
election
,
conversion
,
perswasion
,
and
practice
.
By
vertue
of
which
it
is
,
that
the
Lord
is
our
strength
,
shield
,
salvation
,
righteousnesse
,
King
,
Father
,
Redeemer
,
hope
,
helpe
,
fortresse
,
and
Deliverer
:
Hence
it
is
,
that
we
have
interest
in
earthly
favours
,
remission
of
sinnes
,
imputation
of
righteousnesse
,
and
donation
of
Gods
Spirit
:
Hence
it
is
that
we
shall
have
a
joyfull
resurrection
,
immortall
glory
,
and
consummation
of
blisse
:
Hence
comes
our
spirituall
power
and
authority
;
honour
,
and
dignity
;
sonne
▪
ship
,
and
adoption
,
Isa.
56.
5.
Hence
comes
our
right
and
title
to
the
use
of
the
creatures
,
happy
guard
of
Angels
,
beatificall
,
blissefull
promises
,
and
that
unparalel'd
matchlesse
crowne
of
immortality
.
And
to
conclude
,
Hence
it
is
that
we
have
fellowship
with
the
Father
.
Ioyne
we
therefore
our selves
in
covenant
with
the
Lord
.
1.
Inwardly
,
by
faith
and
perswasion
.
2.
Outwardly
,
by
vocation
and
profession
▪
3.
Both
wayes
joyntly
;
by
perswasion
,
profession
,
and
practice
of
piety
and
true
godlinesse
;
that
wanting
,
we
may
obtaine
:
having
,
we
may
declare
that
truly
our
fellowship
is
with
the
Father
.
CHAP.
XV.
The
tenth
Meanes
and
Duty
is
,
Cleaving
to
God
.
HAve
we
fellowship
with
the
Father
?
Cleave
we
then
unto
10.
Meanes
.
Duty
.
the
Lord
:
The
prodigall
a
servant
cleaved
to
his
Master
,
Luke
15.
15.
The
conjugall
knot
makes
leave
father
,
&c.
and
cleave
to
his
wife
,
Math.
19.
5.
The
friendly
society
tw●xt
Ionathan
and
David
knits
the
soule
of
Ionathan
to
David
,
1
Sam.
18.
1.
Where
there
is
firme
communion
,
there
To
cleave
to
the
Lord
is
to
be
knit
to
him
in
heart
without
purpose
of
any
〈…〉
ration
.
ever
is
a
cleaving
together
.
Those
therefore
who
have
fellowship
with
the
Father
must
cleave
to
him
as
a
wife
unto
her
husband
,
as
a
servant
unto
his
Master
,
as
a
friend
unto
a
friend
,
as
a
girdle
to
a
mans
loines
,
for
so
saith
the
Lord
,
Ier.
13.
11
▪
For
as
a
girdle
cleaveth
unto
the
loines
of
a
man
,
so
have
I
caused
to
cleave
unto
me
the
whole
house
of
Israel
,
&c.
Draw
w●
therefore
neare
to
the
Lord
,
walke
with
him
,
continue
in
the
Lord
,
depend
upon
him
,
sticke
fast
to
him
;
or
in
a
word
,
cleave
we
to
the
Lord
.
1.
Vniversally
,
in
all
things
,
Deut.
11.
22.
2.
Totally
,
in
soule
and
body
both
,
Ios.
22.
5.
3.
Spiritually
and
sincerely
,
Acts
11.
23.
4.
Vnseperably
,
and
continually
,
Ios.
23.
8.
We
cleave
unto
the
Lord
,
1.
Inwardly
.
1.
By
faith
.
Heb.
11.
6.
He
that
draweth
neare
to
God
must
,
&c.
2.
By
feare
.
Deut.
10.
20.
Feare
the
,
—
to
cleave
unto
him
.
3.
By
love
,
Ios.
23.
11
,
12.
Love
unites
it selfe
asmuch
as
may
be
to
the
thing
loved
,
it
makes
a
man
desire
and
seeke
above
all
things
this
fellowship
,
when
wanting
.
1.
In
those
meanes
he
hath
appointed
to
communicate
himselfe
unto
us
.
2.
Doth
communicate
it selfe
to
God
in
things
,
in
which
he
wil
be
loved
of
us
.
And
,
3.
It
will
make
us
accomplish
the
will
of
God
.
Cleave
we
therefore
thus
unto
the
Lord
:
For
,
why
should
we
not
?
1.
Trust
in
him
,
who
is
both
true
,
and
faithfull
,
mighty
,
and
able
to
helpe
.
2.
Feare
him
,
who
is
both
just
,
and
terrible
also
,
able
to
destroy
both
soule
,
and
body
.
3.
And
love
him
which
is
so
mercifull
,
gracious
,
bountifull
,
and
liberall
.
2.
We
are
to
cleave
unto
th●
Lord
outwardly
,
and
not
only
in
our
soules
,
but
our
bodies
both
,
in
the
right
and
sanctified
use
of
the
Word
,
Sacraments
,
and
Prayer
;
Thus
let
us
cleave
unto
the
Lord
,
and
manifest
we
the
same
,
1.
By
cleaving
to
that
which
is
good
,
Rom.
12.
9.
2.
By
cleaving
to
Gods
Testimonies
,
Psal.
119.
31.
His
Word
,
Law
,
Gospell
,
Precepts
,
and
Promises
.
3.
By
walking
in
his
wayes
,
Deut.
11.
22.
4.
By
keeping
his
commandements
diligently
,
ibid.
5.
By
walking
after
the
Lord
,
Deut.
13.
4.
6.
By
hearkening
unto
his
voice
,
ibid.
Thus
if
we
do
,
the
Lord
will
uphold
us
in
all
distresse
;
and
Mot.
1.
against
all
assaults
of
enemies
,
inward
,
and
outward
,
with
his
right
hand
.
i.
His
great
might
and
power
,
Psal.
63.
8.
What
then
can
hurt
us
?
Or
who
can
harme
us
?
True
it
is
that
many
who
cleave
closest
to
God
are
soonest
taken
away
and
destroyed
,
as
in
time
of
fierie
trials
,
and
open
persecutions
.
Yet
,
1.
God
doth
not
destroy
them
;
but
Gods
enemies
,
wicked
persecutors
.
2.
They
die
not
in
Gods
displeasure
,
but
in
his
favour
;
their
death
is
no
shame
,
but
an
honour
to
them
.
3.
By
the
losse
of
a
temporary
life
,
they
obtaine
life
eternall
.
Instead
of
a
miserable
life
,
a
life
most
happy
.
4.
Outward
blessings
,
as
deliverance
from
bodily
death
,
and
dangers
,
are
promised
and
performed
conditionally
,
as
they
shall
stand
best
with
Gods
glory
,
the
good
of
his
Church
,
and
salvation
of
his
Saints
.
Thus
to
do
is
good
for
us
,
Psal.
73.
28.
It
is
good
for
me
to
draw
neare
to
God
.
It
is
good
indeed
to
give
,
and
joyne
our selves
most
straightly
to
God
so
gracious
and
mercifull
.
It
is
good
nearely
to
knit
our selves
,
and
closely
to
cleave
to
God
:
This
cleaving
being
a
meanes
to
obtaine
,
if
we
want
:
And
to
continue
,
if
we
have
fellowshippe
with
the
Father
.
CHAP.
XVI
.
The
eleventh
Meanes
and
Duty
is
,
to
serve
God
.
LAstly
,
have
we
or
desire
we
fellowship
with
the
Father
?
11.
Mea●es
.
Duty
.
We
ought
to
serve
him
:
David
acknowledgeth
himselfe
servant
to
Ionathan
,
although
they
were
linked
in
such
an
intimate
society
,
1
Sam.
20.
7.
8.
Hushai
exempts
not
himselfe
from
serving
so
good
a
Soveraigne
,
who
admitted
him
into
the
fellowship
of
a
friendly
favourite
,
2
Sam.
15.
34.
Wives
,
although
their
husbands
companions
,
yoke-fellowes
;
yet
being
but
the
left
side
of
the
yoke
,
fellow-helpers
,
not
fellow
heads
,
owe
a
kind
of
service
to
them
,
2
Pet.
3.
1.
Likewise
you
wives
,
sc.
as
servants
;
i.
with
all
feare
,
even
to
bad
husbands
,
aswell
as
to
good
.
Yea
all
such
,
who
have
fellowship
with
the
Father
,
have
the
denomination
of
servants
.
Iacob
my
servant
,
Isa.
44.
1.
Iob
my
servant
,
Iob
1.
8.
Moses
my
servant
.
Num.
12.
7.
And
the
pious
Proselite
who
joyned
himselfe
to
the
Lord
,
is
said
to
serve
him
,
—
to
be
his
servant
,
Isa.
56.
6.
1.
There
is
a
seruice
of
man
to
man
,
and
this
is
,
1.
Nationall
.
1.
By
the
law
of
nature
,
which
is
liberall
.
2.
By
the
law
of
Armes
,
which
is
compulsive
.
2.
Domesticall
.
Which
is
,
1.
For
a
time
.
2.
Perpetuall
,
as
slaves
for
ever
;
these
are
civill
services
of
man
to
man
;
who
is
said
to
serve
man
,
1.
When
he
applies
himselfe
to
do
him
all
the
good
he
can
,
Gal.
3.
14.
2.
When
he
submits
himselfe
to
such
who
are
Lords
over
him
,
Exod.
21.
6.
2.
There
is
a
religious
service
,
where
man
serves
God
;
1.
Generally
,
yeelding
to
,
and
endeavouring
to
performe
all
the
worship
due
to
God
,
Ios.
24.
15.
2.
Particularly
:
-
-
1.
Religiously
serving
him
in
his
publique
worship
,
Math.
4.
10.
-
2.
In
his
common
vocation
,
as
he
is
a
Christian
,
doing
the
revealed
will
of
God
in
the
generall
calling
of
Christianity
,
Heb.
12.
28.
-
3.
In
his
particular
function
,
Rom.
10.
9.
So
then
to
serve
God
is
to
do
all
things
in
the
publique
worship
of
God
,
in
our
common
vocations
,
and
particular
callings
according
to
the
will
of
God
,
therein
earnestly
desiring
to
glorifie
God
.
They
therefore
are
much
deceived
,
who
think
a
daily
repeating
over
the
Lords
Prayer
,
ten
Commandements
,
and
the
Beliefe
,
or
such
like
,
constant
keeping
of
Church-times
,
&c.
is
a
sufficient
serving
of
God
;
to
serve
the
Lord
,
being
a
doing
of
his
will
,
and
this
is
frequently
urged
,
and
often
inculcated
in
sacred
Writ
,
Psal.
20.
11.
100.
2.
Luc.
1.
75.
This
service
is
the
end
why
we
were
redeemed
,
Luc.
1.
74
,
75.
Of
all
Gods
mercies
,
Rom.
1.
12.
And
although
our
Saviour
delivered
us
from
bondage
,
yet
not
from
service
;
when
a
man
comes
out
of
the
bondage
of
sinne
,
he
Ob.
Answ.
must
take
another
yoke
,
Math.
11.
28.
But
we
are
free
;
we
have
Christian
liberty
,
Gal.
5.
1.
Ans
.
True
,
we
are
free
from
the
execution
of
perfect
obedience
,
from
the
curse
of
the
Law
,
not
from
the
obedience
of
the
Law
,
piety
,
and
righteousnesse
.
Heare
Irenaeus
speake
,
who
saith
,
Christ
hath
Christus
tantùm
nos
liberavit
à
se●vitute
,
non
ab
obedientiâ
legis
,
Irenaeus
lib.
5.
cap.
27.
Duplicia
sunt
Mosis
Pracepta
,
noturalia
&
servilia
:
servilia
per
adventum
Christi
abrogata
sunt
,
naturalia
in
suo
vigore
permanserunt
,
&
per
Euangelium
sunt
consummata
,
Idem
cap.
31.
Dominus
de●●it
totam
legem
&
Prophetas
pendere
ex
ipsis
Praceptis
,
&
ipse
aliud
majus
hoc
pracepto
non
detulit
,
sed
hoc
ipsum
renovavit
suis
Discipulis
jubens
eis
diligere
Deum
ex
toto
corde
,
&
cateros
quemadmodum
sc.
Idem
.
lib.
4.
cap.
25.
onely
freed
us
from
the
slaverie
,
not
from
the
obedience
of
the
Law
.
The
Precepts
given
to
Moses
were
twofold
,
naturall
and
servile
:
servile
are
abrogated
by
the
comming
of
Christ
:
naturall
have
remained
in
their
strength
,
and
are
fulfilled
by
the
Gospell
.
Yea
(
saith
he
)
the
Lord
Auxit
,
&
dilatavit
,
hath
augmented
and
inlarged
them
.
The
Lord
declared
all
the
Law
and
the
prophets
to
depend
upon
these
Precepts
.
And
Christ
himselfe
hath
not
shewed
another
greater
then
this
Precept
,
but
hath
renewed
this
to
his
Disciples
,
commanding
them
to
love
God
from
their
whole
hearts
,
and
others
as
themselves
.
True
it
is
,
that
we
have
liberty
,
and
are
freed
from
the
curse
of
the
Law
,
Rom.
8.
1.
Gal.
3.
13.
Secondly
,
from
the
rigour
of
the
Law
,
which
said
,
do
this
,
and
live
;
this
liberty
also
the
justified
Iewes
before
Christ
had
.
Thirdly
,
from
observation
of
the
Ceremoniall
Law
,
Col.
2.
16.
20.
Thus
the
ancient
Iewes
before
Christ
were
not
.
Oh
that
our
Pretty
Antinomists
had
but
braines
to
conceive
,
and
grace
to
imbrace
the
truth
;
then
would
they
not
so
disquiet
the
consciences
of
many
unsetled
Christians
,
and
scandalize
the
Gospell
under
pretence
of
lawlesse
liberty
.
i.
Although
seduced
Papists
,
ignorant
Gospellers
,
civill
honest
men
,
vaine-glorious
Pharisees
,
prophane
people
,
and
lawlesse
Libertines
,
like
the
ancient
Samaritanes
,
who
knew
not
the
manner
of
the
God
of
Israel
,
therefore
served
the
Lord
,
and
their
owne
gods
also
,
2
Reg.
17.
26.
So
those
fore-named
,
because
ignorant
of
the
right
service
of
God
.
1.
The
Papaline
serves
God
in
his
images
,
pilgrimages
,
and
abundance
of
Popish
traditions
.
2.
The
ignorant
in
his
good
meaning
.
3.
The
civill
man
in
his
honest
outward
conversation
.
4.
The
tombe
like
Pharisee
in
his
golden
and
gracelesse
shewes
.
5.
The
prophane
in
his
diabolicall
conceit
,
that
where
sinne
doth
abound
,
grace
will
much
more
abound
.
6.
The
lawlesse
Libertine
in
his
licentious
freedome
;
he
being
bound
to
no
Law
,
he
doing
all
he
doth
in
love
,
by
way
of
thankfulnesse
:
therefore
by
consequent
,
1.
If
he
doth
not
that
which
we
are
commanded
he
doth
not
sinne
;
if
he
doth
that
we
are
forbidden
,
he
doth
not
offend
.
2.
If
he
doth
that
which
God
commands
us
he
doth
more
then
his
duty
,
because
more
then
he
is
bound
unto
,
and
so
doth
therefore
merit
at
the
hands
of
God
.
Yet
all
you
who
either
have
or
desire
fellowship
with
the
Father
;
Do
you
serve
God
as
he
hath
commanded
,
without
dimin●tion
,
or
addition
:
Serve
him
therefore
,
1.
Sincerely
.
2.
Timely
.
3.
Continually
.
4.
In
all
things
.
Of
which
see
pag.
92.
&c.
5.
We
are
to
serve
the
Lord
with
gladnesse
,
Psal.
100.
2.
The
Lord
desires
to
be
served
with
a
voluntary
willingnesse
,
and
chearefull
alacrity
,
Exod.
35.
5.
1
Cor.
9.
17
,
18.
2
Cor.
9.
7.
A
sonne-like
service
pleaseth
God
,
not
a
slavish
:
exacted
service
is
seldome
sure
,
it
is
rather
done
upon
us
,
then
by
us
;
and
the
more
chearefull
,
and
voluntary
,
the
more
acceptable
is
our
service
to
God
.
Serve
therefore
the
Lord
with
gladnesse
in
love
;
yet
so
that
our
love
may
keepe
it selfe
to
the
Word
and
will
of
God
:
for
things
done
without
a
word
from
God
,
are
not
done
of
love
,
which
is
a
fulfilling
of
the
Law
,
Gal.
5.
14.
6.
Serve
we
the
Lord
with
feare
.
Object
.
1.
Let
none
object
and
say
,
the
object
of
feare
is
evill
;
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
feares
that
which
will
hurt
him
,
which
is
evill
.
The
Greeke
word
signifieth
feare
and
flight
:
intimating
that
we
feare
such
things
we
flee
from
,
and
avoid
.
For
although
the
object
of
feare
properly
is
evill
,
yet
accidentally
that
which
is
good
also
;
Man
feares
good
,
not
the
thing
,
because
it
is
good
;
but
least
he
be
deprived
thereof
,
and
lose
the
same
:
thus
a
man
oft
feares
his
life
,
least
he
lose
it
.
Secondly
,
we
feare
that
which
is
good
,
least
it
procure
some
appearing
evill
;
thus
we
also
feare
God
,
least
he
punish
us
;
the
punishment
as
from
God
is
good
,
but
unto
us
it
seemeth
to
be
evill
.
2.
Let
no
man
say
:
the
fearefull
are
excluded
heaven
,
Rev
,
21.
8.
And
Gods
people
are
forbidden
to
feare
,
Gen.
15.
1.
Luc.
12.
32.
1.
34.
For
these
places
are
to
be
understood
of
carnall
feare
;
when
man
feares
man
,
or
worldly
wants
too
much
;
or
God
,
onely
in
regard
of
punishment
.
[
](A08586-e55170-b)a
a
M.
Perk.
of
Religion
,
pag.
704.
That
feare
in
which
nothing
is
feared
save
punishment
,
is
no
service
of
God
.
3.
Let
no
cavilling
wrangler
say
,
there
is
no
feare
in
love
,
for
perfect
love
casteth
out
feare
,
1
Iohn
4.
18.
We
are
to
love
God
:
therefore
not
to
feare
him
.
Love
casts
out
feare
:
but
what
feare
?
Not
all
but
servile
,
or
tormenting
feare
,
not
sonne-like
,
or
filiall
feare
,
this
going
hand
in
hand
with
perfect
love
.
Therefore
doth
a
loyall
sonne
feare
to
offend
his
father
,
because
he
loves
him
.
Wives
are
to
feare
their
husbands
,
Eph.
5.
33.
Children
are
to
feare
their
parents
,
Lev.
19.
3.
Subjects
are
to
feare
their
Magistrates
,
Rom.
13.
7.
No
man
hence
will
conclude
they
therefore
neither
may
nor
can
love
their
husbands
,
parents
,
and
Magistrates
:
this
feare
being
an
awfull
reverence
:
such
inferiours
shew
to
Superiours
for
the
Lords
sake
,
making
them
carefull
to
obey
,
and
loath
to
offend
them
.
Tertullian
rebukes
Marcion
thus
:
[
](A08586-e55310-b)b
b
Stulte
,
quem
Dominum
appellas
,
negas
timendum
:
cum
hoc
nomen
potestatis
sit
etiam
timendae
:
At
quomodo
diliges
nisi
timeas
non
diligere
?
Planè
nec
pater
tuus
est
,
in
quem
non
competat
&
amor
propter
pietatem
,
&
timor
propter
potestatem
:
nec
legitimus
Dominus
,
nisi
&
diligas
propter
humanitatem
,
&
timeas
propter
disciplinam
.
Advers
Marcion
.
lib.
1.
pag.
165
Thou
foole
,
which
saist
he
is
not
to
be
feared
whom
thou
callest
Lord
:
this
name
being
a
name
of
power
;
yea
,
of
such
as
is
to
be
feared
:
But
how
wilt
thou
love
,
except
thou
fearest
not
to
love
?
Truly
,
neither
is
he
thy
father
,
towards
whom
love
for
piety
,
and
feare
for
power
doth
not
agree
.
Neither
is
he
thy
legitimate
Lord
,
if
thou
dost
not
love
him
for
his
gentlenesse
,
and
feare
him
in
regard
of
Discipline
.
The
same
Tertullian
checks
the
aforesaid
hereticke
thus
:
[
](A08586-e55350-b)c
c
Qui
Deum
non
times
quosi
bonum
,
quid
non
in
omnem
libidinem
ebullis
?
Summum
quod
sciam
fructum
vit●
omnibus
qut
Deum
non
ti
ment
.
Ibid.
p.
165.
Thou
which
dost
not
feare
God
because
he
is
good
,
why
dost
thou
not
breake
out
into
all
sensuality
?
The
principall
fruits
of
life
to
my
knowledge
in
all
which
feare
not
God
.
And
againe
he
saith
[
](A08586-e55380-b)d
d
Neque
enim
timorem
alia
res
quam
contumacia
subvertit
.
De
paenitenti●
.
pag.
480.
that
nothing
doth
destroy
feare
,
save
disobedience
.
And
againe
the
same
Tertullian
saith
,
[
](A08586-e55420-b)e
e
Timor
autem
hominis
Dei
honor
est
,
Ibid
pag.
482.
the
feare
of
man
is
the
honour
of
God
.
True
it
is
,
that
child-like
feare
may
well
stand
with
love
,
and
certainty
of
salvation
;
this
feare
enduring
for
ever
,
Psal.
19.
9.
This
being
commanded
unto
,
and
the
commendation
of
good
men
,
Iob
1.
1.
Acts
10.
2.
I
know
there
is
difference
betwixt
filiall
and
servile
feare
;
filiall
endures
for
ever
,
the
other
is
violent
,
therefore
is
not
permanent
:
servile
feares
evill
of
punishment
,
the
other
evill
of
sinne
:
filiall
is
onely
in
the
Elect
,
servile
may
be
in
good
and
bad
;
being
in
the
good
as
a
needle
to
draw
after
it
filiall
as
a
threed
;
as
a
needle
alone
,
so
servile
alone
availeth
not
:
yet
by
going
before
draweth
after
it
filiall
as
the
threed
.
The
property
of
this
feare
is
to
make
us
in
our
hearts
stand
in
awe
of
God
;
and
to
feare
,
hate
,
and
eschew
the
offence
of
God
,
Prov.
8.
13.
Exod.
20.
20.
It
being
the
greatest
evill
for
the
creature
to
offend
the
Creatour
.
We
may
and
must
therefore
serve
the
Lord
with
feare
:
for
that
mans
hope
is
vainely
confident
,
who
refuseth
to
feare
God
in
his
conversation
saith
*
Mr.
Burton
.
Truths
triumph
over
Trent
,
cap.
17.
pag
351.
7.
In
newnesse
of
spirit
,
Rom.
7.
6.
That
is
by
living
such
a
life
which
becomes
them
whom
the
Spirit
hath
renewed
.
8.
In
righteousnesse
and
holinesse
,
Luc.
1.
74
,
75.
i.
By
just
and
upright
dealing
betweene
man
and
man
,
in
holinesse
.
i.
performing
all
such
duties
as
immediatly
concerne
God
,
and
his
worship
.
Should
I
say
no
more
,
my
Doctrine
in
hand
(
me
thinkes
)
is
inducement
sufficient
to
perswade
you
thus
to
serve
God
:
for
if
you
have
fellowship
with
the
Father
,
then
it
's
a
necessary
duty
.
Serve
him
also
you
must
,
if
you
desire
this
communion
:
it
being
a
meanes
to
obtaine
fellowshippe
with
the
Father
.
Notwithstanding
,
because
there
be
many
bad
masters
in
this
world
,
which
wooe
and
intice
all
,
allure
and
draw
too
many
to
forsake
the
Lord
,
and
to
serve
them
;
I
will
in
few
words
shew
that
of
all
the
services
in
the
world
,
this
of
the
Lords
is
farre
the
best
.
1.
Mans
owne
flesh
is
oft
his
master
,
which
he
carefully
doth
serve
.
1.
By
too
much
pampering
of
it
.
2.
By
an
over
carking
and
caring
for
the
things
of
the
body
.
And
,
3.
By
fulfilling
the
lusts
of
the
flesh
.
Saint
Paul
was
of
another
mind
;
he
kept
under
his
body
,
and
made
it
serve
him
,
1
Cor.
9.
27.
And
forbids
us
to
make
provision
for
the
flesh
,
&c.
Rom.
13
,
14.
As
for
this
service
,
it
is
no
whit
for
a
mans
advantage
;
Their
end
is
destruction
,
whose
god
is
their
belly
,
whose
glory
is
in
their
shame
,
who
mind
earthly
things
,
Phil.
3.
19.
2.
Man
serves
man
:
First
,
having
a
more
firme
dependance
upon
man
then
God
,
regarding
more
the
authority
of
man
,
then
of
God
:
Thus
Papists
serve
man
;
with
whom
it
matters
not
what
God
saith
,
so
be
they
have
the
Popes
approbation
:
and
many
other
do
so
with
whom
the
word
of
man
is
more
authenticall
then
the
Word
of
God
.
Secondly
,
reposing
more
confident
affiance
in
the
skill
of
man
,
Asa-like
,
2.
Chron.
16.
12.
or
power
and
valour
,
Isa.
31.
1.
The
contrary
we
see
in
David
,
Psal.
20.
7.
Thirdly
having
mens
persons
in
admiration
,
Iude
16.
Thus
parasiticall
Prophets
,
like
Ahabs
400.
and
soothing
companions
by
flattering
ostentation
,
have
men
in
admiration
for
their
person
,
ri●hes
,
honour
,
nobility
,
&c.
without
respect
of
the
feare
of
God
,
or
true
vertue
;
honouring
them
onely
because
they
be
rich
,
or
noble
(
by
the
way
great
men
have
this
miserie
,
they
are
most
admired
,
least
admonished
)
Thus
who
in
his
right
wits
would
serve
man
,
considering
:
1.
How
helplesse
he
is
,
Isa.
2.
22.
Cease
from
man
whose
breath
is
in
his
nostrills
;
for
wherein
is
he
to
be
accounted
of
:
these
Masters
cannot
redeeme
a
brother
,
nor
give
a
ransome
to
God
for
him
,
Psal.
49.
6.
7.
2.
How
execrable
,
Isa.
31.
1.
Ier.
17.
5.
3.
How
base
and
contemptible
it
is
for
man
so
to
submit
to
man
,
made
of
the
same
materials
,
workman
,
manner
,
and
in
that
respect
his
equall
,
turning
to
dust
,
and
rottennesse
as
well
as
he
.
3.
Many
men
serve
the
world
,
viz.
the
ambitious
by
his
inordinate
desire
of
honour
,
and
striving
for
preferment
,
serves
honour
,
and
an
ambitious
humour
.
The
Covetous
,
by
his
love
of
riches
,
and
obeying
the
avaritious
desires
thereof
,
serves
Mammon
:
the
voluptuous
person
,
by
being
too
much
addicted
to
carnall
delights
,
serves
pleasure
.
These
have
a
Master
and
a
service
;
But
such
which
makes
them
much
to
be
pittied
,
not
at
all
to
be
envied
:
for
alas
;
First
,
they
serve
vanity
,
as
Solomon
concludes
,
who
had
a
greater
experiment
of
them
all
then
any
other
,
Eccl.
1.
2.
the
service
of
vanity
must
needs
be
vaine
.
Secondly
,
neither
is
it
onely
vaine
,
but
hardly
tormenting
,
Eccl.
1.
14.
2.
10.
Vexation
of
spirit
.
How
doth
this
service
abound
with
excruciating
cares
,
tormenting
discontents
,
ignoble
jealousies
,
disquieting
feares
,
base
flatteries
,
restlesse
contrivements
,
and
an
innumbred
swarme
of
such
like
anxious
perplexities
.
Thirdly
,
neither
is
here
all
:
this
Master
is
a
deceitfull
cousener
,
not
much
unlike
Iacobs
Master
Laban
,
giving
a
blearey'd
Leah
for
a
promised
Rahel
:
her
best
servitours
often
faile
of
their
expectations
:
or
if
not
so
;
they
prove
like
Sodomes
apples
,
not
worth
the
gathering
;
or
a
wormeaten
nut
,
not
worth
the
cracking
,
filling
the
breakers
mouth
with
filth
,
and
rottenesse
.
Fourthly
,
but
there
is
a
worse
matter
in
this
service
then
all
this
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1.
Iohn
2.
15.
and
no
man
can
s●rve
both
God
,
and
Mammon
,
Matth.
6.
24.
4.
There
is
another
Master
which
too
many
men
serve
;
his
name
is
sin
,
Iohn
8.
34.
whosoever
commits
sin
is
the
servant
of
sin
.
Whosoever
of
his
own
accord
readily
obeyeth
the
desires
,
and
motions
of
sinne
is
the
servant
of
sinne
.
Of
such
servants
Saint
Peter
speakes
,
2.
Pet.
2.
19.
serving
their
lusts
.
1.
Obeying
the
wicked
motions
thereof
,
consenting
to
them
,
or
practising
them
,
Titus
3.
3.
S.
Paul
forbids
us
of
this
service
,
Rom.
6.
6.
and
acknowledgeth
that
once
we
were
servants
to
this
evill
Master
,
Rom.
6.
17.
19.
20.
This
is
a
service
strongly
bewitching
men
with
amiable
enchantments
,
having
abundance
of
obsequious
observants
.
But
doe
they
know
whom
and
what
they
serve
?
I
presume
no
;
for
did
they
,
they
could
not
but
abandon
with
loathing
detestation
a
Master
.
1.
So
base
,
and
vile
,
then
which
nothing
more
fastidious
,
or
excrementitions
.
2.
So
abounding
with
such
multiplicity
of
various
impieties
,
then
which
no
service
more
tedious
and
troublesome
,
wherein
a
man
serves
,
not
two
,
but
a
multitude
of
Masters
,
serving
sinne
in
the
lusts
thereof
,
Rom.
6.
12.
3.
So
cruell
,
then
which
none
more
tyrannicall
,
and
bloudy
;
paying
its
best
observants
with
as
bad
wages
as
may
be
;
eternall
death
,
Rom.
6.
23.
Iam.
1.
15.
These
are
services
,
but
not
like
ours
,
although
worldlings
now
as
in
Iobs
time
,
say
or
thinke
,
What
is
the
Almighty
,
that
we
should
serve
him
;
and
in
Malachy
3.
17.
it
is
in
vaine
to
serve
God
:
Yet
we
know
this
service
to
be
of
all
other
.
1.
Most
honourable
:
For
,
1.
Our
Master
is
not
some
Kings
greatest
favourite
,
nor
yet
some
potent
Prince
,
nor
yet
a
terrene
Monarch
,
swaying
the
Soveraigne
Scepter
for
his
time
of
the
whole
world
;
But
a
Lord
of
Lords
,
and
King
of
Kings
,
whose
is
the
kingdome
,
the
power
,
and
glory
;
then
which
no
Master
more
honourable
.
2.
Our
fellow-servants
are
all
the
holy
ones
of
God
,
as
Abraham
;
and
those
pious
Patriarches
,
such
as
Moses
and
Eliah
,
and
those
Divine
Prophets
:
such
as
David
,
and
those
other
godly
Governours
:
the
heavenly
company
of
glorious
Angels
,
Rev.
19.
10.
Yea
,
our
blessed
Saviour
,
our
fellow-servant
,
Phil.
2.
7.
Then
which
no
fellow-servants
more
honourable
.
2.
Most
gainefull
:
these
servants
gaine
Christ
,
Phil
3.
8.
Pardon
of
sinnes
,
Gods
favour
,
his
blessed
Spirit
;
yea
,
temporall
favours
,
if
commodious
for
them
,
shall
moreover
and
above
be
added
to
them
,
Mat.
6.
33.
If
they
have
not
riches
,
it
is
because
they
are
not
good
for
them
.
If
they
want
health
,
Temporalia
non
sunt
bona
,
nisi
in
quantum
ordinantur
in
coelestia
.
it
is
because
it
is
not
good
for
them
.
If
their
life
is
cut
short
,
they
are
taken
away
from
the
evill
to
come
.
Yea
moreover
,
as
this
service
gaines
all
things
,
1
Cor.
3.
21.
&c.
And
as
a
good
friend
loves
at
all
times
,
Prov.
17.
7.
So
this
service
brings
in
gaines
at
all
seasons
,
in
sicknesse
,
and
health
,
prosperity
,
and
adversity
,
Rom.
8.
28.
Yea
,
in
life
,
and
death
,
Phil.
1.
22.
Another
man
dies
,
his
gaines
die
with
him
,
Psal.
49.
17.
His
treasure
was
laid
up
on
earth
,
therefore
leaving
this
world
he
parts
with
his
treasure
:
the
servant
of
God
dies
,
his
gaines
follow
him
,
Rev.
