THE
TRIALL
OF
A
CHRISTIANS
SINCERE
LOVE
VNTO
CHRIST
.
By
Mr
WILLIAM
PINKE
,
Mr
of
Arts
late
Fellow
of
Magdalen
Colledge
in
OXFORD
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
Ep.
ad
Rom.
THE
THIRD
EDITION
.
AT
OXFORD
,
Printed
by
LEONARD
LICHFIELD
,
for
EDWARD
FORREST
Anno
Dom.
1636.
TO
THE
HONOVRABLE
AND
TRVLY
Noble
Lord
,
the
Lord
GEORGE
DIGBY
,
Sonne
and
Heire
of
the
Right
Honourable
the
Earle
of
BRISTOLL
.
Right
Honourable
and
my
very
Good
Lord
,
THAT
I
haue
presumed
to
present
to
your
Lordships
Patronage
,
these
few
Sermons
of
a
deceased
worthy
friend
,
it
is
not
so
much
the
acknowledgment
of
those
great
favours
and
noble
respects
wherewith
you
were
pleased
to
grace
Him
,
and
since
his
death
haue
vouchsafed
to
extend
to
mee
your
vnworthy
servant
as
a
due
consideration
(
if
in
Dedications
matchablenesse
be
to
be
regarded
(
how
properly
and
peculiarly
they
doe
belong
to
your
Lordship
both
in
respect
of
the
Authour
and
the
Argument
.
The
Authour
was
one
,
whom
,
for
his
singular
dexterity
in
the
Arts
,
depth
of
iudgement
,
sharpnesse
of
wit
,
and
especially
his
skill
in
languages
,
Hebrew
,
Greeke
,
Arabicke
,
you
were
pleased
to
make
choice
of
for
one
of
your
Readers
during
your
abode
at
Magdalen
Colledge
in
Oxon
,
in
which
time
you
so
obliged
him
by
the
abundant
testimonies
of
your
good
affection
to
him
,
that
He
oft
professed
to
mee
how
great
&
iust
an
interest
your
merits
claimed
in
all
his
studies
and
labours
.
This
which
you
here
see
is
but
an
Essay
to
some
master-peece
which
you
might
haue
expected
,
if
he
had
liued
to
finish
what
he
attempted
in
the
Greek
Antiquities
,
&
obseruations
on
the
Hebrew
Text.
For
the
matter
,
it
being
a
Theame
of
the
weightiest
businesse
in
Christianity
,
the
ground-worke
of
all
;
which
if
it
bee
not
first
rooted
in
the
heart
,
all
other
our
conclusions
and
speculations
in
Diuinity
will
bee
but
like
the
building
a
Castle
in
the
ayre
,
and
may
giue
the
soule
content
perhaps
,
of
a
rare
speculation
,
but
cannot
of
a
powerfull
,
experimentall
,
soule-quickning
,
and
soule
sauing
Religion
:
The
Argument
,
I
say
,
being
such
,
as
I
could
not
harden
my selfe
against
the
requests
of
some
who
desired
the
publishing
thereof
for
the
good
many
soules
might
reape
by
it
,
so
neither
could
I
thinke
any
,
fitter
to
Patronage
a
Theam
of
piety
,
than
one
who
shewed
himselfe
amongst
vs
,
both
a
Patron
&
an
example
of
it
.
I
would
be
as
farre
from
flattery
as
you
are
from
the
want
of
it
,
and
I
would
not
,
you
should
looke
your selfe
in
a
false
Glasse
:
ouerweening
in
any
man
is
a
thing
that
exposeth
to
secret
contempt
,
whensoeuer
the
weaknesse
shall
be
espied
,
but
Great
men
so
much
the
more
,
by
how
much
they
are
the
more
obserued
,
and
haue
occasion
oftner
to
come
vpon
the
stage
.
You
remember
what
manner
of
man
he
was
,
serious
in
his
studies
,
deuout
&
strict
in
an
holy
conuersation
,
the
things
you
loued
in
him
,
and
imitated
:
A
singular
O
men
,
when
Noble
men
begin
betimes
to
be
countenancers
of
goodnes
and
good
men
:
so
perseuere
to
doe
like
a
good
Obadiah
[
*
](A09674-e210-b)
*
1
King
.
18.
the
Church
shall
blesse
you
and
God
shall
honour
you
,
[
*
](A09674-e220-b)
*
1
Sam.
2.
30.
For
those
that
honour
him
,
he
will
honour
,
and
them
that
despise
him
hee
will
couer
with
shame
,
either
by
bringing
on
them
some
notable
judgement
,
or
by
giuing
them
vp
to
such
headlong
courses
and
filthy
vices
,
whereby
their
honour
shall
be
stained
,
their
estates
wasted
,
themselues
and
their
posterity
ruined
(
it
being
not
vnusuall
with
God
to
punish
men
by
their
owne
deuices
and
sinnes
wherein
they
delight
.
)
And
so
doth
your
Lordship
perseuere
to
doe
,
I
will
not
load
your
modesty
with
a
slender
report
of
your
owne
worth
:
What
perhaps
I
ought
to
say
,
your
Lordship
may
guesse
by
what
the
people
doe
say
of
you
,
and
what
I
should
commend
vnto
you
(
if
I
were
able
or
worthy
)
by
what
the
world
expects
from
you
:
I
know
there
is
nothing
more
vaine
then
to
liue
by
opinion
,
by
what
men
say
or
expect
;
opinion
is
but
an
ill
rule
and
gouernesse
of
our
liues
and
actions
(
another
mans
measure
being
too
long
,
or
too
short
for
me
)
yet
this
vse
we
may
make
of
it
;
when
men
begin
to
applaud
and
take
notice
of
that
which
our selues
haue
the
greatest
reason
to
study
&
affect
,
it
may
serue
to
raise
our
vertues
to
an
higher
pitch
,
than
our
own
priuity
could
lightly
bring
them
,
the
loue
&
practise
of
any
good
increasing
with
the
acceptance
it
findes
abroad
:
But
I
forget
what
I
haue
in
hand
,
I
close
all
with
apprecation
of
all
happinesse
to
your
Lordship
:
the
God
of
Ioseph
double
vpon
you
the
blessings
of
Ioseph
,
[
*
](A09674-e260-b)
*
Deut.
33.
13.
6.
Blessed
let
him
make
you
for
the
precious
things
of
Heauen
,
and
of
the
deep
that
coucheth
beneath
,
for
the
precious
things
of
the
Earth
,
&
the
fulnesse
thereof
,
but
especially
,
for
the
good
will
of
him
,
that
dwelt
in
the
Bush
:
Doe
worthily
in
Ephratah
;
[
*
](A09674-e290-b)
*
Ruth
.
4.
11.
and
bee
you
famous
in
our
Isreal
:
The
seeds
of
Vertue
and
pious
education
wherewith
your
tender
yeeres
haue
beene
seasoned
,
let
them
budde
and
yeeld
their
pleasant
&
wholsome
fruit
in
their
seasons
.
I
still
trespasse
.
Moneo
,
quod
facis
Spondes
digna
tuis
ingentibus
omnia
coeptis
.
Shirburn
.
Iul.
7.
1630.
Your
Lordships
humble
and
deuoted
seruant
,
WILLIAM
LYFORD
.
To
the
Reader
.
COurteous
Reader
:
I
here
present
thee
with
some
peeces
&
fragments
of
an
intire
and
iust
discourse
intended
by
the
Author
,
concerning
that
vsefull
&
worthy
Argument
,
the
sincerity
and
triall
of
a
Christians
loue
to
Christ
:
It
was
the
glory
of
the
last
age
,
that
among
other
miracles
,
God
blessed
it
with
the
resurrection
of
Leraning
,
it
being
being
a
time
wherein
liued
and
flourished
men
famous
for
learning
and
piety
,
who
sent
abroad
into
the
world
many
large
volumes
for
the
vindicating
of
Gods
true
Religion
and
worship
from
Barbarisme
,
Errour
,
and
Superstition
:
And
't
is
a
part
of
the
happinesse
of
this
our
Age
,
that
(
beside
the
same
truth
still
maintained
)
it
hath
sent
forth
many
famous
Treatises
concerning
the
nature
of
faith
,
the
power
and
practise
of
Religion
.
Amongst
which
,
this
would
not
haue
beene
of
the
least
note
,
if
the
Author
himselfe
had
liued
to
finish
it
:
A
continuation
and
perfecting
whereof
I
cannot
hope
for
from
others
,
much
lesse
dare
I
presume
to
attempt
it
my selfe
,
as
euer
loathing
that
soloecisme
,
Hor.
Art.
Poet.
—
vt
turpitèr
atrum
Desinat
in
piscem
mulier
formosa
supernè
.
Take
therfore
these
Sermons
as
they
were
deliuered
and
left
by
him
:
What
is
done
in
them
I
had
rather
should
appeare
to
thy
iudgement
in
the
serious
reading
,
then
from
my
opinion
of
them
:
onely
let
mee
intreate
thee
to
read
them
with
the
same
spirit
they
were
written
(
for
that
's
the
way
to
profit
by
other
mens
works
)
and
content
not
thy selfe
to
trifle
away
some
odde
houre
in
them
,
but
reserue
them
to
some
of
thy
most
retired
thoughts
and
seuerest
meditations
,
so
maist
thou
by
Gods
blessing
finde
something
to
strengthen
the
assurances
of
thy
hopes
by
Christ
,
and
to
encrease
thy
future
care
and
loue
to
sincerity
.
In
which
respests
,
if
they
profit
any
into
whose
hands
they
come
,
I
shall
lesse
blame
the
importunity
of
some
who
for
that
cause
earnestly
desired
them
,
and
the
lesse
regard
the
censure
of
others
,
who
may
haply
mislike
the
publishing
of
them
.
As
his
conuersation
was
sweet
,
so
is
his
memory
pretious
,
to
mee
as
to
any
other
:
Neither
can
I
thinke
it
any
way
stained
by
the
seruice
of
loue
,
wherein
I
chose
rather
to
giue
life
to
some
things
of
His
,
than
that
all
should
die
with
him
.
All
the
good
bee
thine
,
and
all
the
Glory
,
Gods
.
Farewell
.
Thine
in
the
truest
Bond.
W.
LYFORD
.
1.
COR.
16.
V.
22.
If
any
man
loue
not
the
Lord
Iesus
Christ
,
let
him
bee
Anathema
Maranatha
.
SAINT
PAVL
being
now
to
close
vp
his
Epistle
to
the
Corinthians
,
and
hauing
thus
far
vsed
the
helpe
of
a
Scribe
is
willing
to
giue
them
the
farewell
salutation
in
his
owne
hand-writing
:
The
salutation
of
mee
Paul
with
my
owne
hand
,
in
the
verse
before
my
Text.
His
salutation
in
this
as
in
all
the
rest
of
his
Epistles
is
a
solemne
Apostolicall
benediction
,
wishing
them
the
grace
&
fauour
of
God
in
Iesus
Christ
in
the
verse
following
my
Text.
But
now
knowing
too
well
how
many
false
brethren
there
were
at
Corinth
,
who
were
content
indeed
to
professe
Christ
for
some
outward
carnall
respects
,
If
any
man
loue
not
the
Lord
Iesus
Christ
,
let
him
bee
Anathema
Maranatha
.
This
Text
is
somewhat
obscure
by
reason
of
the
strange
words
which
are
in
it
which
(
setting
aside
all
curiosity
)
I
will
vnfold
as
nakedly
as
I
can
,
that
I
may
in
few
words
lay
open
a
plaine
way
to
the
sense
and
instructiue
matter
of
this
Scripture
.
Anathema
Maranatha
.
The
word
Anathema
is
a
Greeke
word
:
in
English
it
signifies
Accursed
:
The
words
Maran-atha
are
Syriack
,
&
signify
in
English
,
Our
Lord
commeth
.
That
the
full
meaning
of
the
holy
Ghost
in
the
vse
of
these
words
may
more
cleerely
bee
conceaued
by
you
;
you
are
to
bee
aduertised
that
in
this
Text
there
is
an
allusion
vnto
the
Iewish
manner
of
Excommunication
which
was
twofold
.
Anathema
Maran-atha
,
when
besides
all
other
maledictions
out
of
the
law
they
added
this
clause
,
Our
Lord
commeth
:
By
which
forme
the
excommunicated
person
as
desperate
&
quite
forlorne
,
without
all
hope
of
pardon
or
restitution
,
was
left
into
the
hands
of
the
Lord
to
receaue
from
him
an
heauy
doome
at
his
comming
.
This
then
being
applied
vnto
my
Text
the
sense
runnes
thus
:
with
his
holy
millions
to
execute
iudgement
vpon
all
,
and
to
conuince
all
that
are
vngodly
,
as
it
is
in
Enochs
Prophesie
recorded
by
S.
Iude
,
to
which
this
last
degree
of
excommunication
Maran-atha
(
or
as
the
Syrians
pronounce
it
)
Moran-etho
,
our
Lord
commeth
,
may
probably
seeme
to
haue
speciall
reference
.
If
any
man
&c.
By
any
man
vnderstand
any
man
that
liues
in
the
light
of
the
Gospell
,
that
professes
and
thinkes
himselfe
a
Christian
;
for
to
such
S.
Paul
directs
his
speech
;
if
any
man
thus
qualified
loue
not
Christ
Iesus
let
him
bee
accursed
in
the
highest
degree
.
It
cannot
be
expected
that
such
as
sit
in
the
darknesse
of
Gentilisme
should
loue
that
Christ
whom
they
haue
not
heard
:
and
therfore
albeit
their
case
bee
lamentable
because
they
heare
of
no
Sauiour
,
yet
sure
theirs
is
farre
more
fearefull
who
heare
him
daily
preaching
in
their
streets
,
and
take
little
notice
of
him
,
but
neglect
him
and
trample
him
vnder
foot
.
If
any
man
loue
not
:
some
imagine
an
Hebraisme
to
lye
couched
in
these
words
,
Loue
not
,
supposing
the
sense
to
bee
,
if
any
man
hate
;
and
indeed
this
is
the
sense
,
but
in
my
weake
iudgement
the
conceit
of
an
Hebraisme
is
needlesse
,
seeing
that
as
our
Sauiour
tells
vs
Luk.
11.
23.
Hee
that
is
not
with
him
is
against
him
,
and
questionlesse
,
whosoeuer
professes
his
name
,
and
yet
loue
him
not
,
hee
hates
him
at
the
very
heart
.
But
if
my
coniecture
deceaue
me
not
,
my
Text
may
receaue
excellent
light
from
Ephes.
6.
v.
vlt.
Grace
be
with
all
them
that
loue
our
Lord
Iesus
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
purity
or
sincerity
.
I
suppose
those
whom
Saint
Paul
curses
in
my
Text
to
be
directly
opposed
to
those
whom
hee
there
blesses
;
and
seeing
to
the
Ephesians
he
blesses
those
who
loued
Christ
with
an
vncorrupt
,
vnmixed
,
vnfained
loue
,
it
's
likely
that
in
my
Text
hee
bestowes
his
imprecations
vpon
those
who
▪
great
shewes
of
loue
vnto
Christ
with
their
mouthes
,
but
vnderualue
and
despise
him
in
their
hearts
.
The
Text
being
thus
explained
(
not
to
mangle
it
with
an
vnnecessary
diuision
)
affords
this
materiall
doctrine
.
Whosoeuer
hee
bee
that
professes
himselfe
a
Christian
▪
and
thinks
himselfe
verily
to
bee
so
,
and
yet
hath
not
the
loue
of
Christ
Iesus
kindled
and
setled
in
his
heart
is
in
a
most
dangerous
and
cursed
estate
.
Great
variety
of
reasons
and
proofes
might
bee
produced
for
the
inlargement
and
confirmation
of
this
point
:
those
which
I
intend
to
make
vse
of
,
Deut.
27.
26.
Gal.
3.
10.
Cursed
is
euery
one
who
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
O
then
how
infinitely
accursed
are
all
of
vs
naturally
,
who
on
the
contrary
,
haue
continued
in
the
violation
of
all
things
which
are
written
in
it
.
I
am
perswaded
(
howsoeuer
some
proud
heretiques
of
these
times
haue
prated
)
that
there
is
no
man
so
stupid
,
or
senselesse
of
the
misery
of
being
tried
by
the
Law
with
out
any
appeale
vnto
the
Gospell
but
in
his
serious
moodes
when
God
shall
in
some
measure
awak
his
conscience
,
he
will
confesse
it
had
beene
better
for
him
neuer
to
haue
been
borne
,
hee
sent
his
owne
Sonne
to
redeeme
vs
from
the
curse
of
the
law
,
and
to
bee
made
a
curse
for
vs
,
Galat.
3.
13.
These
indeed
are
heauenly
consolations
and
such
as
neuer
faile
those
who
are
rightly
qualified
for
them
:
But
now
they
appertaine
not
to
such
as
loue
not
Christ
Iesus
,
to
such
as
know
not
how
to
value
and
worthily
esteeme
the
glorious
purchases
of
his
passion
.
It
's
true
;
Paul
,
Rom.
11.
22.
equally
admires
the
goodnesse
and
seuerity
of
God
.
Whosoeuer
he
be
then
,
who
lookes
for
mercy
from
God
without
Christ
,
who
only
hath
satisfied
his
iustice
,
dreames
not
so
much
to
finde
God
mercifull
as
to
finde
him
vniust
.
Now
to
come
neerer
to
the
point
,
can
any
man
bee
so
sottish
or
impudently
presumptuous
as
to
hope
to
fare
the
better
for
Christ
who
sees
nothing
desirable
in
him
?
Who
is
so
far
from
counting
all
things
dung
,
that
hee
may
winne
him
,
as
S.
Paul
did
,
Phil.
3.
8.
that
hee
euen
prefers
dung
the
basest
trash
and
vanities
of
the
world
before
him
?
counting
all
things
losse
for
the
excellency
of
the
knowledge
contained
in
it
,
as
Saint
Paul
did
,
that
he
can
tast
no
such
excellency
in
it
,
that
he
should
loose
one
farthing
,
forbeare
one
pleasure
,
forgoe
one
vanity
for
it
.
Our
Sauiour
himselfe
,
Mat.
10.
37.
expresly
tels
vs
,
He
that
loueth
Father
or
Mother
more
than
me
is
not
worthy
of
mee
,
that
is
,
whosoeuer
loues
what
he
hath
best
reason
to
loue
in
this
life
more
than
his
Sauiour
,
is
not
worthy
to
haue
any
benefit
by
him
,
to
haue
any
share
in
his
merits
?
What
then
thinke
wee
,
can
they
expect
from
him
,
who
are
so
coldly
affected
towards
him
,
that
they
preferre
euery
trifle
before
him
?
All
the
promises
of
God
(
saith
the
Apostle
)
2.
Cor.
1.
20.
in
him
(
in
Christ
Iesus
)
are
yea
,
and
in
him
Amen
,
that
is
,
sure
and
infallible
.
But
still
in
Christ
Iesus
.
And
what
's
this
to
any
man
if
hee
himselfe
bee
not
in
him
?
And
how
can
hee
bee
in
him
but
by
louing
him
.
The
accursed
estate
of
the
false-hearted
Christian
who
presumes
much
vpon
CHRIST
,
whom
indeed
he
hath
nothing
to
doe
with
,
will
more
affright
him
if
hee
would
but
consider
it
in
other
men
.
Who
is
there
amongst
vs
but
will
much
pitty
and
bemoane
the
lamentable
condition
of
the
poore
Indians
,
shall
neuer
see
the
light
to
vse
the
words
of
the
Psalmist
,
Psal.
49.
19.
A
heauy
case
indeed
beyond
all
expression
of
a
Tragedy
,
Christ
came
vnto
his
own
but
his
owne
receaued
him
not
,
saith
S.
Iohn●
were
his
own
then
euer
the
better
for
him
?