14.
13.
His
treasure
was
laid
up
in
heaven
,
departing
hence
therefore
he
followes
his
treasure
,
goes
to
his
gaine
:
Perhaps
he
forgoes
a
materiall
building
,
and
layes
downe
an
earthly
tabernacle
;
but
he
finds
a
building
given
of
God
,
not
made
with
hands
,
eternall
in
the
heavens
,
2
Cor.
5.
1.
He
leaves
behind
him
some
worldly
substance
;
but
gets
in
heaven
a
better
and
enduring
substance
,
Heb.
10.
34.
Peradventure
he
may
part
with
some
corruptible
inheritance
,
to
take
possession
of
an
inheritance
incorruptible
,
reserved
in
heaven
,
1
Pet.
1.
4.
Where
he
hath
so
much
,
that
he
is
ever
satisfied
;
and
so
much
to
come
,
that
he
is
never
glutted
:
where
there
is
infinite
abundance
of
all
things
,
and
yet
infinite
more
to
come
.
3.
Most
delightfull
:
David
had
an
honourable
service
,
ascending
from
keeping
sheepe
to
be
sonne
in
law
to
a
King
.
Iacob
a
gainefull
,
growing
from
alone
man
,
and
a
staffe
into
a
populous
family
,
and
certaine
droves
;
but
neither
had
much
delight
in
his
service
.
But
as
there
is
honour
and
profit
in
this
service
,
so
there
is
plenitude
of
delight
,
and
consolation
.
For
,
1.
Our
Master
is
no
churlish
Nabal
,
to
whom
a
man
could
not
speake
,
1
Sam.
25.
17.
No
unkind
Laban
,
but
a
God
most
mercifull
and
pitifull
;
gracious
and
favourable
;
patient
and
long
suffering
.
He
termes
his
servants
friends
,
Isa.
41.
8.
Yea
,
sonnes
,
Exod.
4.
23.
He
layes
upon
us
no
burdensome
yoke
,
but
such
which
is
easie
and
light
,
Math.
11.
28.
Not
grievous
,
1
Ioh.
5.
3.
But
the
rejoycing
of
our
hearts
,
Psal.
119.
111.
I
need
not
go
from
my
Point
in
hand
to
fetch
this
threefold
cord
which
is
not
easily
broken
.
Those
who
truly
serve
the
Lord
,
have
fellowship
with
the
Father
,
then
which
what
more
honourable
,
gainfull
,
or
delightfull
?
Good
servants
1.
obey
their
Masters
precepts
.
2.
Spend
the
chiefe
of
their
time
in
their
Masters
businesse
.
3.
Delight
to
please
them
.
4.
Have
no
intimate
society
with
their
Masters
professed
enemies
.
5.
Cannot
endure
to
see
or
heare
them
abused
.
6.
And
feare
to
offend
them
.
Be
we
such
good
servants
.
1.
Obeying
the
will
and
Word
of
God
.
2.
Spending
the
day
of
our
time
in
his
service
,
walking
Enoch-like
with
God
,
Gen.
5.
24.
3.
Ioy
in
pleasing
our
so
good
and
gracious
Master
.
4.
Avoiding
intimate
familiarity
with
his
enemies
.
5.
Not
enduring
to
heare
or
see
him
dishonoured
.
6.
And
fearing
to
offend
him
.
Thus
let
us
serve
him
;
this
serving
being
a
duty
we
owe
,
if
we
have
,
or
meanes
to
obtaine
if
we
want
fellowship
with
the
Father
.
OF
THE
SOCIETIE
OF
THE
SAINTS
,
the
fourth
Booke
.
NOW
I
come
to
the
fourth
and
last
part
of
the
true
goodfellowship
,
consisting
betwixt
the
Head
and
members
:
And
with
his
Sonne
Iesus
Christ
.
This
part
of
the
true
goodfellowship
is
not
the
least
,
although
the
last
.
For
by
fellowship
with
Christ
,
we
have
fellowship
with
the
Saints
,
and
without
Christ
Iesus
there
is
no
fellowship
for
man
with
God
.
I
will
now
forbeare
to
speake
of
these
three
titles
,
his
Sonne
,
Iesus
,
Christ
:
It
only
sufficeth
for
the
present
to
tell
you
that
Christ
is
Gods
Sonne
.
1.
By
Nature
.
According
to
his
Divine
nature
he
and
he
onely
is
the
Sonne
of
God
,
being
begotten
of
the
same
substance
of
the
Father
by
an
everlasting
generation
,
Math.
17.
5.
2.
By
Grace
of
personall
union
,
the
manhood
of
Christ
being
unseparably
united
to
the
person
of
the
Sonne
of
God
,
Luke
1.
35.
The
Saints
are
Gods
Sonnes
by
Adoption
,
Rom.
8.
17.
Yea
,
all
professours
without
practice
are
Gods
Sonnes
,
although
by
profession
onely
,
Gen.
6.
1.
The
creatures
may
be
termed
Gods
Sonnes
commonly
.
Saints
are
Gods
Sonnes
specially
.
But
Christ
is
Gods
Sonne
singularly
.
CHAP.
I.
The
Saints
have
fellowship
with
Christ
.
Doct.
4
ALL
true
believers
,
Saints
,
or
faithfull
Christians
have
societie
,
fellowship
or
communion
with
Iesus
Christ
the
Sonne
of
God
.
[
With
his
Son
Iesus
Christ
]
Ioh.
15.
1
,
2
,
3
,
4.
I
am
the
true
vine
,
ye
are
the
branches
,
17.
23.
26.
21.
I
in
them
,
&c.
Eph.
3.
17.
That
Christ
may
dwell
in
your
hearts
by
faith
.
Gal.
2.
20.
I
live
,
yet
not
I
,
but
Christ
lives
in
me
.
Reason
1
All
those
who
are
Christ
his
fellowes
have
fellowship
with
Iesus
Christ
the
Sonne
of
God
.
But
all
true
believers
,
Saints
,
or
faithfull
Christians
are
Christ
his
fellowes
(
for
Christ
hath
taken
them
into
fellowship
of
himselfe
,
and
his
merits
,
Psal.
45.
7.
)
Therefore
all
true
believers
,
Saints
,
&c.
Have
fellowship
with
Iesus
Christ
the
Sonne
of
God
.
That
they
are
Christ
his
fellowes
,
I
prove
thus
.
Those
who
are
fellow-servants
of
the
same
Master
,
brethren
of
the
same
father
;
fellow-members
of
the
same
body
,
&c.
are
fellowes
.
But
all
true
believers
,
Saints
,
or
faithfull
Christians
are
,
1.
Fellow-servants
with
Christ
of
the
same
Master
,
Phil.
2.
7.
2.
Fellow-brethren
of
the
same
Father
,
Math.
12.
50.
Heb.
2.
11.
3.
Fellow-members
of
the
same
body
,
Eph.
4.
13.
15.
16.
4.
Fellow-souldiers
against
Sathan
,
2
Tim.
2.
3
,
4.
5.
Fellow-sufferers
,
Rom.
8.
17.
6.
Fellow-Conquerours
,
Rom.
8.
17.
7.
Fellow-Kings
,
Priests
,
and
Prophets
.
Rev.
1.
5.
8.
Fellow-heires
of
the
same
Kingdome
,
Rom.
8.
17.
Fellowes
they
are
;
not
by
nature
,
it
is
of
grace
:
not
by
desert
,
it
is
of
free
gift
or
donation
:
not
by
excellency
or
aequality
,
it
is
onely
by
estimation
.
2.
Those
who
are
linkt
and
conglutinated
in
the
firmest
connexion
of
the
Matrimoniall
knot
and
conjugall
yoke
,
have
fellowship
each
with
other
.
But
Christ
Iesus
and
all
true
believers
,
Saints
,
or
faithfull
Christians
are
linkt
and
conglutinated
in
the
firmest
connexion
of
the
Matrimoniall
knot
,
and
conjugall
yoke
:
therefore
have
fellowship
each
with
other
.
The
first
Proposition
is
cleare
:
I
prove
the
second
or
minor
thus
.
Those
who
are
bride
,
and
bridegroome
;
husband
and
wife
,
are
linkt
and
conglutinated
in
the
firmest
connexion
of
the
Matrimoniall
knot
,
and
Conjugall
yoke
.
But
Christ
Iesus
is
the
Bridegroome
or
Husband
;
all
true
belieuers
,
Saints
,
&c.
are
the
bride
.
Therefore
Christ
and
Christians
are
linkt
and
conglutinated
,
&c.
That
Christ
is
the
Husband
to
true
believers
,
I
thus
prove
.
He
who
doth
wooe
,
contract
himselfe
unto
,
consummate
the
match
made
with
,
and
performe
all
duties
of
a
husband
to
all
true
believers
,
Saints
,
or
faithfull
Christians
is
their
husband
.
But
Christ
Iesus
doth
all
these
to
all
true
believers
.
As
for
example
.
1.
He
wooeth
,
beseeching
us
by
his
Ministers
,
2
Cor.
5.
20.
2.
He
contracts
himselfe
unto
the
Church
by
a
firme
and
free
promise
of
mariage
with
his
Church
with
the
consent
of
his
Father
.
3.
He
will
consummate
the
mariage
at
the
end
of
the
world
,
Rev.
19.
7.
4.
He
promiseth
all
duties
of
a
husband
to
all
true
believers
;
For
instance
.
Husbands
ought
entirely
to
love
their
wives
,
Col.
3.
19.
Eph.
5.
22.
Love
them
they
ought
;
for
they
are
good
things
,
Prov.
18.
22.
For
they
are
their
companions
,
Mal.
2.
14.
And
their
owne
flesh
,
Eph.
5.
28.
Christ
Iesus
loved
his
Church
with
such
entire
and
ardent
love
,
that
he
gave
himselfe
for
his
Church
.
But
because
I
will
not
stay
upon
conjugall
duties
;
in
briefe
I
say
;
that
no
husband
ever
;
nay
if
the
excellency
of
all
the
most
melting
affectionatenesse
,
and
other
chiefe
vertues
could
be
drawne
out
of
all
mankind
that
have
beene
,
are
,
or
shal
be
,
and
infused
into
some
Angelicall
body
;
yet
could
not
this
imagined
excellent
husband
love
with
such
a
sincere
,
and
perpetuall
love
,
cleave
so
closely
and
compactedly
unto
;
give
such
honor
,
or
due
benevolence
unto
,
consolate
with
such
ravishing
comforts
,
graunt
more
willingly
the
honest
and
reasonable
requests
,
governe
,
guide
,
and
direct
more
prudently
a
wife
lovely
beyond
imagination
,
as
Christ
Iesus
doth
the
Church
,
or
true
believers
,
Saints
,
or
faithfull
Christians
his
Spouse
.
That
all
true
believers
are
the
Spouse
of
Christ
is
perspicuously
transparent
,
Rev.
19.
7
,
8.
21.
9.
22.
27.
Iohn
3.
29.
And
in
this
that
they
owe
the
selfesame
duties
to
Christ
Iesus
which
wives
do
owe
to
their
husbands
.
sc.
Subjection
,
reverence
,
obedience
,
&c.
Therefore
all
true
believers
have
fellowship
with
Iesus
Christ
,
&c.
All
those
which
are
ingrafted
and
inoculated
into
Iesus
Christ
,
have
fellowshippe
with
Iesus
Christ
the
Sonne
of
God
.
But
all
true
believers
,
Saints
,
or
faithfull
Christians
are
ingrafted
or
inoculated
into
Iesus
Christ
.
Therefore
all
true
believers
,
&c.
have
fellowship
with
Iesus
Christ
,
the
&c.
The
latter
Proposition
I
prove
out
of
Ioh.
15.
1
,
2.
1.
There
is
a
husbandman
,
who
is
the
Father
,
justly
called
the
husbandman
:
for
,
1.
He
hath
a
rightfull
interest
unto
,
and
an
absolute
Soveraigne
authority
over
his
spirituall
vine
,
vineyard
,
and
branches
;
his
is
the
right
,
not
by
Law
,
but
by
nature
;
not
from
any
superiour
,
but
from
himselfe
,
and
he
may
do
with
it
what
he
will
.
2.
In
regard
of
affection
,
the
affection
that
he
beares
to
this
vine
,
vineyard
,
and
branches
is
transcendent
;
he
loves
them
tenderly
,
and
delights
in
them
wonderfully
.
3.
In
regard
of
his
actions
:
for
,
1.
He
doth
plant
,
i.
e.
joyne
the
elect
taken
out
of
the
rotten
stocke
of
old
Adam
unto
Christ
and
his
Church
by
the
spirit
.
Psal.
92.
13.
Rom.
6.
5.
2.
He
doth
water
with
the
true
doctrine
of
his
Word
,
the
holy
spirit
,
and
saving
graces
,
Ezek
36.
15.
3.
He
doth
expect
as
earnestly
fruit
from
his
vineyard
,
as
the
husbandman
doth
from
his
,
Isa.
5.
2.
4.
He
doth
prune
and
purge
out
blindnesse
by
the
word
of
Knowledge
,
errour
by
the
Word
of
Confutation
,
desperation
,
by
the
word
of
Consolation
,
&c.
and
he
preserves
,
&c.
and
on
the
contrary
he
rejects
the
fruitlesse
branches
,
that
so
they
may
wither
,
and
be
burned
,
Iohn
15.
2.
4.
6.
2.
There
is
also
a
Vine
,
and
there
are
branches
abiding
in
that
vine
,
Iohn
15.
4.
Christ
is
a
vine
giving
life
of
grace
to
all
his
members
,
as
a
vine
gives
juyce
and
life
to
all
its
branches
;
he
ministreth
to
Christians
the
sappe
of
his
grace
,
and
spirit
,
whereby
they
live
,
grow
,
and
bring
forth
good
workes
;
even
as
a
vine
doth
minister
to
the
branches
moysture
,
sappe
,
and
juyce
,
whereby
they
live
,
flourish
,
and
beare
fruit
.
In
this
vine
the
roote
is
Christ
,
his
God-head
the
stemme
,
his
Manhood
,
the
s●ppe
,
his
graces
,
the
branches
,
true
beleevers
,
and
the
grapes
good
workes
.
Neither
is
this
contradicted
,
where
the
Church
is
called
a
vine
,
Psal.
80.
9.
14.
Isa.
5.
1.
2.
3.
A
vine
it
is
whose
sense
is
Gods
protection
,
whose
preachers
are
its
watchmen
,
their
doctrines
and
exhortations
as
a
winepresse
to
wring
out
good
duties
as
sweet
iuyce
;
and
whose
grapes
are
good
workes
as
pleasant
fruite
.
Nor
where
Christ
is
called
a
branch
as
he
oftentimes
is
,
Ier.
33.
15.
Zach.
3.
8.
6.
12.
for
when
Christ
is
a
branch
,
his
Church
is
the
vine
,
himselfe
the
Head
or
chiefe
branch
,
his
Saints
inferiour
twigs
,
his
graces
sappe
,
blossome
,
bud
,
and
grapes
.
When
the
Church
is
a
vine
,
Christ
wholy
is
the
roote
,
and
stock
;
true
beleevers
the
branches
,
whose
obedience
is
the
fruits
,
or
pleasant
grapes
;
which
way
soever
they
are
ingrafted
into
Christ
.
Therefore
have
fellowship
with
Iesus
Christ
the
Sonne
of
God
.
Those
who
being
knit
together
by
the
spirit
,
are
laid
as
living
stones
upon
Christ
the
foundation
,
or
head
corner
stone
to
be
an
habitation
of
God
,
have
fellowship
with
Iesus
Christ
the
Sonne
of
God
;
because
they
are
stones
of
that
building
whereof
he
is
the
foundation
.
But
all
true
beleevers
are
built
together
,
or
laid
upon
Christ
Iesus
the
foundation
,
&c.
Ephes.
2.
20
,
21
,
22.
1.
Pet.
2.
5.
6
,
7.
Therefore
Christ
Iesus
is
:
1.
That
stone
in
Daniel
2.
43.
cut
out
of
the
mountaines
without
hands
;
being
not
set
up
by
man
,
but
sent
by
God
.
2.
A
stone
of
offence
,
1.
Pet.
2.
8.
to
unbeleevers
,
and
misbeleevers
,
they
perishing
by
refusing
to
be
laid
upon
this
stone
.
3.
A
pretious
stone
,
1.
Pet.
2.
6.
hee
being
of
exceeding
great
value
,
more
worth
then
millions
of
worlds
.
4.
A
living
stone
,
1.
Pet.
2.
4.
preserving
the
faithfull
in
the
life
of
grace
to
the
life
of
glory
.
5.
A
stone
with
seaven
eyes
,
Zach.
4.
10.
in
regard
Gods
providence
watcheth
graciously
over
all
such
who
are
built
upon
this
stone
.
6.
Yea
the
foundation
of
his
Church
,
and
chosen
,
1.
Cor.
3.
10
,
11.
Other
foundation
can
no
man
lay
,
then
that
is
layd
,
which
is
Iesus
Christ
,
Ephes.
2.
20.
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
,
1.
Pet.
2.
6.
True
it
is
,
that
the
decree
of
Gods
election
grounded
upon
his
everlasting
love
is
a
foundation
,
2.
Tim.
2.
19.
because
the
godly
are
stayed
upon
this
,
as
a
house
upon
the
foundation
.
2.
Christian
doctrine
is
a
foundation
also
,
Heb.
6.
1.
It
being
a
meanes
to
build
men
upon
Christ
the
foundation
.
3.
Christian
princes
,
and
Magistrates
are
thus
stiled
,
Psal.
82.
5.
because
the
quiet
of
the
Church
doth
rest
upon
them
,
as
a
house
on
the
foundation
.
4.
The
Apostles
,
and
Prophets
,
Ephes.
2.
20.
Not
onely
Peter
(
those
who
make
Peter
the
foundation
whereon
the
Church
is
built
.
1.
Falsifye
the
Text
,
which
is
,
not
Vpon
thee
Peter
,
but
Vpon
this
Rocke
.
2.
Deale
reprochfully
with
Christ
,
lifting
Peter
into
the
roome
of
his
Master
.
3.
Injuriously
with
the
Church
,
building
it
upon
so
weake
a
rocke
which
so
often
failed
)
but
the
Apostles
and
Prophets
all
of
them
as
well
as
he
are
foundations
(
viz.
second
,
and
subordinate
)
because
by
their
doctrien
they
lay
the
elect
upon
Christ
the
true
foundation
:
which
is
the
true
foundation
of
the
Church
in
regard
of
his
person
,
and
office
.
1.
Hee
being
the
corner
stone
,
or
firme
foundation
whereon
his
Church
is
built
.
2.
He
supporting
,
and
bearing
it
Vp
,
as
a
foundation
,
against
the
gates
of
hell
,
that
they
cannot
prevaile
against
it
.
As
Christ
is
the
foundation
,
so
Gods
faithfull
Ministers
are
the
builders
,
1.
Cor.
3.
10.
laying
the
Elect
upon
Christ
,
as
builders
doe
one
stone
upon
another
,
and
all
upon
the
foundation
.
And
the
Saints
are
the
stones
.
1.
Called
lively
,
1.
Pet.
2.
5.
because
they
are
quickened
with
the
life
of
God
by
the
doctrine
of
the
gospell
.
2.
Stones
made
up
into
a
spirituall
house
,
Ephes.
2.
20
,
21
,
22.
because
they
are
founded
on
Christ
the
head
stone
.
They
are
therefore
called
Gods
building
,
1.
Cor.
3.
9.
their
soules
being
as
the
walls
,
the
Word
of
God
the
Morter
,
cementing
,
and
the
hammer
to
fit
,
and
fashion
them
for
this
building
.
Therefore
all
the
Saints
have
neare
society
with
Christ
Iesus
,
being
stones
of
the
same
building
.
All
members
of
a
body
have
fellowship
with
the
head
of
that
body
,
whereof
they
are
members
.
All
true
beleevers
,
Saints
,
or
faithfull
Christians
are
members
of
that
body
,
whereof
Christ
Iesus
is
the
head
;
Therfore
they
have
fellowship
with
him
.
The
head
is
the
seate
of
reason
,
memory
,
imagination
,
and
senses
;
It
gives
life
and
motion
to
the
members
:
From
the
head
,
the
body
by
joynts
and
bands
hath
nourishment
ministred
,
is
knit
together
,
and
increaseth
,
Col.
2.
19.
Therefore
head
,
and
members
have
society
one
with
another
.
All
true
beleevers
are
members
,
&c.
Christ
the
head
,
&c.
Ephes.
4.
12.
edifying
the
body
of
Christ
.
15.
head
even
Christ
,
5.
13.
Christ
is
the
head
of
the
Church
,
30.
for
we
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
1.
22.
gave
himselfe
to
bee
head
over
all
things
to
the
Church
,
ver.
23.
which
is
his
body
.
Therefore
all
true
beleevers
,
Saints
,
or
faithfull
Christians
have
fellowship
with
Christ
Iesus
.
All
those
sweet
mellodious
resemblances
twixt
Christ
and
Christians
recorded
in
sacred
writ
necessarily
conclude
that
there
is
a
society
,
betwixt
Christ
and
true
Christians
;
yea
such
,
then
which
none
more
lovely
,
none
more
firme
,
none
more
inseperable
;
it
being
knit
and
tyed
with
the
strong
,
and
lasting
ligaments
of
all
societies
.
1.
Christ
is
the
Shepheard
,
the
Church
is
a
Fold
,
and
Christians
are
Sheepe
,
Iohn
10.
14
,
15
,
16.
2.
Christ
is
the
Vine
,
the
Church
is
the
Vineyard
,
and
Christians
are
Branches
,
Iohn
15.
5.
3.
Christ
is
the
Captaine
,
the
Church
is
the
Field
,
and
Christians
are
Souldiers
,
2.
Tim.
2.
3.
4.
Christ
is
the
Phisitian
,
the
Church
is
his
Shop
,
and
Christians
are
Patients
,
Luk.
5.
31
,
32.
Rev.
3.
5.
Christ
is
our
elder
Brother
,
the
Church
our
Mother
,
and
Christians
are
Brethren
,
Heb.
2.
11.
6.
Christ
is
a
Henne
,
the
Church
a
Nest
,
and
Christians
are
Chickens
,
Matth.
23.
37.
7.
Christ
is
a
Fisher
,
the
Church
is
a
Sea
,
and
Christians
are
Fishes
,
Mar.
1.
17.
8.
Christ
is
a
Feast
maker
,
the
Church
a
Banqueting
house
,
Christians
are
Ghests
,
Prov.
9.
1.
2.
Math.
22.
1.
9.
Christ
is
a
Teacher
,
the
Church
a
Schoole
,
Christians
are
Schollers
.
10.
Christ
is
a
King
,
the
Church
is
a
Kingdome
,
Christians
are
Subjects
.
11.
Christ
is
a
Bridegroome
,
the
Church
is
a
Wedding
house
,
Christians
the
Bride
.
12.
Christ
is
the
Foundation
,
the
Church
is
the
Building
,
and
Christians
are
Stones
.
13.
Christ
is
the
Head
,
the
Church
is
a
Body
,
and
Christians
are
Members
.
CHAP.
II.
Vse
1.
Reprehending
those
who
harme
the
Saints
.
HOw
dare
you
,
O
you
sonnes
of
Belial
,
harme
,
or
hurt
,
Vse
1.
Of
Reprehension
.
disgracefully
deride
,
or
persecute
with
hand
,
heart
,
or
tongue
these
who
have
fellowship
with
Christ
?
Whose
Word
so
potent
,
that
by
it
he
created
the
universall
world
:
by
it
he
cast
out
Devils
;
stilled
the
raging
waves
of
the
impetuous
sea
,
healed
incurable
diseases
,
vanquished
Sathan
,
and
consumeth
Antichrist
,
2
Thes.
2.
8.
With
Christ
I
say
:
of
whom
what
shall
I
say
?
He
being
wonderfull
,
Isa.
9.
5.
In
his
conception
,
in
his
birth
,
in
his
speech
,
in
his
miracles
,
in
his
life
,
in
his
sufferings
,
in
his
death
,
in
his
rising
,
and
in
his
actions
.
He
fed
multitudes
with
little
;
he
wrought
strange
miracles
;
he
overcame
death
,
Sathan
,
and
hell
;
he
shall
come
to
judge
both
quicke
,
and
dead
:
yea
,
he
is
a
mighty
God
;
and
do
you
not
dread
to
lade
with
taunting
quips
,
villanous
reproches
,
all
hellish
language
and
usage
,
such
who
have
fellowship
with
him
?
Yea
such
who
are
,
1.
The
redeemed
of
this
Redeemer
.
2.
The
holy
ones
of
this
Sanctifier
.
3.
The
clients
of
this
preserver
.
4.
The
souldiers
of
this
Captaine
.
5.
The
servants
of
this
Lord
.
6.
The
subjects
of
this
King
.
7.
The
brethren
and
sisters
of
this
Brother
.
8.
The
sheepe
of
this
Shepheard
.
9.
The
Bride
of
this
husband
.
10.
The
members
of
this
head
?
These
are
Christ
his
sheepe
for
whom
he
laid
downe
his
life
,
Iohn
10.
15.
These
are
branches
abiding
in
Christ
,
who
shall
have
whatsoever
they
aske
,
Iohn
15.
7.
These
are
Christs
souldiers
quenching
the
fierie
darts
of
the
Devill
,
Eph.
6.
16.
And
overcomming
the
world
,
1
Ioh.
5.
5.
These
are
Christ
his
patients
which
he
heales
with
his
owne
bloud
,
1
Ioh.
1.
7.
These
are
Christs
subjects
whom
he
rewards
with
kingdomes
.
These
are
Christs
beloved
Spouse
,
which
he
loved
so
entirely
,
as
to
give
himselfe
for
them
,
Eph.
5.
25.
And
do
you
not
dread
to
offend
them
?
These
are
they
for
whom
Christ
prayed
so
earnestly
to
his
Father
to
keepe
them
,
to
sanctifie
them
,
&c.
And
presume
you
to
curse
them
?
These
are
they
for
whose
sake
he
took
upon
him
the
forme
of
a
servant
,
endured
so
much
wearinesse
,
and
labour
,
hunger
,
and
thirst
,
buffetings
,
and
scourgeings
,
despightfull
spittings
,
contumelious
crowning
with
thorns
Iudas
his
trecherie
,
the
soldiers
barbarous
inhumanity
,
the
false
witnes
bearing
of
the
perjur'd
accusers
,
the
frequent
solliciting
accusations
of
the
Iewes
,
the
unjust
condemnation
of
Pilate
,
the
cruelty
of
his
executioners
,
the
cursed
death
of
the
Crosse
,
the
sweaty
agony
of
Bloud
,
the
heavy
Passion
upon
the
Crosse
,
the
temptations
of
Sathan
,
Gods
wrath
,
and
the
torments
of
hell
:
And
will
you
wrong
them
?
Them
I
say
whom
he
hath
bought
at
so
deare
a
rate
?
These
are
Christs
Spouse
,
Iewels
,
peculiar
People
,
Kings
,
Priests
,
Prophets
;
and
are
they
the
of-scouring
of
all
things
in
your
sight
?
Do
you
not
tremble
to
wish
evill
unto
,
much
more
to
speake
evill
of
,
most
of
all
to
wrong
actually
those
who
are
the
pasture
sheepe
of
such
a
Shepheard
,
branches
of
such
a
vine
;
souldiers
of
such
a
Captaine
;
the
wife
of
such
a
husband
,
and
members
of
Christ
his
body
?
We
who
have
fellowship
with
Christ
Iesus
know
that
it
is
our
portion
to
be
hated
of
all
men
for
Christs
sake
:
to
be
by
words
to
fooles
,
as
was
Iob
,
Chap.
30.
7.
Songs
to
drunkards
,
as
was
David
,
Psal.
69.
12.
To
be
falsly
accused
,
railed
upon
:
Christ
our
Head
and
Husband
hath
drunke
deepe
of
this
Cup
to
us
,
and
we
are
content
to
pledge
him
,
we
knowing
this
to
be
our
lot
,
and
for
our
profit
:
We
being
more
bright
by
such
your
filing
,
more
purified
by
such
tryings
,
more
odorif●rous
by
being
pounded
:
we
are
the
Lords
vine
,
growing
more
fruitfull
by
pruning
,
his
palmes
flourishing
most
when
under
pressures
:
and
his
tillage
whose
hearts
are
more
mollified
,
and
softened
,
more
apted
for
the
seed
of
heavenly
truth
,
and
saving
graces
;
made
more
fruitfull
,
and
lesse
weedy
by
such
your
plowing
:
We
therefore
with
patience
,
contentment
,
and
gladnesse
suffer
all
your
hellish
indignities
,
even
when
you
plow
upon
our
backes
,
and
make
long
furrowes
:
our
bettering
by
your
scourgings
comes
not
from
you
,
aiming
at
nothing
lesse
,
being
helpers
forward
of
our
afflictions
when
our
Father
was
but
a
little
displeased
with
us
,
Zach.
1.
15.
But
from
our
Fathers
love
and
bounty
,
making
all
things
worke
together
for
our
good
,
Rom.
8.
28.
You
shall
therefore
smart
for
grieving
us
;
you
being
our
Fathers
rods
,
shal
be
plagued
with
indignation
,
after
by
you
he
hath
corrected
us
.
Witnesse
the
hard-hearted
Aegyptians
,
Ahab
,
Iezabel
,
the
three
Herods
,
the
first
butchering
the
harmlesse
Innocents
,
the
second
beheading
Iohn
the
Baptist
,
and
the
third
Saint
Iames.
Witnesse
cruell
Nero
,
bloudy
Domitian
,
Iohn
de
Roma
,
Minerius
,
stinking
Gardiner
;
witnesse
the
forty
two
children
mocking
the
Prophet
,
Ishmael
scoffing
at
Isaac
,
cursing
Shimei
,
railing
Rabshakeh
,
and
others
:
And
do
you
thinke
to
escape
who
harme
and
hurt
with
your
utmost
abilities
these
sheepe
which
are
of
Christs
fold
;
such
members
who
have
Christ
their
head
;
yea
,
such
who
so
many
wayes
have
such
intimate
and
inseparable
society
with
Iesus
Christ
,
that
what
is
done
to
these
,
is
done
to
him
,
Math.
25.
40.
And
he
who
persecuteth
them
,
persecuteth
him
,
Acts
9.
4.
CHAP.
III.
Vse
2.
Disswading
from
hurting
the
Saints
.
PResume
not
O
you
sonnes
of
men
to
harme
,
or
hurt
those
Vse
〈◊〉
Of
〈◊〉
.
who
have
fellowship
with
Iesus
Christ
:
Be
it
they
are
generally
hated
of
all
sorts
and
conditions
:
Be
it
that
most
mens
mouthes
are
open
against
them
,
loading
them
with
all
manner
of
reprochfull
nick-names
:
yet
do
not
you
therfore
imagine
that
you
are
priviledg'd
to
inveigh
against
them
:
But
consider
in
coole
bloud
advisedly
,
1.
For
what
cause
the
world
is
so
extraordinarily
incenst
against
them
;
and
you
shall
find
it
to
be
because
they
runne
not
with
the
world
to
the
same
excesse
of
riot
,
1
Pet.
4.
4.
Because
their
workes
are
righteous
,
and
worldlings
wicked
,
1
Ioh.
3.
12.
Even
as
the
ancient
Paynims
in
Tertullians
time
●onus
vir
Caius
,
Seius
,
sed
●al●●
tantum
quod
christianus
,
Tertul.
Apol.
pag.
810.
could
fault
Caius
Seius
for
nothing
,
save
for
being
a
Christian
,
which
in
their
apprehensions
was
sufficient
to
make
him
an
evill
man
:
So
the
prophane
ones
of
the
world
thinke
it
as
great
a
crime
as
may
be
to
be
a
professour
,
to
whom
we
may
say
(
as
Tertullian
to
the
forenamed
Heathens
:
With
you
it
Apud
vos
quodv●
C●ler●●us
est
pr●t●r
Deum
verum
.
Tertul.
Apol.
pag.
860.
is
lawfull
to
worship
any
God
except
the
true
God
)
with
you
it
is
lawfull
to
be
a
swearer
,
lyar
,
drunkard
,
any
thing
,
except
a
sound
and
sincere
professour
.
2.
Who
they
be
which
barke
so
bitterly
against
Professours
,
Tertullian
long
since
in
his
Apologeticall
Discourse
Qui
fort●
verè
de
Christia●●rum
sterilitate
conqueri
possunt
,
primi
sunt
le●o●●●
,
productores
,
aquariols
,
sic
car●j
,
v●●●●rij
,
Magi
,
&c
Tertul.
Apol.
pag.
885.
reasons
thus
.
Who
in
very
deed
do
complaine
of
the
unfruitfulnesse
of
Christians
?
The
chiefe
are
Bawds
,
Merchants
for
whores
,
Wittals
,
privy
Murtherers
,
Poysoners
Magicians
,
&c.
Even
so
might
I
reason
and
say
,
who
are
they
which
are
so
enraged
against
the
most
upright-hearted
Professours
?
The
chiefe
and
principall
are
swinish
Drunkards
,
cut-throat
usurers
,
prodigious
swearers
,
uncleane
whore-mongers
,
&c.
3.
Although
I
confesse
you
may
find
some
Iudasses
and
Demasses
amongst
the
Saints
,
(
and
why
not
aswell
as
a
Devill
in
Christs
selected
Twelve
,
a
sacrilegious
couple
,
and
an
Apostaticall
worldling
in
the
Apostles
company
?
)
Yet
for
the
generall
I
dare
say
of
Puritannicall
Christians
(
what
Puritanes
I
disclaime
,
what
I
apologize
for
,
I
have
formerly
shewed
in
briefe
,
such
which
will
not
be
prophane
,
such
who
are
professing
,
and
practicing
Protestants
)
as
Tertullian
of
the
Primitive
(
[
](A08586-e59490-b)*
*
Quis
illi●
Si●ari●●
?
quis
manticularius
?
quis
sacrilegus
,
aut
corrupt●r
,
aut
lavantium
pr●do
?
quis
ex
illis
Christia●●
ascribitur
?
aut
cum
Christiani
f●o
titul●●ff●runtur
,
quis
ex
illis
talis
quales
t●s
n●ce●tes
de
vestris
?
〈◊〉
carcer
semper
,
de
vestris
semper
metalla
suspirant
,
de
vestris
●esti●
saginantur
.
—
N●m●
illic
Christia●●
,
nisi
planè
tantum
Christia●●
,
aut
si
&
aliud
,
jam
nec
Christianus
.
Tertul.
Apol.
pag
886.
which
of
them
is
a
privy
murtherer
?
Who
is
a
cut
▪
purse
?
Who
is
a
sacrilegious
person
,
or
a
depraver
or
a
robber
of
washers
?
who
of
them
is
counted
a
Christian
,
or
when
Christians
are
brought
forth
with
their
owne
title
,
which
of
them
is
such
as
many
guilty
persons
of
yours
?
with
which
the
prisons
alwayes
waxe
hot
,
the
mines
do
sigh
with
yours
,
with
yours
the
beasts
are
fatted
.
—
No
Christian
is
there
except
for
being
a
Christian
,
or
if
otherwise
,
then
he
is
no
Christian
)
which
of
them
is
a
drunkard
,
swearer
,
lyar
?
Which
of
them
is
a
defrauder
?
Which
of
them
is
as
many
of
yours
?
(
O
thou
world
)
which
yearely
fill
the
prisons
,
make
worke
for
the
hang-man
?
Which
of
them
live
prophanely
and
wickedly
?
4.
How
neare
and
deare
they
are
to
Christ
Iesus
.
Such
they
are
which
are
,
1.
Given
by
the
Lord
Iehovah
,
to
▪
his
beloved
Sonne
Christ
Iesus
,
Iohn
6.
37.
As
branches
to
be
grafted
into
him
;
as
Brides
to
be
married
to
him
;
stones
to
be
built
upon
him
;
as
members
to
be
nourished
by
him
.
2.
For
whom
Christ
Iesus
(
Gal.
2.
20.
)
gave
himselfe
,
—
for
me
,
—
for
us
,
Eph.
5.
2.
3.
To
whom
Christ
is
given
,
Isa.
9.
6.
Eph.
1.
22.
Gave
himselfe
to
the
Church
.
4.
Such
who
give
themselves
to
Christ
as
living
sacrifices
,
Rom.
12.
1.
As
sheepe
to
be
fed
,
schollers
to
be
taught
,
subjects
to
be
ruled
.
5.
Such
,
whose
union
with
Christ
Iesus
is
the
nearest
and
surest
in
the
world
,
Cantic.
2.
16.
My
beloved
is
mine
,
and
I
am
his
;
nearer
then
the
body
and
branches
of
a
tree
,
members
of
a
naturall
body
,
boards
,
or
stones
of
the
same
building
;
then
of
man
and
wife
;
for
they
are
but
one
flesh
,
whereas
Christ
and
these
are
one
flesh
,
Eph.
5.
30.
And
one
spirit
,
1
Cor.
6.
17.
1.
Then
reason
and
conclude
thus
.
1.
Are
those
who
are
the
principall
laborious
instruments
to
irritate
and
incense
tumultuous
turbulent
spirits
to
pursue
with
deadly
hatred
and
all
implacable
,
and
impetuous
despightfulnesse-sincere-hearted
Nathaniels
,
informing
them
(
although
falsly
)
that
such
Scripture-men
,
Bible-bearers
,
Sermon
▪
haunters
,
&c.
are
all
notorious
hypocrites
,
and
vile
dissemblers
;
and
are
all
such
which
enragedly
exclaime
against
the
sincerest
worshippers
of
God
.
1.
Either
sottish
ignorant
lossels
,
speaking
against
those
things
which
they
know
not
,
as
currish
dogges
barke
against
the
Moone
,
and
at
those
they
know
not
.
2.
Or
simple
meaning
men
,
misled
by
certaine
usuall
,
yet
untrue
and
Diabolicall
maxumes
commonly
applauded
and
credited
,
sc.
no
men
are
so
bad
as
Professours
;
they
are
all
of
them
naught
.
3.
Or
else
the
rude
rabble
of
prodigious
swearers
,
braine-sicke
drunkards
,
and
such
like
deboist
ruffians
,
and
stigmaticall
varlets
.
2.
Yea
,
doth
this
malignant
or
misled
company
pursue
with
all
contumelious
disgracefull
reproches
and
maledictions
the
unblameable
carriages
of
good
men
,
for
no
other
cause
,
but
because
their
workes
are
righteous
,
and
their
owne
wicked
;
for
piety
and
profession
sake
,
because
they
will
not
sweare
and
swagger
,
cogge
and
cousen
,
quaffe
and
carouse
,
drink
and
be
damned
with
them
.
3.
Yea
,
are
those
maligned
people
a
company
of
men
abhorring
all
manner
of
oathes
,
greater
,
and
lesser
?
all
lying
,
merry
,
officious
,
and
pernicious
,
slanderous
back-bitings
;
prophane
jestings
,
quarellous
contentions
,
quaffing
,
carousing
and
drunken
healthings
,
oppression
,
usury
,
and
all
unjust
gettings
,
wanton
ribauldry
?
&c.
Insomuch
that
Iudges
,
and
Iusticers
,
Gaoles
,
and
Iurers
are
not
imployed
about
the
disordered
cariages
of
these
people
.
Do
they
labour
diligently
in
their
callings
?
Frequent
Sermons
?
Sanctifie
Sabbaths
?
Relieve
the
distressed
?
Instruct
their
families
?
&c.
All
which
are
necessary
and
excellent
duties
,
if
performed
after
a
right
manner
,
and
to
right
ends
:
which
they
do
for
any
thing
the
world
knowes
,
God
having
reserved
the
act
of
reading
mens
thoughts
unto
himselfe
.
4.
Yea
,
do
many
of
the
deboist
Belials
so
approve
of
such
people
,
that
upon
their
beds
of
sicknesse
,
when
they
receive
the
sentence
of
death
in
themselves
,
they
thinke
themselves
bettered
by
their
company
.
They
▪
wish
and
wish
often
that
themselves
had
lived
l●ke
them
,
and
bind
themselves
by
protestations
,
and
promises
to
walke
in
their
steps
,
if
the
Lord
will
spare
them
but
this
time
.
5.
Yea
,
are
they
so
indeer'd
to
Christ
Iesus
?
that
,
1.
He
is
theirs
.
1.
By
an
everlasting
covenant
,
Ezek.
32.
40.
2.
By
a
firme
and
inseparable
contract
,
Hos.
2.
19.
3.
By
vow
.
4.
By
promise
.
5.
By
oath
,
Eph.
16.
8.
6.
By
donation
,
given
for
them
,
and
to
them
as
a
Head
or
Husband
,
Advocate
,
Peace-maker
,
Prince
,
Priest
,
and
Prophet
.
2.
They
are
his
,
-
-
1.
Creatures
,
as
he
is
their
Creatour
.
-
2.
Redeemed
,
as
he
is
their
Redeemer
.
-
3.
Holy
ones
,
as
he
is
their
Sanctifier
.
-
4.
Souldiers
▪
as
he
is
their
Captaine
.
-
5.
Servants
,
as
he
is
their
Lord
.
-
6.
Subjects
,
as
he
is
their
King
.
-
7.
Sheepe
,
as
he
is
their
Shepheard
.
-
8.
Body
,
as
he
is
their
Head
.
-
9.
Pupils
,
or
clients
,
as
he
is
their
Preserver
.
-
10.
Daughter
,
as
he
is
their
Father
.
-
11.
Sister
,
as
he
is
their
Brother
.
-
12.
Bride
,
as
he
is
their
Husband
.
3.
That
Christ
receives
of
those
that
be
his
Saints
,
1.
their
sinnes
with
the
punishments
,
2
Cor.
5.
21.
2.
Their
afflictions
and
miseries
,
suffering
with
them
,
Acts
9.
4.
And
they
receive
of
Christ
Iesus
,
1.
Right
of
Adoption
.
2.
Right
of
Iustification
,
1
Cor.
1.
30.
Right
of
salvation
,
Col.
●
.
12
,
13.
And
the
Lord
to
be
their
portion
,
Psal.
16.
5.
73.
26.
Mr.
Burton
saith
:
He
partakes
of
our
flesh
,
Truths
triumph
over
Trent
pag.
111.
we
of
his
Spirit
:
He
of
our
nature
,
we
of
his
grace
:
He
of
our
infirmities
,
we
of
his
perfections
:
He
of
our
poverty
,
we
of
his
riches
:
He
of
our
sinnes
,
we
of
his
righteousnesse
.
5.
Yea
,
are
they
joyned
,
and
compacted
,
not
onely
to
the
visible
Church
by
certaine
bands
which
are
visible
and
dissoluble
,
as
namely
the
profession
of
Christ
,
his
Doctrine
,
Participation
of
the
Sacraments
,
&c.
But
also
compacted
,
and
knit
to
the
Lord
Iesus
by
other
●ies
,
and
ligaments
,
which
are
internall
,
invisible
,
and
dissoluble
,
to
wit
,
the
band
of
their
eternall
election
in
Christ
,
whereby
God
the
Father
adopteth
them
,
and
the
band
of
the
Spirit
of
Christ
,
and
so
of
faith
in
him
.
And
shall
I
upon
the
malicious
instigation
of
,
or
to
give
contentment
to
such
a
viperine
pestiferous
company
,
deride
,
disgrace
,
or
any
manner
of
way
molest
for
piety
sake
those
which
(
although
being
men
they
have
their
frailties
)
live
as
holily
as
is
possible
for
mortall
men
;
they
being
also
so
neare
to
the
Lord
Iesus
?
I
will
not
doe
it
.
Doe
I
dread
to
soile
,
or
demolish
the
glittering
Palaces
of
Princes
,
and
Peeres
?
And
shall
I
presume
once
to
endeavour
to
ruinate
or
contaminate
the
Lords
owne
Temple
,
founded
and
built
upon
Christ
Iesus
?
Am
I
affraid
to
harme
,
or
hurt
the
sheepe
,
servants
,
children
,
brethren
,
consorts
,
or
members
of
mortall
Princes
,
whose
breath
is
in
their
nostrils
,
who
must
turne
to
dust
,
and
come
to
judgement
aswell
as
I
?
and
shall
I
adventure
to
defame
,
and
perplexe
the
sheepe
,
servants
,
children
,
brethren
,
spouse
,
and
members
of
the
Lord
Iesus
?
O
you
my
feet
,
move
not
you
the
least
motion
against
them
:
and
you
my
hands
,
offer
not
the
least
injurious
violence
against
them
:
and
you
my
eyes
,
do
not
cast
a
malicious
glaunce
upon
their
prosperous
estate
,
nor
coy
or
contemptuous
looke
upon
their
persons
:
and
you
mine
eares
,
do
not
admit
any
false
and
forged
calumniations
against
their
spotlesse
innocency
:
And
thou
my
tongue
,
doe
not
tongue-smite
,
and
traduce
their
pious
profession
:
and
thou
my
head
,
doe
not
invent
intangling
snares
to
inveigle
their
charitable
and
credulous
simplicity
:
and
thou
my
heart
,
doe
not
thou
hatch
or
harbour
the
least
sinister
conceipt
against
their
upright
upright
conversations
.
Be
it
they
are
blacke
in
regard
of
sufferings
,
and
afflictions
outwardly
;
in
regard
of
their
often
frailties
,
and
infirmities
inwardly
:
yet
are
they
amiable
,
and
lovely
in
respect
of
their
good
order
and
government
,
practice
of
piety
,
and
outward
obedience
to
Gods
Lawes
outwardly
;
of
Christs
righteousnesse
and
sanctification
begun
inwardly
.
Be
it
they
are
deformed
in
their
owne
eyes
,
and
the
eyes
of
Atheists
,
Hypocrites
,
&c.
Yet
are
they
lovely
in
the
eyes
of
the
Bridegroome
Christ
,
Cantic.
1.
7.
And
the
Bridegroomes
friends
,
Cantic.
5.
9.
17.
Be
it
they
are
not
gracious
with
all
,
yet
they
are
with
some
.
Be
it
they
are
vile
in
the
eyes
of
the
wicked
;
yet
they
are
not
in
the
eyes
of
the
good
.
Be
it
they
are
vile
in
the
eyes
of
men
,
yet
not
in
the
eyes
of
God
,
for
they
have
fellowshippe
with
his
Sonne
Iesus
Christ
.
CHAP.
IIII.
Vse
3.
Of
Perswasion
.
BE
perswaded
,
O
you
holy
ones
,
to
cleave
more
closely
Vse
3.
Of
Perswasion
.
Nemo
proficient
erubescit
;
h●bet
&
in
Christo
scientia
aeta●es
suas
.
Tertul.
de
pudicitia
.
pag.
745.
unto
,
and
fasten
your selves
more
firmely
in
fellowship
with
Christ
Iesus
:
No
man
growing
better
is
ashamed
;
even
the
knowledge
of
Iesus
Christ
hath
its
growth
and
progresse
.
And
you
,
yea
you
,
who
as
yet
are
barking
black-mouth'd
Belials
,
barking
like
dogges
against
those
you
know
not
;
accompanying
one
another
inconsiderately
in
those
clamours
;
yea
all
you
of
the
fiercer
and
milder
temper
of
ungodly
ones
,
be
you
all
intreated
to
agglutinate
your selves
into
this
society
with
Christ
Iesus
the
Sonne
of
God
.
We
who
are
washed
,
sanctified
,
and
justified
in
the
name
of
the
Lord
Iesus
,
compassionate
your
wretched
condition
:
once
some
of
us
were
such
as
you
now
are
:
formerly
we
wrought
the
will
of
the
wicked
,
and
walked
in
the
lusts
of
the
flesh
,
as
you
now
doe
.
De
v●stris
fuimus
,
fiunt
,
non
nascuntur
Christiani
.
Tertul
.
Apol.
pag.
844.
Acts
2●
.
29.
Yours
we
were
:
Christians
are
made
,
not
borne
:
so
saith
Tertullian
.
We
being
converted
,
earnestly
desire
,
wish
,
and
pray
for
your
conversion
;
which
being
true
,
will
alter
both
the
condition
,
and
conversation
of
you
:
and
we
do
heartily
wish
that
all
who
know
us
were
both
almost
and
altogether
such
as
we
are
,
except
our
frailties
and
afflictions
.
We
would
meet
you
more
then
halfe
way
to
joyne
our selves
in
intimate
society
with
you
,
and
give
you
the
right
hand
of
fellowship
;
could
you
be
intreated
to
have
no
fellowship
with
the
fruitlesse
Eph.
5.
11.
workes
of
darknesse
,
and
to
have
fellowship
with
Gods
Sonne
Iesus
Christ
.
I
therefore
an
Ambassadour
for
Christ
,
as
though
2
Cor.
5.
20.
God
did
beseech
you
by
me
;
I
pray
you
in
Christs
stead
be
reconciled
to
God
,
and
be
joyned
in
fellowship
with
his
Sonne
Iesus
Christ
.
Me
thinkes
if
you
are
but
pliant
or
flexible
,
I
should
allure
Motives
.
you
to
this
unconceiveable
conjunction
;
I
supposing
your
former
thwart
detractions
,
unjust
depravations
,
and
unadvised
detestations
of
,
and
your
not
thirsting
after
,
and
endeavouring
to
associate
your selves
to
this
m●st
lovely
society
,
to
accrew
from
the
misleading
calumni●tions
of
malignant
spirits
,
and
your
owne
ignorant
unacquaintednesse
of
the
radiant
resplendency
,
and
re●ulgent
royalty
of
this
more
then
Angelicall
conjunction
.
That
I
may
therefore
induce
and
draw
you
to
a
love
and
liking
of
,
inflame
and
set
on
fire
your
never
satisfied
appetites
after
this
incomparable
and
ineffable
incorporation
.
I
will
propose
sixe
following
Propositions
to
your
considerations
.
First
,
this
fellowship
with
Christ
Iesus
,
or
the
union
betwixt
Christ
and
Christians
is
the
sweetest
,
and
most
odoriferous
,
Cantic
.
●
.
16.
My
beloved
is
mine
,
and
I
am
his
:
He
se●deth
among
the
Lillies
.
i.
Christ
Iesus
is
among
those
persons
and
places
where
his
graces
grow
,
which
graces
make
those
in
whom
they
dwell
Lilly-like
.
1.
In
regard
of
their
dignity
and
excellency
compared
with
unbelievers
.
2.
In
regard
of
their
spirituall
beauty
;
Christs
purity
,
and
Christians
piety
compared
with
carnall
Hypocrites
,
Epicures
,
and
Atheists
.
3.
In
regard
of
their
sweet
savour
or
smell
,
compared
with
lewd
livers
.
Christ
Iesus
the
Head
of
this
Society
,
Cant.
2.
1.
And
all
the
body
of
this
conjunction
,
2.
2.
are
Lilly-like
both
in
favour
and
smell
;
therefore
most
beautifull
,
lovely
,
and
pleasant
.
Myrrhe
,
Aloes
,
and
Cassia
are
sweet
incense
and
perfuming
powders
affoording
pleasurefull
delectation
;
all
the
garments
of
all
this
goodfellowship
smell
of
Myrrhe
,
Aloes
,
and
Cassia
,
Psal.
45.
8.
1.
Christ
Iesus
the
head
of
this
society
is
a
bunch
,
or
bundle
of
myrrhe
,
or
pleasant
nosegay
,
continually
refreshing
those
which
are
joyned
to
him
with
his
delectable
sweetnesse
,
Cantic.
1.
13.
Yea
,
his
excellent
sweetnesse
to
every
Christian
soule
is
like
Calamus
and
Camphire
,
which
be
sweet
and
delightfull
things
,
Cantic.
1.
14.
4.
1●
.
Yea
,
all
things
in
him
are
rich
,
and
shining
,
beautifull
and
precious
;
his
hands
being
as
rings
of
gold
set
with
the
Chrysolite
,
Cant.
5.
14.
yea
his
words
are
sweet
,
and
delectable
,
his
lips
being
like
lillies
dropping
downe
pure
mirrh
,
5.
13.
And
in
regard
of
his
spirituall
fairenesse
,
comlinesse
,
and
beautifull
sweetnesse
,
he
is
called
the
rose
of
Sharon
,
Cant.
2.
1.
2.
All
this
society
is
a
garden
inclosed
,
whose
plants
are
an
Orchard
of
Pomgranats
:
i.
e.
the
faithfull
members
of
Christ
as
plants
beare
all
sweet
delectable
fruits
,
as
Camphire
,
Spiknard
,
and
Saffron
,
&c.
4.
12
,
13.
Yea
to
whom
the
singing
of
birds
is
come
:
i.
e.
the
time
which
followeth
effectuall
vocation
,
when
the
sharpe
winter
of
an
unregenerate
estate
being
over
,
the
soule
is
refreshed
with
most
comfortable
graces
,
Cant.
2.
12.
yea
so
delightfull
,
that
Christ
Iesus
saith
of
them
,
and
to
them
,
7.
6.
how
faire
and
how
pleasant
art
thou
O
love
,
for
delights
?
And
can
there
be
a
sweeter
,
or
more
lovely
society
then
this
?
Secondly
,
this
is
the
most
honourable
and
glorious
communion
,
that
is
,
1.
The
builder
of
it
is
most
glorious
,
for
he
is
a
King
of
glory
,
Psal.
24.
7.
and
Lord
of
glory
,
1.
Cor.
2.
8.
2.
The
foundations
of
it
as
glorious
as
may
be
,
Isa.
54.
11.
Saphires
,
Rev.
21.
19.
Iasper
,
Saphir
,
Chalcedonye
,
Emerald
,
Sardonix
,
Sardius
,
Chrysolite
,
Beryl
,
Topaze
,
Chrysophrasus
,
Iacinth
,
Amethist
.
The
decree
of
Election
is
one
foundation
,
2.
Tim.
2.
10.
The
summe
of
Christian
doctrine
is
another
foundation
,
Heb.
6.
1.
The
doctrine
of
the
Apostles
,
and
Prophets
,
Ephes.
2.
20.
Christ
is
the
foundation
of
foundations
,
1.
Cor.
3.
11.
of
this
society
,
glorious
therefore
are
the
foundations
.
3.
The
gates
are
glorious
,
Isa.
54.
12.
Carbuncles
,
Rev
21.
22.
twelve
gates
,
twelve
pearles
:
the
Ministery
of
the
Word
,
and
faith
make
entrance
for
Christ
to
come
into
the
hearts
of
the
Elect
,
and
for
them
to
flocke
freely
into
the
Lords
assemblie
.
4.
The
wals
are
glorious
,
Isa.
26.
1.
Salvation
will
God
appoint
for
wals
,
60.
8.
call
thy
wals
salvation
,
Zach.
2.
5.
I
(
saith
the
Lord
)
will
be
a
wall
of
fire
round
about
,
and
will
be
the
glory
in
the
midst
of
her
.
5.
The
persons
are
all
of
them
exceeding
glorious
,
which
will
cleerely
appeare
,
if
wee
seriously
consider
and
take
notice
:
1.
What
glorious
ornaments
they
are
invested
withall
,
sc.
the
many
rich
,
and
costly
,
sweet
,
and
comfortable
graces
of
Christ
Iesus
called
their
garments
,
Psal.
45.
8.
Because
1.
the
nakednesse
of
their
soules
is
hereby
covered
,
2.
they
are
comforted
,
and
kept
warme
,
3.
defended
from
the
fiery
darts
of
sinne
and
Sathan
:
4.
decked
,
beautified
,
and
adorned
.
2.
What
glorious
names
and
titles
they
have
.
Not
onely
is
the
Church
of
God
nominated
,
the
city
of
God
,
the
mountaine
of
Gods
holinesse
,
Psal.
48.
1.
the
joy
of
the
whole
earth
;
the
city
of
the
great
King
,
the
city
of
the
Lord
of
hosts
;
the
city
of
our
God
,
the
perfection
of
beauty
,
Psal.
50.
2.
and
the
holy
mountaine
,
Zach.
8.
3.
But
also
all
the
persons
of
this
society
are
Christs
brethren
,
sisters
,
and
mothers
,
Marc.
2.
33.
Kings
,
and
Priests
,
Rev.
1.
6.
a
chosen
generation
,
a
royall
priesthood
,
an
holy
nation
,
a
peculiar
people
,
1.
Pet.
2.
9.
the
daughter
and
queene
of
Christ
,
Psal.
45.
9
,
10.
Saints
,
jewels
,
the
Dove
,
and
Spouse
of
Christ
.
3.
What
glorious
priviledges
they
have
,
viz.
1.
They
are
guarded
from
the
dominion
of
sinne
,
Satan
,
death
and
damnation
by
the
good
spirit
,
grace
,
and
mercy
,
power
and
presence
,
word
,
truth
,
promise
,
and
providence
of
God
,
and
by
the
power
of
his
sons
death
.
2.
The
Lord
is
a
hearer
of
their
prayers
,
Deut.
4.
8.
which
have
free
accesse
into
the
Court
of
heaven
.
3.
They
are
cleansed
from
their
sinnes
by
the
bloud
of
Christ
,
1.
Iohn
1.
7.
he
having
washed
them
from
their
sinnes
in
his
owne
bloud
,
Rev.
1.
5.
4.
They
have
the
saving
knowledge
of
God
,
and
his
Son
Christ
Iesus
,
1.
Iohn
2.
20.
which
is
life
eternall
,
Ioh.
17.
3.
and
a
true
cause
of
glorifying
.
5.
They
have
the
holy
Ghost
given
them
,
Rom.
5.
5.
whereby
they
cry
Abba
father
,
Rom.
8.
15.
which
beares
witnesse
with
their
spirits
,
that
they
are
the
children
of
God
,
whereby
they
are
ascertained
,
that
God
dwels
in
them
,
and
they
in
him
,
1.
Ioh.
4.
13.
6.
They
are
in
league
,
and
amity
with
all
the
creatures
,
the
numberlesse
kinds
whereof
are
all
serviceable
to
,
and
ready
prest
to
profit
,
and
protect
them
;
from
the
most
contemptible
vermine
to
the
glorious
Angels
,
which
glorious
creatures
encampe
round
about
them
,
Psal.
34.
7.
They
are
invincible
,
being
able
to
do
all
things
through
Christ
which
strengtheneth
them
,
Philip.
4.
13.
So
that
tribulation
,
distresse
,
persecution
,
famine
,
nakednesse
,
perill
,
sword
,
nor
death
,
nor
life
,
nor
angels
are
able
to
seperate
them
from
the
love
of
God
in
Christ
our
Lord
,
Rom.
8.
for
in
all
these
they
are
more
then
conquerours
through
him
that
loved
them
:
Yea
by
Christ
Iesus
the
world
is
crucified
to
them
,
and
they
unto
the
world
,
Gal.
6.
14.
By
their
faith
,
and
new
birth
they
overcome
the
world
,
1.
Iohn
5.
4.
they
mortifie
the
flesh
,
with
the
affections
,
and
lusts
thereof
;
and
valiantly
resist
the
divell
,
and
victoriously
vanquish
the
furious
assaults
,
and
fiery
darts
of
Sathan
.
8.
They
are
assured
from
the
most
true
,
and
faithfull
word
of
the
unchangeable
IEHOVAH
who
cannot
lie
;
that
plenty
and
penury
,
solace
,
and
sorrow
,
yea
sinnes
and
sufferings
,
their
owne
,
and
others
,
yea
all
things
else
worke
together
for
their
good
,
they
loving
God
,
and
being
the
called
according
to
Gods
purpose
,
Rom.
8.
28.
Thirdly
,
this
is
the
nearest
,
and
surest
conjunction
in
the
world
;
for
the
nearenesse
you
have
heard
how
Christ
is
theirs
,
and
they
are
his
:
for
the
inseperable
firmenesse
,
we
see
our
Saviour
affirming
that
they
cannot
perish
,
and
that
no
man
can
plucke
them
out
of
his
hand
,
Iohn
.
10.
27.
He
dwels
in
them
and
they
in
him
,
so
that
the
gates
of
hell
cannot
prevaile
against
them
,
Mat.
16.
18.
yea
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
is
able
to
separate
them
from
the
love
of
God
which
in
Christ
Iesus
,
Rom.
8.
38.
39.
This
is
the
richest
company
in
the
world
:
Many
rich
and
wealthy
companies
there
are
in
the
world
;
The
East-Indian
trading
through
many
,
and
long
during
hazards
for
costly
spices
;
the
West-Indian
hazarding
for
gold
and
precious
stones
▪
some
one
way
,
some
another
:
But
all
the
factories
in
the
world
,
if
they
were
but
one
conjoyned
company
,
is
not
comparable
for
wealth
and
riches
to
this
society
;
for
whose
sake
Christ
became
poore
to
make
them
rich
,
2.
Cor.
8.
9.
poore
,
not
by
violent
robbery
,
or
compulsive
enforcement
;
not
by
profuse
prodigality
,
or
superfluous
wasting
;
not
by
fraudulent
guile
,
or
craftie
deceipt
;
not
by
due
desert
;
he
was
neither
driven
by
force
,
nor
drawne
by
due
desert
to
make
himselfe
poore
;
but
of
his
owne
accord
,
free
fauour
,
and
good
will
he
became
poore
.
First
,
in
respect
of
his
outward
estate
,
which
was
very
poore
;
for
his
parentage
was
poore
,
Luke
2.
7.
his
education
poore
,
Luke
2.
5.
his
maintenance
poore
,
Luke
9
▪
58.
and
his
attendance
poore
,
Matth.
4.
18.
Secondly
,
in
respect
of
his
estimation
in
the
world
amongst
men
,
Mark
.
6.
2.
is
not
this
the
Carpenter
the
Sonne
of
Mary
,
&c.
Iohn
6.
42.
is
not
this
the
Sonne
of
Ioseph
,
whose
father
and
mother
we
know
,
Iohn
7.
18.
have
any
of
the
rulers
or
Pharisees
beleeved
on
him
?
Thus
he
became
poore
,
to
make
those
who
have
fellowship
with
him
rich
.
1.
Both
in
earthly
things
,
for
through
Christ
they
have
a
religious
right
to
worldly
wealth
,
and
substance
,
being
owners
,
whereas
others
have
onely
a
civill
;
and
2.
As
also
in
heavenly
things
,
by
the
same
right
and
interest
.
Which
heavenly
spirituall
riches
consist
:
1.
In
the
abundance
of
sound
and
saving
knowledge
,
1.
Cor.
1.
5.
being
enriched
in
every
thing
by
him
in
all
utterance
and
in
all
knowledge
.
2.
In
the
full
assurance
of
Gods
favour
,
grace
,
and
mercy
,
Col.
2.
2.
their
hearts
—
being
knit
together
in
love
unto
all
riches
of
the
full
assurance
of
understanding
,
Ephes.
2.
4.
7.
3.
In
the
fruition
of
Christ
his
merits
,
and
benefits
,
who
of
God
is
made
to
them
wisedome
,
righteousnesse
,
sanctification
,
and
red●mption
,
1.
Cor.
1.
30.
4.
In
the
plentifull
possession
of
saving
graces
,
so
that
they
are
behind
in
no
gift
,
1.
Cor.
1.
7.
but
abound
in
every
thing
,
in
faith
,
and
utterance
,
and
knowledge
,
2.
Pet.
1.
5.
Adding
to
their
faith
,
vertue
,
to
vertue
,
knowledge
,
to
knowledge
,
temperance
,
&c.
1.
These
are
rich
in
the
feare
of
God
;
the
feare
of
the
Lord
being
their
treasure
,
Isa.
33.
6.
and
this
is
treasure
indeed
;
the
true
feare
of
God
being
a
badge
and
character
of
a
perfect
and
upright
man
,
Iob
1.
8.
having
a
protecting
guard
of
glorious
Angels
,
Psal.
34
7.
and
a
large
,
and
ample
promise
of
the
fruition
of
all
good
things
,
Psal.
34.
9
,
10.
2.
These
are
rich
in
heavenly
wisedome
consisting
in
true
godlinesse
,
and
this
is
unparalle●d
wealth
;
length
of
daies
being
in
her
right
hand
,
and
in
her
left
hand
riches
and
honour
,
Prov.
3.
6.
3.
These
are
rich
in
saving
knowledge
,
they
having
an
unction
from
the
holy
one
and
knowe
all
things
,
1.
Ioh.
2.
20.
which
knowledge
is
riches
of
such
a
nature
,
that
it
is
the
true
cause
of
spirituall
glorying
,
Ier.
9.
24.
yea
it
is
life
eternall
,
Ioh.
17.
3.
yea
doubtlesse
all
things
are
to
be
counted
but
losse
for
the
excellencie
of
the
knowledge
of
Christ
.
Phil.
3.
8.
4.
They
are
rich
in
faith
,
Iam.
2.
5.
rich
in
faith
;
then
which
what
greater
riches
?
bringing
to
God
,
Heb.
11.
6.
begetting
to
God
,
Iohn
1.
12.
justifying
,
Rom.
5.
1.
sanctifying
,
Acts
15.
9.
overcomming
the
world
,
1.
Ioh.
5.
4.
and
the
divel
,
1.
Pet.
5.
9.
making
prayer
powerfull
,
Iames
5.
17.
and
the
enjoyer
to
continue
in
grace
,
2.
Cor.
1.
20.
5.
They
are
rich
in
hope
,
Rom.
15.
13.
they
abounding
in
hope
through
the
power
of
the
holy
Ghost
.
Then
which
what
better
wealth
?
1.