Not
a
whit
.
Our
Sauiour
whilst
hee
was
talking
with
the
Iewes
,
Ioh.
3.
40.
tells
them
.
Yee
will
not
come
vnto
mee
that
yee
might
haue
life
:
Hee
was
come
vnto
them
,
but
they
would
not
come
vnto
him
.
Albeit
then
Christ
visit
vs
neuer
so
frequently
,
if
wee
welcome
him
not
with
that
ioy
with
which
Zacheus
once
did
,
though
hee
passe
neuer
so
often
by
our
hearts
,
if
wee
inuite
him
not
in
,
and
get
him
to
sup
and
lodge
with
vs
,
wee
must
looke
to
get
no
more
by
him
then
those
vnhappy
mis●reants
who
neuer
heard
of
his
name
.
It
's
considerable
to
this
purpose
which
S.
Paul
hath
,
Gal.
5.
6.
In
Christ
Iesus
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
faith
which
worketh
by
loue
,
that
is
,
outward
markes
or
priuiledges
aduantage
a
man
nothing
in
Christ
Iesus
vnlesse
hee
bee
so
sensibly
perswaded
of
those
miracles
of
compassion
which
Christ
hath
performed
for
his
soule
,
that
vpon
this
perswasion
hee
thinkes
he
can
neuer
loue
him
enough
and
therefore
submits
his
whole
soule
vnto
him
in
a
vniuersall
obedience
vnto
his
will
.
To
draw
towards
a
conclusion
of
this
point
,
Psal.
2.
12.
Kisse
the
Sonne
least
hee
bee
angry
and
yee
perish
from
the
way●
and
this
Psalme
containes
a
cleere
prophecie
of
our
Sauiour
and
such
great
ones
of
the
world
as
should
oppose
themselues
against
him
,
whom
yet
the
Prophet
vouchsafeth
to
direct
,
v.
10.
For
all
this
they
might
make
their
peace
with
God
:
the
chiefe
part
of
the
direction
is
set
downe
in
the
words
which
you
haue
now
heard
;
Kisse
the
Sonne
,
that
is
,
reuerence
,
respect
,
embrace
the
Sonne
of
God
.
Why
so
?
Least
by
his
anger
yee
perish
from
the
way
:
from
what
way
?
The
Syriack
interpreteter
tells
you
m●
vrkeh
from
his
way
.
He
himselfe
is
the
onely
way
vnto
his
Father
,
to
whom
no
man
commeth
but
by
him
,
as
himselfe
tells
vs
in
the
Gospell
.
Whosoeuer
therefore
stands
off
from
Christ
Iesus
,
and
striues
not
to
kisse
,
that
is
,
to
be
vnited
vnto
him
by
the
choisest
twinnes
of
dearest
affection
must
needes
perish
out
of
the
way
to
life
,
continue
still
in
his
sinnes
expecting
all
the
curses
of
the
Law
to
fal
vpon
him
.
The
law
was
our
Schoolemaster
to
bring
vs
vnto
Christ
,
saith
the
Apostle
,
Gal.
3.
24.
What
to
bring
vs
within
the
sound
of
his
name
?
To
bring
vs
to
talke
and
discourse
of
him
?
More
then
so
,
to
amaze
vs
with
the
horrour
of
our
sins
,
and
to
make
vs
●eele
what
need
wee
haue
of
a
Sauiour
,
and
hauing
one
offered
vs
,
to
lay
fast
hold
on
him
whatsoeuer
it
cost
vs
,
and
to
prize
him
aboue
all
the
Iewels
in
the
world
.
But
if
the
Law
▪
cannot
preuaile
so
much
with
vs
as
to
make
vs
groane
for
a
redeemer
,
to
make
vs
come
crouching
vnder
our
burdens
vnto
Christ
Iesus
,
wee
must
continue
still
vnder
the
lash
,
It
's
true
which
the
Apohath
,
v.
seq.
that
after
faith
is
come
wee
are
no
longer
vnder
a
Schoolemaster
:
But
if
this
faith
which
is
inseparably
ioyned
with
loue
neuer
come
,
we
are
sure
to
smart
vnder
his
heauy
hand
through
all
eternity
.
You
haue
heard
the
first
part
of
his
burden
who
in
the
light
of
the
Gospell
does
not
really
loue
Christ
Iesus
to
wit
,
that
he
has
no
part
in
Christ
&
therfore
all
the
curses
of
the
law
belong
vnto
him
.
One
would
thinke
there
needed
no
more
to
bee
said
to
proue
him
accursed
who
loues
not
Christ
Iesus
seeing
this
hauing
no
part
in
him
includes
more
horrours
and
terrours
then
it
's
possible
for
the
braine
of
man
to
shape
the
Ideates
of
.
But
I
must
tell
you
that
as
heauy
a
doome
as
this
is
,
yet
is
it
but
light
in
comparison
of
which
I
shall
describe
vnto
you
in
a
second
consideration
,
Nicodemus
Ioh.
3.
17.
That
God
sent
not
his
Sonne
into
the
World
to
condemne
the
world
,
but
that
the
world
through
him
be
saued
:
Christ
doth
not
knocke
at
any
mans
heart
with
that
intent
that
he
may
haue
the
more
aduantage
against
him
if
he
let
him
not
in
,
no
hee
comes
with
purpose
and
desire
to
brind
in
saluation
with
him
,
but
if
hee
and
his
saluation
be
so
little
regarded
that
we
entertaine
him
onely
with
a
few
cold
complements
at
doore
,
as
I
may
say
,
and
so
dismisse
him
.
O
then
he
goes
away
in
a
rage
,
complaines
to
his
father
that
for
such
vngratefull
wretches
hee
shed
his
dearest
blood
.
And
therefore
though
God
sent
not
his
Sonne
into
the
world
to
condemne
it
,
yet
it
followes
in
the
next
verse
,
Hee
that
belieueth
not
is
condemned
already
,
because
hee
belieueth
not
in
the
name
of
the
onely
begotten
Sonne
of
God
.
Condemned
&c.
hee
beleeueth
not
.
Why
?
the
Law
had
sufficiently
condemned
him
before
.
True
,
but
now
God
offers
him
a
pardon
by
his
Son
to
exempt
him
from
condemnation
,
which
seeing
hee
scornes
,
or
cares
not
to
accept
,
God
will
now
not
onely
haue
the
other
condemnation
to
continue
it's
force
against
him
,
but
hee
will
load
him
with
another
more
heauy
,
which
shall
neuer
be
reuersed
by
any
pardon
.
This
is
made
more
plaine
by
the
verse
following
,
This
is
the
condemnanation
that
light
is
come
into
the
world
and
men
loue
darknesse
rather
then
light
,
that
is
;
For
this
is
that
great
and
finall
condemnation
,
which
can
neuer
bee
remitted
,
as
that
of
the
Law
may
,
that
Christ
is
come
into
the
world
bringing
redemption
with
him
,
Anathema
Maranatha
,
because
if
we
passe
by
him
there
remaines
henceforth
no
more
sacrifice
for
sinne
but
a
fearefull
expectations
of
Judgement
:
Hebr.
10.
26.
Mistake
mee
not
beloued
,
when
I
say
there
remaines
no
more
sacrifice
for
sinne
to
those
who
haue
passed
by
Christ
Iesus
,
I
meane
such
as
haue
passed
him
by
for
good
and
all
,
such
as
are
not
entirely
incorporated
into
him
before
they
are
snatched
out
of
this
life
.
For
indeed
wee
haue
a
redeemer
so
sensible
of
our
infirmities
that
when
hee
comes
a
wooing
vnto
our
soules
,
hee
will
not
bee
driuen
away
at
the
first
deniall
.
Alas
,
if
he
should
be
so
touchy
,
there
would
hardly
euer
any
soule
bee
espoused
to
him
,
seeing
all
of
vs
naturally
hang
backe
,
find
excuses
,
and
make
many
pauses
▪
and
demurres
,
before
wee
giue
our
consent
.
But
our
Sauiour
is
so
patient
towards
our
follies
,
that
for
all
his
repulse
hee
will
vouchsafe
to
come
againe
and
againe
,
waite
our
leasure
,
If
you
demand
the
reason
of
all
this
mischiefe
,
For
the
Father
,
For
his
wisdome
.
The
contriuing
of
mans
redemption
by
the
death
of
his
Sonne
in
the
fulnesse
of
time
is
,
so
farre
as
is
reuealed
to
vs
,
the
master-piece
&
chiefe
plot
(
with
reuerence
bee
it
spoken
)
which
hath
been
from
all
eternity
thought
on
by
that
infinite
boundlesse
wisdome
of
God
blessed
for
euer
;
the
wisdome
of
God
vnto
saluation
.
This
is
that
mistery
of
Godlynesse
which
is
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
confession
of
all
without
controuersy
1
Tim.
3.
16.
This
is
that
illustrious
mystery
of
saluation
which
the
Prophets
enquired
after
,
and
searched
diligently
with
the
Angels
to
looke
into
1.
Pet.
1.
10.
12.
Lastly
this
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
wisdome
of
God
which
hath
such
curious
variety
in
it
Ephes.
4.
10.
Well
then
to
come
to
the
point
when
the
time
is
come
(
as
it
is
come
to
vs
,
who
liue
in
this
blessed
noone-tide
of
the
Gospell
)
that
God
reueales
to
any
man
this
astonishing
mystery
of
his
infinite
wisdome
,
when
hee
pleaseth
to
shew
any
man
how
admirably
hee
hath
contriued
his
saluation
for
him
,
by
sending
his
own
sonne
to
satisfy
his
iustice
,
and
therefore
expects
abundance
of
glory
by
it
:
if
that
man
now
abase
varlet
,
created
by
God
that
hee
might
applaud
his
lesser
works
of
creation
,
shall
behaue
himsele
so
stupidly
,
that
hee
,
forsooth
,
can
scarse
haue
patience
to
take
a
full
view
of
his
Sonne
,
if
hee
can
espie
no
such
arte
in
the
contriuance
as
may
rauish
him
,
no
such
wonders
as
may
withdraw
his
minde
from
those
bawbles
,
about
which
it
was
before
busied
,
O
beloued
,
this
is
an
indignity
to
the
glorious
wisdome
of
God
the
Father
,
beyond
all
expression
of
mortall
eloquence
.
2.
For
his
goodnesse
and
mercy
.
that
he
might
commend
his
loue
to
vs
,
as
the
Apostle
speakes
Rom.
3.
8.
hee
resolued
not
to
spare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
sonne
of
his
Loue
as
hee
is
called
by
a
significant
Hebraisme
,
Col:
1.
v.
13.
but
to
send
him
in
similitude
of
sinnefull
flesh
,
to
vndergoe
that
heauy
businesse
for
vs
,
presuming
as
it
is
in
the
parable
that
howsoeuer
his
other
messengers
had
fared
but
ill
in
the
world
,
yet
his
Sonne
the
heire
should
bee
entertained
with
reuerence
.
O
then
can
wee
imagine
with
what
hellish
contempt
they
euen
defye
the
loue
of
God
towards
them
,
who
look
strangely
vpon
his
Sonne
,
who
behaue
themselues
towards
him
,
as
if
his
Father
had
sent
him
in
a
needles
err
and
into
the
world
,
or
as
if
there
needed
not
to
haue
beene
all
this
care
taken
for
them
.
2.
In
the
next
place
it
would
bee
an
endlesse
businesse
to
rehearse
the
indignities
which
are
offered
to
the
second
person
in
Trinity
Christ
himself
by
such
as
call
him
Lord
,
Greater
loue
then
this
hath
no
man
,
then
that
hee
lay
downe
his
life
for
his
friend
saith
our
Sauiour
Ioh.
15.
13.
True
Lord
,
it
's
the
greatest
loue
that
one
friend
can
shew
another
,
but
yet
thy
loue
was
greater
unto
vs
in
that
thou
laydest
down
thy
life
for
thy
enemies
,
yea
in
that
thou
vouchsafedst
for
our
sakes
to
take
such
a
life
which
thou
mightst
lay
down
.
Consider
in
briefe
I
beseech
you
,
how
the
Sonne
of
God
out
of
meere
obedience
vnto
his
Father
and
compassion
vnto
vs
rebellious
wormes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
emp●tied
himselfe
of
the
lustre
of
his
Deity
,
and
in
the
forme
of
a
seruant
humbled
himselfe
to
the
death
●uen
the
most
painefull
,
and
shamefull
death
of
the
Crosse
Phil.
2.
8.
Peruse
the
history
of
his
passion
,
yea
of
his
whole
life
which
was
litle
better
then
a
passion
,
Isa.
53.
were
fulfilled
in
him
,
how
in
euery
point
hee
was
made
isch
enacc●both
a
man
of
sorrowes
,
draw
into
a
Catalogue
the
rude
discourtesies
,
churlish
affronts
,
the
●euilings
,
bu●●etings
,
spittings
,
torments
,
agonies
and
the
contradictions
of
sinners
all
along
(
that
is
)
of
sinnefull
caytifes
which
hee
indured
with
patience
.
Lastly
remember
that
all
this
befell
him
onely
because
the
Lord
laid
vpon
him
the
iniquity
of
vs
all
Isa.
53.
6.
where
the
Hebrew
phrase
is
elegantly
significant
,
hiphgiah
,
he
hath
made
the
iniquity
of
vs
all
to
meet
,
on
him
,
as
our
translators
haue
rightly
expressed
it
in
the
margent
.
Remember
still
I
say
that
all
this
was
but
what
wee
had
deserued
and
therefore
we
may
well
suppose
him
with
pitifull
moanes
crying
out
vnto
vs
vpon
the
Crosse
in
the
mouing
language
of
Ierusalem
Lam
:
1.
12.
Is
it
nothing
to
all
you
that
passe
by
;
behold
and
see
if
there
bee
any
sorrow
like
vnto
my
sorrow
.
Now
beloued
whosoeuer
hee
bee
that
hath
read
or
heard
all
these
things
so
punctually
set
downe
in
the
Gospell
that
hee
hath
had
his
sauiour
euen
crucified
before
his
eyes
,
whosoeuer
is
conceited
and
he
beleeues
this
history
and
yet
cannot
bleed
within
or
weepe
without
for
his
sinnes
which
were
the
cause
of
it
,
but
can
bee
moued
to
more
tender
passions
by
a
Tragicke
fable
created
by
the
braine
of
a
Poet
cannot
sympathise
with
his
Sauiour
in
that
passion
which
should
haue
beene
his
,
to
bee
crucified
with
Christ
as
S.
Paul
speakes
of
himselfe
Gal.
2.
20.
and
to
liue
the
rest
of
his
life
in
the
flesh
by
the
faith
of
the
Sonne
of
God
;
who
loued
him
and
gaue
himselfe
for
him
,
questionlesse
that
man
offers
his
Sauiour
the
most
cutting
iniury
,
and
does
him
the
most
villanous
spight
that
it
's
possible
for
a
mortall
wretch
to
offer
vnto
the
Lord
of
Glory
.
That
mans
ingratitude
is
more
painefull
vnto
Christ
Iesus
then
all
the
thornes
were
in
his
head
,
and
wounds
him
more
deepely
then
the
nayles
did
his
hands
and
feete
;
and
therefore
wee
cannot
imagine
a
lighter
curse
then
Anathema
Maranatha
to
bee
due
vnto
him
.
For
by
his
sottish
neglect
of
that
death
of
which
his
sins
aswel
as
any
mans
else
were
a
cause
,
he
becomes
guilty
of
the
murther
of
the
Sonne
of
God
,
yea
one
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
vnderstang
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
English
it
,
who
crucifie
as
much
as
in
them
lies
the
sonne
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
expose
him
like
a●
malefactour
to
publique
shame
.
Heb.
6.
6.
3
Lastly
whosoever
instructed
in
the
Gospell
doth
not
in
earnest
loue
Christ
Iesus
hee
vexes
&
grieues
the
third
person
in
Trinity
the
Holy
spirit
,
He
shall
testify
of
me
Iohn
13.
He
shall
glorify
mee
16.
14.
Whosoeuer
therefore
makes
the
Holy
spirit
to
labour
in
vaine
not
suffering
his
perswasions
to
make
any
impressions
vpon
his
heart
,
or
to
get
thence
any
glory
for
him
whose
agent
hee
is
but
thinkes
hee
does
Christ
Iesus
kindnesse
enough
in
that
he
suffers
himselfe
to
be
called
a
Christian
rather
then
a
Iew
or
a
Mahumetan
,
or
Protestant
rather
then
a
Papist
.
In
what
a
fit
of
discontent
,
in
what
a
chafe
(
may
we
thinke
)
doth
that
man
send
or
rather
driue
away
the
spirit
of
Grace
.
All
that
I
haue
said
in
this
second
consideration
is
comprised
in
that
terrifying
place
Hebr.
10.
28.
29.
which
I
know
is
there
applyed
vnto
Apostates
,
but
wee
must
note
that
all
hypocrites
,
are
Apostates
in
Gods
fight
,
and
therefore
what
wee
may
apply
vnto
an
Apostate
in
particular
,
because
hee
discouers
the
rottennesse
▪
of
his
heart
in
the
sight
of
men
,
wee
may
apply
vnto
hypocrites
in
generall
because
there
is
in
them
the
same
evill
heart
of
vnbeliefe
though
wee
cannot
so
particularly
smell
them
out
:
the
words
are
.
Hee
that
despised
Moses
Law
,
died
without
mercy
,
vnder
two
or
three
witnesses
,
of
how
much
sorer
punishment
suppose
yee
,
shall
hee
be
thought
worthy
,
who
hath
troden
vnder
foote
the
sonne
of
God
,
and
hath
counted
the
blood
of
the
covenant
wherewith
he
was
sanctified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
blood
of
a
common
man
,
or
a
malefactor
not
as
the
blood
of
a
sacrifice
)
and
hath
done
despight
vnto
the
spirit
of
grace
.
Applic.
You
see
the
fearefully
accursed
estate
of
those
professors
of
Christianity
who
deale
falsely
with
their
Saviour
,
and
loue
him
not
at
the
heart
,
you
see
vpon
what
slippery
tearmes
wee
stand
betweene
the
greatest
curses
,
and
the
greatest
blessings
.
wee
are
even
sicke
with
loue
of
him
.
If
as
the
Apostle
prayes
for
the
Ephesians
,
Wee
are
so
rooted
and
grounded
in
loue
that
we
can
bring
good
proofes
,
that
with
a
constant
resolution
we
preferre
the
intellectuall
pleasures
which
issue
from
his
reconciled
countenance
before
whatsoeuer
else
is
most
pretious
and
deare
vnto
vs
,
O
then
we
may
hugge
our selues
as
men
over-joyed
,
for
as
sure
as
God
is
God
,
all
his
rich
promises
in
Christ
Iesus
shall
be
yea
and
Amen
vnto
vs
.
But
on
the
contrary
if
those
heauenly
raptures
and
glorious
trances
of
sweetest
entercourse
betweene
Christ
and
our
soules
sound
as
Phantastique
dreames
&
harsh
Paradoxes
vnto
vs
,
Anathema
Maran-atha
doth
most
certainely
belong
vnto
vs
,
I
presume
almost
there
is
not
any
man
in
this
assembly
but
would
thinke
himselfe
much
wronged
if
one
should
seriously
tell
him
hee
did
not
loue
Christ
Iesus
:
Not
loue
Christ
?
Why
we
imagine
wee
all
doe
it
naturally
,
wee
take
it
as
the
custome
of
the
country
to
say
so
,
It
is
not
my
purpose
to
dishearten
any
man
,
would
to
God
that
the
least
sparke
of
loue
vnto
Christ
in
any
mans
heart
here
were
a
glorious
flame
.
But
yet
I
would
haue
no
man
to
deceiue
himselfe
in
this
point
then
which
nothing
more
easy
,
nothing
more
dangerous
.