It
being
an
helmet
of
salvation
,
wherewith
the
vitall
parts
of
a
christian
souldiour
are
protected
from
receiving
any
deadly
wound
in
this
their
sharpe
warfare
,
Ephes.
6.
17.
2.
This
being
an
anchor
of
the
soule
,
sure
,
and
stedfast
,
Heb.
6.
19.
wherewith
the
Saints
sustaine
themselves
in
all
the
boysterous
stormes
of
this
turbulent
,
and
unquiet
sea
of
misery
.
By
this
they
rejoyce
,
Rom.
5.
2.
By
this
they
are
kept
from
apostasie
,
and
many
unkindly
feares
.
By
this
they
are
purified
,
1.
Iohn
3.
3.
By
this
they
have
plenty
of
patience
and
consolation
.
6.
They
are
rich
in
liberality
,
2.
Cor.
8.
2.
the
riches
of
their
liberality
,
&c.
i.
e.
good
workes
,
1.
Tim.
6
13.
then
which
what
wealth
more
advantageous
?
By
this
they
laying
up
in
store
a
good
foundation
,
1.
Tim.
6.
17
,
18.
This
being
a
principall
preservative
against
the
contagious
Gangrene
Covetousnesse
,
the
root
of
all
evill
.
This
being
a
plentifull
seed
,
which
will
procure
a
superabundant
harvest
,
2.
Cor.
9.
6.
This
having
a
gracious
promise
of
a
rich
reward
,
Psal.
41.
1.
And
this
being
one
of
those
good
workes
which
accompany
these
to
receive
their
reward
when
all
the
world
forsakes
them
,
Rev.
14.
17.
7.
But
what
need
more
particular
instances
?
1.
Can
any
be
more
rich
then
they
,
which
are
rich
to
God
?
but
so
are
these
,
Luk
12.
21.
2.
Is
any
more
wealthy
then
such
who
partake
of
the
unspeakeable
riches
of
Christ
:
whose
reproach
,
and
sufferings
is
greater
riches
then
the
treasure
of
Egypt
,
Heb.
11.
26.
but
so
are
these
,
Ephes.
3.
8.
3.
Who
more
abounding
in
substantiall
treasure
,
then
those
who
lay
up
for
themselves
in
heaven
treasures
,
where
neither
moth
,
nor
rust
doth
corrupt
,
and
where
theeves
doe
not
breake
through
nor
steale
,
Matth.
6.
19
,
20.
But
such
are
they
,
Heb.
10.
34.
having
in
heaven
a
better
and
an
enduring
substance
.
4.
Who
may
compare
with
those
in
wealth
,
and
riches
who
have
a
kingdome
where
they
shall
receive
,
and
enjoy
a
crowne
of
righteousnesse
,
2.
Tim.
4.
8.
a
crowne
of
life
,
Iam.
1.
12.
where
they
shall
be
heires
of
promise
,
Heb.
6.
17.
of
an
eternall
inheritance
,
9.
15.
of
salvation
,
1.
14.
of
Gods
Kingdome
,
Iam.
2.
5.
of
the
grace
of
life
,
1.
Pet.
3.
7.
of
blessing
,
3.
9.
yea
of
an
inheritance
which
is
incorruptible
,
undefiled
,
not
fading
away
reserved
in
the
heavens
,
1.
Pet.
1.
4.
But
such
are
these
,
Luk.
12.
32.
5.
This
is
the
most
joyfull
,
and
gladsome
society
that
is
;
none
but
these
have
any
true
mirthfull
glee
,
or
mirthfull
gladnesse
.
True
it
is
,
ambitious
Hamans
rejoyce
in
their
honorable
advancements
;
Covetous
earthwormes
in
their
plentifull
increase
;
belly
good
Epicures
in
their
dainty
dishes
,
and
excessive
devouring
gourmandising
;
sluggards
in
their
sleep
;
loiterers
in
their
idlenesse
;
spightfull
persons
in
other
mens
miseries
,
&c.
But
these
and
such
like
rejoycings
are
either
worldly
,
the
increasing
of
corne
,
wine
,
and
oyle
,
Psal.
4.
7.
Or
wanton
,
Eccl.
11.
9.
Rejoyce
O
yong
man
,
—
but
know
,
—
&c.
Or
most
wicked
,
Isa.
22.
13.
Behold
joy
and
gladnesse
.
Ier.
11.
15.
When
thou
didst
evill
then
thou
rejoycedst
.
These
joyes
are
sensuall
,
Amos
6.
4
,
5
,
6.
Chaunting
to
,
&c.
Drinking
wine
in
bowles
,
&c.
Not
grieving
for
the
afflictions
of
Ioseph
.
Or
sinfull
,
1
Cor.
5.
6.
Your
glorying
is
not
good
.
Or
shamefull
,
Rom.
1.
32.
Having
pleasure
in
those
that
do
wickedly
.
These
and
such
like
are
but
evill
joyes
,
like
a
hurtfull
hooke
,
covered
over
with
a
faire
baite
,
or
like
a
poysonous
Mala
gaudia
mentis
impia
,
sub
dulci
melle
venena
laten●
.
herbe
,
with
a
beautifull
colour
:
Of
such
mirth
spake
Salomon
when
he
said
,
laughter
is
madnesse
,
Eccl.
2.
2.
Of
such
our
Saviour
spake
when
he
said
;
Woe
be
to
you
that
laugh
now
,
for
you
shall
mourne
and
weepe
,
Luke
6.
25.
And
of
such
spake
S.
Paul
,
saying
,
your
rejoycing
is
not
good
.
2.
In
this
society
there
is
great
joy
,
Luc.
2.
10.
abounding
,
2
Cor.
8.
2.
exceeding
,
Iam.
1.
2.
unspeakable
,
1
Pet.
1.
full
,
Ioh.
6.
22.
unconceiveable
,
1
Cor.
2.
and
everlasting
,
Isa.
60.
15.
9.
1.
This
joy
hath
for
its
object
and
matter
Gods
commandements
,
Psal.
112.
1.
Gods
favour
,
Psal.
4.
7.
The
Lord
,
Phil.
4.
4.
And
the
hope
of
the
glory
of
God
,
Rom.
5.
2.
&c.
2.
This
joy
for
the
measure
is
greater
then
all
worldlings
joy
;
being
like
that
at
a
conquest
,
and
in
harvest
,
Isa
9.
3.
Glorious
and
unspeakable
,
1
Pet.
1.
8.
Yea
full
,
and
perfect
,
1
Ioh.
1.
4.
First
,
in
regard
of
its
object
,
Father
,
Sonne
,
and
Holy
Ghost
,
&c.
Secondly
,
In
regard
of
worldlings
joy
,
which
is
deceiveable
and
momentany
.
3.
As
also
in
regard
of
the
use
,
it
being
an
universal
consolation
against
all
feares
,
griefes
,
and
miseries
.
3.
The
concomitants
of
Rom.
14.
17.
2
Cor.
1.
12.
this
joy
are
righteousnesse
,
peace
,
love
,
a
good
conscience
,
&c
4.
And
as
it
is
hearty
,
chearefull
,
and
unfained
,
like
Maries
,
whose
spirit
rejoyced
in
God
her
Saviour
,
Luke
1.
47.
So
it
is
constant
and
continuall
,
abiding
in
all
conditions
:
so
that
afflictions
for
Christs
sake
cannot
take
it
away
.
Acts
5.
41.
They
rejoyced
,
being
counted
worthy
to
suffer
for
Christ
:
Nor
tribulations
,
Rom.
5.
3.
Rejoycing
in
tribulations
:
Nor
the
losing
of
goods
,
Heb.
10.
34.
Taking
joyfully
the
spoiling
of
their
goods
:
Nor
sufferings
,
1
Pet.
4.
13.
Rejoycing
in
Christs
sufferings
:
Nor
temptations
,
Iam.
1.
2.
Count
it
all
joy
when
ye
fall
into
diverse
temptations
.
This
is
the
most
peacefull
society
:
As
for
the
wicked
,
they
have
no
peace
,
saith
my
God
,
Isa.
48.
22.
57.
21.
1.
No
peace
?
Not
amongst
themselves
:
Great
is
their
unity
,
although
it
be
in
villany
;
with
unanimous
consent
they
once
cried
out
against
our
Saviour
,
Crucifie
him
,
&c.
Against
Saint
Paul
,
Away
with
such
a
fellow
,
Acts
21.
The
Tabernacle
of
Edom
,
Ishmael
,
&c.
once
consulted
with
one
consent
to
root
out
the
name
of
Israel
,
Psal.
83.
4
,
5
,
6.
And
yet
no
peace
?
True
it
is
,
they
have
one
common
cause
,
and
quarrell
;
and
therefore
they
conjoyne
their
forces
together
against
Gods
peculiar
ones
,
being
all
souldiers
under
Sathan
,
and
dogs
of
his
kennell
;
even
as
dogs
of
different
colours
,
disagreeing
bignesse
;
dissenting
kinds
,
and
voice
run
with
united
forces
,
full
crie
,
and
open
mouth
concordantly
after
the
poore
hare
;
and
yet
at
other
times
for
bones
,
and
scraps
,
yea
out
of
their
froward
disposition
,
no
occasion
being
offered
,
mangle
,
and
rend
each
other
with
dogged
spightfulnesse
:
Even
so
,
although
the
sonnes
of
Belial
,
yea
all
the
kennell
and
rabblement
of
Sathans
helhounds
pursue
with
bitter
barkings
,
and
inraged
fury
joyntly
the
harmlesse
innocency
of
Gods
people
;
yet
are
they
differenced
amongst
themselves
by
dissonant
disagreements
,
somtimes
for
trashie
trifles
,
somtimes
,
no
occasion
being
given
,
out
of
their
doggish
frowardnesse
.
So
that
they
have
no
true
peace
amongst
themselves
,
but
acontinued
desire
to
devoure
each
other
.
2.
No
peace
?
Not
with
Sathan
,
whose
they
are
,
and
whom
they
serve
?
No
,
not
with
Sathan
:
for
although
he
makes
many
golden
,
and
glittering
promises
;
yet
he
doth
but
gull
them
,
requiting
all
,
yea
his
best
,
and
most
dutifull
observants
with
eternall
death
.
3.
No
peace
?
What
,
not
with
themselves
?
No
,
not
with
themselves
;
They
may
have
a
quiet
conscience
for
a
time
,
whereby
they
goe
on
in
sinne
,
neither
regarding
the
blessings
nor
the
curses
of
the
Law
,
Deut.
29.
19.
Whereby
they
multiply
sin
without
sense
,
Eph.
4.
18.
19.
Whereby
they
resolve
to
go
on
in
their
wicked
courses
.
This
the
Apostle
calleth
a
seared
conscience
,
1
Tim.
4.
2.
And
a
conscience
,
past
feeling
.
But
they
are
farre
from
peace
of
conscience
;
for
when
the
Lord
awakeneth
these
frozen
,
secure
,
and
sleeping
consciences
,
so
that
these
enraged
gnawing
wormes
begin
to
bite
,
yea
so
much
that
no
wisdome
can
counsell
them
,
no
eloquence
can
perswade
them
,
no
power
can
overcome
them
,
nor
scepter
affray
them
,
when
no
physicke
can
cure
,
surgery
salve
,
riches
ransome
,
countenance
beare
out
,
or
time
weare
away
,
or
receive
a
new
and
fresh
commission
from
the
unchangeable
Iehovah
,
to
be
eternall
and
unrecoverable
executioners
of
Divine
Iustice
.
viz.
Never
dying
,
and
ever
tormenting
wormes
,
Isa.
66.
last
.
Then
we
,
and
all
they
shall
see
they
were
but
in
a
fooles
paradise
,
and
a
deluding
dreame
.
4.
No
peace
?
No
,
not
with
Gods
creatures
,
base
or
glorious
;
these
being
ready
prest
to
harme
and
hurt
them
,
if
the
Lord
command
,
or
permit
;
God
being
against
them
,
who
can
have
peace
with
them
,
Rom.
8.
31.
5.
No
peace
?
Much
lesse
with
the
Lord
:
For
as
Ieh●
could
have
no
peace
with
Ioram
so
long
as
the
whoredomes
,
&c.
2
Reg.
9.
22.
What
peace
can
they
have
with
God
so
long
as
their
impieties
are
so
many
?
As
out
of
this
society
there
is
no
peace
,
so
in
this
there
is
perfect
peace
,
Isa.
26.
3.
Peace
they
have
with
Father
,
Sonne
,
and
Holy
Ghost
,
Rom.
5.
1.
With
glorious
Angels
,
these
being
their
guard
;
with
good
men
,
Marc.
9.
50.
Yea
,
oft
with
enemies
,
Prov.
16.
7.
With
heaven
,
earth
,
creatures
,
crosses
,
and
their
owne
consciences
.
What
though
they
have
afflictions
in
the
world
,
yet
have
they
peace
in
Christ
,
Ioh.
16.
33.
And
be
it
they
not
onely
have
trouble
without
,
but
temptations
within
;
yet
are
they
free
from
the
force
,
power
,
and
poyson
of
them
;
which
workes
damnation
in
the
wicked
.
These
things
being
so
,
me
thinkes
all
of
you
should
use
your
best
and
utmost
endeavours
to
have
part
and
interest
in
this
goodfellowship
,
it
being
of
all
societies
the
sweetest
,
surest
,
most
glorious
,
most
rich
,
most
joyfull
and
peacefull
;
so
that
we
may
say
of
this
as
the
Psalmist
doth
of
the
City
of
God
,
Psal.
8●
.
3.
Glorious
things
are
spoken
of
thee
,
O
blessed
society
.
Yea
,
such
glorious
wealth
,
beauty
,
victories
,
prophesies
,
presence
,
promises
,
and
performances
,
that
(
being
advisedly
apprehended
)
are
of
force
to
instigate
and
induce
each
soule
enlivened
by
the
Spirit
of
Grace
to
applaud
with
an
holy
admiration
Psal
84.
1.
this
blissefull
association
,
and
say
;
How
amiable
are
thy
Tabernacles
,
O
Lord
Christ
Iesus
.
To
desire
with
earnest
ardency
,
wish
for
with
unsatiable
longings
,
and
say
,
Psal.
84.
2.
My
soule
longeth
,
yea
even
fainteth
for
the
courts
of
the
Lord
:
my
heart
and
my
flesh
crieth
out
for
the
living
God
;
and
with
the
same
sweet
singing
Psalmist
magnifie
the
sumptuous
magnificence
of
this
assembly
,
saying
,
Blessed
are
they
that
dwell
in
this
house
,
Verse
4.
One
day
in
these
courts
is
better
then
a
thousand
.
I
had
rather
be
a
doorekeeper
in
this
society
,
then
to
dwell
in
the
tents
of
wickednesse
,
Ver.
10.
CHAP.
V.
Vse
4.
Of
Consolation
to
such
who
have
fellowship
with
Christ
.
ALL
you
who
are
stubborne
,
refractary
,
and
inexorable
bedlam
Belials
;
who
will
not
have
this
man
raigne
Vse
4.
Consolation
.
over
you
;
who
will
not
be
inoculated
and
inserted
into
this
society
of
such
ineffable
glory
,
unspeakable
beauty
,
and
other
inestimable
transcendent
excellencies
:
stand
by
,
behold
,
and
view
with
admiration
the
glory
,
and
magnificence
of
this
society
;
and
as
Titus
when
he
had
seene
the
remainder
of
the
Sanctum
Sanctorum
,
said
,
Now
I
well
perceive
that
this
is
none
other
then
the
house
of
God
,
and
the
dwelling
of
the
God
of
heaven
;
Neither
was
it
for
nought
that
the
Iewes
stood
so
earnestly
in
the
defence
thereof
:
—
For
great
is
the
glory
of
this
Temple
.
So
when
you
have
seene
the
splendent
glory
,
and
transcendent
beatitudes
of
this
unparalel'd
society
,
do
you
speake
out
,
and
say
,
we
well
perceive
that
this
connexion
is
no
other
then
the
communion
with
God
,
the
dwelling
of
the
God
of
heaven
;
neither
is
it
for
nought
that
such
precise
practising
Protestants
stand
so
earnestly
in
defence
of
it
;
for
great
is
the
glory
of
this
conjunction
.
But
do
not
presume
to
meddle
with
,
or
lay
hold
upon
it
,
so
as
to
apply
it
to
your selves
so
long
as
you
proceed
in
your
exorbitant
disorders
.
This
holy
thing
is
not
to
be
given
to
dogs
;
these
pearles
are
not
to
be
cast
before
swine
;
neither
must
any
Cananite
enter
into
this
fellowship
with
the
Lord
Iesus
.
But
all
you
who
already
are
annexed
to
,
and
you
who
desire
with
unchangeable
longings
,
and
laborious
endeavours
to
conglutinate
your selves
to
the
Lord
Iesus
,
draw
neare
with
attentive
harkening
.
That
I
may
edge
and
keene
your
obtuse
and
blunt
endeavours
to
cleave
more
closely
to
,
and
pursue
more
eagerly
this
desireable
society
:
that
I
may
hearten
and
incourage
you
against
the
many
oppositions
you
are
to
encounter
with
in
this
your
warring
pilgrimage
:
that
I
may
make
gladsome
your
soules
and
spirits
,
I
have
words
of
comfort
and
consolation
to
speake
unto
you
.
We
have
fellowship
with
Gods
Sonne
Iesus
Christ
,
and
he
is
Wonderfull
to
save
us
,
Counsellour
to
advise
us
,
Mighty
God
to
deliver
us
,
Everlasting
Father
to
care
and
provide
for
us
,
A
Prince
of
peace
to
quiet
our
consciences
,
and
Governour
for
our
defence
,
Isa.
9.
6.
1.
Be
it
you
are
infirme
and
weake
;
yet
have
you
fellowship
with
Iesus
Christ
,
such
a
Child
,
which
will
make
you
strong
.
2.
Be
it
you
are
servants
;
yet
have
you
fellowship
with
Iesus
Christ
,
a
Sonne
to
make
and
keepe
you
free
.
1.
Are
you
confounded
in
conscience
,
beholding
the
grim
and
ghastly
lookes
of
your
many
bloudy
and
crimson
sinnes
formerly
acted
or
intended
?
Consolate
your selves
with
this
,
you
have
fellowship
with
him
who
is
wonderfull
to
quiet
all
.
2.
Are
you
at
your
wits
end
,
being
void
of
counsell
?
Behold
how
you
have
fellowship
with
Christ
Iesus
,
a
present
Counsellour
to
advise
and
direct
you
.
3.
Are
you
feeble
,
yea
ready
to
despaire
in
regard
of
your
inability
and
lack
of
strength
to
withstand
the
fierie
darts
,
and
fierce
assaults
of
Sathan
,
that
authour
of
evill
;
to
undergo
the
many
great
and
grievous
pressures
of
disgracefull
ignominious
reproches
,
slaunderous
calumniations
,
and
other
malicious
usages
you
meet
with
in
this
world
;
animate
your
drooping
and
dismaid
spirits
with
this
;
you
have
fellowship
with
Christ
a
Mighty
God
,
so
that
you
shal
be
able
to
do
all
things
through
Christ
which
strengtheneth
you
.
4.
Are
you
fearefull
of
death
,
that
dismall
parter
of
soules
and
bodies
?
Comfort
your selves
with
this
;
you
have
fellowship
with
Christ
,
an
everlasting
Father
,
who
hath
provided
so
graciously
for
you
,
that
your
death
is
not
a
perishing
,
but
a
parting
for
a
time
;
yea
such
,
that
although
there
be
a
painefull
parting
betweene
your
soules
and
bodies
;
yet
there
shal
be
a
most
gladsome
and
joyfull
meeting
.
5.
Are
you
afraid
of
Gods
judgements
?
Behold
your
fellowship
with
Gods
Sonne
the
Prince
of
peace
.
6.
Are
you
dismaid
with
any
evill
?
Consider
how
you
have
fellowship
with
him
,
who
is
Governour
of
all
for
your
defence
.
Feare
not
therefore
.
What
?
Not
God
,
not
his
judgements
,
not
man
,
not
sinne
?
I
say
not
so
.
1.
Gods
judgements
and
threatnings
are
to
be
feared
,
2
Cor.
5.
11.
Knowing
therefore
the
terrour
of
the
Lord
;
such
who
feared
Gods
judgements
were
comforted
,
Isa.
66.
5.
Yea
the
very
Aegyptians
who
feared
the
threats
escaped
them
,
Exod.
9.
20.
They
are
to
be
feared
therefore
,
although
not
so
as
to
think
to
be
overwhelmed
by
them
;
or
that
God
doth
not
love
us
.
2.
Man
is
to
be
feared
;
although
not
simply
for
himselfe
,
yet
respectively
and
for
conscience
sake
towards
God
,
as
Magistrates
,
Parents
,
husbands
,
&c.
3.
The
Lord
himselfe
is
to
be
feared
;
yea
this
is
such
a
grace
,
that
it
characters
out
a
righteous
man
,
Acts
10.
2.
Who
shunnes
evill
,
and
doth
good
,
Iob
1.
8.
Who
delighteth
in
Gods
Commandements
,
Psal.
112.
1.
Who
succours
the
persecuted
Saints
,
1
Reg.
18.
3
,
4.
Who
honoureth
God
,
Mal.
3.
16.
Is
obedient
to
the
Lord
,
Gen.
22.
12.
And
hath
true
faith
,
Heb.
11.
7.
1.
Feare
Gods
judgements
,
so
as
to
avoid
them
.
2.
Feare
we
sinne
,
so
as
to
flee
from
it
.
3.
Feare
man
for
the
Lords
sake
,
so
that
we
may
be
carefull
to
obey
him
,
loath
to
offend
him
,
Rom.
13.
7.
4.
Feare
we
the
Lord
,
so
as
to
be
loath
to
displease
him
by
sinne
,
in
respect
of
his
great
goodnesse
and
mercies
,
and
for
love
we
beare
to
righteousnesse
,
Psal.
130.
4.
But
feare
not
the
wickeds
feare
,
Isa.
8.
12
,
13.
sc.
their
Idols
and
Devils
with
a
distrustfull
feare
,
withdrawing
the
heart
from
God
,
and
his
promises
.
Feare
not
dangers
,
death
,
creatures
,
tyrants
,
want
,
&c.
Math.
10.
26.
28.
31.
viz.
Immoderately
,
faithlesly
.
Feare
not
such
a
feare
which
troubleth
the
conscience
,
so
as
to
hinder
the
operation
of
salvation
,
and
worke
of
the
Holy
Ghost
.
Feare
not
touching
the
pardon
of
your
sinnes
,
for
Christ
hath
satisfied
for
them
.
Feare
not
death
;
for
Christ
hath
plucked
out
its
sting
.
Feare
not
Sathan
;
for
Christ
hath
vanquished
him
.
Feare
not
condemnation
;
for
there
is
none
to
them
which
are
in
Christ
.
Feare
not
you
little
flock
,
you
having
fellowship
with
Iesus
Christ
,
the
Sonne
of
God
:
but
be
you
comforted
,
and
encouraged
,
you
having
interest
in
that
society
which
affoords
such
plenty
of
consolations
,
and
comfortable
blessings
that
I
need
not
say
,
behold
I
have
shewed
you
by
cleare
demonstrations
,
and
infallible
proofes
that
this
is
the
most
beautifull
,
most
honourable
,
most
sure
,
most
rich
,
most
joyfull
,
and
the
most
peacefull
society
that
is
;
what
can
I
therefore
say
more
for
thee
,
O
sweet
communion
?
as
Isaac
said
to
Esau
of
Iacob
,
Behold
I
have
given
to
him
for
servants
all
his
brethren
,
with
corne
and
wine
have
I
sustained
him
;
and
what
shall
I
now
do
to
thee
my
sonne
,
Gen.
27.
37.
Neither
shall
you
need
to
question
(
like
Esau
;
Hast
thou
but
one
blessing
O
my
Father
?
Ver.
38.
)
and
say
,
hast
thou
but
sixe
blessings
O
lovely
societie
?
there
belonging
to
it
such
plentie
of
consolations
,
that
could
I
live
the
age
of
Methuselah
,
had
I
a
heart
and
head
furnished
with
the
wisdome
and
ingenie
of
all
learned
men
;
should
I
spend
all
that
time
,
and
those
onely
supposed
endowments
in
finding
out
;
and
had
I
the
tongue
of
men
and
Angels
to
expresse
the
numberlesse
transcendent
excellencies
of
this
communion
;
yet
could
I
not
be
able
to
delineate
the
incomparable
and
blissefull
felicities
thereof
.
Howbeit
,
give
me
leave
to
cheare
and
refresh
your
soules
with
some
few
of
the
many
millions
of
gladsome
rayes
,
which
streame
and
flow
from
this
Sunne
of
righteousnesse
.
Are
we
in
league
and
communion
with
Christ
Iesus
?
Then
he
loves
us
with
all
those
loves
which
are
most
ardent
,
and
excelling
;
Consol.
1.
he
loves
us
with
the
love
,
1.
Of
a
Master
,
for
we
are
servants
.
2.
The
love
of
a
King
,
for
we
are
his
subjects
.
3.
The
love
of
a
brother
:
for
we
are
his
brethren
,
Heb.
2.
11.
and
sisters
,
sc.
By
profession
,
and
affection
,
Math.
12.
50.
4.
The
love
of
a
friend
;
for
we
are
his
friends
,
Luke
12.
4.
Iohn
3.
29.
15.
15.
5.
The
love
of
a
childe
,
for
wee
are
his
mother
,
Marke
3.
75.
Being
neare
and
deare
to
him
as
mothers
are
to
their
children
:
bearing
and
conceiving
Christ
in
our
hearts
as
mothers
do
children
in
their
wom●es
,
Gal.
4.
19.
6.
The
love
of
a
father
,
for
we
are
his
children
.
7.
The
love
of
a
husband
,
for
we
are
his
spouse
.
8.
The
love
of
himselfe
;
for
we
are
his
members
.
Then
which
what
love
more
free
,
more
tender
,
so
great
and
during
?
Then
which
what
better
honour
?
What
greater
happinesse
then
to
have
such
love
of
such
a
Saviour
?
Who
loving
us
so
entirely
,
will
surely
pardon
our
many
sinnes
.
2.
Passe
by
our
frailties
and
infirmities
.
3.
Shelter
us
against
the
wrath
of
God
.
4.
Defend
us
safe
against
the
malicious
attempts
of
Sathan
.
5.
Provide
all
necessary
good
things
.
6.
And
hereafter
crowne
us
with
immortall
and
unspeakable
glory
.
Have
we
fellowship
with
Christ
Iesus
?
Then
we
are
surely
Consol.
2.
justified
.
Iustification
being
an
action
of
the
Father
absolving
a
believing
sinner
from
his
sinnes
,
and
from
the
whole
curse
due
to
his
sinnes
,
and
accounting
him
just
in
his
sight
,
and
accepting
him
to
life
everlasting
,
freely
of
his
owne
mercy
through
the
perfect
obedience
and
sufferings
of
Christ
imputed
to
his
faith
;
unto
the
everlasting
praise
and
glory
of
the
mercy
,
justice
,
and
truth
of
God
,
Rom.
3.
24
,
25.
Being
justified
freely
of
his
grace
,
&c.
Iustification
is
the
office
of
Homil.
of
sal
.
D.
3.
God
onel●
and
is
not
a
thing
which
we
render
to
him
;
but
which
we
receive
of
him
:
not
which
we
give
to
him
,
but
which
we
take
of
him
.
This
is
a
benefit
of
benefits
,
whereupon
our
salvation
doth
depend
:
for
whosoever
shal
be
saved
must
be
justified
.
All
graces
are
present
in
him
that
is
justified
,
yet
they
Hom.
sal
.
D.
1.
justifie
not
altogether
.
Now
as
the
finall
cause
of
justification
is
Gods
glory
and
our
owne
salvation
:
2.
The
instrumentall
is
faith
within
,
and
the
Gospell
without
.
3.
The
efficient
is
Gods
free
grace
.
4.
So
the
matter
is
Christ
our
Redeemer
.
5.
And
the
forme
is
,
the
imputation
of
our
sinnes
to
him
,
and
his
justice
to
us
.
As
our
sinne
being
imputed
to
Christ
made
M
Burton
,
pag.
66.
him
become
sinne
for
us
:
even
so
are
we
made
the
righteousnesse
of
God
in
him
:
that
is
by
imputation
of
his
righteousnesse
:
which
righteousnesse
of
Christ
imputed
to
us
,
is
no
more
inhaerent
in
us
to
our
justification
,
thou
our
sinne
imputed
to
Christ
was
inhaerent
in
him
to
his
condemnation
.
Therefore
all
Gods
Elect
being
joyned
to
Christ
,
and
having
an
heavenly
communion
with
him
,
being
in
themselves
rebellious
sinners
,
Gods
enemies
,
and
firebrands
of
hell
,
by
meanes
of
Christ
Iesus
with
whom
they
have
fellowship
must
needs
be
accepted
of
the
Lord
as
perfectly
righteous
before
him
,
being
justified
by
faith
in
him
,
Rom.
3.
28.
Not
that
faith
doth
justifie
in
regard
of
it selfe
,
either
because
it
is
a
grace
;
for
although
it
is
an
excellent
vertue
,
yet
it
is
imperfect
,
and
mixed
with
unbel●efe
.
2.
Nor
in
regard
it
is
the
worke
of
God
in
us
,
for
then
all
graces
might
be
meanes
of
justification
as
well
as
it
.
3.
Nor
as
it
containes
other
graces
in
it
,
for
then
it
should
be
the
principall
part
of
our
justice
:
But
in
respect
of
the
object
thereof
Christ
Iesus
,
whom
faith
apprehends
as
he
is
set
forth
in
the
Word
and
Sacraments
.
We
are
justified
by
the
act
of
M.
Burton
,
Truths
triumph
&c.
Cap.
5
pa
5.
60.
faith
relatively
to
the
object
Christ
;
not
for
the
act
of
it
.
Faith
justifieth
,
not
by
the
act
believing
,
but
as
the
instrument
in
applying
the
object
,
—
which
is
Christ
,
as
the
hand
is
said
to
heale
Ibid.
pag.
80.
onely
by
applying
the
medicine
;
or
to
enrich
by
receiving
a
treasure
;
or
to
feed
by
putting
meate
into
the
mouth
;
as
we
say
a
child
,
&c.
It
is
Christ
that
is
the
Authour
and
matter
of
our
justification
;
it
is
Christ
who
applyeth
the
same
unto
us
;
as
for
faith
,
it
is
but
an
instrument
to
apprehend
,
and
a
hand
to
receive
Christs
benefits
for
ours
:
Or
as
Paraeus
briefly
saith
,
Faith
justifieth
instrumentally
,
the
blood
of
Christ
meritoriously
.
Fe●es
iustificat
org●●cè
.
sangu●●
Christi
meritoriè
.
Pataus
in
Rom
3.
faith
doth
not
apprehend
these
by
power
from
it selfe
;
but
by
vertue
of
the
Lords
covenant
,
so
that
Christ
,
and
his
merits
are
the
believers
,
not
simply
because
he
believes
;
but
because
he
believes
upon
precept
and
promise
;
the
Lord
promising
to
impute
the
righteousnesse
of
his
Sonne
to
us
for
our
righteousnesse
if
we
believe
.
This
faith
layes
hold
upon
Christs
painefull
sufferings
sufficient
for
all
the
sinnes
of
all
men
,
and
so
freeth
the
believing
sinner
from
the
guilt
,
and
punishment
of
sin
,
and
from
eternall
damnation
.
It
layes
hold
upon
the
perfect
obedience
of
Christ
in
fulfilling
the
Law
,
hereby
curing
his
owne
actuall
disobedience
of
the
Law
;
and
applyeth
the
perfect
holinesse
of
the
humane
nature
of
Christ
,
whereby
he
is
accepted
as
perfectly
righteous
of
God
,
and
by
this
his
originall
corruption
is
healed
.
1.
Are
they
happy
whose
sinnes
are
pardoned
?
as
indeed
they
are
;
for
when
sinne
is
pardoned
;
such
debts
and
trespasses
are
forgiven
which
we
could
never
pay
,
nor
any
remit
,
Qui
solus
mundus
est
mundare
praevalet
immunda
.
Greg.
Papa
in
Iob
14.
4.
Nee
homo
nec
Angelus
.
Aug.
Agricola
non
vitis
efficlum
:
Ad
solam
Triuitatem
pertinet
,
Idem
Tom.
9
in
Ioan.
15.
pag.
444.
save
the
omnipotent
Iehovah
,
Isa.
43.
25.
Nor
any
make
satisfaction
for
and
purge
out
,
except
the
Lord
Iesus
,
and
that
with
his
owne
bloud
,
1
Ioh.
1.
7.
When
sinne
is
pardoned
;
such
spots
,
and
blemishes
are
forgiven
which
made
us
,
and
our
best
actions
loath
some
unto
God
,
Isa.
1.
14.
15.
And
guilty
of
eternall
damnation
,
Rom.
6.
23.
Is
remission
of
sins
such
a
favour
,
that
it
hath
for
its
efficient
cause
,
God
only
,
and
his
beloved
Sonne
Christ
Iesus
,
Isa.
43.
25.
Rom.
6.
25.
Its
moving
cause
,
the
meere
mercy
,
truth
,
and
promise
of
God
,
Eph.
1.
7.
It
s
meritorious
cause
,
the
death
of
Christ
,
1
Pet.
1.
18
,
19.
And
its
finall
,
Gods
glory
,
Ier.
33.
8
,
9.
And
the
sinners
salvation
:
then
they
must
needs
be
happy
whose
sinnes
are
forgiven
,
Psal.
32.
1
,
2.
Rom.
4.
7
,
8.
2.
Are
they
happy
who
being
sinners
,
are
notwithstanding
accounted
righteous
by
the
righteousnesse
of
Christ
imputed
?
as
they
must
needs
be
;
for
by
this
righteousnesse
of
Christ
we
are
made
the
righteousnesse
of
God
,
2
Cor.
5.
21.
The
whole
obedience
of
Christ
with
the
merit
thereof
eternall
life
is
made
ours
;
as
if
we
had
done
the
one
,
and
deserved
the
other
;
yea
,
by
this
we
have
store
of
supplies
for
all
our
wants
.
We
are
poore
,
Christ
is
our
riches
;
we
are
naked
;
Christ
is
our
garments
;
we
are
blind
,
Christ
is
our
eye-salve
,
Rev.
3.
18.
We
are
deformed
,
Christ
is
our
beauty
,
Rev.
19.
8.
3.
Are
they
happy
who
being
enemies
to
God
by
reason
of
sinne
,
are
made
friends
to
the
Lord
,
they
being
reconciled
to
God
by
Christ
,
having
their
sinnes
done
away
,
and
themselves
arayed
with
the
perfect
righteousnesse
of
Christ
?
as
they
needs
must
;
for
what
greater
misery
then
to
be
at
enmity
with
the
Lord
?
And
what
greater
felicity
then
to
be
in
league
with
God
?
Rom.
8.
31.
For
if
God
be
for
us
,
who
can
be
against
us
?
4.
Is
peace
with
God
a
great
favour
?
as
it
is
;
it
costing
the
bloud
of
Christ
to
make
it
,
Col.
1.
20.
It
passing
all
understanding
,
Phil.
4.
7.
And
being
a
fore-runner
of
that
perfect
rest
and
joy
the
Elect
have
in
heaven
,
2
Pet.
3.
14.
5.
Is
it
a
great
favour
to
be
Gods
adopted
children
?
as
it
is
intruth
;
the
Lord
hereby
taking
us
into
his
owne
family
,
and
accepting
us
as
his
owne
children
;
not
because
he
wanted
an
heire
,
he
living
and
reigning
for
ever
;
not
for
want
of
children
,
for
he
had
a
naturall
Sonne
;
not
because
this
Sonne
was
unfit
to
inherit
,
he
being
as
fit
as
his
Father
:
But
of
his
meere
grace
and
bounty
,
we
being
by
nature
children
of
wrath
,
disobedience
,
and
the
Devill
.
This
being
such
a
blessing
,
that
by
vertue
of
this
we
are
made
Christs
brethren
,
heires
,
Gal.
3.
18.
Heires
of
God
,
joynt-heires
with
Christ
,
Rom.
8.
17.
Of
Gods
kingdome
,
Iam.
2.
5.
By
vertue
of
this
we
are
Lords
over
all
creatures
,
save
Angels
;
we
have
them
to
guard
us
,
and
all
things
working
for
our
good
.
This
is
such
a
favour
,
then
which
God
could
not
have
bestowed
upon
us
a
greater
.
[
](A08586-e64450-b)*
*
Plu●
est
cum
Paulus
ait
heredes
nos
esse
,
&
coheredes
Christs
;
quam
si
mille
mundos
,
nedum
coelum
,
&
terram
cum
omnibi●
bonu
no●
reipsa
●●
at●r●um
〈…〉
si●
os●sse
.
〈◊〉
in
Rom.
8.
17.
It
is
more
when
Paul
saith
,
we
are
heires
and
co-heires
with
Christ
,
then
if
he
had
affirmed
that
we
should
indeed
enjoy
for
ever
a
thousand
worlds
,
not
onely
heaven
and
earth
,
with
all
good
things
therein
.
If
it
was
no
small
preferment
for
David
to
be
sonne
in
law
to
Saul
,
1
Sam.
18.
23.
Then
what
preferment
is
it
to
be
the
Lords
adopted
children
?
[
](A08586-e64510-b)*
*
Quid
〈◊〉
〈◊〉
conserra
potest
?
An
non
excellentior
Majesta●
est
esse
〈◊〉
Dei
〈◊〉
silium
potentissina
Monarchae
〈◊〉
terra
?
Ho●
beneficio
nihil
〈◊〉
est
,
vel
excellentius
.
●rentius
in
Isa.
38
What
may
be
compared
to
such
dignitie
?
Is
it
not
a
more
excellent
prerogative
to
be
the
Sonne
of
the
God
of
heaven
,
then
sonne
of
the
most
potent
Monarch
upon
earth
?
There
is
nothing
more
high
,
or
surmounting
this
benefit
.
This
is
such
a
favour
,
that
a
reverend
Divine
saith
thus
of
it
.
[
](A08586-e64540-b)*
*
M.
Greeneham
,
Aphorismes
.
As
farre
as
the
spirit
is
above
the
flesh
;
God
above
men
;
heaven
above
earth
:
eternity
above
time
:
so
farre
is
the
new
creation
above
the
old
.
This
is
such
a
blessing
,
that
Saint
Iohn
cals
all
to
admire
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
sonnes
of
God
,
1
Ioh.
3.
1.
6.
Is
hope
of
the
glory
of
God
an
extraordinary
benefit
?
as
it
is
;
for
by
this
with
patience
we
looke
for
the
accomplishment
of
all
good
things
.
By
this
we
undergoe
afflictions
with
a
contented
mind
.
By
this
we
being
inwardly
cheared
and
caused
outwardly
to
confesse
the
same
to
the
glory
of
God
,
encouragement
of
the
Saints
,
amazement
of
wicked
ones
,
and
strengthening
of
our selves
to
continue
against
all
discouragements
;
and
by
this
wee
are
saved
,
Romanes
8.
24.
Then
how
unspeakably
blest
are
those
,
who
have
union
with
Christ
Iesus
:
for
by
meanes
of
this
conjunction
they
are
justified
,
Isa.
53.
11.
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
for
he
shall
beare
their
iniquities
.
2
Cor.
5.
21.
And
by
vertue
of
this
justification
they
enjoy
all
those
ample
priviledges
,
and
excelling
prerogatives
.
1.
The
justified
man
hath
remission
of
sinnes
,
Rom.
4.
25.
Who
was
delivered
for
our
offences
,
and
was
raised
for
our
justification
,
1
Ioh.
2.
1
,
2.
Rev.
1.
5.
2.
The
justified
man
hath
Christs
righteousnesse
imputed
to
him
:
so
that
the
Lord
doth
freely
account
the
righteousnesse
of
Christ
to
be
his
righteousnesse
,
It
was
imputed
to
him
Rom.
4.
3
,
4.
for
righteousnesse
,
Ver.
5.
His
faith
is
counted
for
righteousnesse
,
Verse
6.
Vnto
whom
God
imputeth
righteousnesse
,
Rom.
5.
18.
By
the
righteousnesse
of
one
the
free
gift
came
upon
all
.
3.
The
justified
person
is
reconciled
to
God
by
the
death
of
his
Sonne
,
Rom.
5.
10.
God
was
in
Christ
reconciling
the
world
,
2
Cor.
5.
19.
4.
The
justified
person
hath
peace
with
God
,
Rom.
5.
1.
Being
justified
by
saith
we
have
peace
with
God
,
Ephes.
2.
17
,
18.
5
,
The
justified
man
hath
the
favour
to
be
Gods
adopted
Sonne
,
Galat.
●
.
26.
Ye
are
all
the
children
of
God
by
faith
in
Iesus
Christ
,
Gal.
4.
4
,
5
,
6.
6.
The
justified
man
hath
also
hope
of
the
glory
of
God
,
Rom.
5.
1
,
2.
Iustified
,
—
hope
of
the
glory
.
Have
we
fellowship
with
Christ
Iesus
:
then
we
are
and
Consol.
3.
shal
be
more
sanctified
,
and
that
,
1.
Inwardly
,
in
having
our
minds
,
wills
,
and
affections
freed
from
the
bondage
of
sinne
,
and
Sathan
;
and
enabled
by
little
and
little
through
the
Spirit
of
Christ
to
desire
,
and
approve
that
which
is
good
,
and
walke
in
it
.
2.
Outwardly
,
in
having
the
members
of
the
body
preserved
from
being
meanes
to
execute
sinne
,
and
made
the
instruments
of
holinesse
,
Rom.
6.
19.
This
twofold
sanctification
is
begun
here
,
perfected
hereafter
in
heaven
.
1.
It
is
in
nature
after
justification
,
but
not
in
order
and
time
.
2.
It
is
not
perfect
in
this
life
,
as
justification
is
.
3.
It
is
the
renovation
of
nature
,
whereas
justification
consists
in
-
-
1.
Remission
of
sinnes
.
-
2.
Imputation
of
Christs
righteousnesse
.
4.
It
is
an
alteration
of
qualities
from
bad
to
good
,
whereas
justification
is
an
absolution
of
a
sinner
from
the
guilt
of
sinne
and
death
.
Iustification
and
sanctification
differ
no
more
but
as
the
root
M.
Burton
.
Truths
triumph
&c.
cap.
3.
pag
16.
and
the
branch
,
the
tree
and
the
fruit
.
This
sanctification
is
by
meanes
of
union
with
Christ
;
for
he
having
taken
our
nature
,
and
sanctified
it
by
his
Spirit
,
and
we
being
made
one
with
him
do
receive
the
selfesame
Spirit
to
sanctifie
us
,
or
make
us
holy
;
we
being
in
Christ
he
is
made
to
us
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
1
Cor.
1.
30.
1.
By
vertue
of
this
union
with
Christ
Iesus
,
his
death
works
in
us
(
joyned
to
him
)
the
death
of
all
sinne
,
and
power
to
destroy
all
sinne
,
or
the
lusts
of
the
old
man
,
untill
they
be
wholly
taken
away
by
death
.
Rom.
6.
6
,
7.
Our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
henceforth
we
should
not
serve
sinne
,
&c.
Thus
cleansing
our
members
,
as
from
the
guilt
of
sinne
,
that
it
shall
not
be
imputed
to
us
;
so
from
the
filthinesse
of
sinne
,
that
it
shall
not
prevaile
against
us
,
Ezek.
36.
25.
2.
His
resurrection
sends
a
quickening
power
into
these
our
members
,
making
them
rise
from
sinne
to
worke
righteousnesse
,
and
to
live
in
holinesse
of
life
,
making
them
active
to
do
the
will
of
God
in
the
workes
of
Christianity
,
and
of
our
particular
callings
:
so
that
now
those
who
have
union
with
Christ
have
a
new
heart
,
sc.
in
qualities
,
being
framed
anew
after
God
in
true
holinesse
,
Ezek.
11.
19.
They
are
a
new
lumpe
,
i.
Renewed
from
the
leaven
of
sinne
,
and
corruption
,
1
Cor.
5.
7.
And
they
are
new
creatures
.
i.
Endued
with
new
qualities
of
righteousnesse
and
holinesse
,
2
Cor.
5.
17.
He
that
is
in
Christ
is
a
new
creature
,
they
having
.
1.
Their
minds
sanctified
or
enlightened
with
spirituall
wisdome
and
understanding
,
Col.
1.
8.
2.
Their
memories
sanctified
to
keepe
and
remember
that
which
is
good
,
and
agreeable
to
Gods
will
,
Psal.
119.
11.
3.
Their
wills
so
sanctified
,
that
being
by
nature
unable
to
will
any
good
thing
pleasing
God
,
they
are
changed
by
grace
,
and
freed
in
part
from
the
bondage
of
sinne
,
so
that
they
will
,
and
chuse
that
which
pleaseth
God
,
and
refuse
evill
,
Rom.
7.
18
,
19.
4.
Their
affections
are
sanctified
,
so
that
they
,
1.
Love
God
,
1
Ioh.
4.
19.
His
children
,
3.
14.
The
place
where
his
honour
dwelleth
,
Psal.
86.
8.
His
commandements
,
Psal.
119.
127.
And
the
appearing
of
Christ
,
2
Tim.
4.
8.
2.
Hate
sinne
because
it
is
a
breach
of
Gods
Law
,
or
because
it
is
sinne
;
especially
their
owne
corruptions
,
Rom.
7.
15.
24.
3.
Sorrow
and
grieve
for
offending
such
a
mercifull
Father
by
their
sinnes
,
Psal.
38.
18.
2
Cor.
7.
10.
11.
For
the
miseries
of
the
Church
,
Rom.
12.
15.
Lam.
3.
20.
For
the
abounding
of
sinne
in
others
,
Ezek.
9.
1.
Psal.
119.
136.
4.
Rejoyce
because
their
names
are
written
in
heaven
,
Luc.
10.
20.
Rom.
5.
2.
In
being
partakers
of
Christs
sufferings
,
Acts
5.
41.
In
temptations
,
Iam.
1.
2.
And
in
the
losse
of
all
things
for
Christ
,
Heb.
10.
34.
5.
Their
members
of
their
bodies
sanctified
,
being
made
instruments
of
holinesse
;
they
formerly
being
meanes
to
execute
sinne
.
e.
g.
1.
Their
eyes
,
which
formerly
like
the
eyes
of
fooles
were
in
the
corners
of
the
world
,
Prov.
17.
24.
Gazing
after
unprofitable
things
,
are
now
the
eyes
of
wise
men
in
their
heads
,
Eccl.
2.
14.
To
espie
that
which
is
good
to
follow
it
,
and
that
which
is
bad
to
eschew
it
;
turned
from
beholding
vanity
,
Iob
31.
1.
Opened
to
behold
the
wondrous
things
out
of
Gods
Law
,
Psal.
119.
18.
2.
Their
eares
,
which
formerly
were
given
to
heare
delightfully
lascivious
songs
,
idle
tales
,
and
worldly
discourses
,
hearing
Gods
Word
so
as
not
to
know
and
understand
it
,
Ier.
5.
21.
Math.
13.
19.
Are
now
become
open
,
and
hearing
eares
,
so
hearing
,
that
they
willingly
assent
in
mind
to
the
word
of
God
,
and
good
counsell
,
with
a
firme
purpose
to
obey
it
,
Ioh.
8.
47.
3.
Their
tongues
,
which
formerly
were
exercised
in
ribauldry
,
lying
,
slaundering
,
swearing
,
and
dishonouring
the
Lord
many
wayes
,
are
now
exercised
in
Psalmes
,
Hymnes
,
and
Spirituall
Songs
,
in
giving
Christian
counsell
,
in
shewing
forth
the
praises
of
the
Lord
,
&c.
Thus
all
those
who
have
fellowship
with
Christ
by
vertue
of
this
union
are
sanctified
.
1.
Being
freed
from
the
tyranny
of
sinne
into
the
liberty
of
holinesse
,
begun
here
,
and
daily
to
be
increased
.
2.
Having
a
new
quality
of
holinesse
created
in
their
soules
,
whereby
they
can
in
some
measure
truly
hate
their
owne
sinnes
with
firme
purpose
to
leave
them
,
and
love
Gods
Law
with
resolution
to
do
it
in
some
measure
.
And
this
is
matter
of
comfort
and
encouragement
to
all
engrafted
members
into
Christ
Iesus
,
considering
that
they
are
sanctified
;
and
therefore
,
1.
Cleane
in
Christ
,
although
not
in
themselves
.
2.
Cleane
by
imputation
,
although
not
by
action
.
3.
Cleane
by
way
of
comparison
,
although
not
simply
.
4.
Cleane
by
proportion
,
although
not
by
perfection
.
5.
Cleane
in
part
,
although
not
wholly
,
and
altogether
.
Whensoever
in
these
bookes
I
have
made
mention
of
the
Church
Vtc
unque
in
his
libris
commemora
vt
Ecclesiam
non
habentem
maculam
aut
rugam
,
non
sic
a
cipiendum
est
quas●
jam
s●t
,
sed
quae
praeparatur
tit
sit
,
quando
apparebit
etiam
gloriosit
.
Nunc
enim
propter
qu●sdam
ignorantiat
&
infirmitates
membrorum
suorum
,
habet
undè
quoti●●e
toti
dicat
,
〈◊〉
nob●
debi●●
nostra
.
Aug.
cap.
18.
de
Baptismo
Tom.
1.
pag
,
46.
not
having
spot
or
wrinkle
;
it
is
not
so
to
be
taken
as
if
she
were
so
now
,
but
that
she
is
prepared
to
be
so
when
she
shall
appeare
glorious
:
for
now
by
reason
of
certaine
ignorances
and
infirmities
of
her
members
,
the
whole
Church
hath
cause
to
say
every
day
forgive
us
our
trespasses
.
August
.
Retract
.
Lib.
2.
Cap.
18.
What
comfort
is
it
to
consider
that
they
are
justified
,
and
so
are
pardoned
;
sanctified
,
and
so
are
purged
▪
(
although
there
can
be
no
pardoning
where
there
is
no
purging
,
yet
that
sinne
may
be
fully
pardoned
,
which
is
not
wholly
purged
,
1
Ioh.
1.
9.
)
viz.
1.
In
time
,
although
at
once
they
cannot
.
2.
In
part
,
although
wholly
they
cannot
.
3.
By
degrees
,
although
altogether
they
cannot
.
4.
In
death
,
although
in
life
they
cannot
.
5.
In
,
and
by
Christ
,
although
in
,
and
by
themselves
they
cannot
.
What
consolation
is
it
to
such
,
when
considering
that
although
being
once
justified
,
they
are
not
alwayes
and
altogether
justified
:
viz.
1.
In
their
owne
apprehension
,
yet
they
are
in
Gods
estimation
,
and
by
imputation
.
2.
In
their
owne
sight
,
yet
they
are
in
Gods
.
3.
In
regard
of
their
owne
assurance
,
yet
they
are
in
regard
of
Gods
acceptance
.
4.
In
regard
of
the
instrumentall
,
and
adjuvant
causes
.
i.
Faith
,
repentance
,
prayer
;
nor
yet
of
the
outward
meanes
,
Word
,
and
Sacraments
,
&c.
Yet
they
are
in
regard
of
the
moving
cause
,
Gods
grace
;
materiall
,
Christs
merits
;
efficient
,
God
himselfe
;
and
finall
,
Gods
glory
,
and
their
owne
salvation
.
5.
In
regard
of
new
sinnes
,
requiring
new
pardon
,
and
new
repentance
,
and
prayer
;
whereof
they
cannot
possibly
be
altogether
wanting
;
yet
they
are
in
regard
of
old
sinnes
already
past
,
and
repented
for
.
What
encouragement
is
it
to
such
,
considering
that
by
meanes
of
this
union
with
Christ
Iesus
they
have
the
Spirit
of
sanctification
,
whereby
they
are
reformed
and
sanctified
,
although
not
all
at
once
(
for
as
seed
cast
into
the
ground
doth
root
,
sprout
,
grow
,
increase
,
and
bring
forth
fruit
in
time
,
and
by
degrees
;
and
as
a
tree
is
not
at
full
growth
the
same
day
it
is
planted
;
and
as
the
issue
in
the
wombe
is
first
conceived
,
then
it
feeleth
,
afterwards
it
hath
the
power
of
reason
,
though
not
the
use
;
and
at
length
is
borne
and
brought
up
;
and
as
we
likewise
are
not
learned
at
once
,
but
first
we
conceive
small
matters
,
and
then
proceed
to
profounder
:
Even
so
our
regeneration
and
sanctification
is
now
begun
;
but
must
still
grow
in
grace
,
go
on
from
grace
to
grace
,
from
vertue
to
vertue
;
untill
we
be
growne
to
a
perfect
man
in
Christ
,
and
that
is
hereafter
in
heaven
:
)
yet
by
degrees
;
and
although
but
begun
here
,
yet
perfectly
in
the
life
to
come
.
Holy
men
affirme
that
those
who
are
cleane
,
are
to
be
cleansed
.
[
](A08586-e65630-b)*
*
Tom.
9.
pag.
444.
Mundi
mundandi
.
Aug.
in
Ioan.
15.
Quis
in
hâc
vit●
sic
mundus
,
ut
non
sit
magis
maguque
mundandus
?
Motus
immundi
reprimi
possunt
per
gratiam
,
ejici
non
possunt
nisi
in
morte
.
Bernardus
Serm.
58
pag.
165.
Vitia
in
nobis
non
mortua
,
sed
compressa
.
Idem
.
SubJugari
possunt
,
non
exterminari
Iebus●i
.
Idem
.
In
munditiâ
non
potest
esse
〈◊〉
.
Who
in
this
life
is
so
pure
that
he
needs
not
to
be
more
and
more
pure
?
Impure
motions
may
be
repressed
by
grace
,
but
they
cannot
be
cast
out
but
in
death
.
Vices
are
not
dead
,
but
suppressed
in
us
.
These
Iebusites
may
be
brought
under
,
but
not
rooted
out
.
There
can
be
no
end
in
puritie
.
CHAP.
VI.
Consolation
4.
Saints
have
Christian
liberty
.
HAve
we
fellowship
with
Christ
Iesus
?
Then
we
are
a
people
Consol.
4.
set
at
liberty
;
or
such
a
company
,
who
through
grace
are
made
partakers
of
Christian
liberty
.
1
Pet.
2.
16.
As
free
,
—
using
your
liberty
.
Gal.
5.
●
.
Stand
fast
in
the
liberty
wherein
Christ
hath
made
us
free
.
Ver.
13.
Ye
have
been
called
unto
liberty
.
2
Cor.
3.
17.
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
Liberty
I
say
,
or
freedome
.
1.
Not
from
the
yoke
of
lawfull
authority
,
Civill
,
or
Ecclesiasticall
;
this
is
an
Anabaptisticall
,
no
Christian
liberty
.
The
regenerate
Christian
being
bound
in
conscience
to
obey
all
lawfull
authority
in
performing
their
lawfull
precepts
,
or
undergoing
their
inflicted
penalties
,
Rom.
13.
5.
We
must
be
subject
,
—
and
also
for
conscience
sake
.
2.
Not
to
sinne
,
or
continue
in
sinne
that
grace
may
abound
,
Rom.
6.
1.
This
is
a
wicked
licentiousnesse
,
no
Christian
liberty
:
the
renewed
Christian
being
bound
in
conscience
to
have
no
fellowship
with
the
unfruitfull
workes
of
darknesse
,
&c.
Eph.
5.
11.
3.
Not
from
sinne
,
so
farre
forth
as
to
receive
an
absolute
perfection
of
inherent
grace
in
this
life
,
so
as
to
be
free
from
all
sin
,
and
to
be
as
perfect
as
Christ
is
in
heaven
,
as
fantasticall
familists
,
and
fanaticall
fantasticks
avow
against
the
light
of
Scripture
,
and
their
owne
conscience
;
for
the
most
sanctified
Christian
who
breathes
in
this
sublunary
world
is
perfect
only
;
1.
Comparatively
in
respect
of
others
,
viz.
Weaklings
,
and
wicked
ones
.
2.
In
regard
of
himselfe
,
he
having
received
a
greater
measure
of
present
profiting
.
Phil.
1.
5.
Or
else
in
regard
of
his
upright
sincerity
,
2
Reg.
20.
3.
He
who
saith
he
hath
no
sinne
deceives
himselfe
,
—
and
is
a
lyar
,
saith
Saint
Iohn
,
1
Ioh.
1.
8.
10.
[
](A08586-e65950-b)*
*
Superbiam
Valentinianorum
imitantur
qui
se
absque
peccato
existimant
,
perfectos
se
vocantes
,
&
semina
electionis
.
Irenaeus
lib.
7.
cap.
1.
They
imitate
the
pride
of
the
Valentinians
who
thinke
themselves
without
sinne
,
calling
themselves
perfect
,
and
the
seeds
of
election
,
saith
Irenaeus
.
Likewise
both
in
the
worst
there
is
some
good
,
and
in
the
best
Sic.
&
in
pess●●●●
aliquid
boni
,
&
in
optimis
●●●●thil
pessimi
,
solus
eni●●
Deus
sine
peccato
,
&
solus
homo
sine
peccato
Christus
.
Tertul.
Semper
debemus
not
consiteri
peccatores
,
nam
quisquis
se
immaculatum
&
sine
peccato
dicerit
,
aut
superbus
,
aut
stultus
est
.
Cyp.
de
Elem.
pag.
15.
much
exceeding
naught
,
onely
God
is
without
sinne
;
and
onely
the
man
Christ
is
without
sinne
,
because
he
is
God
and
Christ
,
saith
Tertullian
.
We
ought
alwayes
to
confesse
our selves
sinners
,
for
who
so
saith
he
is
unspotted
and
without
sinne
,
is
either
a
proud
person
,
or
a
foole
:
saith
Cyprian
.
And
therefore
say
I
,
he
who
saith
he
is
as
perfect
as
Christ
,
and
the
glorified
Saints
in
heaven
,
deceives
himselfe
,
and
is
a
lyar
;
except
he
speakes
of
likenesse
in
quality
,
and
not
in
quantity
;
and
so
is
the
saying
of
M.
Dod
to
be
understood
,
which
so
often
is
urged
:
yea
every
upright
Christian
loves
his
neighbour
as
himselfe
,
Math.
22.
39.
Is
mercifull
,
as
his
Father
is
mercifull
,
&c.
Hath
the
same
graces
of
sanctity
which
were
in
Christ
,
Psal.
45.
7.
viz.
In
regard
of
the
quality
,
but
not
equality
;
we
receiving
of
his
fulnesse
grace
for
grace
,
Iohn
1.
16.
Christ
being
annointed
aboue
his
fellowes
.
4
,
Liberty
or
freedome
,
not
from
the
doctrine
and
obedience
of
the
Morall
Law
;
this
is
the
liberty
of
equivocating
Antinomists
,
tatling
Philomenes
,
and
their
fantasticall
fraternity
:
but
no
Christian
liberty
:
every
regenerate
Christian
being
bound
in
conscience
to
obey
the
Morall
Law
of
God
.
Of
this
point
heare
the
concordant
confessions
of
Christian
Churches
.
[
](A08586-e66200-b)a
a
Hactenus
itaque
abrogata
est
Lex
Dei
,
quatenus
nos
amplius
non
damnat
,
nec
iram
in
nobis
operatur
,
&c.
Anamen
Legem
ideó
nonfastidientes
rejicimus
,
damna●●s
omnia
qu●
haeretici
veteres
&
neoterici
contra
Legem
Dei
dederunt
.
Helvetica
Confessio
.
Artic.
12.
pag
38.
Thus
farre
the
Law
of
God
is
abrogated
,
insomuch
as
it
doth
not
condemne
us
henceforth
,
neither
doth
work
the
wrath
of
God
in
us
,
&c.
Notwithstanding
we
do
not
therefore
disdaining
reject
the
Law
,
we
condemne
all
those
things
which
heretiques
old
and
new
have
taught
against
the
Law
,
saith
the
Helvetian
Church
.
[
](A08586-e66250-b)b
b
Credimus
omnes
legis
figuras
adventu
Christi
subl●tas
esse
,
quamvis
earum
veritas
&
substantia
nobis
in
eo
constet
,
inquo
sunt
omnes
impletae
,
Legis
tamen
Doctrina
&
Prophetis
utendum
est
:
tum
ad
vitam
nostram
confirmandam
,
tum
ut
eo
magis
in
promissionthus
Evangelic●●
confirmemur
.
Gail●ca
Confessio
Artic
23.
pag.
106.
We
believe
all
the
figures
of
the
Law
to
be
taken
away
by
the
comming
of
Christ
,
although
the
truth
and
substance
of
them
doth
continue
to
us
in
him
,
in
whom
they
are
all
fulfilled
,
but
the
Doctrine
of
the
Law
is
both
used
in
them
to
confirme
our
life
,
and
also
that
we
may
be
confirmed
more
in
the
promises
Evangelicall
:
saith
the
French
Church
.
[
](A08586-e66290-b)c
c
Quimvis
Lex
à
Deo
data
per
Mosen
quoad
Ritus
&
Ceremontas
Chriistancs
non
astringat
,
neque
tamen
ab
obedienti●
Mandatorum
,
que
Moralia
vocantur
,
nullus
qu
intumvis
Christianus
est
solut●●
.
Anglica
Contessio
.
pag.
115.
Although
the
Law
given
of
God
by
Moses
in
regard
of
the
Rites
and
Ceremonies
doth
not
bind
Christians
,
neither
is
any
,
although
a
Christian
loosed
from
the
obedience
of
the
commandements
,
which
are
called
Morall
:
saith
the
English
Church
.
[
](A08586-e66350-b)d
d
Non
〈◊〉
〈◊〉
libertate
donatos
,
quasi
nullam
legis
obedientiam
del
camus
.
Contrarium
enim
antè
con●●ssi
sumus
.
Scoticana
.
A.
15.
pag.
147.
We
do
not
think
that
we
are
so
freed
by
liberty
,
as
if
we
owe
no
obedience
to
the
Law
,
for
we
have
confessed
the
contrary
before
:
saith
the
Scottish
Church
.
[
](A08586-e66390-b)e
e
Credimus
om●●
ceremonias
&
sigis
ras
Legu
,
omnes
denique
umbras
cessasse
Christi
advenventu
:
interint
tamen
〈◊〉
〈◊〉
n●bis
illorum
veritas
&
substantia
in
Chrisio
,
ideoque
Legis
testimon●●s
ad
hu●
〈◊〉
ut
nost●
so●
in
Evangelij
Doctrina
confirmentus
:
&
on●tes
vitam
nostram
honestè
ad
gloriam
Dei
juxta
ipsius
voluntatem
componamus
.
Belgica
Confessio
.
Art.
25.
pag
175.
We
believe
that
all
the
ceremonies
and
figures
of
the
Law
finally
all
the
shadowes
to
have
ceased
by
the
comming
of
Christ
:
but
in
the
meane
time
the
truth
and
substance
of
them
doth
remaine
to
us
in
Christ
,
therefore
we
still
use
the
testimonies
of
the
Law
that
we
may
confirme
our selves
in
the
doctrine
of
the
Gospell
,
and
that
we
all
may
set
in
order
our
life
honestly
to
the
glory
of
God
according
to
his
will
:
saith
the
Belgick
Church
.
[
](A08586-e66430-b)f
f
Lex
enim
Dei
requirit
ut
Christianus
,
&c.
Argentinensis
Confessio
.
Cap.
12.
De
Monachatu
.
pag.
233.
For
the
Law
of
God
doth
command
that
a
Christian
;
&c.
saith
the
Church
of
Strasburge
.
[
](A08586-e66470-b)g
g
Necesse
est
docere
homines
non
solum
quod
Legi
●he
liendum
sit
,
sed
etiam
quomodo
placeat
haec
obedientia
,
placeat
igitur
haec
obedientia
,
&c.
Augustina
Conf●ssio
.
Art.
6
pag.
12.
It
is
needfull
to
teach
men
that
they
must
not
onely
obey
the
Law
,
but
also
how
this
obedience
pleaseth
,
therefore
this
obedience
pleaseth
,
&c.
saith
the
August
.
Confession
.
[
](A08586-e66510-b)h
h
Agnoscima●
Leg●m
Dei
,
eujus
Epitome
est
D●cal●gus
,
praecipere
optima
,
justissima
,
&
perfectissima
opera
,
&
hominum
non
solum
o●ligatunt
esse
ad
obediendum
Moralibus
Praeceptis
Decalogi
,
&c.
Wittenbergica
Confessio
.
pag.
145.
We
acknowledge
the
Law
of
God
,
whose
abridgement
is
the
Decalogue
to
command
the
best
,
most
just
,
and
perfect
workes
,
and
man
not
onely
to
be
bound
to
obey
the
Morall
precepts
of
the
Decalogue
;
saith
the
Church
of
Wirtenberge
.
[
](A08586-e66550-b)i
i
Nec
Praecepta
Legis
quae
continentur
in
Scriptis
Apostolicis
sunt
nova
Lex
,
sed
sunt
veteris
Legis
,
&c.
pag
148.
Neither
are
those
Precepts
which
are
contained
in
the
Apostolicall
Writings
,
a
new
Law
,
but
are
of
the
old
Law
:
saith
the
same
.
In
regard
this
will
be
erroneous
,
if
not
hereticall
,
if
not
blasphemous
by
many
mis-led
people
.