God
is
not
mocked
,
he
requireth
truth
in
the
inward
parts
and
the
exactest
kinde
of
loue
that
can
be
imagined
.
Doe
you
thinke
beloued
but
that
the
Iewes
in
our
Saviours
time
were
confidently
perswaded
that
they
loued
God
:
they
persecuted
our
Saviour
indeed
because
they
could
not
apprehend
him
to
be
the
sonne
of
God
,
but
for
God
himselfe
they
made
full
account
that
they
,
and
none
but
they
loued
him
aright
.
Here
was
,
I
dare
say
,
as
strong
a
perswasion
of
loue
to
God
,
Joh.
5.
42.
our
Saviour
expressely
tels
them
,
But
I
know
you
that
yee
haue
not
the
loue
of
God
in
you
.
The
like
grosse
deceit
of
the
Iewes
may
be
observed
in
the
same
chapter
about
their
loue
vnto
Moses
,
why
they
were
〈◊〉
and
naile
for
Moses
.
The
Law
and
name
of
Moses
was
the
glory
of
their
nation
for
which
no
doubt
but
many
if
they
had
beene
put
to
it
would
resolutely
haue
lost
their
liues
in
our
Saviours
time
as
their
ancestors
had
done
before
or
their
posterity
since
,
so
that
one
would
haue
thought
hee
might
haue
sworne
they
loued
Moses
,
but
yet
when
the
matter
comes
to
scanning
you
shall
finde
there
was
no
such
matter
,
for
indeed
they
were
so
false
hearted
to
Moses
that
at
the
last
day
hee
shall
bee
their
chiefe
accuser
,
witnesse
our
Saviour
verse
45.
There
is
one
that
accuseth
you
in
whom
yee
trust
,
that
is
,
on
whom
yee
presume
,
for
had
you
belieued
Moses
&c.
Lastly
,
to
rouze
vs
out
of
the
slumber
of
our
presumption
,
let
vs
take
notice
of
one
example
more
taken
out
of
Mat.
7.
22.
Luc.
13.
26.
where
we
reade
,
that
many
shall
come
at
the
last
day
vnto
Christ
,
presuming
vpon
their
familiarity
with
him
,
some
telling
him
they
had
eaten
and
dranke
in
his
presence
,
some
expostulating
with
him
,
Lord
haue
wee
not
prophesied
in
thy
name
,
cast
out
divells
,
and
done
many
wonderfull
workes
.
Would
you
imagine
all
this
could
bee
without
great
loue
vnto
Christ
:
O
how
confident
should
we
be
if
we
had
such
evidence
of
our
vnion
with
him
.
How
safe
should
we
thinke
our selues
,
could
we
challenge
acquaintance
with
him
vpon
the
same
te
armes
when
he
shall
come
in
his
glory
to
judgement
.
But
yet
you
see
all
this
might
doe
vs
no
good
,
seeing
our
Saviour
will
send
many
such
packing
with
an
angry
protestation
that
hee
knowes
them
not
,
and
if
he
will
not
know
them
,
you
may
bee
sure
they
were
such
as
had
not
for
all
these
florishes
dealt
kindly
and
louingly
,
with
him
.
Wherefore
beloued
,
you
see
how
much
it
concernes
vs
to
pause
a
while
on
this
matter
▪
We
all
thinke
we
loue
Christ
Iesus
:
it
were
well
if
thinking
would
serue
the
turne
,
but
wee
see
that
many
,
who
thought
as
confidently
as
wee
,
and
perhaps
vpon
better
grounds
,
shall
then
perceaue
themselues
mistaken
,
when
it
shall
be
too
late
to
remedy
it
.
O
then
let
vs
not
venture
our selues
vpon
such
groundlesse
surmises
,
but
while
wee
haue
time
to
make
all
sure
.
Let
vs
make
it
a
businesse
to
settle
the
estate
of
our
soules
which
hang
vpon
such
nice
points
,
let
not
our
shallow
presumptious
conceipts
of
our
loue
to
Christ
,
let
not
the
lazinesse
and
vntowardnesse
of
our
flesh
hinder
vs
from
a
speedy
,
impartiall
,
industrious
examination
of
our
hearts
,
whether
they
haue
indeed
the
loue
of
Christ
in
them
or
no.
If
vpon
due
enquiry
wee
finde
in
our selues
the
true
ground
of
loue
vnto
our
Saviour
,
3.
Consider
in
the
next
place
the
summe
and
scope
of
Christianity
which
is
onely
to
shew
how
miserable
thou
art
by
sin
▪
4.
Lastly
,
that
thou
maist
bee
able
to
comprehend
with
all
Saints
what
is
the
breadth
,
length
,
and
height
,
and
depth
,
and
to
know
the
loue
of
Christ
,
which
passeth
knowledge
,
Eph.
3.
19.
Doe
this
from
thy
heart
,
and
continue
in
it
a
while
with
an
eager
patience
,
and
then
I
dare
bee
bold
to
say
that
thou
shalt
feele
a
strange
alteration
in
thy selfe
,
then
shalt
thou
feele
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
one
simple
commotion
in
thy
soule
but
an
assembly
and
throng
of
passions
,
then
shalt
thou
bee
acquainted
with
those
scalding
affections
to
Christ
Iesus
which
holy
men
haue
felt
in
all
ages
and
striued
to
expresse
in
their
soliloquies
but
could
not
,
yea
the
greater
sinner
thou
hast
beene
the
more
wilt
thou
with
MARIE
Luc.
7.
lay
about
thee
with
teares
of
sorrow
,
and
teares
of
ioy
,
and
in
a
holy
kinde
of
distraction
striue
to
loue
much
because
much
is
forgiuen
thee
.
Lastly
thou
wilt
plainely
see
how
villanously
hitherto
thou
hast
dissembled
with
thy
Sauiour
,
and
what
a
deale
of
Angelicall
confort
thou
hast
lost
by
being
a
stranger
vnto
him
,
and
hauing
once
after
some
cloudy
scuds
of
penitent
sadnes
recouered
the
light
,
thou
wilt
reioyce
as
the
wise
men
when
they
recouered
light
of
the
starre
with
exceegreat
ioy
and
follow
it
through
thicke
and
thinne
,
through
all
difficulties
and
oppositions
whatsoeuer
til
thou
shalt
come
to
see
him
as
he
is
in
incomprehensible
splendor
amongst
infinite
millions
of
glorified
Saints
and
Angels
;
To
whom
with
the
Father
and
blessed
Spirit
the
three
glorious
persons
and
one
most
infinite
Deity
bee
ascribed
all
honour
,
power
,
might
,
maiestie
and
dominion
now
and
for
euer
,
Amen
.
FINIS
.
EPHES.
6.
V.
24.
Grace
bee
with
all
them
that
loue
our
Lord
Iesus
Christ
in
sincerity
.
NOr
to
mispend
any
good
time
in
a
needlesse
preface
,
my
text
is
part
of
the
farewell
close
of
an
heauenly
Epistle
,
wherein
the
composer
of
it
in
the
solemne
forme
of
a
benediction
wisheth
Grace
(
that
is
)
all
those
precious
mercies
and
glorious
benefits
which
flow
from
the
grace
and
fauour
of
God
,
vnto
all
such
as
loue
Christ
Iesus
in
sincerity
.
The
originall
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
incorruption
,
as
our
translatours
haue
expressed
it
in
the
margent
,
the
sense
is
all
one
,
for
to
loue
Christ
in
sincerity
,
is
to
embrace
him
intirely
without
any
rottenesse
of
heart
,
without
any
vnsoundnesse
of
affections
,
without
any
mixture
of
hypocrisie
.
The
Greeke
Scholiast
conceiued
the
Apostle
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
haue
required
not
so
much
the
sincerity
,
as
perpetuity
of
loue
vnto
Christ
in
those
whom
he
blesses
,
and
therefore
hee
expoundeth
it
by
the
aduerb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v●derstanding
it
not
so
much
of
a
pure
vncorrupt
,
as
of
a
constant
incorruptible
loue
,
which
yet
alwayes
presupposeth
the
other
.
I
confesse
the
word
may
very
well
sit
vnder
this
interpretation
,
but
yet
I
preferre
the
former
before
it
,
and
both
a
great
deale
before
Beza's
(
with
due
reuerence
vnto
so
incomparable
a
man
)
who
hath
turned
all
quite
another
way
,
referring
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
loue
but
to
grace
,
and
taking
it
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
immortalitatem
,
as
if
the
sense
were
to
be
,
Grace
bee
with
all
them
which
loue
Christ
Iesus
,
vntill
they
come
or
to
bring
them
vnto
immortality
.
The
construction
of
the
word
which
our
translatours
haue
made
choyce
of
,
hee
reiects
because
hee
could
not
remember
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
had
any
where
that
signification
,
I
confesse
it
's
a
very
rare
one
,
and
for
that
reason
I
haue
insisted
vpon
it
,
being
perhaps
not
to
bee
found
in
the
new
Testament
,
but
if
any
man
please
to
looke
in
the
2.
to
Tit.
v.
7.
hee
shall
there
find
the
word
,
and
hardly
capable
of
any
other
construction
.
Beza
indeed
suspecting
that
it
crept
out
of
the
margent
into
the
text
,
hath
there
left
it
quite
out
,
which
I
wonder
at
,
seeing
himselfe
confesses
that
hee
found
it
in
the
ancient
Greeke
Copies
,
wherefore
I
suppose
without
any
preiudice
to
the
discourse
which
I
shall
build
vpon
this
scripture
I
may
proceed
confidently
according
to
our
owne
translation
especially
seeing
I
know
some
six
more
of
good
note
which
all
read
either
in
,
or
with
sincerity
:
In
briefe
then
,
the
meaning
of
my
text
is
this
,
Let
the
fauour
of
God
&
al
those
blessings
which
issue
from
it
,
rest
vpon
those
who
doe
not
by
groundlesse
presumptions
flatter
themselues
or
counterfeit
appearance
perswade
others
that
they
loue
Christ
Iesus
,
but
doe
in
very
deed
&
good
earnest
loue
him
with
all
their
hearts
,
and
with
all
their
soules
.
Or
thus
,
Let
the
gracious
promises
of
God
in
Christ
be
fulfilled
vpon
them
and
them
onely
,
who
embrace
and
obey
his
Gospell
with
sound
and
honest
hearts
,
who
are
true
Christians
in
whom
is
no
guile
.
For
wee
must
note
that
as
the
whole
Law
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Apostle
speakes
,
is
summarily
comprised
in
the
word
Loue
,
Loue
to
our
neighbour
,
including
all
the
the
dutyes
of
the
second
table
,
and
loue
to
God
the
duties
of
both
,
though
more
immediatly
those
of
the
first
,
euen
so
our
loue
vnto
Christ
compriseth
all
the
duties
,
all
the
respect
and
homage
which
wee
owe
vnto
him
and
his
Gospell
.
It
is
not
my
purpose
to
dismember
my
text
by
the
vntoward
curiosity
of
a
diuision
:
I
haue
not
as
yet
learned
that
piece
of
methode
.
The
reasons
inducing
mee
to
the
choyce
of
this
Scripture
arose
from
a
serious
consideration
of
the
spirituall
estate
of
these
times
.
Wee
liue
in
an
age
of
most
peremptory
presumption
,
and
we
may
obserue
that
our
presumption
of
the
end
is
vpheld
by
our
presumption
of
the
meanes
.
The
fall
of
man
hath
not
so
farre
worne
out
of
his
heart
the
impressions
of
a
Deity
,
and
the
engrafted
notions
of
religion
,
but
that
we
all
bring
into
the
world
with
vs
those
restlesse
instincts
,
and
importunate
impulsions
which
will
not
suffer
vs
to
bee
at
quiet
vntill
we
are
initiated
into
some
Religion
or
other
,
The
Ancient
Epicures
though
it
were
the
scope
of
their
damned
profession
to
bee
altogether
irreligious
,
and
the
most
contenting
perfection
they
could
proiect
vnto
themselues
,
yet
as
wee
may
perceiue
by
such
writings
as
they
haue
left
vs
they
could
neuer
fully
attaine
vnto
it
,
Now
amongst
so
many
religions
as
in
severall
parts
of
the
world
are
by
custome
conveyed
and
passed
from
one
to
another
wee
suppose
there
is
but
one
which
wee
may
dare
to
trust
for
our
happinesse
,
Turkes
,
Iewes
,
and
Papists
much
spoken
against
,
and
were
ever
told
that
this
is
the
best
religion
,
because
the
King
and
Lawes
haue
banished
all
other
Sects
,
and
haue
established
this
profession
of
Christ
which
we
haue
alwaies
beene
brought
vp
in
,
and
could
never
see
any
harme
in
it
,
if
such
sottish
,
senslesse
stuffe
bee
the
best
defence
wee
can
make
for
our selues
,
it
appeares
too
plainely
that
our
religion
is
nothing
but
those
common
reliques
of
naturall
instincts
which
I
spoke
of
before
▪
christned
,
as
it
were
by
humane
lawes
&
customes
,
and
that
we
are
Christians
upon
no
waightier
inducements
,
then
wee
might
haue
beene
Pagans
or
Idolaters
.
I
tremble
to
speak
it
;
if
an
Indian
should
bee
demanded
why
hee
worshipped
the
Divell
,
changing
only
the
circumstances
hee
might
giue
as
sufficient
reasons
as
these
for
his
most
fearefull
and
horrible
Idolatry
.
But
this
example
though
it
might
square
but
too
well
to
my
purpose
is
too
odious
to
be
insisted
vpon
.
Aske
a
common
Iew
why
he
blaspheames
our
blessed
Saviour
,
why
hee
expects
another
Messias
,
a
Turke
why
he
is
circumcised
,
why
he
is
so
devoted
to
Mahomet
,
they
wil
both
in
effect
giue
the
very
same
reasons
of
their
blaspheamies
and
superstitions
,
which
a
common
ignorant
Christian
will
giue
why
hee
is
rather
a
Christian
then
a
Iew
or
a
Turke
,
justifie
their
damned
hatred
and
detestation
of
Christ
,
by
the
same
arguments
,
which
cause
him
to
professe
speciall
loue
and
service
vnto
him
.
Nay
you
will
say
there
is
no
Christian
so
barbarously
ignorant
but
he
may
say
more
for
himselfe
then
any
of
those
vnbeleeuing
misereants
can
,
he
hath
heard
the
holy
Scriptures
read
,
beene
made
partakers
of
the
blessed
Sacraments
he
hopes
to
haue
his
sinnes
forgiuen
him
by
Christ
,
&
though
hee
bee
not
able
to
proue
it
by
formall
argumentation
,
hee
knowes
well
enough
that
Turkes
and
all
such
as
speake
against
Christ
are
accursed
infidells
.
I
thinke
indeed
there
are
not
many
Christians
but
may
say
so
much
and
perhaps
more
,
by
wrote
,
and
taking
it
vp
vpon
trust
,
but
this
is
quite
besides
the
purpose
.
For
I
doe
not
now
question
the
Christian
in
the
duties
or
opinions
of
his
religion
,
but
I
cal
vpon
him
for
his
speciall
reasons
which
cause
him
to
performe
those
duties
,
or
embrace
those
opinions
.
He
hath
beene
partaker
of
the
blessed
Sacraments
,
but
what
better
reason
can
hee
giue
why
these
Sacraments
can
doe
his
soule
good
:
then
a
Turke
may
,
why
his
circumcision
should
be
beneficial
vnto
him
;
hee
hath
heard
the
Scriptures
read
and
expounded
,
but
what
better
reason
can
he
giue
,
why
he
supposeth
the
Scriptures
to
be
the
word
of
God
,
then
the
Turke
will
,
why
he
is
so
confident
that
the
Alcoran
came
downe
immediatly
from
heaven
,
in
that
laylatto-Hanz●li
,
But
here
some
may
put
in
;
No
such
matter
,
Turk
▪
The
obiect
of
his
assent
and
loue
is
most
right
absolutly
in
it selfe
because
it
is
not
an
object
vnto
him
for
that
truth
and
goodnesse
by
which
it
's
distinguished
from
all
other
objects
,
but
for
those
common
corrupt
grounds
,
which
abstractly
considered
,
equally
encline
the
soule
to
any
object
,
as
well
to
the
grossest
errors
as
the
purest
truth
,
to
the
extreamest
evil
,
as
to
the
chiefest
good
.
So
that
this
comparison
is
like
to
light
most
heavily
vpon
the
Christian
,
seeing
the
goodnesse
of
the
object
will
not
excuse
or
justifie
,
but
rather
shame
and
condemne
him
,
who
professing
much
loue
vnto
it
,
passeth
by
that
which
alone
was
louely
in
it
.
For
the
present
indeed
the
Christians
case
is
infinitely
the
better
,
But
here
may
some
demand
,
if
the
summe
of
all
this
that
hath
beene
spoken
bee
true
,
to
wit
,
To
conclude
this
discourse
,
albeit
our
loue
vnto
Christ
be
gotten
by
our
naturall
birth
&
education
,
be
nothing
worth
in
it selfe
,
yet
is
it
the
ordinary
rode
which
leades
vs
to
the
sight
and
sense
of
those
transcendent
perfections
in
him
which
will
ravish
vs
with
a
more
transcendent
loue
of
him
:
Happy
are
we
if
that
base
vulgar
loue
be
in
time
swallowed
vp
in
a
loue
more
celestiall
and
divine
,
if
that
which
can
doe
our
soules
no
good
while
we
rest
vpon
it
become
a
manuduction
vnto
that
which
will
certainely
make
vs
blessed
.
Had
not
the
Samaritans
beleeued
at
first
vpon
an
insufficient
ground
,
the
alarum
of
the
woman
,
they
had
not
come
to
beleeue
vpon
the
true
,
their
owne
knowledge
&
experience
.
Had
not
the
faithful
soule
,
which
is
now
most
sicke
of
a
spirituall
loue
vnto
her
Saviour
,
first
loued
him
vpon
heare-say
and
custome
,
she
had
never
felt
,
in
all
probability
,
those
heavenly
trances
and
vnvtterable
ravishments
with
which
now
she
is
transported
.
All
that
loue
which
wee
professe
vnto
Christ
betweene
our
first
birth
,
and
the
first
pangs
of
the
second
,
is
a
loue
arising
only
from
nature
and
custome
,
&
is
tolerable
in
vs
while
wee
are
children
,
being
not
so
properly
an
errour
as
an
introduction
vnto
truth
:
I
say
it
's
a
hopefull
preparation
in
children
which
are
not
yet
come
to
that
ripenesse
of
their
naturall
faculties
that
the
ordinary
means
of
grace
,
the
preaching
of
the
Gospell
,
may
worke
vpon
on
them
.
But
after
they
haue
attained
to
maturity
of
reason
and
should
beginne
to
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speakes
,
their
senses
exercised
to
discerne
betweene
good
and
evill
,
if
they
proceed
still
in
such
childish
conceits
of
Christ
Iesus
,
&
drowsie
affections
vnto
him
,
as
they
sucked
from
their
nurses
breasts
,
their
loue
beginnes
now
to
be
grossely
sinfull
,
and
whensoever
it
shall
please
the
Lord
to
thunder
them
out
of
that
sleep
of
death
,
wherein
now
they
enjoy
some
contenting
dreames
they
must
penitently
bewaile
it
amongst
the
other
sinnes
of
their
vnregeneracy
.
I
haue
done
with
my
discovery
of
the
false
ground
of
loue
vnto
Christ
,
by
naturall
instincts
of
religion
,
restrained
to
Christianity
by
birth
and
education
.
Before
I
proceed
to
an
application
of
this
discourse
,
I
will
insist
vpon
some
opposite
places
of
holy
Scripture
,
which
will
adde
both
light
&
strength
vnto
the
precedent
discourse
,
and
I
hope
prepare
your
hearts
to
the
ensuing
application
.