Some
of
them
stiffely
,
and
with
a
refractorie
obstinatenesse
affirming
that
the
law
of
God
binds
the
regenerate
Christian
no
otherwise
then
as
he
is
a
creature
;
which
is
as
if
they
should
say
,
it
binds
Christians
no
more
then
beasts
,
birds
,
and
fishes
;
for
that
which
binds
man
onely
as
a
creature
,
binds
man
no
otherwise
Species
perfectae
participant
suo
ge
nere
ex
aeque
;
ita
ut
altera
alteri
genus
non
ferat
acceptum
;
sed
sui
generis
communione
plane
sunt
unum
.
Kecker
.
Syst.
log
.
lib.
1.
pag.
62.
then
it
doth
all
creatures
;
according
to
the
rule
in
Logicke
.
Some
againe
of
a
middle
temper
distinguish
the
regenerate
part
from
the
unregenerate
,
and
yeeld
that
the
law
doth
binde
the
unregenerate
part
to
obedience
,
but
not
the
regenerate
:
Give
me
leave
therefore
to
stay
a
while
in
opening
and
clearing
the
truth
,
if
not
to
recall
and
reestablish
those
It
is
a
hard
matter
to
make
them
see
any
thing
,
which
before
hand
have
resolved
to
close
their
eyes
.
Bishop
Vsher
.
pag
32.
wilfull
in
their
unsound
opinion
,
yet
to
stay
and
settle
the
weake
,
and
wavering
.
They
say
the
regenerate
hath
liberty
by
Christ
,
and
that
he
ought
to
stand
fast
in
that
liberty
wherin
Christ
hath
set
him
free
,
and
so
say
we
because
it
is
Scripture
,
Gal.
5.
1.
They
say
there
is
no
condemnation
to
them
which
are
in
Christ
,
and
so
say
we
because
it
is
Scripture
,
Rom.
8.
1.
They
say
that
the
law
hath
nothing
to
doe
in
the
Conscience
of
the
regenerate
Christian
,
and
that
it
doth
not
binde
the
Conscience
of
the
regenerate
to
obedience
;
but
this
we
denie
,
it
being
repugnant
to
sacred
writ
,
and
of
evill
consequence
.
The
falsehood
of
whose
schismaticall
,
and
hereticall
opinion
(
Schismaticall
I
call
it
in
regard
of
the
rent
,
and
breach
it
makes
in
the
Church
;
hereticall
I
call
it
,
it
being
an
Incidere
in
falsae
opinionis
errorem
priusquam
vera
cognoscat
imperiti
animi
est
,
&
simpli
cis
perseverare
vero
in
eo
postquam
agnoveris
cotumacu
.
Salvian
.
exempla
.
A
pro.
&
vero
pag.
296.
errour
about
a
maine
point
of
religion
contrary
to
the
cleare
light
of
truth
of
holy
Scripture
soundly
,
and
generally
held
by
the
Church
of
God
,
and
being
obstinately
defended
after
conjunction
,
and
lawfull
admonition
)
will
perspicuously
appeare
to
all
which
will
not
wilfully
close
their
eyes
against
the
cleare
light
of
divine
truth
.
I
having
shewed
what
Conscience
is
;
how
this
Conscience
is
bound
,
and
that
the
law
doth
bind
the
Conscience
of
the
regenerate
to
obedience
.
1.
Conscience
is
an
inward
remembrance
in
our
hearts
,
witnessing
with
us
or
against
us
,
of
all
our
thoughts
,
words
,
and
workes
.
Conscience
is
a
part
of
the
understanding
,
which
takes
knowledge
of
,
and
beares
witnesse
of
a
mans
thoughts
,
words
,
and
workes
,
excusing
them
when
they
be
good
,
accusing
them
when
they
be
bad
,
Rom.
2.
15.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Conscientia
Con.
&
scio
.
Greeke
word
is
derived
of
a
verbe
,
which
is
compounded
of
a
verbe
,
which
signifieth
to
see
;
and
a
Preposition
which
signifieth
together
;
so
that
Conscience
doth
know
with
another
,
is
privie
to
the
things
of
another
,
by
the
signification
of
the
greeke
,
and
latine
word
.
This
is
Conscience
.
Concerning
bonds
,
and
binding
,
the
Word
of
God
mentioneth
diuerse
sorts
,
and
calleth
:
1.
Sinne
by
the
name
of
bonds
,
Acts
8.
23.
because
it
binds
,
and
holds
the
wicked
fast
in
the
bondage
of
Satan
2.
Afflictions
for
Christ
by
the
name
of
bonds
,
Heb.
13.
3.
in
which
bonds
,
good
Saint
Paul
was
,
Acts
26.
29.
3.
Gods
favours
the
bonds
of
love
,
Hos.
11.
4.
the
Lord
by
these
binding
his
Saints
unto
him
.
4.
Gods
lawes
by
the
name
of
bonds
,
Psal.
2.
3.
because
they
fasten
us
to
God
,
and
bind
us
to
our
duties
.
Conscience
is
bound
by
vowes
,
and
oathes
lawfully
made
,
and
superiour
powers
,
not
properly
in
regard
of
themselves
;
but
improperly
,
or
in
reference
to
Gods
law
,
commanding
a
man
,
although
he
sweare
to
his
owne
hurt
,
not
to
change
,
Psal.
15.
4.
Therefore
the
Princes
of
Israel
durst
not
hurt
the
Gibeonites
,
because
of
their
oath
,
Ios.
9.
9.
To
pay
that
which
a
man
hath
vowed
,
Eccl.
5.
4.
To
be
subject
to
the
higher
powers
,
Rom.
13.
1.
5.
And
to
obey
our
Pastours
,
and
Teachers
,
Heb.
13.
17.
But
the
Lord
himselfe
is
the
proper
binder
of
Conscience
,
he
being
the
onely
Lord
of
Conscience
,
he
onely
having
power
to
command
Conscience
,
yea
to
save
,
or
to
destroy
.
He
bindeth
Conscience
by
his
Word
,
giving
it
an
absolute
power
in
it selfe
to
bind
Conscience
,
and
because
it
is
the
Word
of
him
who
can
save
,
or
destroy
,
for
keeping
or
breaking
this
his
Word
.
This
Word
so
binding
is
both
Law
and
Gospell
.
The
Gospell
binds
the
Conscience
,
not
of
those
who
never
heard
of
Christ
,
Rom.
2.
12.
but
of
those
which
have
the
meanes
offered
to
beleeve
,
and
obey
,
Rom.
2.
16.
The
Law
binds
the
Conscience
of
all
men
,
it
being
the
law
of
nature
,
written
in
mans
heart
in
mans
Creation
;
and
therefore
of
such
who
are
regenerate
Christians
;
not
onely
as
they
are
men
,
but
sanctified
men
:
Which
I
shew
thus
.
Reason
1
That
which
doth
cause
the
Conscience
of
the
regenerate
Christian
to
excuse
,
being
observed
,
and
to
accuse
being
transgressed
,
doth
bind
the
Conscience
of
the
regenerate
Chrisian
to
obedience
.
[
For
to
bind
the
Conscience
,
is
to
cause
it
in
every
action
to
accuse
for
sinne
,
or
excuse
for
well
doing
.
]
But
the
law
of
God
doth
cause
the
Conscience
of
the
regenerate
Christian
to
excuse
being
observed
,
and
to
accuse
being
transgressed
.
Therefore
the
law
of
God
doth
bind
the
Conscience
of
the
regenerate
Christian
to
obedience
.
That
which
hath
power
to
say
to
the
Conscience
of
the
regenerate
Christian
,
this
ought
to
be
done
,
that
ought
not
to
be
done
,
hath
power
to
,
and
doth
bind
the
Conscience
of
the
regenerate
Christian
to
obedience
(
for
to
bind
is
to
say
this
may
,
that
may
not
be
done
.
)
But
the
law
of
God
hath
power
,
and
doth
say
to
the
Conscience
of
the
regenerate
Christian
,
this
may
,
that
may
not
be
done
.
Therefore
the
law
of
God
doth
binde
the
Conscience
of
the
regenerate
to
obedience
.
That
which
hath
this
priviledge
that
the
breach
thereof
is
a
sinne
,
doth
bind
the
Conscience
of
all
,
even
of
regenerate
Christians
to
obedience
:
(
for
all
even
regenerate
Christians
are
bound
not
to
sin
,
1.
Ioh.
3.
4.
But
the
law
of
God
hath
this
priviledge
,
that
the
breach
thereof
is
sinne
.
Therefore
the
law
of
God
doth
bind
the
Conscience
of
&c.
The
breach
of
the
ceremoniall
law
once
was
sinne
,
now
is
not
;
because
once
it
bound
the
conscience
,
now
it
doth
not
.
The
breach
of
the
morall
law
is
still
sinne
,
therefore
it
doth
still
bind
.
If
the
law
of
God
doth
not
bind
the
Conscience
of
the
regenerate
to
obedience
;
then
if
the
regenerate
Christian
doth
any
thing
commanded
in
the
Law
,
he
doth
more
then
his
duty
(
for
he
is
bound
to
doe
his
duty
)
and
so
by
doing
that
doth
either
merit
at
the
hands
of
God
,
or
else
is
guilty
of
Will-worship
,
doing
more
then
was
enjoyed
him
,
e.
g.
if
a
Christian
under
the
Gospell
was
circumcised
,
did
sacrifice
bullockes
,
&c.
he
by
thus
doing
did
workes
meritorious
,
and
superogatory
,
or
else
was
guilty
of
Will-worship
;
because
he
is
not
now
bound
to
the
doing
of
them
.
But
if
the
regenerate
Christian
could
,
and
did
do
all
things
which
the
law
enjoynes
him
,
he
is
not
guilty
of
Will-worship
,
neither
doth
he
merit
at
the
hands
of
God
,
Luk.
17.
10.
Therefore
,
&c.
That
authority
,
which
the
Apostles
used
to
vrge
and
presse
regenerate
Christians
to
do
their
duties
,
doth
bind
their
Consciences
to
obedience
.
But
the
Apostles
have
used
the
authority
of
the
law
to
vrge
,
and
presse
regenerate
Christians
to
do
their
duties
,
Ephes.
6.
1
,
2.
Iam.
2.
11.
Therefore
the
law
doth
bind
the
Conscience
of
regenerate
Christians
to
obedience
.
I
having
premised
these
things
,
abandoning
the
ungrounded
,
and
unchristian
liberty
of
Anabaptists
,
Epicures
,
Familists
,
and
Antinomists
,
I
come
to
shew
and
delineate
your
glorious
liberty
,
(
you
blissefull
goodfellowes
.
)
As
in
all
freedomes
,
the
freed
person
is
exempt
from
many
burdensome
bondages
,
and
grieuous
yokes
;
and
interessed
to
haue
right
,
and
part
in
many
priuiledges
,
and
prerogatives
;
even
so
in
this
your
spirituall
,
supernaturall
,
and
heavenly
liberty
.
1.
By
meanes
of
your
justification
you
have
freedome
.
1.
From
sinne
,
Rom.
6.
7.
22.
from
sinne
:
i.
e.
the
dominion
,
and
reigne
of
sinne
,
ver.
14.
the
guilt
of
sin
,
8.
33.
and
the
condemnation
,
or
punishment
due
unto
it
,
Rom.
8.
1.
2.
From
the
unsupportable
yoke
of
the
whole
ceremoniall
law
,
Col.
2.
16
,
17
,
&c.
3.
From
the
thraldome
of
the
divell
,
Luke
1.
71.
74.
Col.
1.
13.
4
From
the
morall
law
,
viz.
in
regard
of
1.
the
curse
it
denounced
,
there
being
no
condemnation
to
them
that
are
in
Christ
,
Rom.
8.
1.
2.
the
justification
it
proposeth
,
Rom.
3.
28.
and
3.
the
rigour
of
obedience
it
requireth
,
so
that
you
are
not
under
the
law
,
Rom.
6.
14.
or
the
rigorous
exaction
of
the
law
:
you
are
delivered
from
the
law
,
7.
6.
or
that
perfect
obedience
the
law
in
rigour
requires
to
salvation
.
2.
By
meanes
of
your
sanctification
,
you
have
freedome
from
the
power
and
dominion
of
sinne
,
although
not
perfectly
,
and
wholy
;
yet
in
part
,
and
in
all
the
powers
,
and
faculties
of
your
soules
,
senses
,
and
members
.
So
that
your
minds
have
freedome
from
the
power
of
darknesse
;
your
wills
from
the
power
of
disobedience
;
your
hearts
from
the
power
of
deadnesse
;
your
affections
from
the
power
of
pollution
,
and
corruption
;
and
your
bodies
from
that
power
of
sinne
,
whereby
they
were
made
weapons
of
unrighteousnesse
,
Rom.
8.
2.
You
are
priviledged
by
this
your
liberty
.
1.
To
serve
the
Lord
of
glory
in
righteousnesse
,
and
holinesse
,
Luk.
1.
74.
2.
To
use
Gods
creatures
,
these
not
being
uncleane
of
themselves
,
Rom.
14.
14.
and
being
pure
to
the
pure
,
Titus
1.
15.
3.
To
use
,
or
not
to
use
things
indifferent
,
keeping
our selves
within
the
bounds
of
charity
,
and
edification
,
Rom.
14.
19.
4.
To
come
to
God
by
Christ
in
prayer
,
Rom.
5.
2.
Ephes.
3.
12.
5
And
you
shall
have
a
full
and
perfect
deliverance
from
the
very
corruption
of
sinne
,
and
of
the
grave
too
;
and
from
all
misery
,
Rom.
8.
21.
Ephes.
1.
14.
and
a
free
entrance
into
those
heavenly
habitations
when
you
die
,
Heb.
10.
19.
This
is
that
liberty
which
Christ
Iesus
procured
you
by
his
precious
merit
,
and
the
efficacie
of
his
spirit
.
This
is
a
liberty
of
such
extraordinarie
worthinesse
,
that
men
,
and
Angels
are
unable
to
conceive
,
or
expresse
the
transcendent
dignity
of
the
same
:
Are
naturall
,
civill
,
and
corporall
liberties
so
much
doted
on
,
and
desired
that
men
will
purchase
them
with
long
,
and
hard
service
,
and
bondage
,
yea
with
great
summes
of
money
,
Acts
22.
28.
and
of
such
consequence
,
that
they
freed
Paul
from
the
whip
,
Acts
22.
29.
exempt
from
diverse
,
and
sundry
taxations
,
and
give
right
to
many
large
,
and
rich
immunities
:
Then
how
lovely
,
and
amiable
,
how
honourable
,
and
unconceavably
excellent
is
this
Christian
liberty
,
twixt
which
and
that
is
no
comparison
:
For
,
1.
What
is
freedome
from
the
tormenting
stone
,
noysome
plague
,
or
destroying
pestilence
,
in
regard
of
freedome
from
sinne
,
of
all
sicknesses
the
most
dangerous
,
because
damnable
if
not
cured
:
most
infectious
,
polluting
,
and
stayning
soules
:
most
odious
to
God
,
Angels
,
and
good
men
:
and
most
difficult
to
cure
,
onely
Christs
bloud
being
of
force
to
heale
this
malady
.
2.
What
is
freedome
from
the
Turkish
slavish
bondage
,
the
Spanish
miserably
oppressing
gallies
,
and
hellish
tormenting
inquisition
;
and
the
Egyptian
house
of
bondage
in
regard
of
freedome
from
the
divell
,
of
all
enemies
the
most
cruell
,
his
bondage
most
uncomfortable
,
and
his
torments
most
dreadfull
being
extreame
painefull
,
and
horrible
,
altogether
helplesse
,
and
hopelesse
,
easelesse
,
and
endlesse
.
3.
What
are
the
franchises
of
the
most
priviledg'd
fraternities
,
cities
,
and
incorporations
;
the
liberties
of
friends
,
and
Favourites
,
of
Kings
and
mighty
Monarchs
in
comparison
of
this
liberty
of
true
Christians
,
they
being
priviledg'd
to
have
free
accesse
into
the
courts
of
heaven
,
to
the
throne
of
grace
,
to
use
Gods
creatures
,
to
call
God
father
,
to
bee
his
friends
,
and
favourites
,
and
to
passe
from
this
vale
of
teares
into
those
everlasting
mansions
of
blissefull
felicities
?
Give
me
leave
to
suppose
a
poore
forlorne
contemned
strumpet
,
borne
of
the
most
vile
,
and
wretched
parents
in
the
whole
world
,
having
nothing
lovely
,
or
desireable
in
her
:
but
odious
,
and
abominable
in
all
respects
,
having
a
soule
full
of
darknesse
,
folly
,
and
madnesse
;
a
body
altogether
mis-shapen
with
blemishes
and
deformities
;
and
tortured
with
all
kind
of
sicknesses
and
diseases
,
from
the
sole
of
the
foot
to
the
crowne
of
the
head
:
being
to
live
all
her
time
in
the
greatest
bondage
that
may
be
imagined
,
worse
then
the
Turkish
,
Spanish
,
or
Aegyptian
thraldome
:
and
at
the
end
of
her
life
to
be
tormented
with
the
most
lingring
and
excruciating
death
,
did
not
the
onely
Sonne
of
the
worlds
supreme
Monarch
rescue
and
ransome
her
with
the
effusion
of
his
owne
hearts
bloud
;
who
of
his
free
favour
and
bounty
towards
this
abject
caitiffe
without
her
desire
,
or
desert
condescended
to
cast
off
his
Princely
robes
and
ornaments
,
and
vouchsafed
to
court
and
wooe
this
despised
creature
to
joyne
her selfe
with
him
in
the
nearest
tie
of
the
matrimoniall
knot
;
and
he
for
her
sake
will
confront
,
and
confound
all
her
enemies
who
so
miserably
oppresse
her
;
heale
all
her
maladies
which
so
cruelly
vexe
her
,
with
his
owne
bloud
;
and
give
her
instead
of
her
shamefull
deformities
,
starre-like
beauty
;
instead
of
her
deformed
nakednesse
,
Princely
apparell
;
instead
of
her
aches
,
dolours
,
tumours
,
and
other
dreadfull
diseases
,
health
and
sanity
;
instead
of
her
extreame
beggery
,
the
riches
of
the
whole
world
;
mirth
instead
of
mourning
;
and
instead
of
her
bondage
to
tyrants
,
diseases
,
and
direfull
death
,
liberty
and
freedome
from
all
enemies
,
to
come
boldly
to
the
Kings
Court
,
and
to
solace
her selfe
in
the
enjoyment
of
all
his
honours
,
delights
,
and
profits
,
yea
to
be
married
to
the
Kings
Sonne
and
Heire
,
and
to
be
interessed
in
himselfe
,
and
whatsoever
is
his
;
would
not
all
conclude
,
that
the
liberty
of
this
imagined
wretch
was
unparalel'd
and
unspeakable
?
Behold
more
then
I
have
imagined
verified
in
all
you
who
have
fellowship
with
Christ
Iesus
:
Once
you
were
more
forlorne
then
this
supposed
creature
,
being
children
of
disobedience
,
Eph.
2.
2.
And
the
Devill
,
Ioh.
8.
44
,
Having
nothing
in
you
save
sinne
and
wickednesse
;
being
dead
in
sinnes
and
trespasses
,
Eph.
2.
●
.
Slaves
and
bondmen
to
the
Devill
,
2
Tim.
2.
16.
Wearying
your selves
in
his
cruell
and
irksome
service
,
to
be
repayed
with
eternall
death
,
Rom.
6.
23.
and
everlasting
torments
:
had
not
the
onely
Sonne
of
the
worlds
Creatour
taken
pitie
upon
you
,
who
of
his
free
favour
and
bounty
left
that
heavenly
habitation
,
tooke
upon
him
the
forme
of
a
servant
,
vanquished
the
Devill
,
death
,
and
hell
;
delivered
you
from
the
dominion
,
and
raigne
of
sinne
,
and
the
wrath
of
God
due
to
your
sinnes
,
and
everlasting
damnation
,
clothing
your
deformed
soules
with
the
rich
and
lovely
robes
of
his
owne
righteousnesse
,
healed
your
sicke
soules
with
his
owne
bloud
,
and
conjoyned
you
to
himselfe
in
the
fastest
ligaments
of
the
firmest
societies
:
by
meanes
whereof
the
creatures
are
your
servants
,
the
Angels
are
your
guard
,
Gods
Word
is
your
guide
,
his
Spirit
your
Comforter
,
his
Sonne
your
Head
,
and
Husband
,
and
himselfe
your
Father
:
by
meanes
whereof
your
wants
,
and
wealth
are
sanctified
,
your
blemishes
are
covered
,
your
sinnes
are
pardoned
,
your
soules
are
comforted
,
and
your selves
shal
be
crowned
;
or
in
a
word
,
enjoy
the
priviledges
and
liberties
of
the
Sonnes
of
God
,
being
liberties
which
are
glorious
,
Rom.
8.
21.
And
purchased
onely
by
Christ
Iesus
,
Gal.
5.
1.
And
will
not
this
Christian
liberty
,
and
all
its
gracious
and
glorious
priviledges
,
freeing
from
the
justification
of
the
morall
Law
;
the
curse
and
condemnation
of
the
Law
;
the
rigour
of
the
Law
;
exacting
perfect
obedience
,
and
condemning
all
imperfection
;
and
from
the
observation
of
the
Ceremoniall
Law
satisfie
and
content
you
,
O
you
heedlesse
and
heady
equivocating
Antinomists
;
but
you
will
incroach
upon
the
forbidden
fruit
,
and
exempt
your selves
from
being
bound
to
obey
the
Morall
Law
?
2.
Have
these
goodfellowes
such
liberty
,
and
will
you
not
,
O
you
sonnes
of
men
,
enfranchise
your selves
into
their
society
?
You
'le
ride
,
and
runne
;
crave
,
and
crouch
;
buy
,
and
begge
;
toyle
,
and
travaile
for
liberties
of
favoured
Courtiers
,
of
free
Denisons
of
famous
Corporations
,
and
other
like
of
lesse
availe
;
and
will
you
neglect
this
liberty
so
amiable
,
so
great
and
glorious
,
so
unspeakable
,
and
unparalel'd
?
3.
Have
you
such
liberty
,
you
purchased
possession
,
and
peculiar
people
of
Christ
Iesus
,
and
shall
crossing
calamities
,
unsavoury
afflictions
,
or
any
disasterous
occurrents
you
meet
withall
in
this
your
pilgrimage
,
dead
,
and
dampen
your
joyfull
performances
of
Christian
duties
?
Or
should
not
rather
this
your
liberty
and
freedome
animate
,
and
encourage
you
to
wade
over
,
and
passe
through
comfortably
,
and
couragiously
all
distastfull
lets
,
and
difficult
impediments
objected
,
and
set
against
you
by
the
Devill
,
or
his
malicious
complices
?
CHAP.
VII
.
Vse
5.
Of
Exhortation
.
Exhorting
to
this
Societie
.
Vse
5
GIve
me
leave
in
the
last
place
to
make
some
use
for
our
instruction
.
There
being
such
communion
,
it
concernes
us
all
to
trie
whether
we
are
partners
in
this
society
;
and
what
our
duty
is
,
we
being
planted
in
this
goodfellowship
.
As
in
the
former
,
so
in
this
part
of
true
goodfellowship
I
will
couple
together
the
true
trials
,
necessary
duties
,
and
infallible
markes
of
those
who
have
fellowship
with
Christ
.
In
handling
which
particulars
I
will
keepe
my selfe
close
to
the
sacred
truth
,
it
being
the
tryall
of
truth
,
and
[
](A08586-e67950-b)*
*
Cuneo
virtutis
omnis
extruditur
haeresis
.
Tertul.
adversus
Marcion
.
Lib.
1.
pag.
160.
the
wedge
wherewith
all
heresie
is
driven
out
:
For
as
learned
Tertullian
once
said
:
[
](A08586-e67990-b)*
*
Ego
meum
dico
verum
,
Marcion
suum
:
Ego
Marcionis
affirmo
adulteratum
,
Marcion
meum
.
Lib.
4.
pag.
225.
Faciunt
sav●●
&
vespae
,
faciunt
Ecclesias
&
Marcionit●
.
pag
226.
I
say
mine
is
the
truth
;
Marcion
his
:
I
affirme
Marcions
doctrine
to
be
corrupted
,
Marcion
mine
.
Even
Wasps
make
combs
,
and
Marcionites
make
Churches
:
even
so
now
we
say
ours
is
truth
,
others
theirs
;
we
affirme
their
Doctrine
to
be
adulterate
,
they
ours
;
and
as
Waspes
have
combes
;
even
so
have
Papists
,
Anabaptists
,
Familists
,
and
Antinomists
Churches
.
We
say
Christ
is
ours
,
and
we
have
fellowship
with
him
;
Papists
affirme
that
Christ
is
theirs
,
and
that
we
are
Heretickes
:
and
the
giddy
Antinomists
that
Christ
is
theirs
,
and
that
we
are
legall
walkers
,
bewitched
Galathians
,
a
generation
of
men
full
of
blindnesse
,
and
ignorance
,
for
say
they
times
were
never
more
blind
,
darke
,
and
ignorant
,
then
now
;
which
speech
cannot
be
true
in
their
owne
conceipt
,
except
because
there
are
so
few
of
their
fraternity
.
I
do
bewaile
,
but
excuse
no
whit
the
sinnes
of
our
times
;
yet
I
dare
avow
that
sinne
abounded
in
former
ages
as
much
as
now
it
doth
.
In
the
dayes
of
upright
Noah
,
Gen.
6.
5.
Of
faithfull
Abraham
,
13.
13.
Of
meek
Moses
,
Exod.
36.
6
,
7.
Of
the
Iudges
,
Iud.
19.
Ely
,
1
Sam.
2.
12.
17.
Of
Eliah
,
1
Reg.
19.
14.
Of
the
Zealous
Prophets
,
Isa.
1.
2
,
3
,
4.
Ier.
2.
10
,
11.
Ezek.
16.
47
,
48
,
49.
Of
Hos.
4.
1
,
2
,
3.
Ioel
3.
13.
Amos
2.
4
,
6
,
7.
Micah
3.
8.
11.
7.
1
,
2
,
3.
Zephan.
3.
1
,
2.
Zach.
7.
11
,
12.
Mal.
2.
10
,
11
,
17.
Of
Iohn
Baptist
,
Math.
3.
7.
Of
Christ
Iesus
,
11.
21
,
22
,
23.
12.
34.
15.
3.
21.
12
,
13.
22.
5.
6.
27.
22.
25.
Of
Steven
,
Acts
6.
9.
Amongst
the
Romanes
16.
17
,
18.
Corinthians
1.
3.
1.
5.
1.
6.
6.
8.
12.
11.
15.
12.
34.
Galathians
3.
1.
3.
6.
12.
Philippians
3.
18.
Colossians
2.
20.
Thessalonians
1.
2.
14.
15.
Hebrewes
5.
12.
The
Asian
Churches
,
Rev.
2.
3.
Descend
we
to
Primitive
times
and
there
we
shall
find
grosse
corruptions
.
[
](A08586-e68280-b)a
a
〈◊〉
〈◊〉
Ignatius
ad
Trall●anos
.
pag.
9.
They
are
not
Christians
but
covetous
men
,
seeking
gaines
by
all
manner
of
meanes
,
saith
Ignatius
of
many
Christians
in
his
dayes
.
Saint
Cyprian
complaines
of
his
time
.
[
](A08586-e68330-b)b
b
R●rus
●od●
●●inees
,
qui
per●●liat
●mpudi●os
F●●rus
Moses
,
qui
occidat
sa●rilego●
Ra●●s
Samuel
,
qui
●●obed●●ntes
lug●●t
:
〈◊〉
Iob
,
qui
pro
s●●●orum
negligenti●
sacrifi●
〈◊〉
off●rat
:
Rarus
A●on
,
qui
●or●m
Pha●●one
〈◊〉
Di●●as
edicat
:
Rarus
No●
,
qui
his
quibus
immersio
〈◊〉
Arca●
bitumine
litam
provide●t
:
〈◊〉
〈◊〉
Apostol●
,
〈◊〉
〈◊〉
●●rr●na
〈◊〉
Mag●●tratus
,
quorum
Deus
venter
est
,
qui
in
his
quae
dicere
ne●●s
est
,
impudentes
l●tantur
,
&
gloriantur
.
&c
Cyprian
de
●e●un
.
&
Tentat
.
About
248.
Lib.
De
Lapsis
.
pag.
82.
83.
In
these
dayes
Phinees
is
seldome
seene
who
will
gore
through
the
unchast
:
A
Moses
is
rare
,
which
will
destroy
the
sacrilegious
:
A
Samuel
is
rare
,
which
will
bewaile
the
disobedient
:
A
Iob
is
rare
,
which
will
sacrifice
for
the
negligence
of
his
children
:
an
Aron
is
rare
,
which
will
denounce
Divine
comminations
before
Pharaoh
:
A
Noah
is
rare
,
which
will
provide
an
Arke
for
those
to
whom
the
floud
doth
threaten
:
I
speake
weeping
with
the
Apostle
;
the
Magistrates
are
enemies
to
the
Crosse
,
savouring
earthly
things
,
whose
God
is
their
belly
;
who
delight
and
glory
in
those
things
which
are
dishonest
to
name
,
&c.
And
in
another
place
he
nominates
diverse
grosse
,
and
grievous
sinnes
in
the
Church
,
whereof
he
complaines
.
After
him
St.
Ambrose
.
[
](A08586-e68530-b)c
c
Sunt
nonnulli
inter
vos
,
fratres
,
quorum
licet
vult●●
in
Ecclesi●
videamu●
,
cor
tamen
in
agris
esse
cogn●s●i●●●s
;
&
praes●ntiam
quidem
eorum
consideramus
●●
pleb●
;
sed
convers●tionem
●orum
invenimus
in●ur●
;
de
terrâ
enim
semper
cogitant
,
de
terrâ
tractant
,
quae
terrena
sunt
sapiu●t
.
Amb
de
quadrages
.
S●r
●9
de
●ejunio
.
&
Elemosynis
.
There
are
many
,
my
brethen
,
About
370.
among
you
,
whose
heart
we
know
is
in
the
fields
,
although
we
see
their
countenances
in
the
Church
:
and
by
their
presence
we
consider
them
in
the
multitude
;
but
we
find
them
by
their
conversation
in
the
countrie
:
for
they
alwayes
thinke
of
the
earth
,
talke
of
the
earth
,
and
savour
earthly
things
.
After
him
[
](A08586-e68590-b)*
*
About
400.
Aug
119.
ad
Ianua●●m
Saint
Augustine
complaines
of
his
times
often
.
After
him
St.
Chrysostome
saith
of
his
time
:
[
](A08586-e68640-b)d
d
Aut
tales
,
aut
peiores
f●cti
sunt
Christiani
quales
sunt
heretici
,
aut
Gentiles
:
adhuc
autem
&
maior
continentia
apud
illos
invenitur
quam
vis
in
schismate
sint
,
quam
apud
Christianos
.
Tom
2.
Hom.
49.
super
Mat.
p
859
About
500.
Christians
are
now
made
such
,
or
worse
,
as
Heretickes
,
or
Gentiles
;
as
yet
there
is
greater
continence
found
amongst
those
,
although
they
are
in
schisme
,
then
amongst
Christians
.
Moderne
Writers
complaine
of
their
times
.
Gualter
saith
:
[
](A08586-e68690-b)e
e
Adulteria
hodiè
vix
peccati
lo●o
censentur
,
&
●
pler●que
cum
ris●
exci●i
solent
Gu●lter
in
Hos.
7.
Ver
4.
Adulteries
are
scarce
accounted
sinnes
in
th●se
dayes
,
and
are
made
matter
of
laughter
with
many
.
The
Church
of
God
it self
which
in
all
ought
to
be
a
pacifier
of
God
,
what
is
it
else
save
a
griever
of
God
?
What
other
thing
almost
is
all
the
Assembly
of
Christians
,
then
a
sinke
of
vices
?
You
shall
more
easily
find
guilty
of
all
evils
,
then
of
not
all
:
more
easily
of
all
greater
crimes
,
then
of
lesse
.
And
learned
Bradwardine
speaking
of
his
times
,
saith
:
[
](A08586-e68740-b)f
f
Salvianus
who
l●ved
480.
saith
of
his
times
.
Ipsa
Dei
Ecclesi●
quae
in
omnibut
ess●
d●b●t
pla●atrix
D●i
,
quid
est
aliud
quam
exacerbatrix
Dei
▪
quid
est
aliud
penè
omnis
coetus
Christianorum
,
quam
sentina
v●tiorum
?
f●cilius
●nven●as
reo●
maloru●
omnium
,
qua●
non
omnium
:
sacilius
matorum
criminum
quam
minorum
.
&c.
Lib.
3.
de
Gub.
Dei
pag.
8●
.
●
Tetus
enim
penè
mundus
post
Pelagium
abijt
in
errorem
.
Prafat
.
In
Lib.
de
causa
Dei
.