And
first
wee
haue
an
excellent
place
,
Cant.
5.
v.
9
where
the
Spouse
,
that
is
the
faithfull
soule
hath
this
interrogatory
doubled
vnto
her
,
what
is
thy
beloued
more
then
a
beloued
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mahdodek
middod
,
what
is
thy
beloved
more
then
a
beloued
,
that
is
,
what
transcendencies
,
what
singularities
of
alluring
perfections
,
are
so
peculiarly
remarkable
in
that
Saviour
of
them
,
on
whom
thou
art
so
strangely
enamoured
,
as
if
there
were
nothing
louely
besides
him
?
But
what
hath
the
soule
nothing
now
to
commend
in
her
Saviour
,
but
what
might
bee
paraleld
in
some
other
?
Yea
,
from
that
verse
to
the
end
of
the
Chapter
,
shee
runnes
on
in
a
description
of
his
rarities
;
a
description
so
stuffed
with
the
choicest
delicacies
of
expression
,
that
I
am
perswaded
it
cannot
be
matched
out
of
any
of
those
Poets
which
haue
flowen
highest
in
amorous
inventions
;
I
cannot
stand
to
vnfold
them
vnto
you
:
that
which
makes
most
to
my
purpose
in
it
,
is
the
superlatiue
preeminence
which
shee
giues
him
,
v.
10.
Hee
is
the
chiefest
,
or
as
it
is
more
elegantly
in
the
originall
,
Hee
is
an
ensigne
bearer
amongst
ten
thousand
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dagull
,
properly
signifies
,
v.
16.
He
is
altogether
louely
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cullo
machamaddim
,
he
is
all
entire
,
he
is
all
composed
of
loues
,
wherevpon
she
concludes
with
a
triumphant
Epiphonema
,
This
is
my
beloved
,
and
this
is
my
friend
,
ô
yee
daughters
of
Ierusalem
.
Phil.
1.
v.
9.
10.
S.
Paul
speakes
thus
,
And
this
I
pray
that
your
loue
,
(
to
wit
,
to
Christ
and
his
Gospell
)
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
iudgement
,
that
you
may
approue
things
that
are
excellent
.
that
yee
may
bee
syncere
and
without
offence
,
till
the
day
of
Christ
.
The
Apostle
praying
for
the
confirmation
of
their
loue
vnto
the
Gospell
,
and
as
an
especiall
meanes
of
that
he
praies
,
they
may
abound
in
all
judgement
,
by
which
they
may
bee
able
vpon
good
grounds
to
approue
the
reall
excellencies
of
truth
before
the
plausibilities
of
errour
,
that
so
they
may
be
syncere
in
their
loue
vnto
it
,
to
which
purpose
also
he
praies
for
the
Ephesians
,
that
they
may
bee
rooted
and
grounded
in
loue
,
Ephes.
3.
17.
A
third
cousiderable
place
is
,
Wherefore
I
giue
you
to
vnderstand
,
that
no
man
speaking
by
the
spirit
of
God
calleth
Jesus
accursed
:
and
that
no
man
can
say
that
Iesus
is
the
Lord
but
by
the
Holy
Ghost
,
that
is
,
no
man
can
with
the
fiduciall
assent
of
his
heart
,
acknowledge
Christ
to
bee
the
only
Lord
,
which
he
is
to
worship
by
the
same
impulsions
,
by
which
another
curses
and
blaspheames
him
,
but
by
such
peculiar
motiues
as
are
suggested
and
revealed
vnto
him
by
the
Holy
Ghost
.
There
is
no
man
in
this
assembly
but
would
thinke
it
very
strange
,
if
one
should
tell
him
seriously
,
he
could
not
say
,
no
not
so
much
as
thinke
,
that
Iesus
is
the
Lord
.
But
if
hee
thinke
and
say
him
to
be
Anathema
,
his
saying
will
doe
him
no
good
,
though
he
make
it
his
only
worke
to
reveale
it
as
long
as
hee
liues
.
The
last
place
shall
bee
that
eminent
one
in
S.
Peter
,
1.
3.
15.
But
sanctify
the
Lord
in
your
hearts
,
and
bee
ready
alwaies
to
giue
an
answere
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
What
reason
?
Such
a
one
as
may
bee
retorted
by
those
who
question
vs
?
Such
a
one
as
may
perhaps
make
more
against
vs
then
for
vs
?
Such
a
generall
one
as
might
bee
giuen
for
any
presumption
in
the
world
?
No
▪
a
reason
from
a
cleere
distinct
knowledge
of
the
peculiar
grounds
,
and
experimentall
sense
of
those
encouraging
foretasts
of
our
incorruptible
hopes
by
the
Gospell
:
which
though
it
cannot
convince
such
Hereticks
and
Infidells
as
examine
vs
,
because
the
God
of
this
world
hath
closed
their
eyes
,
yet
it
may
strengthen
vs
to
possesse
our
soules
in
patience
,
and
to
hold
fast
our
confidence
which
hath
such
great
recompences
of
reward
in
spight
of
all
the
terrours
of
Men
or
Divels
.
Vse
.
1.
Hee
is
not
a
Iew
which
is
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
which
appeares
outwardly
.
What
not
he
a
Iew
which
is
borne
and
bred
a
Iew
?
yea
hee
is
a
Iew
in
all
outward
visible
respects
whatsoever
.
But
all
these
will
giue
him
no
title
to
those
everlasting
promises
which
are
made
vnto
Abraham
and
his
seed
according
to
the
faith
.
He
is
no
Iew
in
respect
of
them
.
In
like
manner
he
is
no
Christian
,
who
is
but
outwardly
one
:
who
slides
insensibly
to
himselfe
into
the
visible
garbe
of
Christianity
;
by
naturall
generation
.
He
only
is
a
Iew
,
who
is
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
secrets
of
his
heart
,
and
he
only
is
a
Christian
,
who
hath
bin
made
one
by
a
second
birth
of
his
soule
,
invisible
to
others
;
but
admirably
sensible
vnto
himselfe
,
being
borne
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
as
S.
Iohn
fully
expresseth
it
,
c.
1.
v.
13
Well
then
,
if
thou
wouldst
not
be
mistaken
in
thy selfe
,
if
thou
wouldst
be
ascertained
whither
or
no
thou
lou'st
Christianity
vpon
any
other
motiues
then
such
as
nature
and
custome
may
suggest
.
First
of
all
looke
backe
vpon
the
estate
of
thy
soule
ever
since
thou
hast
beene
able
to
rememeber
.
Reflecting
thus
vpon
so
much
of
thy
life
as
is
gone
,
canst
thou
not
remember
a
time
wherein
thy selfe
being
judge
,
thou
didst
but
dissemble
with
thy
Saviour
,
when
thou
thoughtst
of
him
but
very
seldome
,
and
then
but
perfunctorily
,
without
any
heat
of
affections
,
when
thou
tookest
not
much
to
heart
any
thing
hee
hath
done
for
thee
,
when
thou
tookest
no
conscionable
care
to
liue
vnto
him
,
because
hee
had
died
for
thee
.
Reflecting
thus
vpon
thee
time
past
,
canst
thou
not
discerne
but
that
thy
loue
vnto
Christ
hath
beene
spun
out
in
an
even
thread
even
from
the
cradle
vntill
now
,
but
that
the
pulse
of
thy
affections
vnto
him
hath
alwaies
beaten
much
after
the
same
manner
,
without
any
notable
variation
.
In
a
word
can'st
thou
not
remember
but
that
thou
hast
loued
him
alwaies
as
well
,
if
not
better
,
then
thou
hast
in
the
latter
time
of
thy
life
past
.
I
say
if
the
case
be
thus
with
thee
,
it
s
a
thousand
to
one
but
thou
louest
him
only
vpon
that
deceivable
ground
which
I
haue
laboured
to
discover
.
To
direct
a
little
farther
in
this
examination
.
Suppose
the
winde
which
now
sits
in
thy
backe
,
and
kindly
blowes
thee
on
towards
Christ
,
should
turne
vpon
a
sudden
and
furiously
bluster
in
thy
face
.
Suppose
those
lawes
and
customes
which
hitherto
haue
encouraged
thee
to
proceed
in
Christianity
,
to
direct
thy
heart
into
the
loue
of
God
,
and
into
the
patient
waiting
for
Christ
,
as
the
Apostle
divinely
prayes
for
the
Thess.
2.
Ep.
3.
5.
Giue
not
over
I
say
,
vntill
thou
hast
attained
vnto
all
riches
of
the
full
assurance
of
vnderstanding
to
the
acknowledgement
of
the
mystery
of
God
,
and
of
the
Father
,
and
of
Christ
,
as
the
same
Apostle
sweetly
prayes
for
the
Colossians
2.
2.
Vse
2.
Let
me
bespeake
all
such
,
I
haue
obserued
vpon
occasions
much
table
merriment
which
hath
beene
made
by
tales
which
passe
about
of
such
absurd
,
senselesse
answers
as
silly
Christians
haue
given
,
being
demanded
a
reason
of
their
faith
,
perhaps
vpon
their
death-beds
or
at
their
comming
to
the
Lords
table
.
Let
such
vnnaturall
mirth
be
farre
from
those
who
are
to
striue
to
haue
the
same
minde
in
them
,
which
was
in
Christ
Iesus
.
You
,
who
by
the
blessed
change
wrought
in
your
soules
,
haue
passed
from
death
vnto
life
,
consider
with
a
thankefull
reflexion
vpon
the
Father
of
lights
,
that
had
not
he
vouchsafed
you
a
more
ingenuous
education
,
fairer
opportunities
to
grow
acquainted
with
the
mysteries
of
grace
,
more
distinct
call
of
his
fanctifying
spirit
,
and
more
illuminated
apprehensions
to
discerne
them
,
you
might
haue
groped
and
stumbled
in
a
thicker
mist
of
stupidity
then
now
befooles
your
vnnurturd
brethren
,
you
might
haue
dishonoured
that
blessed
name
by
which
you
are
called
,
by
as
wild
misco●●●its
and
horrid
follies
,
as
any
come
from
them
,
and
whatsoever
is
ridiculous
in
them
might
haue
bin
more
prodigoius
in
you
,
you
know
what
price
to
set
vpon
your
owne
soules
.
You
know
the
soule
of
the
meanest
idiot
is
of
equall
value
with
yours
,
and
that
it
cost
the
redeemer
of
the
World
as
many
stripes
and
wounds
as
yours
,
O
then
pitty
thy
brethren
so
likely
to
perish
,
for
whom
Christ
died
,
yea
the
rather
,
because
they
being
stuffed
with
sottish
conceipts
,
will
be
ready
to
laugh
at
those
who
shall
pitty
them
:
Take
all
opportunities
to
doe
them
some
spirituall
good
as
occasion
shall
be
offered
,
conferring
with
them
and
praying
for
them
:
and
let
Christian
sympathies
bee
the
least
you
can
afford
them
;
you
know
what
you
meane
,
when
you
pray
daily
that
Gods
kingdome
may
come
;
remember
,
you
pray
not
in
earnest
,
vnlesse
you
doe
your
faithfull
endenuour
to
helpe
it
forward
,
as
in
your
owne
hearts
,
so
in
the
hearts
of
your
brethren
,
with
which
at
any
time
you
converse
.
Consider
I
beseech
you
,
what
,
a
dismall
fogge
of
Popery
doth
yet
darken
this
Iland
,
Popery
which
few
thinkes
of
,
I
meane
that
blind
absurd
implicite
faith
of
beleeuing
,
as
the
Church
beleeues
.
For
there
is
not
a
pin
to
choose
betweene
him
that
beleeues
in
grosse
,
what
the
Church
of
England
beleeues
,
and
him
that
beleeues
as
that
synagogue
of
Satan
the
Church
of
Rome
beleeues
,
it
neither
knowes
any
thing
explicitly
,
what
either
Church
beleeues
.
Meditate
on
this
,
and
what
zeale
,
what
conrage
,
what
indignation
you
feele
in
your
breasts
against
the
Antichristian
impostures
of
Rome
,
let
them
fly
I
beseech
you
vpon
all
occasions
,
against
this
Protestant
Popery
.
But
I
see
no
hope
but
that
the
Colliars
faith
will
haue
the
greatest
number
of
professors
,
whilst
accurate
Catechizing
of
all
sorts
of
people
,
which
did
so
much
good
in
the
primitiue
Church
,
is
in
ours
so
generally
neglected
.
But
I
conclude
,
bespeaking
you
in
the
words
of
S.
Iude
,
But
yee
beloued
,
building
vp
your selues
on
your
most
holy
faith
,
praying
in
the
holy
Ghost
.
Keepe
your selues
in
the
loue
of
God
,
looking
for
the
mercies
of
our
Lord
Iesus
Christ
vnto
eternall
life
.
And
of
some
haue
compassion
making
a
difference
.
And
others
saue
with
feare
,
pulling
them
out
of
the
fire
:
hating
even
the
garment
spotted
by
the
flesh
.
O
thou
father
of
mercies
and
God
of
all
consolations
,
looke
downe
from
thy
throne
of
eternity
,
and
take
notice
of
vs
thy
poore
servants
,
who
doe
now
desire
to
muster
vp
all
the
faculties
which
thou
hast
given
vs
,
and
to
employ
them
in
an
acceptable
thankesgiuing
vnto
thee
.
O
Lord
wee
desire
to
spend
our
best
spirits
even
to
exhale
our
dearest
soules
in
thankefull
ejaculations
vnto
thee
,
for
that
most
incomprehensibly
admirable
contrivance
of
our
salvation
,
by
the
death
of
the
sonne
of
thy
loue
:
O
Lord
we
desire
to
be
transported
with
a
holy
amazement
,
as
often
as
wee
thinke
of
this
mystery
of
mysteries
,
and
even
to
empty
our
hearts
of
their
secrets
in
halleluiahs
,
and
voices
of
exultation
.
Most
holy
Lord
,
wee
praise
thee
,
for
the
marvelous
light
of
thy
Gospell
,
which
hath
acquainsed
vs
with
those
wonders
of
mercy
,
which
thy
Christ
hath
performed
for
our
soules
,
for
those
comfortable
evidences
of
our
justification
by
him
,
with
which
our
bruised
consciences
haue
beene
most
gratiously
revived
.
Wee
praise
thee
likewise
for
those
wounders
of
a
new
creation
which
thy
blessed
spirit
hath
begunne
in
our
hearts
,
for
that
it
hath
begunne
to
weaken
and
wast
the
body
of
sinne
,
to
crucify
those
corruptions
which
heretofore
hath
beene
most
insolent
in
vs
,
to
weane
vs
from
those
vanities
,
which
heretofore
haue
beene
our
chiefe
comforts
,
and
to
make
vs
more
willing
to
bee
kept
within
a
holy
compasse
.
O
Lord
we
desire
,
wee
desire
with
most
enlarged
hearts
,
to
blesse
thy
infinite
goodnesse
,
for
all
those
ravishing
irradiations
and
glorious
Prefaces
of
our
blessed
immortality
,
by
which
thy
conforting
spirit
hath
so
often
encouraged
vs
to
patient
continuance
in
well
doing
.
Wee
blesse
thee
for
all
the
heavenly
thoughts
,
affections
,
desires
,
&
resolutions
which
thou
hast
put
into
vs
at
any
time
,
wee
praise
thee
for
that
portiou
of
thy
good
word
which
thou
hast
afforded
vs
at
this
time
,
O
thou
that
delightest
to
pardon
abundantly
,
pardon
all
the
errours
&
imperfections
which
haue
come
either
from
me
in
delivering
,
or
any
of
thy
people
in
entertaining
thy
message
.
Let
it
not
bee
a
savour
of
death
vnto
death
,
vnto
any
man
who
hath
beene
within
the
sound
of
it
,
but
let
it
some
way
or
other
bee
beneficiall
vnto
him
in
respect
of
thy
kingdome
.
And
now
oh
thou
that
dwellest
in
vnapprochable
splendor
,
quite
out
of
the
ken
of
mortality
,
seeing
thou
hast
suffered
dust
and
ashes
to
approch
so
neere
to
thee
in
thy
ordinances
,
dismisse
not
any
one
of
vs
,
wee
beseech
thee
,
without
a
blessing
,
send
not
any
one
of
vs
without
a
comfortable
beame
of
thy
countenance
shining
into
his
heart
;
Thou
art
the
fountaine
of
holinesse
,
send
vs
not
therefore
out
of
thy
presence
without
some
more
cleerenesse
in
our
apprehensions
of
thy
saving
mysteries
,
and
heavenlinesse
in
our
affections
vnto
them
.
Send
vs
not
from
thy
throne
of
grace
but
with
a
heavenly
calme
in
our
soules
,
or
with
such
tempests
of
repentance
as
may
prepare
vs
for
an
everlasting
serenity
,
O
Lord
send
vs
not
away
but
either
with
that
joy
which
passeth
all
vnderstanding
,
or
that
godly
sorrow
which
may
prepare
vs
for
it
.
To
thee
O
Father
with
thy
beloued
Sonne
and
blessed
Spirit
,
three
most
glorious
Persons
,
&
one
infinite
Deity
,
be
ascribed
all
Honour
,
Power
,
Praise
,
Might
,
Majestie
,
and
Dominion
,
by
vs
poore
sinners
here
militant
on
earth
,
and
all
the
glorified
companies
triumphant
in
Heaven
,
from
this
time
forth
for
evermore
.
Amen
,
Amen
.
FINIS
.
THE
TRIALL
OF
our
sincere
loue
to
Christ
.
EPHES.
6.
V.
24.
Grace
be
with
al
them
that
loue
our
Lord
Iesus
Christ
in
sincerity
.
I
WIL
not
discourage
your
attention
with
a
tedious
repotition
of
what
I
haue
heretofore
in
another
audience
deliuered
vpon
this
Scripture
,
something
must
needs
be
recalled
to
guid
your
attention
into
the
ensuing
discourse
&
to
knit
that
vnto
a
former
:
but
I
wil
not
trouble
you
with
a
word
more
,
then
the
necessity
of
methode
shall
enforce
me
vnto
.
To
winde
vp
then
as
much
as
is
necessary
in
a
breife
introduction
.
We
liue
in
an
age
of
a
Presumption
as
peremptory
as
vniversall
:
they
are
rare
men
that
make
any
question
of
their
salvation
,
and
which
is
most
to
be
pitied
,
they
are
for
the
most
part
such
as
haue
least
reason
.
I
am
perswaded
,
there
was
never
yet
any
time
when
men
were
generally
more
confident
in
their
hope
of
heaven
,
or
lesse
able
to
giue
a
wise
reason
for
it
;
insomuch
,
that
it
may
be
but
too
probably
conjectured
,
that
to
one
that
perishes
through
dispaire
,
there
miscarry
hundreds
through
presumption
.
This
generall
presumption
stands
vpon
these
two
general
suppositions
.
1.
That
Grace
,
that
is
,
all
the
gracious
,
precious
promises
of
God
concerning
a
better
life
,
doe
infallibly
appertaine
to
all
such
as
loue
Christ
Iesus
in
sincerity
:
that
is
,
to
all
such
as
are
true
,
serious
,
resolute
Christians
.
2.
That
wee
our selues
are
all
such
men
,
that
we
are
all
Christians
good
enough
to
serue
the
turne
,
though
wee
are
not
so
forward
and
exemplary
,
though
we
keepe
not
such
stir
with
our
profession
as
some
others
doe
.
The
first
supposition
is
out
of
all
question
,
and
can
never
bee
brought
into
disputation
by
those
which
submit
to
the
Scriptures
,
it
being
the
scope
,
not
only
of
my
Text
,
but
also
of
the
whole
Gospell
,
ye
a
of
the
Law
and
the
Prophets
.