Almost
all
the
world
is
gone
after
Pelagius
into
errour
.
Sinnes
are
not
,
onely
they
seeme
worse
in
this
age
,
then
in
former
times
to
some
.
1.
By
meanes
of
want
of
wisdome
in
them
which
so
think
and
speake
.
2.
Ignorance
,
or
forgetfulnesse
of
sinnes
committed
in
former
times
.
3.
By
meanes
of
the
light
of
these
glorious
noone
▪
shine
dayes
compared
with
the
darknesse
and
mistinesse
of
former
ages
.
And
,
4.
The
watchfull
observation
of
mens
evill
actions
under
the
Gospel
,
to
scandalize
the
same
,
and
its
Professours
.
But
to
returne
.
Since
,
as
the
harlots
pleaded
hard
,
1
Reg.
1.
3.
The
living
is
mine
,
the
dead
thine
.
So
these
and
all
other
Demychristians
,
Antichristians
,
and
false
Christians
cry
out
,
Christ
is
ours
but
none
of
yours
.
It
is
good
therfore
to
resort
for
determination
to
the
sacred
Scriptures
,
which
(
although
they
are
falsely
urged
by
Hereticks
,
as
Tertullian
saith
,
De
Carne
Christi
,
pag.
25.
Therefore
the
same
learned
man
brings
the
Lord
thus
speaking
.
[
](A08586-e68850-b)*
*
〈◊〉
&
un
de
〈◊〉
?
quid
in
meo
agitu
non
mes
?
quo
denique
ture
Marcion
silvan●
meam
〈◊〉
qua
licentia
Valentine
fontes
meos
transvertu
?
qua
potestate
Apelles
limtees
meos
commoves
?
mea
est
possessio
,
quid
hic
caeteri
ad
voluntatem
vestra
seminatis
&
pase●tu
?
Advers.
haeres
pag
109.
How
,
and
from
whence
doe
you
come
?
What
do
you
which
are
not
mine
in
mine
?
By
what
right
O
Marcion
dost
thou
cut
my
wood
?
By
what
license
O
Valentinus
dost
thou
turn
away
my
fountains
?
By
what
authority
ô
Apelles
dost
thou
turn
away
my
land-marks
?
The
possession
is
mine
:
why
do
you
O
others
at
your
pleasure
sow
and
feed
here
?
)
are
the
rule
to
trie
truth
from
falshood
:
[
](A08586-e68940-b)*
*
Dei
est
Scriptura
,
Dei
est
Natura
,
Dei
est
Disciplina
;
qu●●quid
est
〈◊〉
contrarium
.
Dei
non
est
.
Idem
de
veland
Virgin
.
pag.
500.
Scripture
is
of
God
;
Nature
is
of
God
;
Discipline
is
of
God
:
Whatsoever
is
contrary
to
these
,
is
not
of
God
,
said
the
same
Tertullian
.
I
appeale
therefore
to
this
Heavenly
Oracle
for
resolution
and
direction
,
that
hence
both
I
and
you
may
know
truly
who
have
fellowship
with
Christ
;
and
what
they
ought
to
doe
,
who
desire
to
have
,
or
already
enjoy
communion
with
the
Sonne
of
God
.
CHAP.
VIII
.
The
first
Marke
and
Duty
.
Such
must
imitate
Christ
who
have
fellowship
with
him
.
WHosoever
hath
,
or
desireth
to
have
fellowship
with
1.
Marke
,
Duty
.
Iesus
Christ
,
must
be
a
strict
imitatour
of
Christ
Iesus
:
1
Ioh.
1.
7.
If
we
walke
in
the
light
as
he
,
&c.
2.
6.
He
that
saith
he
abideth
in
him
,
ought
himselfe
also
to
walke
even
as
he
walked
.
He
must
frame
his
life
according
to
his
example
.
And
Saint
Paul
charged
the
Corinthians
to
be
followers
of
him
as
he
was
of
Christ
,
1
Cor.
11.
1.
This
imitation
of
Christ
hath
its
appointed
limitation
,
how
farre
it
extends
:
For
in
all
things
wee
are
not
to
imitate
our
Sauiour
.
1.
His
Divine
and
miraculous
actions
;
such
as
were
his
commanding
the
tempestuous
winds
,
tumultuous
waves
and
raging
spirits
:
giving
life
to
the
dead
,
sight
to
the
blind
,
health
to
the
incurably
sicke
,
with
his
word
;
forgiving
sinnes
,
and
giving
heaven
to
the
penitent
petitioner
upon
the
Crosse
by
his
Soveraigne
authority
,
are
not
recorded
to
this
end
,
that
we
should
endeavour
to
do
the
like
.
1.
We
having
no
warrant
hereunto
from
precept
,
or
practice
,
or
promise
.
2.
Neither
is
there
any
possibility
for
us
to
expresse
them
.
3.
An
endeavour
to
follow
our
Saviour
in
these
is
impious
;
He
putting
difference
by
such
wondrous
workes
twixt
himselfe
,
and
all
other
men
.
2.
His
workes
of
Mediatour-ship
,
as
he
was
God-man
,
or
Man-god
,
making
reconciliation
and
peace
betwixt
God
,
and
Elect
sinners
,
are
not
for
our
imitation
.
He
alone
is
Mediatour
both
of
redemption
and
intercession
.
1
Tim.
2.
4.
One
Mediatour
betweene
God
and
man
.
Verse
5.
There
is
one
God
,
and
one
Mediatour
which
is
Christ
alone
:
For
he
onely
hath
made
peace
for
us
,
and
doth
perpetually
mainetaine
it
.
3.
But
the
Christian
mans
imitation
of
Christ
is
and
ought
to
be
,
First
,
Active
,
following
his
godly
and
pious
actions
done
,
not
as
God
,
or
Man-god
,
but
as
man
made
under
the
Law
;
which
Morall
actions
are
these
,
and
the
like
.
1.
Obedience
,
Phil.
2.
5.
Let
the
same
mind
be
in
you
which
was
also
in
Christ
Iesus
;
—
7.
Servant
,
&c.
He
obeyed
his
heavenly
and
earthly
parents
,
Luc.
2.
57.
2.
Innocency
,
Isa.
52.
9.
No
deceipt
found
in
his
mouth
.
Which
of
you
convinceth
me
of
sinne
,
said
our
Saviour
,
Ioh.
8.
46.
I
find
no
fault
in
this
man
,
said
Pilate
,
Luke
23.
4.
He
hath
done
nothing
amisse
,
said
the
pious
thiefe
,
Luc.
23.
41.
He
a
Lambe
without
spot
and
blemish
,
saith
the
Holy
Ghost
,
1
Pet.
1.
19.
20.
3.
Humility
,
Math.
11.
29.
Learne
of
me
;
for
I
am
meek
and
lowly
in
spirit
,
Ioh.
13.
12
,
13
,
14
,
15.
4.
Love
,
Rom.
5.
8.
He
commended
his
love
,
in
that
when
we
were
sinners
he
died
for
us
:
He
forgave
his
mercilesse
enemies
:
He
made
intercession
for
his
bloudy
persecutors
,
Luc.
23.
34.
And
did
good
to
all
,
1
Ioh.
3.
16.
He
,
&c.
And
we
ought
,
&c.
Imitation
in
these
and
such
like
vertues
,
is
,
1.
Of
great
necessity
to
all
those
which
have
,
or
desire
to
have
fellowship
with
Christ
Iesus
.
1.
For
all
of
this
blissefull
communion
being
members
of
Christ
Iesus
,
and
led
by
his
Spirit
.
2.
Gods
image
by
this
imitation
being
renewed
,
and
augmen●ed
.
3.
The
want
of
this
being
a
character
of
withered
branches
,
who
have
no
abiding
in
the
vine
Christ
,
Iohn
13.
2.
6.
This
imitation
cannot
but
be
of
absolute
necessity
.
2.
Of
great
importance
,
many
commodious
advantages
accruing
hence
.
1.
This
surely
preserving
against
falling
from
grace
.
2.
This
causing
to
edifie
the
Saints
,
and
helping
to
glorifie
God
.
3.
This
giving
tranquillity
of
mind
,
a
good
conscience
,
joy
in
the
Holy
Ghost
,
and
increase
of
graces
.
Secondly
,
passive
.
Taking
up
his
Crosse
,
and
following
him
,
Math.
16.
24.
Phil.
3.
10.
For
whosoever
doth
not
beare
his
Crosse
,
and
go
after
Christ
,
cannot
be
his
Disciple
,
Luc.
14.
27.
Not
that
we
are
to
imitate
Christ
in
the
Crosse
,
in
regard
,
1.
Either
of
the
quantity
:
so
many
sorrowfull
reproches
,
buffetings
,
so
much
painefull
agony
.
2.
Or
of
the
quality
;
such
condemnation
,
sweatings
,
death
,
&c.
3.
Nor
of
the
end
;
to
pacifie
Gods
wrath
,
to
redeeme
from
vaine
conversations
sinfull
men
,
to
heale
sinners
,
to
cleanse
away
sinnes
,
&c.
But
in
regard
of
the
manner
;
enduring
the
Crosse
for
Christ
his
sake
,
as
he
our
patterne
suffered
it
for
our
sakes
.
e.
g.
1.
As
he
was
obedient
unto
death
,
even
the
death
of
the
Crosse
,
Phil.
2.
8.
Submitting
his
will
to
his
heavenly
Fathers
,
Math.
26.
39.
Even
so
we
like
that
valiant
Champion
S.
Paul
,
should
be
ready
,
not
only
to
be
bound
,
but
to
die
for
the
name
of
the
Lord
Iesus
,
Acts
21.
23.
As
he
did
,
so
we
ought
to
undergoe
the
Crosse
with
contentment
and
patience
.
Isa.
53.
7.
He
was
oppressed
,
he
was
afflicted
,
yet
he
opened
not
his
mouth
.
1
Pet.
2.
20.
If
when
you
do
wel
&
suffer
for
it
,
ye
take
it
patiently
,
this
is
acceptable
with
God
.
3.
As
he
did
,
so
should
we
offer
up
prayers
,
and
supplications
with
strong
crying
,
and
tears
unto
him
that
is
able
to
save
from
death
,
Heb.
5.
7.
O
my
Father
,
if
it
be
possible
,
—
not
as
I
will
,
but
as
thou
wilt
.
Father
forgive
them
.
Acts
7.
59.
They
stoned
Steven
calling
upon
God
,
Lord
Iesus
—
Lord
lay
not
this
sinne
to
their
charge
.
Iam.
5.
13.
Is
any
afflicted
?
let
him
pray
.
4.
As
he
did
depend
upon
God
,
Psal.
22.
8.
He
trusted
in
God
that
he
would
deliver
him
.
So
should
we
depend
on
God
for
deliverance
.
Psal.
34.
19.
Out
of
all
,
&c.
5.
As
he
did
,
so
should
we
endure
the
Crosse
with
constancy
and
continuance
.
Psal.
44.
17.
All
this
yet
,
&c.
Luc.
9.
24.
Shall
lose
it
,
&c.
Thus
to
take
up
the
Crosse
,
and
follow
Christ
Iesus
,
is
,
First
,
Of
absolute
necessity
,
if
we
consider
,
1.
That
it
is
not
a
matter
of
curtesie
,
but
commanded
:
not
arbitrary
,
but
strictly
enjoyned
,
Luc.
11.
23.
Let
him
take
up
his
Crosse
,
&c.
2.
That
the
condition
of
the
Saints
estate
is
to
be
as
sheep
among
wolves
,
lillies
among
thornes
,
Math.
10.
16.
To
go
through
many
afflictions
into
,
&c.
Acts
14.
22.
3.
That
the
similitude
of
the
Head
and
members
requires
so
much
,
Ioh.
15.
20.
If
they
have
persecuted
me
,
they
will
also
persecute
you
.
Math.
10.
25.
If
they
have
called
the
Maister
of
the
house
Beel●zebub
,
how
much
more
shall
they
call
them
of
the
houshold
?
Secondly
,
of
incomparable
worth
and
valution
:
for
,
1.
Hereby
the
life
of
Iesus
is
made
manifest
in
our
mortall
flesh
,
2
Cor.
4.
10
,
11.
2.
If
we
suffer
with
him
,
we
shall
raigne
with
him
,
2
Tim.
2.
12.
1.
What
and
if
many
sonnes
of
Belial
walke
in
quite
contrary
paths
to
these
which
are
traced
out
by
our
un-erring
patterne
;
being
abominable
,
disobedient
,
and
to
every
good
worke
reprobate
,
Titus
1.
16.
Full
of
Diabolicall
subtiltie
,
Luciferian
pride
,
delighting
in
the
workes
of
the
flesh
,
unrighteousnesse
,
and
darknesse
:
wholly
swarving
from
Christs
example
:
for
is
this
to
follow
Christ
?
He
was
obedient
to
God
in
all
things
,
they
truly
in
nothing
:
He
was
innocent
,
and
unblameable
,
they
guilefull
,
and
abominable
:
He
was
humble
,
they
proud
,
&c.
Light
,
and
darknesse
,
heaven
,
and
hell
have
as
great
affinity
and
nearenesse
,
as
these
actions
of
theirs
to
those
of
Christ
Iesus
.
Their
filthy
lyes
,
blasphemous
oathes
,
uncharitable
slaunders
,
devillish
pride
,
hatefull
envies
,
and
their
abominable
actions
are
the
workes
of
the
Devill
,
which
Christ
came
to
destroy
,
1
Ioh.
3.
8.
They
doing
his
workes
are
of
their
Father
the
Devill
,
Iohn
8.
44.
2.
What
and
if
many
idle-headed
fantastique
fashion-mongers
swimme
downe
swiftly
the
current
of
the
times
disorders
;
hunting
after
strange
fashions
greedily
and
delightfully
;
and
apishly
follow
at
the
heeles
all
newfangled
inventions
;
little
considering
that
this
is
one
of
the
forbidden
conformities
to
the
world
,
Rom.
12.
2.
No
part
of
this
conformity
to
Christ
,
having
a
dreadfull
commination
threatned
against
it
from
the
most
just
,
powerfull
,
true
,
and
unchangeable
Iehovah
,
Zeph.
1.
8.
You
who
are
such
;
especially
,
if
you
be
of
those
which
out-strippe
the
common
Christian
in
Profession
:
Do
you
thinke
that
this
hunting
after
new-fangled
toyes
,
and
strange
fashious
is
agreeable
to
that
Divine
Precept
,
1
Ioh.
2.
15.
Love
not
the
world
,
nor
the
things
of
the
world
?
Or
that
,
Rom.
12.
2.
Fashion
not
your selves
unto
this
world
?
Or
to
this
our
heavenly
patterne
Christ
Iesus
?
Was
Christ
a
fashion
follower
?
But
this
,
and
that
is
the
new
fashion
.
And
will
you
be
Ob.
An.
damned
because
it
is
the
fashion
of
the
most
to
go
the
broad
way
?
But
pride
is
a
quality
of
the
heart
.
True
;
yet
Scripture
Ob.
An.
and
experience
tels
that
it
shewes
it selfe
in
mens
words
,
countenances
,
gesture
,
and
apparell
.
That
there
is
pride
,
is
a
truth
.
That
there
is
pride
in
apparell
,
is
as
true
.
That
these
fantastique
imitatours
are
proud
of
their
clothings
,
is
(
I
feare
)
as
certaine
as
either
.
That
they
offend
the
Divine
Majesty
,
and
make
themselves
liable
to
his
dreadfull
threatnings
is
as
Da●●●●
.
Calvine
.
Pisc●tor
.
Perk.
of
the
right
knowledge
of
CURIST
●●u
cified
,
Pag
▪
631.
undeniable
as
the
verity
of
sacred
Writ
,
Zeph.
1.
8.
To
which
heavenly
truth
I
will
adde
a
saying
of
that
reverend
man
of
God
,
Mr.
Perkins
,
which
is
this
.
And
proud
men
,
and
women
that
are
puffed
by
reason
of
their
attire
,
which
is
the
badge
of
their
shame
;
and
never
cease
hunting
after
strange
fashions
,
consider
not
that
Christ
was
not
crucified
in
gay
attire
,
but
naked
,
that
he
might
beare
the
whole
shame
:
and
curse
of
the
Law
for
us
.
These
and
such
like
,
whatsoever
they
say
in
word
,
if
we
respect
the
tenour
of
their
lives
,
are
flat
enemies
of
the
Crosse
of
Christ
,
and
tread
his
precious
bloud
under
their
feet
.
And
conclude
with
the
words
of
a
reverend
Prelate
;
Sumptuary
B.
Lake
Serm.
on
1
King
.
8
37.
Preached
in
Westminster
before
the
Kings
Majestie
and
Lords
of
the
Parliament
.
Pag.
216.
Lawes
therefore
(
saith
he
)
are
in
these
loose
dayes
most
requisite
to
set
bounds
unto
our
backe
and
belly
which
are
even
mad
with
vanitie
.
Whole
bookes
might
be
written
of
our
metamorphoses
,
both
of
diet
,
and
apparell
:
And
not
to
flatter
you
,
we
are
the
most
infamous
changelings
that
are
in
the
world
;
prodigall
,
yea
prodigious
are
the
expences
that
our
Nation
is
at
,
to
make
it selfe
the
by-word
of
other
Nations
.
3.
What
and
if
many
ignorant
,
and
unacquainted
in
the
wayes
of
righteousnesse
consider
onely
the
cariages
and
conversations
of
erring
men
,
making
their
thwart
,
and
crooked
by-paths
the
rule
and
square
of
their
imitation
,
deeming
their
condition
safe
enough
,
if
they
can
warrant
their
wayes
by
the
practises
of
men
,
especially
of
Preachers
;
thinking
themselves
to
be
as
good
Saints
as
need
be
,
if
they
can
but
say
such
Preachers
who
are
learned
men
are
usurers
,
or
drunkards
,
or
swearers
,
&c.
aswell
as
we
:
they
allow
of
this
,
and
that
(
although
so
much
abhorred
of
the
preciser
sort
)
and
practice
the
same
,
and
therefore
we
both
may
,
and
will
.
And
will
you
be
covetous
cursers
of
Gods
people
because
the
Prophet
Balaam
was
so
?
Will
you
be
trecherous
betrayers
of
the
Sonne
of
God
,
and
incarnate
Devils
,
because
the
Apostle
Iudas
was
so
?
Will
you
be
Apostaticall
worldings
,
because
Demas
a
Preacher
was
so
?
Is
this
to
imitate
Christ
?
To
be
as
he
was
in
this
world
?
To
be
followers
of
Paul
as
he
was
of
Christ
?
But
all
examples
are
written
for
our
learning
.
True
:
Yet
Ob.
An.
Ob.
Answ.
not
for
our
observation
and
imitation
.
But
are
not
the
examples
of
men
to
be
imitated
?
I
say
not
so
.
If
pismires
,
if
locusts
,
and
such
like
creatures
,
much
more
is
man
for
imitation
:
so
be
these
examples
are
followed
,
1.
With
choyce
,
selecting
those
of
pious
and
godly
men
.
2.
With
judgement
,
imitating
the
holy
ones
of
God
.
First
,
In
their
ordinary
,
not
extraordinary
actions
:
sc.
such
which
were
done
either
,
1.
By
singular
commandement
,
as
Abrahams
offering
his
sonne
,
Gen.
22.
2.
By
extraordinary
instinct
,
as
Phinees
,
Num.
25.
And
Eliah
,
2
Reg.
1.
10.
3.
Or
by
miracle
,
as
Peters
walking
upon
the
water
.
4.
Or
by
custome
of
countrey
,
as
fashions
in
apparell
,
Zeph.
1.
8.
Secondly
,
in
their
vertues
onely
;
not
in
their
vices
.
We
must
be
followers
of
Saint
Paul
,
so
of
other
the
Saints
of
God
,
as
they
were
of
Christ
,
1
Cor.
11.
1.
Thirdly
,
with
limitation
:
sc.
as
this
imitation
may
stand
with
our
callings
,
and
Gods
commandements
.
Yet
all
you
who
already
are
ingrafted
into
this
unparalel'd
communion
,
and
you
which
desire
admittance
into
the
same
,
do
you
imitate
Christ
Iesus
punctually
and
precisely
in
those
forenamed
particulars
,
living
godlily
after
the
rule
of
Christ
;
suffering
patiently
after
the
example
of
Christ
.
Which
if
you
do
,
you
must
of
necessity
resolve
,
1.
To
abominate
and
abandon
sinne
:
kill
and
crucifie
the
lusts
of
the
flesh
,
and
all
carnall
corruptions
.
1.
There
being
no
agreement
twixt
light
and
darknesse
.
2.
God
not
abiding
Sathans
image
upon
his
coine
.
3.
There
being
no
possibilitie
of
serving
such
dissenting
masters
.
4.
These
all
much
disagreeing
from
our
glorious
patterne
,
they
being
the
workes
of
the
Devill
which
hee
came
to
destroy
.
2.
To
make
progresse
in
piety
,
and
grow
in
grace
.
For
,
1.
Babes
in
Christ
must
grow
,
1
Pet.
2.
2.
Gods
Spirit
cannot
be
idle
,
but
causeth
the
just
like
the
shining
light
to
shine
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
3.
Christianity
is
a
race
wherein
they
must
run
,
1
Cor.
9.
24.
Wherein
not
to
goe
forward
is
to
goe
backward
.
And
Non
progredi
,
est
regred●
.
4.
Christ
our
patterne
increased
in
wisdome
,
and
stature
,
and
in
favour
with
God
and
man
,
Luc.
2.
52.
3.
To
endure
confiscation
of
goods
,
like
those
;
Heb.
10.
34.
Defamation
of
your
credit
,
like
those
,
1
Cor.
4.
9.
13.
And
the
losse
of
life
,
like
many
thousand
Martyrs
for
Christs
sake
;
He
endured
them
all
for
us
;
we
must
suffer
them
all
for
him
,
Luc.
14.
26
,
27.
And
do
not
reply
like
the
fleshly
Capernaites
,
this
is
a
hard
saying
,
who
can
beare
it
?
For
to
suffer
the
spoyling
of
these
not
long
lasting
transitorie
trashy
riches
,
to
have
in
heaven
a
better
and
an
induring
substance
is
no
losse
,
but
extraordinary
advantage
.
To
be
disgracefully
derided
,
and
shamefully
reproched
by
men
blinded
by
the
God
of
this
world
,
out
of
their
wits
,
starke
fooles
,
and
of
a
brutish
nature
for
the
confession
of
Christ
and
his
truth
,
and
to
have
an
honourable
esteeme
from
the
worlds
Creatour
,
the
Elects
Saviour
,
the
Saints
Sanctifier
,
the
glorious
Guarders
of
Gods
Iewels
,
and
all
Gods
people
,
is
not
any
disparagement
,
but
great
renowne
.
To
endure
Martyrdome
,
or
to
suffer
death
for
the
Faith
of
Christ
,
be
it
after
the
most
ignominious
,
and
opprobrious
manner
,
and
with
the
most
hellish
,
and
horrible
tortures
Sathans
agents
and
himselfe
can
invent
and
inflict
,
is
pronounced
a
blessing
by
the
Spirit
of
Truth
,
Rev.
14.
13.
That
I
may
perswade
you
to
this
imitation
of
Christ
Iesus
,
I
will
propound
some
few
,
sc.
three
inducements
,
or
allurements
.
There
is
nothing
more
equall
,
just
,
or
convenient
,
then
for
Mot.
1.
Christians
to
imitate
Christ
.
He
is
our
unerring
King
,
Maister
,
Head
,
and
Husband
;
we
his
subjects
,
servants
,
members
,
and
spouse
;
and
can
any
thing
better
beseeme
us
then
imitation
?
He
our
Captaine
and
Commander
;
we
his
souldiers
;
and
is
it
not
reasonable
that
we
should
follow
him
?
Ioh.
10.
4.
Such
interest
he
hath
in
us
that
he
may
justly
challenge
that
of
us
all
,
which
Abimelech
commanded
his
souldiers
,
Iudg.
9.
48.
What
you
have
seene
me
do
,
make
hast
,
and
do
as
I
have
done
.
Other
conformity
is
dangerous
,
and
hurtfull
.
Be
it
to
that
cunning
tempter
,
malicious
accuser
of
the
brethren
,
adversary
,
Devill
,
in
any
his
workes
.
Be
it
to
sinne
,
the
cause
of
Devils
,
hell
,
and
all
judgements
,
and
the
fore-runner
of
Damnation
.
Be
it
to
those
stigmaticall
impes
and
agents
of
the
Devill
,
who
are
of
their
Father
Sathan
,
and
will
do
his
workes
.
Be
it
to
the
world
,
it
being
enmity
to
God
,
and
not
to
be
beloved
of
the
Saints
,
1
Ioh.
2.
15.
And
conformity
to
it
being
forbidden
,
Rom.
12.
2.
And
I
thinke
most
men
will
conclude
that
such
conformity
is
dangerous
,
if
not
damnable
.
Be
it
to
the
Saints
in
such
things
wherein
they
have
swerved
from
this
heavenly
patterne
,
and
even
this
conformity
is
unallowable
and
abominable
.
Nothing
more
commodious
and
gainefull
then
to
imitate
Christ
.
1.
How
can
they
go
astray
,
who
follow
Christ
which
never
did
amisse
?
2.
How
can
they
walke
in
darknesse
,
who
follow
the
true
light
?
Ioh.
1.
8.
3.
How
can
they
be
deceived
,
who
follow
Christ
the
truth
?
4.
How
can
they
misse
of
heaven
,
who
follow
him
which
is
the
way
?
Ioh.
14.
8.
5.
How
can
they
wander
,
who
follow
Christ
,
the
light
to
guide
them
,
the
way
to
conduct
them
,
and
the
truth
to
direct
them
?
6.
How
can
they
displease
God
,
who
imitate
his
Sonne
,
in
whom
he
is
well
pleased
?
7.
By
this
imitation
we
the
members
shall
please
our
Head
,
we
the
subjects
shall
content
our
King
,
we
the
sheepe
shall
delight
our
shepheard
.
8.
By
this
conformity
we
are
assured
that
we
are
predestinated
,
Rom.
8
29.
9.
And
ascertained
that
we
shall
be
glorified
:
for
if
we
beare
the
image
of
the
earthly
,
we
shall
beare
the
image
of
the
heavenly
,
1
Cor.
15.
49.
10.
Be
we
followers
of
Christ
,
who
if
we
hunger
,
is
our
Celestiall
bread
;
if
we
thirst
,
is
the
water
of
life
.
Be
we
as
he
was
in
this
world
;
this
imitation
being
a
forcible
meanes
to
obtaine
;
an
infallible
demonstration
that
we
have
;
and
a
necessary
duty
which
we
owe
for
this
lovely
and
desireable
fellowship
with
Gods
Sonne
Iesus
Christ
.
CHAP.
IX
.
The
second
Marke
and
Duty
.
Such
must
have
faith
who
have
fellowship
with
Christ
.
DEsire
we
fellowship
with
Christ
Iesus
?
We
must
have
2.
Marke
,
Duty
.
faith
.
Not
the
worldlings
fancied
faith
,
which
he
suckt
from
his
mothers
brest
,
believing
ever
since
he
was
borne
.
Nor
his
painted
fruitlesse
faith
,
he
believing
as
well
as
the
best
;
yet
abhorring
,
or
not
loving
,
or
little
or
no
whit
regarding
the
Word
preached
,
prayer
,
and
other
sanctified
meanes
,
whereby
faith
is
begotten
and
increased
.
He
believing
;
yet
living
prophanely
,
or
at
the
least
onely
civilly
.
Which
is
not
a
true
faith
:
That
faith
which
brings
forth
evill
Hom.
of
sal
.
E.
1.
workes
,
or
no
good
workes
,
is
not
a
right
,
pure
,
and
lively
faith
;
but
a
dead
divellish
,
counterfeit
,
and
fained
faith
.
They
that
Ibid.
E.
1.
continue
in
evill
living
,
have
not
true
faith
.
Lively
faith
is
not
without
hope
and
trust
in
God
,
nor
without
the
love
of
God
,
and
of
our
neighbors
;
nor
without
the
feare
of
God
,
nor
without
desire
to
heare
Gods
Word
,
and
to
follow
the
same
,
in
eschewing
evill
,
Hom.
of
faith
,
A
1.
and
doing
gladly
all
good
works
.
But
the
faith
of
our
Lord
Iesus
Christ
,
Iam.
2.
1.
The
faith
of
the
Elect
,
Titus
1.
1.
That
faith
of
which
Salvian
speakes
,
Quid
est
igitur
Fides
?
opinor
fideliter
hominem
Christo
credere
.
1.
fidelem
esse
,
hoc
est
fideliter
Dei
mai●data
servare
.
Salv.
lib.
3.
p.
60.
saying
,
What
is
faith
therfore
?
I
think
for
a
man
faithfully
to
believe
in
Christ
,
i.
to
be
faithfull
,
i.
to
observe
Gods
Commandements
faithfully
.
That
faith
,
1.
Which
is
of
a
growing
and
thriving
nature
;
from
faith
to
faith
,
Rom.
1.
17.
2.
That
two-handed
faith
,
which
by
confidence
the
one
holdeth
the
Lord
,
and
receiveth
good
;
and
by
love
the
other
imbraceth
the
brethren
,
and
doth
good
,
Gal.
5.
6.
3.
That
faith
which
yeelds
obedience
to
Gods
Commandements
,
even
the
most
repugnant
to
flesh
and
bloud
:
by
this
Abraham
left
his
country
,
and
offered
Isaac
,
Heb.
11.
4.
That
faith
,
which
doth
instrumentally
justifie
,
Rom.
5.
1.
And
sanctifie
,
Acts
15.
9.
This
is
the
faith
we
must
have
,
if
we
would
have
interest
in
this
happy
association
.
1.
By
this
faith
we
are
built
upon
the
foundation
,
and
coupled
to
the
Corner-Stone
Christ
.
2.
By
this
faith
we
are
married
to
our
Husband
.
3.
By
this
faith
we
are
ingrafted
into
the
Vine
,
Christ
Iesus
,
Eph.
●
.
17.
4.
13.
So
that
,
1.
As
by
the
mortar
the
stones
cleave
to
the
foundation
,
so
by
this
faith
which
is
like
a
strictive
mortar
we
are
cemented
and
united
to
Christ
.
2.
As
by
the
nerves
or
sinewes
the
parts
receive
sense
,
motion
,
yea
and
life
from
the
head
,
so
by
this
faith
we
receive
quickening
and
vitality
from
Christ
,
as
the
members
from
the
Head
,
Ioh.
1.
16.
Gal.
2.
20.
3.
As
by
the
true
love-knot
the
husband
and
wife
are
made
one
flesh
:
so
by
this
faith
we
have
spirituall
familiarity
with
Christ
,
as
the
wife
with
the
husband
,
Rom.
5.
1.
Heb.
11.
6.
Faith
is
the
hand
of
the
soule
which
applyeth
the
sacrifice
M.
Burton
.
Truths
triumph
over
Trent
.
cap
7.
pag
99.
of
Christ
for
sinne
,
it
is
the
hand
which
puts
on
the
robes
of
the
righteousnesse
of
Christ
our
elder
Brother
upon
us
.
Faith
is
the
ligament
or
sinew
which
fasteneth
and
uniteth
every
faithfull
member
to
the
Head
Christ
Iesus
.
Faith
is
the
life
of
our
lives
,
Pag.
100.
and
the
strength
of
our
soules
.
1.
This
is
that
prevailing
Champion
which
quencheth
the
fiery
darts
of
Sathan
,
Eph.
6.
16.
Overcommeth
the
world
,
1
Ioh.
5.
4
,
5.
Prevaileth
with
God
,
and
is
overcome
of
nothing
;
not
by
carnall
sense
,
not
by
humane
reasons
;
not
by
bitter
tortures
,
Heb.
11.
35
,
36
,
37.
2.
This
is
the
mother
and
fountaine
of
all
good
gifts
,
the
originall
of
justice
,
beginning
of
devotion
,
the
head
of
sanctitie
,
Fidet
est
origo
institiae
,
sanctitates
caput
,
devotionis
principium
,
&
Religionis
fundamentum
.
Chrysost.
Ser.
de
fide
.
Tom.
4.
pag.
574.
A.
M.
Burton
.
pag.
198.
cap.
12.
Pag.
201.
and
foundation
of
Religion
.
Prayer
is
the
proper
worke
of
faith
,
Rom.
10.
14.
Confession
to
salvation
is
the
speech
of
faith
,
Rom.
10.
10.
Good
works
of
all
sorts
are
the
fruits
of
faith
.
Faith
gives
life
and
being
to
every
grace
;
forasmuch
as
every
grace
is
radically
in
faith
:
because
where
faith
is
,
Christ
is
.
Holy
faith
is
the
foundation
whereon
all
graces
are
built
,
the
ground
whereon
they
grow
.
3.