So
that
(
with
reverence
bee
it
spoken
)
it
shall
bee
as
possible
for
God
,
that
is
the
eternall
truth
it selfe
to
lye
,
as
for
that
supposition
to
fayle
any
man
,
who
observing
the
conditions
of
it
,
casts
himselfe
vpon
it
:
so
that
in
strict
propriety
of
speech
,
it
is
not
of
it selfe
any
prop
of
presumption
,
but
only
by
accident
as
it's
subject
to
mis-application
by
vs
.
Well
then
,
presumption
stands
more
directly
,
and
leanes
more
heavily
vpon
the
second
supposition
,
and
therefore
all
our
care
must
bee
every
man
for
himselfe
,
to
see
that
wee
are
not
mistaken
in
our
account
at
home
,
to
bee
sure
wee
are
all
such
men
as
wee
deeme
our selues
to
be
,
that
is
,
such
Christians
,
as
may
vpon
good
sufficient
grounds
,
lay
clayme
vnto
,
and
plead
interest
in
all
the
glorious
promises
in
Christ
Iesus
.
Vpon
this
I
observed
all
the
conditions
required
on
our
part
,
and
by
consequent
,
the
whole
tryall
of
our
assurance
,
to
be
comprised
in
this
sincerity
of
our
loue
towards
him
;
and
farther
,
for
the
exact
triall
,
and
through
examination
of
this
,
I
imposed
vpon
my selfe
the
handling
of
three
most
considerable
points
which
make
vp
it selfe
,
and
evidence
vnto
vs
the
sincerity
of
our
loue
vnto
Christ
.
1.
The
true
immediate
ground
,
or
originall
of
it
.
2.
The
requisite
degree
or
intension
of
it
.
3.
The
especiall
fruits
and
effects
of
it
.
Concerning
the
originall
of
our
loue
vnto
Christ
,
amongst
many
insufficient
deceauable
grounds
of
it
,
I
vndertooke
the
discovery
of
one
which
I
found
to
be
most
dangerous
and
vniversall
:
to
wit
,
natural
instincts
of
religion
in
generall
restrained
to
Christianity
by
birth
&
education
.
This
discovery
,
I
haue
already
elsewhere
at
large
,
as
God
enabled
me
,
performed
.
In
the
second
place
,
I
promised
a
declaration
of
the
true
,
proper
,
and
sure
ground
of
sincere
loue
vnto
Christ
:
&
this
by
the
assistance
of
the
blessed
spirit
,
you
shall
haue
paid
at
this
time
.
Well
then
,
what
is
the
most
immediate
and
proper
ground
of
the
sincere
loue
of
a
poore
sinner
vnto
his
Saviour
Iesus
Christ
?
I
answere
out
of
the
question
,
when
in
earnest
hee
finds
himselfe
to
bee
a
miserable
sinner
,
and
apprehends
Christ
Iesus
to
be
his
gracious
Saviour
,
and
one
of
whom
hee
stands
in
infinite
need
.
Or
to
to
deliuer
it
more
fully
,
it
is
a
cleare
,
To
cleare
and
confirme
this
excellent
point
I
will
,
as
God
hath
directed
my
meditations
.
1
First
proue
it
to
be
so
.
2
And
then
demonstrate
why
it
is
so
.
That
it
is
so
,
appeares
by
sundry
places
of
holy
Scripture
,
out
of
which
I
will
cull
some
few
,
which
seeme
to
me
most
pregnant
and
pertinent
.
First
,
I
loue
the
Lord
,
saith
holy
David
,
Psalm
.
116.
1.
marke
his
reason
;
because
hee
hath
heard
my
voice
and
my
supplications
.
But
what
kinde
of
supplications
were
these
?
vpon
what
occasion
were
they
made
?
you
may
see
both
,
v.
3
,
4.
The
sorrowes
of
death
compassed
me
about
,
and
the
paines
of
hell
gate
hold
vpon
me
:
then
called
I
vpon
the
name
of
the
Lord
,
O
Lord
I
beseech
thee
deliver
my
soule
.
These
were
my
supplications
,
which
the
Lord
hath
heard
,
and
therefore
I
loue
him
,
yea
,
because
he
hath
inclined
his
care
vnto
me
in
these
my
spirituall
agonies
,
I
will
call
vpon
him
as
long
as
I
liue
.
2.
we
haue
an
eminent
place
,
1.
Ioh.
●
.
19.
We
loue
him
,
marke
his
reason
,
because
he
first
loued
vs
.
True
,
some
may
say
,
God
hath
loaded
vs
with
innumerable
expressions
of
his
loue
in
our
creation
and
preservation
,
and
we
doe
reciprocally
loue
him
for
them
:
but
what
's
this
to
the
loue
of
Christ
?
To
omit
as
impertinent
to
this
place
,
that
in
some
sort
we
owe
both
our
creation
&
temporall
preservation
vnto
Gods
loue
in
Christ
;
seeing
it
is
not
probable
,
but
the
whole
frame
of
nature
should
haue
beene
dissolued
presently
vpon
the
fal
,
had
not
God
of
his
mercy
intended
a
Redeemer
for
mankinde
to
be
revealed
in
the
fulnesse
of
time
:
but
to
let
this
passe
,
S.
Iohn
in
these
words
,
because
he
first
loued
vs
,
vnderstands
that
loue
of
loues
,
that
boundlesse
,
incomprehensible
loue
of
God
wherewith
hee
hath
loued
vs
in
Christ
:
as
it
plainly
appeares
by
comparing
9.
&
10.
veries
.
In
this
(
that
is
)
in
this
infinitely
more
,
then
in
any
mercy
of
creation
or
preservation
,
was
manifested
the
loue
of
God
towards
vs
,
because
that
God
sent
his
onely
begotten
sonne
into
the
world
,
that
we
might
liue
through
him
.
Herein
is
loue
(
that
is
)
herein
infinitly
more
then
in
any
thing
else
,
not
that
we
loued
God
,
but
that
he
loued
vs
,
and
sent
his
sonne
to
bee
the
propitiation
for
our
sinnes
.
To
recollect
,
and
to
bring
it
home
to
the
point
in
hand
,
when
as
the
fame
S.
Iohn
speakes
v.
16.
Wee
haue
knowne
and
beleeued
the
loue
that
God
hath
to
vs
,
when
we
find
our selues
to
have
been
eeven
dead
men
,
and
that
God
sent
his
Son
,
that
we
might
live
through
him
;
when
wee
perceaue
our selues
overloden
with
sinnes
,
and
that
Christ
was
sent
purposely
to
be
a
propitiation
for
them
;
O
here
is
the
true
originall
of
our
loue
vnto
him
,
now
wee
loue
him
,
because
hee
first
loued
vs
.
A
third
place
,
&
I
'le
trouble
you
with
no
more
,
is
Luc.
7.
37.
where
we
haue
a
whole
parable
to
this
purpose
,
deliuered
by
our
Saviour
himselfe
to
make
the
Pharisees
vnderstand
what
that
poore
woman
meant
by
those
strange
distracted
&
seemingly
madde
expressions
of
her
loue
vnto
him
in
washing
his
feet
with
teares
,
and
wiping
them
with
her
haire
,
&c.
The
parable
is
of
a
Creditor
&
his
two
debtors
;
I
need
not
repeat
it
,
most
of
you
knowe
it
already
,
others
may
pervse
it
if
they
please
.
The
application
of
it
is
,
that
then
sinners
doe
indeed
fall
in
loue
with
their
Saviour
when
they
perceaue
themselues
to
bee
over
head
and
eares
,
as
wee
say
in
debt
vnto
God
,
and
themselues
most
vnable
to
discharge
one
farthing
,
when
they
feele
that
God
begins
to
put
his
bond
in
suite
which
they
had
forfeited
long
before
they
were
borne
,
when
he
sends
an
arrest
for
them
by
the
terrours
of
his
Law
,
their
owne
consciences
,
&
the
spirit
of
bondage
.
Lastly
,
when
they
feele
themselues
even
haled
towards
that
prison
from
which
never
any
man
came
out
,
which
was
once
in
,
and
then
most
opportunely
comes
in
Christ
Iesus
with
his
merits
,
satisfies
his
father
to
the
full
,
rescues
them
out
of
the
sergeants
hands
,
that
they
being
deliuered
out
of
the
hands
of
their
enimies
may
serue
him
without
feare
,
in
holinesse
and
righteousnesse
before
him
all
the
daies
of
their
life
.
Indeed
the
conclusion
of
the
application
vers.
4
▪
7.
seemes
to
thwart
and
vnsay
all
that
which
I
haue
said
.
Her
sinnes
which
are
many
are
forgiuen
her
,
because
shee
loued
much
.
I
deny
not
but
the
words
as
they
are
,
admit
a
pious
sense
,
neither
am
I
ignorant
with
how
little
adoe
they
may
be
reconciled
which
haue
beene
hitherto
spoken
.
But
if
I
might
bee
worthy
to
deliuer
mine
own
opinion
,
with
due
respect
vnto
the
translaters
,
I
would
alter
one
word
in
the
translation
,
which
I
suspect
should
runne
thus
:
Her
sinnes
which
are
many
are
forgiuen
,
therfore
shee
hath
loved
much
.
The
sense
requires
this
construction
.
1.
Because
the
whole
scope
of
the
parable
is
to
shew
that
hee
loues
most
to
whom
most
is
forgiuen
,
and
not
contrarily
,
that
most
is
forgiuen
to
him
that
loues
mo●t
.
2.
The
antithesis
in
the
same
verse
requires
it
,
the
words
,
but
to
whom
little
is
forgiuen
he
loueth
little
,
supposeth
this
thesis
;
because
many
sinnes
are
forgiuen
her
shee
soueth
much
.
Now
as
the
sense
requires
this
inter
pretation
,
so
the
conjunction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
admits
it
:
for
albeit
not
in
the
pure
Greek
idiom
,
yet
in
the
Helenisticke
vse
of
it
,
answers
to
all
the
acceptions
of
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
hath
sometimes
the
signification
of
ideo
,
quapropter
,
&c.
Neither
may
it
prejudice
this
interpretation
,
that
our
Saviour
after
all
those
expressions
of
loue
from
the
penitent
woman
,
and
his
apologie
for
himselfe
and
her
to
the
Pharisee
,
tells
her
that
her
sinnes
are
forgiuen
her
:
this
was
but
that
sentence
of
absolution
for
her
greater
confort
,
and
assurance
outwardly
pronounced
,
of
which
no
doubt
but
she
had
before
some
gratious
inklings
within
,
and
the
vertue
of
which
she
had
already
tasted
,
though
not
in
that
comfortable
measure
,
or
distinct
manner
as
she
desired
.
But
now
I
would
not
willingly
be
mistaken
in
the
point
as
if
my
opinion
were
,
or
I
intended
to
proue
out
of
the
afore-cited
places
,
that
there
is
no
true
loue
vnto
Christ
,
but
what
is
grounded
vpon
an
actual
perswasion
of
the
remission
of
our
sinnes
by
him
.
Alas
how
many
poore
soules
euen
languish
with
a
spirituall
thirst
after
him
!
how
many
bleeding
hearts
both
feele
and
expresse
most
vehement
pangs
of
importunate
loue
towards
him
:
how
many
broken
spirits
euen
spend
and
exhale
themselues
in
continuall
sallyes
as
it
were
,
and
egressions
of
affection
vnto
him
,
who
haue
indeed
heard
,
but
not
as
yet
tasted
how
gratious
he
is
,
who
haue
not
as
yet
perceaued
in
themselues
those
inward
whisperings
of
comfort
,
Feare
not
,
I
am
thy
salvation
:
bee
of
good
cheere
thy
sinnes
bee
forgiuen
thee
:
in
a
word
,
who
haue
not
as
yet
felt
themselues
sealed
to
the
day
of
redemption
by
that
holy
spirit
of
promise
?
To
rescue
the
truth
out
of
these
clouds
,
and
to
present
it
in
her
brightnesse
vnto
you
,
we
must
first
obserue
that
every
degree
of
true
spirituall
loue
vnto
Christ
,
proceeds
from
a
proportionable
act
of
sauing
faith
:
Secondly
,
that
there
is
a
twofold
loue
,
1.
One
of
desire
,
which
is
an
earnest
longing
after
that
,
which
wee
beleeue
would
doe
vs
much
good
if
wee
could
attaine
vnto
it
.
2.
Another
of
complacencie
,
when
hauing
attained
that
we
desire
,
we
hugge
,
and
embrace
it
,
and
solace
our selues
in
the
fruition
of
it
.
Now
as
ordinarily
in
the
loue
of
any
other
object
:
so
likewise
if
wee
respect
Christ
,
Iesus
,
the
first
of
these
loues
is
the
introduction
to
the
second
;
and
both
of
them
issue
from
a
proportionable
act
of
faith
precedent
.
That
affectionate
longing
and
thirstie
loue
wherewith
we
pant
and
gaspe
after
Christ
having
never
yet
been
refreshed
with
any
comfortable
testimony
of
the
spirit
since
the
beginning
of
our
humiliation
,
proceeds
from
that
former
act
of
faith
whereby
we
assent
vnto
al
the
Gospell
promises
as
most
true
and
good
in
themselues
,
and
infinitely
better
vnto
vs
then
any
thing
in
the
world
could
we
bee
once
assured
that
they
belong
vnto
vs
as
well
as
to
other
men
.
That
other
loue
of
complaconcie
,
when
with
the
Psal:
we
returne
vnto
our
rest
,
because
the
Lord
hath
dealt
bountifully
with
vs
,
&
sweetly
repose
our selues
in
the
lap
of
our
Saviour
,
with
content
vnspeakable
and
full
of
glory
,
proceeds
from
that
last
act
of
faith
,
whereby
we
are
actually
perswaded
by
those
welcome
whispers
of
the
spirit
of
adoption
,
that
Christ
is
as
certainly
our
Saviour
as
any
mans
else
,
and
that
our
debts
(
as
infinite
as
they
were
)
are
cancelled
to
a
f●rthing
,
as
well
as
the
smaller
summes
of
others
.
Lastly
,
it
will
not
be
amisse
to
obserue
two
things
of
this
loue
of
complacency
arising
from
a
perswasion
of
Christs
loue
vnto
vs
in
particular
.
1.
It
's
subject
to
all
variations
or
changes
,
ebbings
and
flowings
of
that
perswasion
.
For
as
often
as
in
any
violent
temptation
,
or
sensible
disertion
our
perswasion
seemes
to
be
confuted
,
this
loue
of
complacencie
is
either
for
a
time
quite
stupified
,
or
else
it
falls
back
as
it
were
into
that
thirsty
auxious
loue
of
desire
.
2.
This
loue
of
complacencie
admits
degrees
proportionably
to
the
degrees
of
that
perswasion
.
If
that
be
cleare
and
strong
,
this
loue
is
more
cheerefull
&
pleasant
:
if
that
be
weake
and
obscure
,
this
loue
is
not
so
spright
full
,
Thus
haue
I
according
to
the
skill
that
is
giuen
mee
,
proued
the
originall
of
the
syncere
loue
of
a
sinner
vnto
Christ
Iesus
blessed
for
ever
,
to
be
a
serious
tender
apprehension
of
his
own
extreame
need
of
Christ
,
and
of
Christs
superabundant
loue
vnto
him
:
I
haue
likewise
explained
this
truth
,
and
vindicated
it
from
such
exceptions
as
crossed
my
way
.
I
come
now
to
discouer
the
demonstratiue
reason
of
this
truth
,
and
after
I
haue
shewed
that
it
is
so
,
to
shew
you
now
why
it
must
be
so
.
Wee
are
all
borne
into
the
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wee
are
all
strangers
both
vnto
God
and
Christ
,
enemies
in
our
mindes
through
wicked
workes
,
as
the
Apostle
speakes
.
Col.
1.
21.
We
retaine
indeed
some
obscure
cloudy
notions
of
a
God
,
but
not
the
darkest
intimations
of
a
Saviour
,
or
least
suspition
of
any
need
we
haue
of
one
.
In
a
word
albeit
wee
are
borne
and
bred
within
the
shrillest
sound
of
the
Gospell
,
yet
as
long
as
we
continue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
meere
animall
,
naturall
men
,
it
will
not
sinke
into
our
heads
,
that
we
are
in
such
miserable
case
as
Preachers
would
make
vs
beleeue
wee
are
,
how
ill
its
like
to
goe
with
vs
vnlesse
we
laboriously
enquire
after
Christ
,
and
get
to
be
reconciled
vnto
God
by
him
.
Now
what
more
effectuall
method
can
we
imagine
to
beate
vs
out
of
this
naturall
antipathy
against
our
Creatour
and
Redeemer
,
yea
what
other
contrivance
may
there
be
to
worke
such
peeuish
wretches
,
such
froward
rebels
out
of
one
extreame
into
another
,
out
of
deadly
hatred
to
sincere
loue
of
the
eternall
Father
and
his
only
Sonne
,
to
pull
downe
their
proud
stomackes
,
to
make
them
crouch
and
craule
vnto
his
throne
of
grace
,
then
to
make
them
see
in
what
a
hell
they
are
while
they
stand
in
this
distance
from
him
to
awake
their
consciences
against
them
,
and
to
make
them
a
terrour
vnto
themselues
to
let
the
Law
thunder
and
lighten
into
their
soules
vntill
their
wits
and
spirits
beginne
to
faile
them
,
and
then
amidst
all
these
amazing
tempests
to
let
the
glorious
Gospell
of
Christ
shine
vpon
them
,
I
haue
insisted
the
longer
vpon
the
prodigals
case
,
because
indeed
it
is
our
owne
.
For
ordinarily
;
our
heavenly
father
vseth
the
same
method
to
fetch
vs
his
prodigall
children
home
vnto
him
,
and
to
bring
vs
in
loue
with
his
beloued
sonne
Iesus
Christ
.
We
are
all
as
soone
as
we
are
born
,
gotten
into
a
farre
country
,
where
we
mispend
,
and
misemploy
all
those
faculties
and
endowments
,
with
which
our
Creator
hath
furnished
vs
,
in
the
revels
of
sinne
and
vanity
,
walking
on
merrily
and
confidently
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Apostle
speakes
Ephes.
2.
2.
according
to
the
course
of
this
world
:
professing
indeed
(
for
fashion
sake
)
loue
both
vnto
God
and
Christ
,
but
all
the
while
denying
and
disclaiming
them
both
in
our
hearts
and
conversations
.
But
God
who
is
rich
in
mercy
for
his
great
loue
wherewith
hee
hath
loued
vs
.
Ephes.
2.
4.
when
hee
hath
let
vs
runne
our selues
even
out
of
breath
in
these
riotous
courses
,
and
even
tyred
our selues
in
our
journey
to
hell
,
thinkes
it
sit
to
stop
our
progresse
,
and
first
to
make
vs
vnderstand
our selues
,
that
we
may
the
better
esteeme
of
him
and
whom
hee
hath
sent
Iesus
Christ
.
First
then
hee
inspires
vs
with
so
much
spirituall
life
,
as
may
make
vs
feele
our
spirituall
burden
,
consisting
of
our
sinnes
,
and
his
curses
due
vnto
them
;
hee
raises
vp
many
affrightments
,
and
grim
apparitions
in
our
consciences
,
he
giues
Satan
leaue
to
insult
over
vs
,
whatsoever
outward
contentment
we
fasten
on
,
to
put
vs
out
of
these
dumpes
,
he
beates
vs
off
from
it
,
he
leaues
vs
not
huskes
to
feed
on
,
he
driues
vs
out
of
one
shift
into
another
,
til
at
last
we
are
driven
out
of
all
,
and
so
farre
,
that
wee
see
plainely
,
there
is
but
one
way
with
vs
,
even
to
perish
everlastingly
,
vnlesse
we
can
get
to
bee
reconciled
vnto
him
.
Now
wee
begin
to
come
to
our selues
,
and
perceiuing
our
onely
course
which
we
haue
left
,
no
comming
to
the
Father
,
but
by
the
Sonne
,
that
hee
that
hath
the
Sonne
hath
life
,
but
he
that
hath
not
the
Sonne
,
hath
not
life
,
but
the
wrath
of
God
abideth
on
him
.
Ioh.
3.
30.
O
now
wee
begin
to
see
it
was
to
some
purpose
,
that
wee
haue
heard
Preacher
so
talke
so
much
of
Christ
;
now
wee
beginne
to
hearken
better
after
him
,
to
value
and
admire
him
;
now
wee
wonder
how
wee
could
endure
to
bee
without
him
so
long
,
that
we
could
thinke
so
slightly
of
him
heretofore
,
now
those
holy
fits
of
loue
grow
vpon
vs
apace
,
and
vpon
a
suddaine
,
with
the
Spouse
in
the
Canticles
,
wee
are
sicke
of
loue
.
Now
are
wee
entred
into
the
loue
of
desire
,
and
while
our
poore
soules
are
sweating
in
these
restlesse
passions
,
wee
heare
at
length
Christ
Iesus
in
a
milde
still
voice
,
inviting
all
such
as
are
weary
&
heavy
laden
to
come
vnto
him
,
that
hee
may
giue
them
rest
:
vpon
this
wee
addresse
our selues
towards
him
,
with
our
burden
vpon
our
shoulder
,
and
when
wee
are
got
within
kenne
of
him
,
hee
seemes
sometimes
to
goe
backward
from
vs
,
to
make
vs
more
eager
after
him
,
and
thus
oft-times
he
lets
vs
stand
trembling
and
shaking
,
weeping
and
groaning
vnder
our
burdens
,
till
wee
are
even
sinking
and
swowning
vnder
them
,
and
then
hee
conveyes
them
away
,
cleares
vp
the
heavens
over
vs
,
speakes
like
a
husband
vnto
our
soules
by
his
Spirit
,
he
presents
vs
vnto
his
Father
,
who
now
smiles
vpon
vs
with
a
reconciled
countenance
,
and
then
vnto
his
Angels
who
amongst
all
their
Halleluiahs
,
receiue
some
addition
vnto
their
triumphant
mirth
by
our
conversion
.
Now
no
man
need
tell
vs
what
Christ
hath
done
for
vs
,
we
feele
reall
experiments
of
all
in
our
owne
hearts
,
You
see
the
excellent
contrivance
,
by
which
our
stubborne
rebellious
hearts
are
wrought
over
vnto
the
sincere
loue
of
Iesus
Christ
:
I
suppose
it
now
expedient
to
cleare
this
discourse
of
the
originall
of
vnfained
loue
,
from
some
doubts
and
scruples
which
may
arise
from
it
.
1
Whether
none
can
loue
Christ
in
sincerity
,
but
those
that
are
brought
vnto
it
by
this
method
?
I
answere
not
one
ordinarily
,
if
his
conversion
bee
wrought
by
the
Ministery
of
the
Word
.
the
whole
haue
no
need
of
the
Physitian
;
onely
the
sicke
,
such
as
feele
and
acknowledge
themselues
to
be
sicke
,
will
make
vse
of
him
.
But
here
it
's
requisite
to
obserue
,
that
the
severall
passages
of
this
great
alteration
wrought
in
our
affections
,
are
more
or
lesse
sensible
,
according
to
the
severall
conditions
of
the
persons
.
We
are
all
prodigalls
,
yet
some
more
,
some
lesse
:
we
are
all
gone
into
a
farre
countrey
,
yet
some
roue
a
great
deale
farther
then
others
:
For
illustration
,
some
haue
had
a
more
restraining
education
then
others
and
beene
trained
vp
in
a
more
innocent
civility
,
vntill
the
time
of
their
visitation
,
which
oft-times
overtakes
them
very
early
,
and
takes
them
in
before
they
are
acquainted
with
the
villaines
of
the
world
,
or
vices
of
the
times
:
such
,
though
commonly
they
take
weeping
crosse
in
their
way
too
,
as
they
come
home
vnto
Christ
,
yet
they
passe
not
through
so
many
pikes
,
so
many
panges
,
and
terrors
but
with
lesse
stirre
&
diffficulty
arriue
safely
at
his
bosome
,
and
get
within
his
embraces
.
On
the
other
side
,
some
are
starke
prodigalls
,
meere
Publicans
such
as
haue
taken
their
full
swinge
in
the
wildest
exorbitancies
,
such
as
haue
served
an
apprentiship
,
perhaps
two
or
three
to
the
World
,
the
Flesh
,
and
the
Divell
,
such
as
these
,
when
it
pleaseth
God
to
put
his
hooke
in
their
nostrils
,
to
turne
them
round
,
and
make
them
looke
towards
heauen
,
are
brought
to
the
loue
of
Christ
,
even
steppe
by
steppe
in
that
method
which
I
haue
formerly
described
.
The
other
are
brought
vnto
the
loue
of
Christ
,
but
these
being
once
brought
vnto
it
,
loue
him
more
vehemently
,
for
it
's
certaine
he
loues
most
to
whom
most
is
forgiuen
.
2
Doubt
,
being
the
brightnesse
of
glory
,
and
the
expresse
image
of
his
Father
,
Heb.
1.
3.
or
as
it
is
ver.
7.
26.
The
brightnesse
of
the
everlasting
light
,
the
vnspotted
mirror
of
the
power
of
God
,
and
the
image
of
his
goodnesse
.
I
answere
by
proposing
three
briefe
considerations
:
Likewise
if
one
should
goe
about
to
winne
an
enimy
of
grace
vnto
the
loue
of
Christ
,
by
the
most
accurate
Metaphysicall
discourses
of
those
infinitely
superlatiue
beauties
in
the
Deity
absolutely
considered
,
either
they
would
bee
phantasticke
riddles
vnto
him
,
or
at
leastwise
prevaile
no
more
with
him
to
that
purpose
,
then
it
would
perswade
him
to
loue
one
dearely
,
whom
he
mortally
hated
,
to
tell
him
that
hee
was
a
comely
Gentleman
.
2.
Suppose
these
mysticall
contemplations
were
effectuall
this
way
,
yet
he
that
is
yet
vnacquainted
with
the
power
of
converting
grace
,
is
altogether
vndisposed
to
set
himselfe
about
them
.
An
acute
,
but
vnsanctified
schoole
man
may
overstraine
his
vnderstanding
with
a
wearisome
gaze
vpon
those
invisible
beauties
,
If
we
loue
Christ
only
because
hee
hath
loued
vs
,
it
seemes
that
in
our
loue
vnto
him
,
we
haue
a
chiefe
eye
vnto
our selues
,
and
that
we
loue
our selues
more
then
him
,
which
ordinarily
cannot
bee
pleasing
vnto
him
,
or
any
way
stand
with
sincerity
.
that
I
am
not
my
owne
,
as
it
is
,
1.
Cor.
6.
19.
hence
forth
the
maine
scope
&
principall
aime
of
my
loue
vnto
him
is
to
doe
that
for
which
chiefely
I
was
created
and
redeemed
,
to
let
goe
all
interest
the
loue
of
Christ
constraineth
vs
,
saith
St
Paul
:
why
so
?
Because
wee
thus
iudge
,
that
if
one
died
for
all
,
then
were
all
dead
:
here
is
that
originall
of
our
loue
implied
which
I
haue
so
largely
insisted
vpon
,
it
followeth
,
and
he
died
for
all
,
that
they
which
henceforth
liue
,
should
not
liue
vnto
themselues
,
but
vnto
him
that
died
for
them
,
and
rose
againe
.
This
is
the
end
of
Christs
loue
vnto
vs
,
and
must
bee
the
businesse
and
maine
drist
of
our
loue
vnto
him
.
So
that
our
loue
vnto
Christ
,
arising
from
a
tender
apprehension
of
his
loue
vnto
vs
,
is
not
mercenary
,
but
makes
most
for
his
honour
,
seeing
that
if
he
had
not
prevented
vs
,
we
should
in
some
sort
haue
stood
vpon
equall
tearmes
with
him
.
Lastly
,
it
is
his
good
pleasure
,
that
wee
should
loue
that
most
which
is
best
for
vs
,
that
in
which
most
consists
our
perfection
,
if
therefore
wee
loue
him
as
our
perfection
,
conceauing
our
selues
to
bee
worse
then
nothing
without
him
if
wee
remoue
our selues
,
as
it
were
,
into
him
,
&
according
to
that
sweet
phrase
of
the
Apostle
,
hide
our
liues
with
him
in
God
:
Though
all
this
while
implicitly
we
loue
our selues
,
yet
wee
need
not
doubt
of
our
sincerity
,
this
is
the
very
loue
which
hee
requires
.
St
Paules
loue
vnto
him
was
such
as
this
.
Gal.
2.
20.
I
liue
,
yet
not
I
,
but
Christ
in
me
,
and
the
life
which
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
Sonne
of
God
:
marke
the
reason
,
&
first
the
inducement
to
all
this
,
who
hath
loued
mee
,
and
giuen
himselfe
for
mee
.
It
's
time
by
your
patience
to
come
to
some
application
.
1
For
examination
,
to
perswade
every
man
that
would
not
cozen
himselfe
in
his
perswasions
concerning
his
spirituall
estate
,
speedily
,
and
impartially
to
examine
the
loue
hee
supposes
hee
beares
to
Christ
Iesus
by
what
we
haue
amply
discoursed
concerning
the
true
and
proper
Originall
of
it
.
Thou
pretendst
most
entyre
loue
vnto
Christ
Iesus
,
whom
thou
callest
thy
Saviour
,
thou
wouldst
spit
in
his
face
,
that
should
make
any
serious
question
of
it
,
thou
art
confident
that
thou
dost
not
dissemble
with
him
.
Well
then
,
vpon
this
supposall
giue
mee
leaue
to
sound
thy
sincerity
with
these
interrogatories
.
Dost
thou
remember
a
time
when
thou
hadst
not
that
loue
in
thy
breast
which
now
thou
reckonest
vpon
for
sound
and
currant
,
though
thou
canst
not
precisely
tell
when
thou
got'st
it
?
Canst
thou
tell
vpon
what
occasions
,
or
gesse
at
the
manner
how
thou
at
ashedst
it
?
Wert
thou
brought
vnto
it
by
that
methode
which
I
haue
discoured
,
to
all
those
which
loue
Christ
Jesus
in
sincerity
.
But
on
the
contrary
,
if
thy
conscience
start
at
these
demands
,
&
beginne
to
fumble
at
them
,
making
as
if
it
did
not
vnderstand
them
,
if
they
driue
thee
to
confesse
,
that
thou
knowest
no
such
matter
by
thy selfe
;
why
then
my
discourse
will
conclude
thy
pretended
loue
vnto
Christ
,
to
be
but
a
meere
fancie
,
and
thy selfe
for
the
present
to
bee
but
an
vnhappy
man
.
To
goe
yet
more
particularly
to
work
in
this
examination
according
to
the
methode
aboue
proposed
.
Hast
thou
beene
experimentally
convinced
in
thy
owne
soule
in
what
desperate
case
thou
art
by
nature
?
Hast
thou
clearly
perceaued
to
be
true
in
thy selfe
whatsoeuer
the
Scriptures
tell
thee
of
the
monstrous
pronenesse
of
mans
heart
to
any
evill●
,
and
vntowardnesse
to
any
good
?
Hast
thou
beene
made
to
possesse
the
sinnes
of
thy
youth
,
as
holy
Iob
was
?
and
haue
the
terrors
of
God
stared
thy
guilty
conscience
in
the
face
,
&
affrighted
it
almost
into
a
bloody
sweat
,
and
then
hath
there
appeared
as
it
were
an
Angell
comforting
thee
?
Hast
thou
felt
thy selfe
a
condemned
man
,
and
even
going
to
execution
,
and
hath
Christ
Iesus
in
the
nick
stept
in
with
thy
pardon
both
purchased
and
sealed
with
his
owne
most
pretious
blood
?
If
thou
hast
felt
either
these
passages
,
or
some
which
may
serue
proportionably
insteed
of
them
,
to
bee
the
canse
of
that
which
thou
professest
vnto
Christ
,
I
dare
not
question
the
synceritie
of
it
,
least
with
those
,
Ezech.
13.
I
wound
that
soule
which
should
not
dye
,
and
make
the
heart
of
him
sad
,
whom
the
Lord
hath
not
made
sad
.
I
should
wrong
thee
exceedingly
not
to
beleeue
that
Christ
is
him
whom
thy
soule
loueth
,
&
that
with
S.
Pauls
constraining
loue
,
a
loue
as
strong
as
death
,
which
many
waters
cannot
quench
neither
shall
the
stoods
drowne
it
.
Cant.
8.
7.
But
now
on
the
contrary
,
to
conclude
negatiuely
from
the
former
interrogatories
,
to
inferre
the
want
of
sincerity
in
any
man
for
his
not
feeling
those
passages
as
they
are
verbatim
proposed
,
would
be
too
rigid
,
&
perhaps
raise
a
tumult
in
a
well
setled
conscience
:
Onely
thus
much
I
le
say
,
if
all
of
them
sound
as
riddles
and
vncouth
mysteries
vnto
thee
,
if
thou
never
knewest
any
thing
like
to
what
was
proposed
by
thy selfe
,
as
I
feare
many
haue
not
.
If
thou
knowest
not
what
it
meanes
to
come
heavy
laden
,
poore
in
spirit
,
hungry
and
thirsty
vnto
Christ
:
why
then
I
wonder
thou
shouldst
bee
so
sottish
as
to
conceaue
,
or
impudent
as
to
affirme
,
that
thou
louest
Christ
,
if
thou
wouldst
haue
vs
vnderstand
thee
,
that
thou
louest
him
in
sincerity
.
I
doe
suppose
that
thou
louest
him
vpon
custome
,
as
thou
dost
the
fashion
of
thy
country
in
which
thou
hast
beene
borne
&
bred
,
but
so
does
the
gretest
part
of
the
world
defie
him
,
vpon
as
good
a
ground
as
that
so
does
a
Turke
loue
Mahomet
,
one
of
the
bafest
misereants
that
ever
was
,
vpon
as
substantiall
a
ground
as
that
.
But
we
speake
of
that
transcendent
loue
of
him
,
which
cannot
possibly
be
due
vnto
any
one
else
,
and
which
would
be
most
due
vnto
him
,
though
all
the
lawes
&
customes
in
the
world
should
vniversally
conspire
to
crye
it
downe
,
dost
thou
professe
such
a
loue
vnto
him
,
and
knowest
not
wherefore
?
nor
vpon
what
occasion
thou
wert
moued
vnto
it
?
It
would
vexe
a
man
to
the
soule
,
who
knowes
indeed
what
it
is
to
loue
Christ
,
and
how
himselfe
was
brought
vn
to
it
,
to
consider
the
confident
stupidity
of
multitudes
in
euery
place
who
will
not
be
put
out
of
their
dreame
,
that
they
meane
as
louingly
to
Christ
as
any
man
,
when
as
indeed
they
are
not
as
yet
come
so
far
as
to
perceaue
any
proper
reason
why
they
should
loue
him
,
or
what
reason
he
hath
to
expect
any
loue
from
them
.
I
knowe
they
will
say
,
they
loue
him
because
he
died
for
them
,
and
they
hope
to
be
saued
by
him
:
Alas
these
are
words
of
course
and
as
soone
spoken
as
any
other
▪
they
say
this
,
because
they
were
ever
taught
to
say
so
,
and
never
liued
among
any
that
said
the
contrary
▪
Beloued
it
is
not
the
saying
of
this
,
or
beleeuing
it
confusedly
like
some
old
story
or
tradition
wil
melt
our
congealed
hearts
into
the
loue
of
Christ
:
2
The
Originall
of
sincere
loue
vnto
Christ
,
being
discovered
,
and
directions
giuen
for
selfe
examination
concerning
it
,
to
come
and
see
the
zeale
which
he
hath
for
Christ
Jesus
.
But
if
there
were
any
such
swaggering
Zelot
in
this
assembly
,
I
would
aske
him
these
questions
:
Dost
thou
not
think
a
hot
spirited
Turk
would
haue
fallen
as
foule
vpon
the
Iew
,
if
hee
had
taken
him
vilifying
his
Mahomet
?
Wouldst
thou
:
not
vndergoe
as
dangerous
a
quarrell
to
winne
the
fauour
,
or
please
the
humour
of
thy
mistresse
?
Would'st
thou
not
thy selfe
,
or
at
least
dost
thou
not
know
some
who
will
quarrell
as
sternely
about
a
pipe
of
Tobacco
,
or
the
pledging
of
a
health
?
Lastly
,
hast
thou
not
suffered
thy
companions
to
blaspheame
Christ
in
their
oathes
,
perhaps
a
whole
day
together
,
and
thy
zeale
all
the
while
hath
beene
very
well
contented
with
it
?
You
see
by
these
questions
from
what
variety
of
carnall
vnsanctified
motiues
this
seeming
plausible
zeale
may
arise
:
and
therefore
in
all
such
cases
,
it
much
concernes
vs
,
to
haue
an
eye
to
the
true
originall
of
all
duties
of
loue
,
to
consider
,
not
so
much
what
wee
doe
,
as
what
makes
vs
to
doe
it
,
of
the
ground
,
or
originall
of
our
loue
vnto
Christ
is
,
To
God
the
Father
,
&c.
FINIS
.
LVKE
14.
26.
If
any
man
come
to
me
,
&
hate
not
his
Father
and
Mother
,
Wife
and
Children
,
and
Brethren
,
and
Sisters
;
yea
&
his
owne
life
also
,
he
cannot
hee
my
Disciple
.
I
Proceed
still
in
my
Tract
or
discourse
,
concerning
the
sincerity
of
our
loue
vnto
our
blessed
Saviour
.
My
method
in
it
I
haue
acquainted
you
with
heretofore
,
imposing
vpon
my selfe
a
copious
and
full
handling
of
three
most
considerable
points
,
which
both
make
it
vp
in
itselfe
,
and
evidence
it
vnto
vs
.
1.
The
true
and
proper
ground
or
originall
of
it
:
the
speciall
reasons
inducing
vs
to
loue
him
.
2.
The
requisite
,
degree
&
intention
of
it
:
how
much
we
are
to
loue
him
.
3.
The
especiall
effects
and
testimonies
of
it
:
what
we
are
to
doe
because
we
loue
him
.
The
first
of
these
heads
I
haue
dispatched
already
;
having
heretofore
in
another
audience
discovered
the
false
,
&
in
this
congregation
,
the
true
grounds
of
our
loue
vnto
Christ
Iesus
:
I
am
now
falne
vpon
the
second
point
,
and
therein
more
punctually
to
enquire
,
how
much
we
are
to
loue
him
which
querie
our
Saviour
himselfe
clearely
and
throughly
resolues
in
my
Text.
If
any
man
come
vnto
me
,
&c.
Our
Saviour
was
now
in
the
progresse
of
his
humiliation
▪
going
about
&
doing
good
.
Being
on
his
way
,
he
obserues
great
multitudes
thronging
&
flocking
after
him
,
no
doubt
for
various
ends
,
and
vpon
various
motiues
.
This
hee
well
knewe
:
and
therevpon
that
they
might
not
dishonour
him
and
deceaue
themselues
by
grosse
,
absurd
conceipts
of
a
common
easinesse
,
for
any
man
to
get
whatsoever
good
was
to
bee
gotten
from
him
by
a
little
trotting
after
him
,
hee
thought
it
expedient
to
let
them
all
knowe
before
hand
,
what
they
must
of
necessitie
resolue
vpon
,
if
they
would
followe
him
to
any
purpose
,
&
solemnly
to
forewarne
them
,
what
they
must
trust
vnto
if
they
made
account
to
get
any
good
by
running
after
him
.
If
any
man
will
come
to
mee
(
that
is
)
hoping
or
desiring
to
bee
better
for
mee
in
regard
of
a
better
life
,
and
hate
not
his
Father
and
Mother
,
&c.