This
is
that
so
necessary
grace
,
that
whosoever
wants
it
,
1.
Hath
no
spirituall
life
with
Christ
;
the
just
living
by
faith
,
Rom.
1.
17.
And
by
the
faith
of
the
Sonne
of
God
,
Gal.
2.
20.
Neither
is
he
a
true
Christian
,
he
wanting
that
whereby
Christ
dwels
in
the
heart
,
Eph.
3.
17.
Neither
can
he
do
any
good
thing
without
this
,
all
being
sinne
,
Rom.
14.
23.
And
unpleasing
to
God
,
Heb.
11.
6.
4.
This
is
that
which
mounts
and
elevates
a
man
into
so
high
,
and
honourable
,
holy
,
and
happy
condition
that
he
hath
such
heavenly
priviledges
,
and
transcendent
prerogatives
as
to
be
Gods
Sonne
,
Iob.
1.
12.
Christs
,
and
his
Fathers
friend
;
to
be
a
free
Denison
of
heaven
:
as
to
come
to
Christ
,
to
go
to
God
,
to
hasten
to
heaven
,
to
be
inseparably
inserted
,
and
indissolubly
compacted
into
this
incorporation
with
Iesus
Christ
of
incomparable
value
,
and
ineffable
excellencies
.
Is
faith
so
preciously
excellent
?
1.
Why
O
you
sonnes
of
men
,
do
you
so
much
sleight
it
,
and
neglect
it
?
1.
As
not
to
labour
at
all
for
it
.
2.
Or
lesse
then
for
temporary
fading
favours
;
you
'le
ride
,
and
run
farre
and
neare
;
toyle
and
travaile
early
and
late
,
for
health
and
sanity
of
your
bodies
;
for
increase
and
augmentation
of
your
substance
,
for
food
to
eate
,
and
clothes
to
put
on
:
but
so
carelesly
,
and
negligently
for
this
,
that
were
your
endeavours
no
more
earnest
for
bodily
health
,
death
so
dismall
would
soone
smite
you
:
for
food
,
and
rayment
;
your
tender
backs
and
pampered
bellies
would
quickly
beshrow
you
:
for
worldly
wealth
,
beggery
so
base
would
out
of
hand
overtake
you
.
3.
Or
more
regardlesly
then
for
any
thing
of
base
esteem
in
regard
of
it
:
you
take
not
cattell
for
your
use
at
a
venture
,
but
after
much
searching
and
prying
whether
they
be
sound
and
sufficient
:
you
receive
not
gold
carelesly
,
but
after
tryall
,
whether
it
is
currant
coine
and
of
sufficient
weight
:
You
take
not
silver
hand
over
head
,
but
you
first
see
whether
it
is
payable
money
;
you
turne
and
tosse
,
rub
,
and
ring
each
suspected
piece
,
least
you
take
brasse
for
lawfull
silver
.
And
deale
you
thus
with
your
faith
?
Do
you
examine
whether
you
are
in
the
faith
?
Do
you
try
by
the
touch-stone
of
the
Word
,
whether
it
is
of
the
right
kind
,
not
that
of
Divels
;
not
that
of
temporizers
;
not
that
of
wicked
ones
,
but
that
of
the
Elect
,
making
them
endeavour
good
,
and
shun
sinne
?
I
would
you
did
.
2.
Is
faith
thus
excellent
?
Then
you
who
wish
well
to
your selves
,
prise
,
and
use
all
sanctified
meanes
whereby
it
's
gotten
,
kept
,
and
increased
.
This
is
a
pearle
of
price
,
the
tryall
whereof
is
better
then
gold
,
1
Pet.
1.
7.
The
least
degree
whereof
is
better
then
a
world
of
earthly
contentments
,
benefiting
the
enjoyer
,
when
all
worldly
vanities
stand
in
no
stead
;
not
forsaking
him
till
he
hath
received
the
end
of
his
faith
,
the
salvation
of
his
soule
,
1
Pet.
1.
9.
This
is
a
precious
jewell
in
the
esteeme
of
God
,
and
godly
men
,
in
regard
of
the
giver
,
worker
,
object
,
meanes
,
and
use
,
2
Pet.
1.
1.
By
this
we
are
united
unto
,
we
receive
vitality
from
,
and
have
familiarity
with
the
Lord
Iesus
.
Or
in
a
word
,
this
is
an
astringent
tye
joyning
us
into
this
union
,
so
neare
,
true
,
and
admirable
;
this
fellowship
so
celestiall
,
and
inseparable
,
which
is
with
Gods
Sonne
Iesus
Christ
.
CHAP.
X.
The
third
Marke
and
Duty
.
Such
have
Christs
Spirit
abiding
in
them
.
HAve
we
,
or
desire
we
fellowship
with
Christ
Iesus
?
We
3.
Marke
,
Duty
.
must
have
the
Spirit
of
God
inhabiting
within
us
,
Rom.
8.
9.
But
ye
are
not
in
the
flesh
,
but
in
the
Spirit
,
if
so
be
that
the
Spirit
of
God
dwell
in
you
;
now
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
If
we
have
fellowship
with
Christ
,
we
already
have
;
if
we
desire
communion
with
Christ
,
we
must
get
to
have
the
Spirit
of
God
to
dwell
in
us
.
To
like
purpose
is
that
,
1
Cor.
3.
16.
Know
you
not
that
you
are
the
Temple
of
God
,
and
that
the
Holy
Ghost
dwelleth
in
you
.
As
1
Cor.
6.
19.
And
2
Tim.
1.
14.
By
the
Holy
Ghost
which
dwelleth
in
you
.
Of
such
absolute
necessity
is
the
having
of
Christs
Spirit
Mot.
1.
abiding
in
us
:
That
without
it
no
saving
faith
,
no
sound
hope
,
no
true
love
,
no
happy
peace
,
no
solid
joy
,
no
new
birth
,
no
new
life
,
no
spirituall
adoption
,
no
reall
ingrafting
into
Christ
,
no
union
or
communion
with
him
,
these
all
being
graces
,
works
and
fruits
of
Gods
Spirit
.
Those
who
have
not
the
Spirit
of
Christ
abiding
in
them
are
none
of
Christs
.
1.
Souldiers
;
therefore
the
Dragons
,
there
being
but
two
sides
;
and
therefore
shal
be
overcome
,
Rev.
12.
9.
2.
Servants
;
therefore
slaves
to
sinne
and
Sathan
;
therefore
to
be
paid
the
wages
of
eternall
death
,
Rom.
6.
23.
3.
Subjects
;
therefore
rebels
and
traitours
against
the
king
of
heaven
;
therefore
to
be
slaine
,
Luc.
19.
27.
4.
Sheepe
;
therefore
Goates
whose
end
is
to
be
accursed
,
Math.
25.
41.
5.
Braunches
abiding
in
him
;
therefore
withered
castawayes
to
be
burned
,
Ioh
15.
6.
6.
Acquaintance
,
friends
,
familiars
,
therefore
strangers
to
heare
that
dolefull
farewell
depart
,
I
know
you
not
,
Math.
7.
25.
7.
Brethren
;
therefore
bastards
,
children
of
this
world
,
and
the
Devill
:
therefore
no
inheritours
.
8.
Brides
;
therefore
harlots
,
and
strumpets
;
therefore
divorced
,
and
cast
out
.
9.
Members
of
his
mysticall
body
;
therefore
limbes
of
the
Devill
to
be
consumed
.
Therefore
if
we
have
not
the
Spirit
of
God
abiding
in
us
,
there
is
no
possibility
of
fellowship
with
Iesus
Christ
,
while
so
we
continue
.
The
unspeakable
motions
and
operations
of
Gods
Spirit
manifest
the
truth
of
this
abundantly
.
1.
Whence
is
our
regeneration
or
new
creation
?
From
the
Spirit
,
Ioh.
3.
5.
Borne
of
the
Spirit
.
2.
Whence
is
our
justification
?
From
the
Spirit
.
1
Cor.
6.
11.
You
are
justified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
3.
Whence
is
our
holinesse
and
sanctification
?
From
the
Spirit
,
Acts
15.
8
,
9.
Giving
the
Holy
Ghost
,
—
purifying
,
&c.
4.
Whence
is
our
Christian
loue
,
whereby
we
love
Christ
for
his
owne
sake
,
and
Christians
for
his
?
From
the
Spirit
,
Rom.
5.
5.
The
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
which
is
given
us
.
5.
Whence
is
our
obsignation
whereby
we
are
ascertained
that
we
are
the
Sonnes
of
God
?
From
the
Spirit
,
Rom.
8.
16.
It
beares
witnesse
with
our
spirits
that
we
are
the
Sonnes
of
God
.
2
Cor.
1.
22.
Who
hath
sealed
,
&c.
6.
Whence
is
our
direction
how
to
live
?
From
the
Spirit
,
Rom.
8.
14.
Led
by
the
Spirit
.
7.
Whence
is
our
corroboration
or
spirituall
strength
?
From
the
Spirit
,
Eph.
3.
16.
Strongthened
with
might
by
his
Spirit
in
the
inner
man
.
8.
Whence
our
supplication
,
or
ability
to
pray
?
From
the
Spirit
,
Rom.
8.
15.
Whereby
,
&c.
9.
Whence
our
consolation
?
From
the
Spirit
,
Acts
9.
31.
Comfort
of
the
Holy
Ghost
.
10.
Whence
our
incorporation
into
,
and
inhabitation
in
Christ
?
From
the
Spirit
,
Eph.
2.
22.
In
whom
you
are
builded
together
for
an
habitation
of
God
through
the
Spirit
.
Saint
Chrysostome
saith
well
:
That
Spirit
doth
make
holy
,
sanctifie
,
Ergò
iste
Spiritus
consecrat
,
sanctificat
,
benedicit
,
honorificat
,
guberuat
,
protegit
,
consolatur
,
producit
ad
santam
Ecclesiam
1.
Expos.
Symboli
:
Tom.
5
pag.
1147.
blesse
,
honour
,
governe
,
protect
,
comfort
,
and
doth
bring
to
the
holy
Church
.
All
those
therefore
who
have
these
speciall
and
heavenly
prerogatives
of
regeneration
,
justification
,
&c.
and
communion
with
Christ
Iesus
,
they
have
necessarily
the
Spirit
of
God
abiding
in
them
.
1.
Ponder
with
advisement
and
deliberation
how
lamentably
dreadfull
their
condition
is
,
who
have
not
the
Spirit
of
God
abiding
in
them
:
for
although
the
conversation
of
many
of
them
is
plausible
,
and
to
admiration
,
in
regard
of
their
upright
civill
carriage
,
yet
wanting
the
Spirit
of
God
they
are
none
of
Christs
,
and
therefore
have
no
interest
in
this
communion
.
2.
Commiserate
the
Maniacque
folly
,
and
braine-sicke
bedlam
madnesse
of
all
such
scorners
which
scoffe
at
this
,
as
if
there
were
no
cohabitation
of
Gods
Spirit
in
the
hearts
of
godly
men
.
These
blinded
beetles
thinke
none
see
,
because
themselves
do
not
;
are
perswaded
none
have
Gods
Spirit
,
because
they
want
it
.
The
glorious
Sun
is
in
the
firmament
giving
comfortable
light
to
all
seeing
creatures
,
although
born-blind
Moles
never
behold
the
least
glimpse
of
its
shining
rayes
.
The
blessed
Spirit
of
God
is
dwelling
and
abiding
in
the
holy
ones
of
God
,
although
such
deriding
scorners
hood-winkt
by
the
Devill
with
the
scales
of
blockish
ignorance
and
damned
infidelity
are
altogether
unexperienced
,
and
unacquainted
in
such
Divine
and
heavenly
enjoyments
.
3.
Looke
O
you
sonnes
of
men
whether
this
Spiritof
God
abide
in
you
or
not
:
For
not
onely
Fantastique
Familists
,
Anabaptisticall
dreamers
,
and
such
like
factious
sects
,
and
Sectaries
;
but
many
other
children
of
Beliall
,
who
in
truth
are
as
yet
habitations
for
the
uncleane
spirit
,
and
the
seven
other
spirits
more
wicked
to
dwell
in
,
Math.
12.
43
,
44.
Boast
and
glory
of
the
happy
fruition
of
Gods
Spirit
,
like
the
false
Prophet
Zedekiah
,
who
notwithstanding
was
possessed
with
a
lying
spirit
,
1
Reg.
22.
23
,
24.
Search
therefore
the
Scriptures
,
for
they
testifie
of
these
things
,
and
from
them
you
may
learne
what
spirit
you
are
of
.
The
Scriptures
tell
us
,
1.
That
where
Gods
Spirit
abideth
,
there
is
the
Spirit
of
Prayer
,
Rom.
8.
15.
We
have
received
the
Spirit
of
adoption
whereby
we
crie
Abba
Father
.
Verse
16.
The
Spirit
maketh
intercession
for
us
.
2.
Where
Gods
Spirit
abideth
,
there
is
a
new
birth
,
regeneration
,
a
new
creation
,
Ioh.
3.
4.
Borne
of
the
Spirit
.
3.
Where
Gods
Spirit
abideth
,
there
is
holinesse
and
sanctity
,
1
Pet.
1.
2.
Sanctification
of
the
Spirit
.
Rom.
1.
4.
Spirit
of
holinesse
.
4.
Where
Gods
Spirit
is
,
there
is
knowledge
of
all
things
,
sc.
Necessary
to
salvation
,
1
Ioh.
2.
20.
5.
Where
the
Spirit
of
God
abideth
,
there
must
needs
be
sincerity
or
uprightnesse
.
6.
Where
the
Spirit
of
God
abideth
,
there
is
a
testification
to
a
mans
owne
spirit
that
he
is
the
child
of
God
,
Rom.
8.
16.
The
Spirit
beares
witnesse
with
our
Spirits
that
we
are
the
children
of
God
:
From
which
grounded
Maximes
,
and
undeniable
Theses
drawne
from
the
Word
of
truth
,
these
following
inferences
must
necessarily
be
concluded
.
1.
That
the
prayerlesse
person
,
sc.
such
a
one
who
prayes
not
at
all
;
or
not
so
,
with
such
graces
which
Gods
Spirit
prescribes
in
the
Word
as
necessary
companions
of
pious
prayer
,
viz.
Knowledge
,
faith
,
sincerity
,
zeale
,
&c.
in
some
measure
.
2.
That
the
unregenerate
not
converted
man
,
who
is
the
same
he
was
ever
,
no
changeling
,
having
the
same
mind
,
will
,
affections
,
&c.
And
he
who
is
changed
from
one
evill
to
another
as
bad
or
worse
;
neither
of
these
being
truly
converted
,
so
as
to
become
new
creatures
,
2
Cor.
5.
17.
New
men
,
Eph.
4.
24.
To
have
new
hearts
,
Ezek.
11.
19.
And
new
lives
;
yea
,
all
things
new
,
2
Cor.
5.
17.
sc
.
wils
,
lives
,
affections
,
sc.
love
,
hatred
,
&c.
New
eyes
,
Eph.
1.
18.
Eares
,
Psal.
40.
6.
And
tast
,
Rom.
8.
5.
3.
That
the
meere
civill
honest
man
although
he
walke
as
inoffensively
as
did
ever
any
Heathen
Worthy
,
and
as
plausibly
as
those
justiciary
Pharisees
,
being
no
oppressour
,
paying
every
man
to
the
mint
,
and
anniseed
.
Much
lesse
therefore
the
prophane
Belial
which
wallowes
in
all
wickednesse
,
wholly
regardlesse
of
piety
of
God
,
and
righteousnesse
to
man
.
4.
That
the
man
ignorant
and
unacquainted
in
those
truths
which
are
necessary
to
be
knowne
:
and
the
man
,
who
although
he
hath
plenty
of
knowledge
floting
in
the
braine
,
and
flowing
from
the
tongue
,
yet
wants
the
necessary
practique
knowledge
:
So
that
although
he
is
able
to
discourse
learnedly
,
and
profoundly
,
yet
doth
he
not
believe
that
he
knowes
is
to
be
believed
;
love
that
he
knowes
is
to
beloved
;
and
do
that
he
knowes
is
to
be
done
,
&c.
in
some
measure
.
5.
That
the
flourishing
Formalist
,
performing
those
many
excellent
,
and
praise-worthy
duties
he
doth
onely
outwardly
,
for
by-ends
,
without
the
pith
,
marrow
,
and
substance
of
Christianity
,
uprightnesse
of
heart
.
6.
That
the
man
wholly
and
altogether
wanting
the
testimony
of
his
owne
conscience
,
grounded
upon
the
testimony
of
Gods
Spirit
,
that
he
is
the
child
of
God
:
and
he
who
in
stead
of
the
testification
of
Gods
Spirit
,
which
ever
agreeth
to
the
Word
,
glads
and
contents
himselfe
with
the
wicked
spirit
of
presumption
,
for
his
living
willingly
,
constantly
,
and
contentedly
in
those
wicked
wayes
the
Word
of
God
condemnes
to
hellish
torments
;
argues
an
absence
of
the
testimonie
of
Gods
Spirit
:
for
is
it
possible
that
Gods
Spirit
should
peremptorily
affirme
in
the
Word
,
that
no
drunkard
,
covetous
person
,
hypocrite
,
&c.
shall
inherite
the
kingdome
of
heaven
;
and
yet
testifie
to
the
conscience
of
a
drunkard
,
covetous
person
,
hypocrite
,
&c.
that
he
is
Gods
child
,
and
shall
go
to
heaven
?
That
none
of
these
have
the
Spirit
of
Christ
abiding
in
them
;
and
therfore
no
fellowship
with
Iesus
Christ
,
may
safely
,
&
must
necessarily
be
inferred
from
the
forenamed
propositions
.
First
,
all
you
of
the
former
ranke
which
have
the
Spirit
of
prayer
,
true
conversion
,
holinesse
,
saving
knowledge
,
sincerity
of
heart
,
and
a
warrantable
assurance
in
your
owne
consciences
that
you
are
the
children
of
God
,
consequently
have
the
Spirit
of
God
abiding
in
you
;
and
therefore
fellowship
with
the
Lord
Iesus
.
1.
Be
perswaded
highly
to
praise
and
glorifie
the
Lord
so
loving
,
and
liberall
,
who
hath
bestowed
such
an
inestimable
treasure
upon
you
,
as
is
the
Spirit
of
the
Lord
;
the
Spirit
of
wisdome
and
understanding
to
teach
you
;
the
Spirit
of
counsell
to
counsell
and
advise
you
;
the
Spirit
of
might
to
protect
and
defend
you
;
the
Spirit
of
knowledge
to
instruct
you
,
Isa.
11.
2.
The
Spirit
of
the
Lord
inabling
you
to
pray
,
and
making
your
prayers
acceptable
,
Rom.
8.
26.
Bringing
you
to
liberty
,
2
Cor.
3.
17.
Helping
your
infirmities
,
enlightening
your
understandings
,
rectifying
your
judgements
,
reviving
your
spirits
,
stirring
your
affections
,
sanctifying
all
inward
gifts
,
and
seasoning
the
use
of
all
outward
things
unto
you
;
assuring
you
of
all
the
rich
treasures
in
Iesus
Christ
.
This
being
the
gift
of
gifts
,
the
head
,
the
height
,
the
depth
,
the
bredth
,
and
length
of
all
good
things
.
2.
Not
to
grieve
this
Holy
Spirit
of
God
whereby
you
are
sealed
to
the
day
of
redemption
,
Eph.
4.
30.
By
doing
any
thing
contrary
to
the
light
which
is
set
up
in
your
consciences
by
the
Word
of
God
,
and
this
Spirit
;
least
if
you
vexe
him
he
turnes
to
be
your
enemie
,
Isa.
63.
10.
3.
Not
to
quench
the
Spirit
,
1
Thes.
5.
19.
Doe
not
therefore
by
your
security
and
negligence
lose
the
fruits
and
effects
of
the
Spirit
,
nor
abate
the
working
of
grace
.
(
To
lose
wholly
the
saving
graces
of
the
Spirit
,
which
a
man
once
had
,
as
if
a
man
should
extinguish
fire
wholly
,
is
not
possible
,
the
Spirit
abiding
with
such
for
ever
,
Ioh.
14.
16.
But
to
lose
some
fruits
and
effects
of
the
Spirit
,
and
to
abate
the
working
of
grace
,
as
if
a
man
should
slacke
the
heate
,
and
lose
the
light
of
fire
,
doth
oft
befall
the
Saints
,
by
meanes
of
their
carelesnesse
and
security
.
4.
To
walke
after
the
Spirit
,
Rom.
8.
1.
Which
are
in
Christ
walke
after
the
Spirit
.
Gal.
5.
25.
If
you
live
in
the
Spirit
,
walke
in
the
Spirit
.
i.
By
minding
,
liking
,
wishing
,
desiring
,
and
affecting
the
things
of
the
Spirit
,
Rom.
8.
5.
And
by
endeavouring
in
the
whole
course
of
your
lives
and
callings
,
to
order
your selves
according
to
the
will
and
Word
of
God
;
for
that
which
is
commanded
in
the
Word
,
is
enjoyned
by
the
Spirit
;
and
to
leade
a
mans
life
according
to
the
Word
,
is
to
walke
after
the
Spirit
.
Secondly
,
and
you
of
the
last
sort
,
who
have
not
the
Spirit
of
Christ
abiding
in
you
;
and
therefore
have
no
interest
in
this
incorporation
:
forget
not
your
miserable
condition
;
and
let
me
entice
and
allure
you
to
remedie
the
same
by
endeavouring
to
get
this
Spirit
,
which
is
most
of
all
and
first
of
all
to
be
sought
,
Luc.
11.
13.
How
—
give
his
Spirit
.
And
is
obtained
:
1.
By
fervent
and
faithfull
prayer
unto
God
,
Luc.
11.
13.
2.
By
carefull
and
conscionable
hearing
the
Word
of
God
,
Gal.
3.
2.
Received
—
faith
preached
?
Acts
10.
44.
While
Peter
—
Holy
Ghost
fell
,
&c.
3.
By
true
and
unfained
repentance
,
Acts
2.
38.
4.
By
pious
and
sincere
obedience
,
Acts
5.
32.
Do
you
therefore
renounce
and
abdicate
those
loathsome
deeds
of
darknesse
wherein
you
have
hitherto
walked
.
Do
not
rest
contented
in
your
hollow
,
livelesse
,
and
spiritlesse
performances
of
good
actions
and
endeavour
that
by
sincere
and
hearty
prayer
,
hearing
,
repentance
,
and
obedience
you
may
have
the
Spirit
of
God
abiding
in
you
,
that
so
you
also
may
have
fellowship
with
Gods
Sonne
Iesus
Christ
,
which
will
give
you
,
1.
More
joy
then
children
which
barren
women
aske
.
2.
More
comfort
then
health
which
sicke
folke
desire
.
3.
More
benefit
then
strength
desired
of
the
weake
.
4.
More
profit
then
sight
which
the
blind
desire
.
CHAP.
XI
.
Such
who
have
fellowship
with
Christ
,
be
,
must
be
his
sheepe
,
braunches
,
spouse
,
members
,
and
stones
built
on
him
.
Their
duties
from
the
particulars
.
TO
these
I
might
have
joyned
many
other
necessary
duties
:
certaine
tokens
of
such
which
enjoy
;
and
availeable
meanes
for
such
to
use
,
who
desire
to
enjoy
this
happy
community
,
and
discoursed
largely
of
them
:
But
purposing
now
to
end
;
I
will
onely
nominate
some
,
without
any
large
dilating
upon
them
.
1.
Christ
is
the
Shepheard
,
these
are
the
sheepe
.
2.
Christ
is
the
Vine
,
these
are
the
braunches
.
3.
Christ
is
the
Husband
,
these
are
the
spouse
.
4.
Christ
is
the
Head
,
these
are
the
members
.
5.
Christ
is
the
Foundation
,
these
are
the
stones
.
Therefore
such
who
partake
of
this
Divine
Society
,
as
they
owe
of
duty
,
so
they
testifie
their
incorporation
into
this
connexion
,
and
they
which
desire
ingredience
into
this
peerelesse
communion
must
seeke
the
same
,
by
endeavouring
to
paralell
these
resemblances
so
farre
forth
as
sacred
Writ
doth
enjoyne
and
warrant
.
e.
g.
1.
They
are
sheepe
;
therefore
as
sheepe
are
harmlesse
,
profitable
in
regard
of
fleece
,
fell
,
carkasse
,
and
dung
very
fruitfull
,
and
increaseable
,
notwithstanding
many
are
killed
,
and
many
die
:
So
these
are
innocent
,
suffering
wrongs
,
but
recompencing
to
none
evill
for
evill
:
very
commodious
to
all
about
them
,
Gen.
18.
10.
And
marvellous
increaseable
,
although
persecuted
and
abused
.
They
are
the
sheepe
of
Christ
;
therefore
they
heare
,
they
know
,
they
believe
,
and
follow
him
,
Ioh.
10.
3
,
4
,
5.
26.
27.
2.
They
are
braunches
of
Christ
the
Vine
,
Ioh.
15.
1
,
2
,
3.
Therefore
,
as
,
1.
They
grow
exceedingly
more
then
other
trees
.
2.
Have
plenty
of
sappe
within
,
when
they
seeme
withered
and
drie
.
3.
Beare
fruit
which
is
sweet
in
it selfe
,
pleasant
to
the
user
,
and
profitable
to
the
owner
.
4.
Yea
such
which
are
conjoyned
,
and
well
accord
together
both
in
the
cluster
,
and
in
the
wine
.
Even
so
these
ought
,
and
do
grow
in
grace
,
from
vertue
to
vertue
,
2
Pet.
1.
5
,
6.
2.
Are
replenished
with
the
sappe
of
saving
graces
,
even
in
affliction
,
when
they
seeme
withered
away
,
and
dried
up
.
3.
Have
fruits
and
graces
,
comfortable
to
themselves
,
profitable
to
others
,
and
pleasing
to
God
.
4.
Yea
,
and
are
conjoyned
in
Christ
the
Vine
,
and
also
among
themselves
one
with
another
.
3.
These
are
the
spouse
of
Christ
;
therefore
they
ought
to
love
,
reverence
,
and
feare
him
,
heare
his
voice
,
and
receive
his
instructions
,
obey
his
commandements
,
and
be
clad
with
his
mariage
garments
,
sc.
the
gifts
and
graces
of
his
Spirit
.
4.
These
are
the
members
;
therefore
are
knit
to
Christ
the
head
,
as
his
members
by
a
lively
faith
,
submitting
themselves
to
him
their
head
,
and
assuring
themselves
that
he
as
their
head
will
care
for
their
safety
and
well-being
.
5.
These
are
the
stones
built
upon
him
the
foundation
;
therefore
submit
themselves
to
the
hammer
of
the
Word
and
the
Lords
Builders
,
to
be
fitted
for
the
Lords
building
:
they
are
therefore
knit
together
by
the
Spirit
,
and
laid
upon
Christ
the
Head-Stone
to
be
an
habitation
of
God
;
and
are
supported
by
Christ
Iesus
their
Foundation
against
the
gates
of
hell
.
CHAP.
XII
.
The
Conclusion
,
shewing
the
drift
of
all
.
BY
that
which
I
have
spoken
at
sundry
times
from
this
place
concerning
this
subject
of
true
goodfellowship
,
shewing
from
sacred
Writ
who
and
what
goodfellowes
are
;
wiping
away
many
foule
and
filthy
aspersions
wherewith
the
world
doth
falsely
blemish
them
;
and
declaring
their
duties
and
dignity
.
First
,
I
hope
you
see
the
errour
and
injustice
of
this
erroneous
world
,
depriving
Gods
Saints
of
this
their
rightfull
denomination
;
and
conferring
it
upon
the
most
stigmaticall
sonnes
of
Belial
.
Is
he
a
goodfellow
truly
,
and
onely
who
hath
fellowship
with
the
Saints
,
the
Lord
of
heaven
and
earth
,
and
his
Sonne
Iesus
Christ
;
And
are
they
which
strive
to
imitate
the
Saints
,
endeavour
to
please
God
,
and
labour
to
have
interest
in
Christ
Iesus
,
base
companions
,
insociable
persons
,
and
unworthy
the
name
of
goodfellowes
,
because
they
preferre
this
excellent
communion
before
the
beastly
and
Diabolicall
society
with
the
fruitlesse
workes
,
and
unhappy
workers
if
darknesse
?
And
shall
such
which
make
open
profession
of
the
Devills
service
,
are
at
open
defiance
with
all
manner
of
goodnesse
,
be
stiled
and
esteemed
goodfellowes
,
because
with
shamelesse
foreheads
,
and
flinty
hearts
they
wallow
in
all
manner
of
wickednesse
,
because
they
sweare
and
swagger
,
roare
,
and
revell
,
scorne
and
scoffe
at
goodnesse
,
and
good
men
,
consume
wastfully
their
patrimonies
and
possessions
in
pipes
and
pots
,
in
Tavernes
and
Tap-houses
,
in
drunkennesse
,
and
other
damnable
courses
?
Yet
this
is
the
usuall
and
common
dealing
of
the
most
,
although
impious
and
ungodly
;
for
what
right
have
Sathans
imps
and
agents
to
this
holy
title
of
goodfellow
?
Heare
our
Church
speake
,
which
saith
:
If
we
lacke
Iesus
Christ
:
that
is
to
say
,
the
Saviour
of
our
soules
and
bodies
,
we
shall
not
finde
him
in
the
market
place
,
or
in
the
Guilde
Hall
,
much
lesse
in
the
Ale-house
or
Taverne
amongst
goodfellowes
,
as
they
call
them
,
&c.
Hom.
of
right
use
of
the
Church
,
Fol.
6.
Let
drunken
beasts
and
pot-companions
;
Let
infatuated
prodigals
,
and
riotous
spend-thrifts
;
Let
swashing
swaggerers
,
who
sport
themselves
at
the
godly
simplicity
of
honest
men
,
and
all
other
of
the
same
kind
assume
to
themselves
,
and
give
to
their
companions
their
owne
proper
titles
:
sc.
fooles
,
beasts
,
sonnes
of
Belial
,
&c.
And
not
incroach
upon
this
title
which
is
properly
due
to
none
but
such
who
have
fellowship
with
the
Saints
,
the
Father
,
and
his
Sonne
Iesus
Christ
.
Secondly
,
I
hope
that
you
understand
sufficiently
by
the
foregoing
discourses
the
admirable
and
unspeakable
priviledges
of
all
goodfellowes
,
or
true
believers
:
being
combined
by
the
most
astrictive
ties
in
fellowship
with
the
Lord
of
glory
,
his
blessed
Sonne
,
and
gracious
Saints
,
and
Servants
.
As
also
the
wretched
and
miserable
condition
of
all
other
associations
,
who
have
indeed
a
fellowship
,
but
most
abominable
and
base
,
with
the
fruitlesse
works
of
darknesse
,
Ephes.
5.
11.
As
also
most
dangerous
,
and
dreadfull
,
Prov.
13.
20.
Acompanion
of
fooles
shal
be
destroyed
.
Thirdly
,
I
hope
also
that
you
of
the
wiser
sort
of
those
who
as
yet
are
without
having
any
well-wishes
unto
your selves
,
are
perswaded
to
flee
amaine
,
seeking
an
hasty
escape
from
all
those
unfruitfull
fellowships
with
the
deeds
,
and
doers
of
darknesse
;
as
Lot
from
Sodome
so
full
of
villany
,
so
neare
destruction
;
and
to
hasten
speedily
,
as
the
creatures
into
Noahs
Arke
,
to
be
firmely
knit
,
and
inseparably
incorporated
into
this
society
,
abounding
with
such
felicities
,
and
contentments
.
4.
And
I
doubt
not
but
that
you
which
have
already
admittance
into
,
and
acquaintance
in
this
goodfellowshippe
,
by
the
former
particulars
are
animated
,
and
encouraged
to
cleave
more
closely
unto
,
and
to
proceed
more
comfortably
and
couragiously
in
the
same
;
it
abounding
with
such
variety
of
excelling
priviledges
,
and
transcendent
prerogatives
,
maugre
Sathans
subtill
and
hellish
temptations
,
and
the
worlds
despightfull
usage
,
and
injurious
calumniations
.
Of
which
hopes
if
I
doe
not
faile
,
I
have
that
I
labour
for
.
I
having
declared
these
things
unto
you
,
1.
That
you
also
(
which
as
yet
are
strangers
from
this
heavenly
communion
)
may
have
fellowshippe
with
us
,
which
you
need
not
either
dread
or
shame
;
for
truly
our
fellowshippe
is
with
the
Father
,
and
his
Sonne
Iesus
Christ
.
2.
And
that
you
which
are
infranchised
into
this
Society
,
may
walke
forward
comfortably
and
couragiously
through
the
many
crossing
oppositions
you
meet
withall
in
he
holy
path
.
Or
to
end
with
the
Apostles
words
,
that
your
joy
may
be
full
.
FINIS
.