(
that
is
)
if
he
set
not
so
high
a
price
vpon
his
hopes
by
me
,
that
he
bring
this
resolution
with
him
to
part
with
any
thing
which
may
hinder
him
from
doing
mee
constant
,
vniversall
service
;
yea
though
it
bee
that
which
otherwise
he
may
most
lawfully
and
ought
most
dearly
to
affect
,
hee
cannot
bee
my
Disciple
,
he
is
not
qualified
either
to
doe
mee
that
honour
which
I
shall
expect
from
him
,
or
to
receaue
those
favours
which
hee
will
expect
from
me
.
If
any
man
desirous
of
a
more
satisfying
expectation
of
this
Scripture
shall
enquire
yet
more
particularly
,
in
what
sense
the
Disciple
of
Christ
must
hate
his
parents
&
children
,
wife
and
kindred
,
yea
and
his
owne
life
.
I
answer
.
1.
The
law
of
God
doth
not
only
permit
,
but
also
command
vs
to
loue
all
these
,
and
to
embrace
them
with
the
sweetest
cleerest
affections
that
nature
can
possibly
stirre
vp
in
our
breasts
&
bowels
:
Farre
be
it
from
our
Saviour
to
contradict
this
law
by
requiring
that
his
Disciples
at
their
very
first
entrance
into
the
schoole
,
should
turne
barbarous
and
strip
themselues
of
those
sacred
,
decent
affections
of
nature
and
humanity
:
that
which
he
requires
is
this
,
that
seeing
even
during
the
true
Church
there
will
daily
happen
many
ca●es
wherein
wee
must
needs
either
deale
vnkindly
or
dishonourably
with
him
,
or
breake
squares
with
such
as
are
neere
&
deere
vnto
vs
,
and
in
time
of
persecution
we
may
be
so
put
to
it
that
we
must
either
bee
ashamed
of
him
before
men
,
and
in
the
extremity
of
basenesse
abjure
him
,
or
else
part
with
our
temporall
life
and
all
contentments
;
I
say
▪
hee
requires
,
that
his
Disciples
should
come
with
mindes
so
possessed
with
an
extraordinary
overreaching
esteeme
of
him
beyond
any
thing
else
,
that
they
might
bee
prepared
afore
hand
for
such
exigents
,
and
resolue
to
runne
the
most
desperate
hazard
of
the
losse
of
any
mans
favour
,
or
their
owne
liues
,
that
nothing
may
interrupt
their
obedience
vnto
him
,
or
intercept
the
light
of
his
countenance
from
them
.
2.
Wee
are
to
note
,
that
the
hatred
which
is
required
,
hath
not
reference
to
the
persons
specified
in
my
Text
,
but
to
such
favours
and
contentments
as
wee
may
receaue
from
them
.
The
loue
of
Christ
will
not
suffer
,
much
lesse
cause
vs
,
in
any
case
to
neglect
the
duties
,
or
growe
weary
of
the
relations
of
nature
:
onely
thus
much
Christ
expects
from
vs
seeing
wee
may
bee
often
driuen
to
that
push
that
we
must
either
loose
him
,
or
the
good
looks
of
those
whom
wee
account
▪
our
best
friends
,
that
in
comparison
of
our
hopes
by
the
Gospell
,
wee
should
so
hate
,
(
that
is
)
by
a
Hebraisme
,
neglect
or
disesteeme
whatsoeuer
comforts
or
favours
wee
could
expect
from
them
,
that
without
any
long
pause
or
deliberation
,
we
may
bee
content
to
let
them
goe
,
and
be
glad
we
are
●o
rid
of
them
,
that
wee
may
sticke
close
vnto
Christ
,
and
be
found
in
him
enwrapped
in
his
righteousnesse
.
To
vnfold
this
yet
more
distinctly
:
2.
Macc.
7.
hated
her
seaven
sonnes
whom
indeed
she
loued
most
tenderly
,
being
content
to
see
them
all
butchered
before
her
eyes
with
horrible
rarity
of
torments
,
that
they
may
not
disobey
the
law
,
and
God
might
be
glorified
.
2.
As
a
temtation
,
when
wee
our selues
being
severed
from
it
may
glorify
God
more
freely
:
Thus
Moses
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
hating
the
treasures
of
Aegypt
in
comparison
of
the
reproach
of
Christ
,
Heb.
11.
26.
Thus
Ioseph
parted
with
his
Mistresse
and
all
his
hopes
by
his
Master
,
because
he
would
not
doe
that
great
wickednesse
and
sinne
against
God
.
My
text
being
thus
explained
.
1.
It
will
not
stand
either
with
the
justice
,
or
wisdome
of
God
the
Father
,
to
loose
the
glory
of
his
everlasting
mercies
in
his
sonne
,
by
conferring
them
vpon
such
as
doe
not
perceaue
&
acknowledge
some
out-stripping
excellency
in
them
beyond
all
his
temporall
blessings
.
Indeed
it
is
vsuall
with
God
in
his
generall
providence
to
heape
his
temporall
favours
vpon
such
as
never
thinke
of
his
loue
in
dealing
thus
bountifully
with
them
,
but
the
reason
of
that
is
because
he
can
call
them
in
againe
,
and
blow
vpon
them
at
his
pleasure
,
and
though
hee
get
no
glory
for
his
mercy
whilest
hee
bestowes
them
as
blessings
,
Mat.
13.
44.
he
goes
and
sels
all
that
he
hath
to
buy
them
,
Mat.
10.
37.
He
that
loueth
Father
or
Mother
more
then
mee
is
not
worthy
of
me
:
Alas
,
you
will
say
,
no
more
is
hee
that
loueth
him
infinitely
better
,
then
his
Father
and
Mother
:
yes
such
a
one
is
worthy
of
him
,
not
indeed
with
such
a
worthinesse
as
God
may
expect
but
with
such
a
worthinesse
as
he
in
justice
may
accept
:
not
with
such
a
worthinesse
by
which
he
may
deserue
Christ
,
seeing
that
worthinesse
might
aswell
immediatly
answere
the
justice
of
God
without
Christ
,
but
with
such
a
worthinesse
as
may
fit
him
having
need
of
Christ
,
and
Christ
being
freely
given
him
to
receiue
him
.
What
kinde
of
worthinesse
is
that
?
it
is
the
worthinesse
of
faith
working
by
loue
,
consisting
in
a
thorough
sense
of
the
extreame
misery
of
our
greatest
happinesse
without
Christ
,
in
a
cleare
perswasion
of
the
incomparable
worth
of
those
things
which
wee
are
promised
in
Christ
,
and
in
a
well
advised
resolution
to
doe
or
suffer
any●
thing
that
we
may
bee
assured
of
our
part
in
them
.
But
alas
what
worthinesse
is
there
in
all
this
?
seeing
that
whatsoever
wee
can
possibly
doe
or
suffer
for
Christ
in
this
life
,
is
not
,
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
Rom.
8.
18.
I
answere
there
can
be
indeed
no
meritorious
worthinesse
in
all
this
,
but
there
is
an
acceptable
worthinesse
:
for
by
acceptance
hee
is
worthy
of
whatsoever
God
does
for
him
,
Now
to
draw
neerer
vnto
the
point
:
the
greatest
matter
containing
in
it
infinite
variety
of
wonders
,
which
God
from
all
eternity
hath
contrived
by
his
wisdome
,
compassed
by
his
power
,
bestowed
by
his
goodnesse
vpon
mankinde
to
get
himselfe
as
it
were
an
infinite
masse
of
glory
which
should
suffice
him
through
all
eternity
,
was
the
sending
of
his
owne
sonne
in
our
nature
,
on
our
behalfe
to
satisfie
his
justice
.
Col.
1.
26.
which
holy
men
for
many
ages
together
saluted
a
farre
off
,
and
reioyced
to
see
,
though
it
were
through
a
cloud
,
which
the
Angels
themselues
desire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
most
heedfully
to
prie
into
1.
Pet.
1.
10.
out
of
their
heavenly
▪
places
beholding
in
the
Church
the
manifold
wisdome
of
God
.
Ephes.
3.
10.
This
being
so
,
whosoever
is
admitted
to
see
what
i●
the
fellowship
of
the
mystery
which
from
the
beginning
of
the
world
hath
beene
hid
in
God
,
v.
9.
If
he
be
so
caught
vp
with
admiration
of
it
,
that
he
grow
presently
into
a
loathing
of
all
his
other
happinesse
in
comparison
of
this
;
if
at
the
sight
of
such
a
concourse
of
wonders
,
he
be
so
ravished
out
of
himselfe
,
that
hee
care
not
what
become
of
what
he
most
doted
on
before
,
so
that
hee
may
get
his
part
in
that
fellowship
,
I
say
,
such
a
one
is
worthy
of
Christ
,
because
hee
giues
God
that
glory
which
Christ
meant
to
procure
him
,
and
therefore
it
will
stand
both
with
his
wisdome
and
justice
,
to
allot
such
a
one
his
portion
out
of
those
vnsearchable
riches
of
Christ
Ep.
3.
8.
But
on
the
contrary
:
whosoever
is
admitted
to
the
sight
of
the
fellowship
of
the
same
mystery
,
if
he
can
espy
no
such
extraordinary
excellency
in
it
but
that
hee
may
keepe
himselfe
as
hee
is
,
and
hold
fast
what
he
hath
,
if
he
can
discerne
no
such
superlatiue
worth
in
it
as
may
call
in
his
thoughts
from
all
other
matters
,
and
command
their
attendance
vpon
it selfe
;
if
his
affections
continue
still
glued
vnto
such
trash
and
mucke
as
they
were
fastened
on
before
,
in
a
word
,
if
hee
satisfy
himselfe
with
such
grosse
conceits
as
these
,
that
sure
the
things
which
are
offered
vs
in
Christ
are
excellent
things
,
but
offered
vpon
very
hard
tearmes
,
Nay
you
will
say
,
but
wee
may
value
Gods
loue
in
Christ
very
highly
,
albeit
wee
esteeme
some
few
things
which
our
nature
hath
taken
speciall
likeing
vnto
before
it
?
No
such
matter
:
Hee
that
esteemes
the
dearest
things
he
hath
,
suppose
his
owne
life
,
but
in
the
least
degree
aboue
it
,
vndervalues
it
as
much
in
effect
as
he
that
makes
no
account
of
it
at
all
:
would
any
man
say
that
hee
esteemed
a
pearle
who
should
preferre
a
barley-corne
before
it
:
yet
there
is
some
proportion
betweene
a
barley-corne
and
a
pearle
,
but
none
at
all
betweene
our
temporall
life
and
that
exceeding
weight
of
glory
,
treasured
vp
for
vs
by
Gods
loue
in
Christ
.
O
this
loue
of
God
in
sparing
his
owne
son
for
our
redemption
,
is
so
full
of
bottomlesse
,
fathomlesse
mysteries
,
it
is
in
such
transcendent
excesse
infinite
,
that
those
multitudes
of
his
blessings
in
our
creation
and
preservation
,
inestimable
too
in
themselues
where
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
day
by
day
he
loadeth
vs
Psal.
68.
v.
19.
(
take
them
altogether
)
are
not
worth
the
talking
off
in
comparison
of
this
,
nor
as
wee
say
to
be
named
the
same
day
with
it
;
O
this
sending
of
Christ
to
dye
for
vs
,
when
we
were
yet
sinners
,
was
that
speciall
,
royal
present
wherewith
the
King
of
heaven
would
commend
his
loue
vnto
vs
,
as
the
Apostle
excellently
expresseth
it
Rom
▪
5.
8.
In
this
saith
Saint
Iohn
1.
4.
9.
was
manifested
the
loue
of
God
towards
vs
that
he
sent
his
onely
begotten
some
into
the
world
that
we
might
liue
through
him
manifested
in
this
?
Why
,
in
what
not
?
so
it
is
in
every
bit
of
bread
we
eate
,
in
every
sup
of
aire
we
take
in
.
O
but
the
noblest
blessings
of
this
life
are
such
poore
curtesies
in
comparison
of
what
we
hope
for
by
Christ
,
that
Gods
loue
though
most
eminent
too
,
doe's
scarse
appeare
in
them
,
being
eclipsed
by
that
most
orient
and
everlasting
blaze
of
his
loue
in
Christ
.
Wherefore
to
conclude
my
first
consideration
:
it
is
no
wonder
if
the
justice
of
God
,
which
is
to
see
that
his
Glory
receiue
no
damage
,
require
that
our
esteeme
of
this
his
greatest
mercy
,
which
himselfe
values
so
farre
aboue
all
his
other
mercies
,
should
so
far
exceed
our
esteeme
of
any
other
matters
though
otherwise
most
excellent
in
themselues
and
deare
vnto
vs
,
that
our
very
esteeme
of
them
may
be
but
a
disesteeme
and
a
hatred
if
compared
to
our
esteeme
of
his
loue
in
Christ
.
Consid.
2.
If
a
man
professe
never
so
much
loue
vnto
Christ
,
But
to
amplify
this
point
more
distinctly
,
let
vs
briefly
consider
that
transcendent
pitch
of
loue
we
owe
first
vnto
the
benefits
of
Christ
;
secondly
vnto
his
person
;
All
those
inestimable
benefits
which
wee
make
account
of
by
Christ
may
bee
reduced
to
2.
heads
1.
a
ransome
2.
an
inheritance
.
The
ransome
is
from
horrours
and
those
torments
which
are
infinite
for
smart
,
variety
and
duration
,
which
wee
haue
all
deserved
a
thousand
times
over
,
inheritance
immortall
,
vndefiled
,
reserved
in
heaven
for
vs
,
seeing
wee
expected
to
be
made
heires
with
Christ
in
that
glory
which
hee
had
with
his
father
before
the
beginning
of
the
world
,
of
that
glory
,
the
least
sparke
of
which
if
visible
to
bodily
eyes
would
shame
all
the
beauty
,
pompe
and
bravery
of
the
world
,
and
whatsoever
the
Magnifico's
of
the
earth
are
proud
of
,
it
is
a
stupidity
worse
then
any
madnesse
to
conceiue
,
we
esteeme
sufficiently
of
such
glorious
hopes
,
if
vpon
deliberate
choice
we
make
much
but
of
any
one
indearement
of
this
life
which
may
any
way
hinder
our
assurance
of
them
.
2.
for
our
loue
vnto
the
person
of
Christ
,
equity
requires
that
we
should
loue
him
with
a
loue
yet
more
overtopping
then
either
our
ransome
or
inheritance
,
and
therefore
it
will
be
yet
a
more
intollerable
extremity
of
madnesse
,
to
imagine
we
loue
him
with
an
acceptable
degree
of
affection
,
as
long
as
we
dare
to
bring
the
most
louely
obiect
that
wee
can
picke
out
of
the
store-house
of
nature
within
the
compasse
of
a
comparison
with
him
.
he
was
rich
,
yet
for
our
sakes
hee
became
poore
that
wee
through
his
poverty
might
be
made
rich
as
the
Apostle
passionately
deliuers
it
,
2.
Cor.
8.
9.
how
being
every
way
equall
with
God
,
Phil.
2.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
faine
to
emptie
and
strip
himselfe
as
it
were
of
all
his
royaltie
that
he
might
compasse
these
great
matters
for
vs
,
for
whom
hee
had
not
the
least
reason
to
doe
the
least
good
:
when
his
spirit
hath
effectually
melted
our
hearts
with
these
considerations
,
the
kisses
of
his
mouth
meane
,
that
which
we
principally
loue
in
him
is
his
loue
,
&
hauing
before
loued
the
giuer
for
the
gift
,
by
a
kinde
of
regresse
in
our
affection
,
wee
henceforth
striue
to
loue
gift
for
the
giuer
.
But
this
point
though
many
of
Gods
children
knowe
it
to
bee
most
reasonable
,
and
haue
found
it
most
confortable
,
yet
I
knowe
it
will
seeme
to
many
both
too
rigide
and
too
curious
,
and
therefore
I
dismisse
it
.
All
that
hath
beene
deliuered
in
my
second
consideration
may
bee
summed
vp
in
this
excellent
conclusion
.
But
here
some
may
put
in
a
foolish
question
;
though
a
Disciple
of
Christ
must
not
loue
any
thing
better
then
his
Master
,
yet
may
he
not
loue
some
things
as
well
?
I
answere
the
conceipt
is
impossible
.
First
,
Because
it
is
an
impossibility
,
that
for
any
continuance
our
affections
should
bee
setled
in
an
equall
size
vpon
two
objects
,
which
commonly
fall
crosse
one
to
the
other
&
may
ever
and
anon
bee
brought
in
opposition
one
against
the
other
.
Now
whatsoever
wee
loue
besides
Christ
vnlesse
it
be
in
subordination
vnto
him
,
either
actually
,
when
we
particularly
thinke
of
it
&
intend
it
,
or
habitually
,
in
the
generall
constant
purpuse
of
our
minds
,
wee
loue
it
in
opposition
to
him
either
explicite
&
direct
,
or
implicite
and
interpretatiue
,
as
the
Schooles
speake
(
that
is
)
such
neglect
of
him
as
he
wil
interpret
opposition
.
All
this
we
learne
from
himselfe
who
hath
pronounced
it
impossible
that
one
man
should
serue
two
masters
,
and
his
reason
is
,
hee
must
needs
hate
the
one
,
and
loue
the
other
,
Math.
6.
24.
2.
Wee
may
note
that
loue
and
the
rest
of
the
affections
may
bee
considered
two
waies
.
1.
Physically
,
as
they
are
qualities
in
the
soule
.
2.
Morally
,
in
respect
of
their
motiues
and
other
morallizing
circumstances
.
Now
suppose
it
were
possible
that
wee
should
loue
Christ
and
some
worldy
contentment
which
the
very
same
degree
of
affection
,
Before
I
descend
to
application
I
suppose
it
expedient
to
vindicate
this
fundamentall
point
from
some
exceptions
which
it
may
be
charged
with
by
such
as
doe
not
or
will
not
vnderstand
it
.
In
the
first
place
,
it
may
be
objected
,
if
none
can
get
the
rich
pearle
in
the
parable
but
he
that
will
giue
all
hee
hath
for
it
:
if
none
can
haue
his
part
in
Christ
but
he
that
prizeth
it
aboue
his
life
,
and
is
ready
to
buy
it
with
whatsoever
is
deare
vnto
him
,
what
meanes
then
that
Evangelicall
proclamation
Esa.
55.
1
,
Ho
every
one
that
thirsteth
come
yee
to
the
waters
,
and
hee
that
hath
no
money
;
come
and
buy
milk
without
money
,
and
without
price
?
What
meanes
that
nuptiall
invitation
,
Rev.
22.
The
spirit
&
the
bride
say
come
,
and
let
him
that
heareth
say
come
,
&
whosoever
wil
,
let
him
take
of
the
water
of
life
freely
.
What
are
we
invited
and
entreated
to
drink
on
free
cost
of
the
water
of
life
,
and
yet
must
we
venture
our
liues
for
it
,
and
breake
through
a
whole
host
of
Philistines
for
it
,
as
the
Worthies
of
David
did
for
the
waters
of
Bethel
.
2.
Sam.
23.
Are
wee
made
beleeue
that
Christ
is
given
vs
freely
,
and
yet
must
we
buy
him
,
and
buy
him
with
all
that
wee
haue
?
I
answere
,
1.
That
proclamation
in
the
Prophet
,
and
invitation
in
the
Apocalyps
are
not
to
be
so
vnderstood
,
as
if
God
required
nothing
on
their
parts
who
shall
partake
of
his
promises
in
Christ
,
but
only
to
step
forth
and
challenge
them
.
The
sense
and
scope
of
those
places
is
this
,
whereas
worldly
commodities
though
never
so
vaine
and
transitory
cannot
be
gotten
without
price
,
so
that
he
that
is
pennilesse
must
bee
content
to
goe
without
them
,
those
heavenly
and
everlasting
commodities
are
attaineable
to
all
sorts
of
men
,
as
well
to
beggars
as
to
Princes
,
poverty
can
hinder
no
man
from
buying
them
,
hee
that
hath
not
a
penny
may
come
and
drinke
as
freely
of
the
waters
of
life
as
he
that
hath
coffers
full
.
As
God
expects
from
vs
whatsoever
we
haue
,
so
that
which
we
haue
for
him
shall
serue
the
turne
though
it
bee
never
so
little
,
though
wee
haue
nothing
but
the
shirt
on
our
backes
;
but
our
naked
,
deseased
carkasses
,
yet
if
we
are
willing
to
giue
them
for
Christ
,
they
shall
bee
sufficient
pay
.
God
turnes
away
no
chapman
because
hee
cannot
giue
enough
,
but
only
because
hee
will
not
giue
what
he
can
.
For
if
there
be
first
a
willing
minde
,
God
accepts
according
to
that
a
man
hath
and
not
according
to
that
a
man
hath
not
,
as
it
is
spoken
in
another
case
.
2.
Cor.
8.
12.
2.
When
wee
are
said
to
buy
the
pearle
,
to
buy
Christ
withall
that
wee
haue
,
such
like
speeches
are
in
no
wise
to
bee
vnderstood
properly
but
Parabolically
;
for
in
propriety
of
speech
,
when
wee
forsake
all
to
winne
Christ
,
wee
doe
not
lay
down
any
price
vnto
God
for
him
,
who
hath
giuen
him
for
vs
all
and
offered
him
to
every
one
of
vs
most
freely
,
only
we
ridde
our selues
of
such
things
as
may
hinder
vs
from
receauing
him
being
freely
given
.
If
one
should
offer
mee
handfulls
of
Gold
▪
I
for
the
present
hauing
my
hands
full
of
clay
,
I
should
quickly
be
rid
of
the
clay
that
I
may
finger
the
gold
,
yet
I
doe
not
pay
him
for
his
gold
with
my
clay
,
but
only
prepare
my selfe
to
receaue
it
.
In
like
manner
there
being
an
infinitely
greater
disproportion
betweene
Christ
and
the
most
pretious
commodities
that
wee
can
forgoe
for
him
;
then
there
is
between
gold
and
clay
when
wee
dismember
our selues
of
any
thing
that
wee
may
make
roome
for
Christ
,
wee
doe
not
purchase
him
,
but
prepare
to
entertaine
him
comming
of
his
owne
accord
vnto
vs
.
●
But
is
it
so
in
earnest
,
will
some
say
?
must
every
man
that
will
bee
the
better
for
Christ
,
be
willing
to
loose
his
owne
life
for
him
?
This
is
worse
then
all
the
rest
,
why
then
,
vpon
the
point
,
none
can
bee
saued
but
Martyrs
.
I
answer
,
wee
may
safely
affirme
that
none
are
saued
but
Martyrs
;
Martyrs
either
actually
or
habitually
▪
There
is
a
Popish
scribler
not
worth
the
naming
in
a
pulpit
,
who
would
perswade
vs
that
these
speeches
of
our
Saviour
are
not
precepts
of
necessity
vnto
all
that
shall
be
saued
by
him
,
but
onley
counsells
of
perfection
to
such
as
will
not
bee
contented
to
bee
doore-keepers
in
heauen
,
but
ayme
at
some
higher
place
.
For
my
part
I
cannot
expresse
how
injurious
I
conceaue
this
glosse
,
as
well
to
our
Saviours
person
,
as
to
his
doctrine
.
But
if
any
man
present
to
set
his
owne
heart
at
quiet
,
bee
willing
to
bee
of
this
fellowes
mind
,
I
leaue
him
three
things
to
pause
vpon
.
1.
Our
Saviour
did
not
speake
thus
much
only
to
some
select
,
forward
men
,
only
to
his
speciall
Disciples
,
but
as
it
is
in
the
verse
precedent
,
there
went
great
multitudes
after
him
,
and
he
turned
and
said
vnto
them
,
If
any
man
,
&c.
But
perhaps
though
hee
addresse
his
discourse
to
them
altogether
,
yet
hee
intended
it
not
to
each
of
them
single
.
No
,
what
then
meane
the
first
words
of
my
Text
,
If
any
man
&c.
what
meanes
the
conclusion
of
his
discourse
,
verse
,
33.
So
likewise
whosoever
he
be
of
you
that
forsaketh
not
all
that
he
hath
he
cannot
be
my
Disciple
.
2.
The
considerations
which
shew
the
equity
of
those
conditions
required
by
our
Saviour
,
the
reasons
inducing
him
to
require
so
great
a
measure
of
loue
,
as
you
haue
heard
before
,
equally
▪
concern
every
man
,
and
therefore
there
is
no
reason
why
wee
should
imagine
that
our
Saviour
proposed
these
hard
tearmes
only
to
some
few
&
not
to
all
that
would
haue
any
interest
in
him
.
3.
Contempt
of
life
in
comparison
of
a
communion
with
Christ
is
most
vniversally
requisite
in
all
sorts
of
men
.
1.
Because
the
Church
never
enioyes
such
a
calme
,
but
a
terrible
storme
may
vnexpectedly
dash
it
away
,
and
therefore
there
is
no
man
though
borne
in
the
most
peaceable
time
of
the
Gospell
,
but
ere
the
glasse
of
his
life
bee
runne
out
,
hee
may
be
over
taken
with
a
fiery
triall
.
2.
Yea
there
is
no
professour
of
the
Gospell
,
though
hee
liue
and
dye
during
the
publike
tranquillity
of
it
,
yet
he
may
privately
bee
brought
to
that
plunge
,
that
he
must
either
hazard
his
life
,
or
else
in
some
fearefull
,
horrible
maner
against
his
conscience
dishonour
Christ
Iesus
.
3.
Many
may
take
away
our
liues
which
cannot
take
away
our
other
contentments
,
as
Popish
Assascinats
haue
depriued
Kings
of
their
liues
when
they
could
not
of
their
kingdomes
.
It
is
certaine
that
whosoever
cares
not
for
his
owne
life
is
master
of
another
mans
,
&
by
consequent
of
any
mans
religion
that
loues
his
life
better
then
hee
doth
it
.
How
easie
were
it
for
a
Ruffian
that
had
no
religion
of
his
own
▪
to
pull
such
a
one
into
a
corner
and
with
a
naked
blade
to
make
him
forsweare
his
religion
,
as
often
as
he
pleased
,
yea
if
the
tricke
were
in
vse
,
such
a
one
might
be
robbed
of
his
religion
vpon
the
high
way
seeing
any
man
that
were
so
disposed
with
a
Pistol
at
his
brest
might
make
him
deliuer
vp
his
faith
with
as
much
hast
as
his
purse
.
3
▪
It
may
bee
replied
if
every
follower
must
loue
him
more
then
his
owne
life
,
then
it
seemes
that
the
weakest
Christian
,
if
indeed
a
Christian
must
loue
him
as
much
as
the
most
renowned
Apostles
,
seeing
the
best
of
them
all
could
loue
him
no
more
then
so
,
for
greater
loue
then
this
hath
no
man
then
that
he
lay
downe
his
life
for
his
friend
,
witnesse
Christ
Iesus
himselfe
,
Iohn
.
15
13.
It
seemes
likewise
that
all
must
haue
an
equall
portion
of
faith
;
both
which
consequencies
palpably
contradict
both
Scripture
and
experience
.
I
answere
first
without
question
all
that
shall
be
saued
must
bee
saued
by
the
same
faith
,
viz:
by
faith
of
the
same
nature
,
though
not
in
the
same
quantitie
.
Now
that
which
breeds
the
mistake
in
this
objection
,
is
a
conceipt
▪
that
to
loue
Christ
more
then
our
liues
proceeds
not
from
the
nature
of
saving
faith
simply
considered
,
but
from
some
eminent
degree
of
it
,
which
conceipts
is
erronious
.
For
it
is
very
observable
,
that
the
nature
of
faith
,
if
true
and
saving
,
bee
the
degree
of
it
never
so
small
necessarily
includes
thus
much
:
it
being
an
assent
vnto
all
Scripture
revelations
,
especially
vnto
the
Gospell
promises
,
as
most
true
and
good
in
themselues
,
and
farre
better
in
the
choice
then
any
profits
or
pleasures
in
the
world
,
yea
then
life
or
whatsoever
may
sweeten
it
vnto
vs
.
Whence
an
incomparable
writer
of
our
own
who
hath
dived
profoundly
into
the
nature
of
justifying
faith
,
hath
weaued
the
words
of
David
,
Ps.
63.
Thy
louing
kindnesse
is
better
then
life
,
into
his
compleat
definition
of
that
faith
whereby
the
iust
doe
liue
.
2.
Though
all
the
Disciples
of
Christ
must
assent
to
so
much
be
their
faith
,
&
expresse
if
need
bee
,
so
much
by
their
loue
,
yet
according
as
those
tasts
and
relishes
of
heaven
imprinted
in
their
soule
by
the
spirit
,
vpon
which
the
assent
of
faith
,
and
fervency
of
loue
are
grounded
are
more
or
lesse
liuely
and
pleasant
,
the
faith
and
loue
of
Christians
admit
sundry
degrees
and
measures
:
but
not
properly
in
regard
of
their
esteeme
of
the
object
,
(
for
all
,
as
I
haue
shewed
,
must
esteeme
it
better
then
life
)
but
in
respect
of
the
radication
and
setling
of
this
esteeme
in
themselues
▪
so
that
howsoever
all
faithfull
Christians
iudge
and
esteeme
their
hopes
by
Christ
to
bee
better
then
life
,
yet
they
may
bee
more
or
lesse
in
their
iudgement
,
and
those
apprehensions
which
cause
this
esteeme
may
be
more
or
lesse
cleere
and
distinct
.
3.
T
is
true
,
that
to
dye
for
the
profession
of
Christ
is
the
greatest
possible
expression
of
loue
vnto
him
,
for
the
matter
of
it
there
may
bee
great
diversity
▪
and
accordingly
by
severall
degrees
of
faith
,
and
loue
may
bee
expressed
by
it
.
Amongst
so
many
thousands
as
haue
beene
crowned
with
martyrdome
in
Primitiue
and
latter
times
,
no
doubt
but
there
was
infinite
variety
of
degrees
of
faith
and
loue
,
all
which
had
but
one
common
expression
for
the
matter
;
but
for
the
maner
of
it
,
some
laid
down
their
liues
more
cheerefully
and
triumphantly
reioycing
that
it
was
giuen
to
them
,
not
only
to
beleeue
,
but
also
to
suffer
:
others
with
more
deliberation
,
staggering
,
&
reluctancy
some
with
Peter
denied
Christ
divers
times
before
they
would
dye
for
him
,
recanted
a●iured
,
and
runne
through
a
hundred
of
base
sights
before
they
would
come
to
the
stake
,
others
behaued
themselues
more
honourably
&
heroically
,
and
being
glad
of
such
speedy
conveyance
to
heaven
died
with
a
kinde
of
Angelicall
Majestie
.
To
drawe
towards
a
conclusion
:
if
any
honest
tender
heart
,
which
vses
to
tremble
at
the
word
,
and
to
mourne
for
its
own
infirmities
,
be
brought
into
dumps
by
this
doctrine
,
causing
it
to
thinke
thus
with
it selfe
;
if
every
one
that
loues
Christ
to
any
purpose
must
loue
him
better
then
life
,
and
be
able
to
dye
for
him
,
then
sure
al
my
loue
vnto
him
is
nothing
worth
▪
●●
When
I
am
in
my
best
moodes
his
louing
kindnesse
is
dearer
vnto
mee
then
thousands
of
gold
and
silver
,
and
I
am
of
Davids
mind
that
it
is
better
then
life
,
but
yet
if
my
life
were
in
question
for
it
,
I
know
not
what
would
become
of
me
,
sure
I
should
never
hold
out
but
flinch
most
shamefully
.
For
comfort
and
direction
vnto
such
a
soule
I
commend
these
considerations
.
1.
This
feare
of
flinching
is
a
good
signe
,
that
thou
wouldest
not
flinch
for
feare
:
you
know
what
Peters
loud
protestation
(
though
all
men
forsake
thee
yet
will
not
I
)
came
to
not
long
after
,
you
know
the
story
of
Dr
Pendleton
,
or
you
may
reade
it
in
Mr
Fox
,
vnlesse
thy
life
were
exceeding
deare
vnto
thee
,
it
would
be
no
such
great
testimony
of
thy
loue
vnto
him
,
to
part
with
it
for
his
sake
;
vnlesse
death
were
very
terrible
,
Martyrdome
would
not
bee
either
such
an
acceptable
sacrifice
vnto
God
,
or
glorious
wonder
amongst
men
.
To
feare
martyrdome
,
yea
and
to
pray
against
it
with
submission
vnto
Gods
will
,
is
warranted
by
our
Saviours
owne
example
,
when
he
prayed
so
earnestly
,
that
if
it
were
possible
the
Cup
might
passe
away
from
him
,
but
still
with
submission
vnto
his
fathers
pleasure
.
That
place
concerning
our
Saviour
,
Heb.
5.
7.
is
very
remarkable
,
who
in
the
daies
of
his
flesh
,
when
he
had
offered
vp
prayers
and
supplications
,
with
strong
crying
and
teares
vnto
him
,
that
was
able
to
saue
him
from
death
,
and
was
heard
in
that
he
feared
.
I
stand
not
vpon
the
words
in
that
hee
feared
,
for
indeed
the
construction
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
very
vncertaine
,
that
which
I
especially
note
,
is
,
that
it
is
said
here
,
our
Saviouor
was
heard
how
was
hee
heard
?
Marke
how
,
and
thence
will
spring
a
second
branch
of
comfort
.
His
Father
heard
him
,
not
in
remouing
the
Cup
from
him
,
but
in
strengthning
▪
him
to
drinke
it
with
victory
:
so
art
thou
sure
to
be
heard
,
if
thou
prayest
as
hee
did
:
either
the
Cup
shall
bee
removed
from
thee
,
or
sweetned
vnto
thee
.
Remember
withall
,
that
God
is
never
more
for
vs
,
then
when
wee
are
most
for
him
,
that
his
glory
lies
at
stake
as
well
as
thy
life
,
and
that
hee
is
more
curious
of
that
,
then
thou
canst
bee
of
this
.
God
is
faithfull
who
will
no●
suffer
vs
to
be
tempted
aboue
that
we
are
able
;
but
will
with
the
temptation
also
make
away
to
escape
that
we
may
be
able
to
beare
it
.
1.
Cor.
10.
13.
Remember
that
thy
Saviour
hath
had
experience
of
all
the
amazemets
and
horrors
of
death
when
he
suffered
it
for
the●e
,
and
therefore
cannot
forget
,
both
to
pitty
and
succour
thee
when
thou
art
to
suffer
it
▪
for
him
:
for
in
that
he
himselfe
hath
suffered
being
tempted
he
is
able
to
succour
them
that
are
tempted
,
as
the
Apostle
sweetly
infers
,
Heb.
2.
18.
Lastly
,
let
mee
commend
this
caution
vnto
the
trembling
soule
;
Anxious
distrustfull
care
for
the
future
in
matters
of
the
soule
,
is
more
dishonourable
and
displeasing
vnto
God
,
then
in
matters
of
the
body
.
Remember
therefore
thy
Saviours
advice
,
care
not
for
to
morrow
,
let
that
care
for
it selfe
.
Afflict
not
thy selfe
with
such
sad
supposals
,
what
if
Queene
Maries
daies
should
come
againe
;
what
if
I
should
bee
brought
before
such
a
fellow
as
Bonner
,
remember
thy
Saviours
reason
for
his
advice
,
sufficient
for
the
day
is
the
evill
thereof
.
Which
as
it
is
too
true
for
matters
of
this
life
,
so
it
's
much
more
true
in
businesse
of
our
spirituall
life
.
If
thou
art
indeed
entred
into
a
covenant
with
God
,
if
thou
hast
seriously
and
advisedly
resolued
to
liue
the
rest
of
thy
time
in
the
flesh
by
the
faith
of
the
sonne
of
God
who
hath
loued
thee
and
giuen
himselfe
for
thee
,
if
thou
art
indeed
one
who
knowes
what
an
infinite
,
endlesse
,
vnwearied
diligence
is
required
to
a
constant
,
close
walking
with
God
,
why
then
thou
hast
every
day
,
every
houre
,
omission●
and
commissions
to
looke
vnto
,
thou
hast
continuall
swarmes
of
thoughts
,
words
,
and
actions
most
warily
,
and
precisely
to
watch
over
,
thou
must
tread
every
step
as
nicely
and
gingerly
,
as
if
thou
wentest
amongst
sna●es
,
and
walkedst
vpon
pinnacles
,
thou
must
ever
and
anon
chaine
vp
thy
beloued
affections
shorter
,
and
deale
roughly
with
those
lusts
,
which
perhaps
are
as
deare
vnto
thee
as
thy
life
.
What
hast
thou
thus
▪
much
businesse
every
day
;
and
hast
thou
time
to
make
suppositions
for
the
future
,
and
to
torment
thy selfe
with
presages
?
Let
to
morrow
care
for
it selfe
:
abstaine
from
fleshly
lusts
which
fight
against
thy
soule
and
most
dangerously
in
times
of
peace
:
stand
vpon
thy
gard
against
thy
sinnes
of
daily
incursion
,
against
such
temptations
as
are
incident
to
thy
present
condition
,
in
simplicity
of
heart
resigne
thy selfe
vp
vnto
him
,
that
hath
loued
thee
and
given
himselfe
for
thee
,
and
thou
be
confident
,
that
neither
life
nor
death
,
neither
things
present
nor
things
to
come
shall
ever
be
able
to
separate
thee
from
him
:
this
being
most
certaine
that
he
that
does
indeed
liue
by
faith
,
hath
that
in
him
,
which
,
if
need
should
be
,
will
enable
him
to
die
in
it
&
for
it
.
But
what
reason
had
I
then
at
this
time
to
trouble
mens
heads
with
such
a
thorny
discourse
of
Martyrdome
?
I
answere
.
1.
The
habite
of
Martyrdome
,
as
I
haue
shewed
,
is
included
in
the
most
fundamentall
principle
of
Christianity
,
loue
of
Christ
better
then
our selues
,
selfe
resignation
or
deniall
:
and
therefore
they
deserue
no
answere
but
silence
,
who
shall
thinke
a
discourse
of
it
at
any
time
to
bee
harsh
and
vnseasonable
.
2.
As
the
Prophet
Ezechiel
forewarned
the
Iewes
,
Wee
haue
had
mischiefe
vpon
mischiefe
,
and
rumor
vpon
rumor
,
and
if
mischiefe
and
rumors
continue
and
multiply
vpon
vs
as
fast
as
they
haue
done
of
late
,
the
daies
may
bee
sooner
vpon
vs
then
wee
are
aware
,
when
there
may
be
too
much
occasion
to
practise
this
point
and
no
time
to
preach
it
.
The
Lord
open
our
eyes
and
change
our
hearts
,
the
Lord
of
his
mercy
order
matters
for
vs
,
above
all
that
wee
are
able
to
aske
or
thinke
,
contrary
to
the
cry
of
our
sinnes
,
contrary
to
probabilities
,
that
the
event
may
proue
such
discourses
vnseasonable
.
Here
now
should
follow
a
large
application
of
the
maine
doctrine
branched
into
divers
vses
,
but
that
if
God
giue
leaue
shall
ere
long
be
the
exercise
of
another
houre
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A09674-e130
Notes for div A09674-e500
Notes for div A09674-e2320
Notes for div A09674-e3670
Notes for div A09674-e4890