A
GLEANING
IN
GODS
HARVEST
.
FOVRE
CHOYCE
HANDFVLS
;
The
-
Gate
to
Happinesse
.
-
Wounded
Saviour
.
-
Epicures
Caution
.
-
Generation
of
Seekers
.
By
the
late
Judicious
Divine
,
HENRY
RAMSDEN
,
sometime
Preacher
in
London
.
IUDO
.
8.2
.
Is
not
the
gleaning
of
the
grapes
of
Ephraim
,
better
then
the
vintage
of
Abiezer
?
LONDON
,
Printed
for
J.
D.
and
R.
M.
and
are
to
bee
sold
by
Thomas
Slater
,
at
the
Swan
in
Duck-lane
.
1639.
The
Epistle
to
the
Reader
.
GOOD
READER
,
THe
Author
of
these
Sermons
,
having
served
his
time
,
and
being
fallen
asleepe
,
before
their
time
came
to
looke
out
,
and
doe
service
in
the
world
;
I
conceived
it
might
beare
the
construction
of
a
peece
of
some
light
charitie
to
lead
them
out
in
their
Orphan-like
condition
by
the
hand
of
a
recommendatorie
Epistle
into
the
world
.
Men
for
the
most
part
desire
in
Bookes
,
to
know
first
what
is
said
of
them
,
before
they
care
to
know
what
they
say
;
and
sometimes
an
Author
worthy
of
prime
inspection
,
for
want
of
an
Agent
to
make
his
worth
his
harbenger
,
may
lie
as
long
neglected
and
unread
,
as
the
poore
Cripple
at
the
poole
of
Bethsaida
lay
uncured
for
want
of
one
to
cast
him
into
the
water
.
The
subject
(
indeed
)
here
principally
discoursed
,
and
brought
out
of
darknesse
into
light
(
Christian
mortification
)
seemeth
to
disdaine
all
mediation
,
and
petitioning
for
it
,
it
being
of
so
great
weight
and
transcendent
importance
,
that
it
commands
all
hearts
and
eyes
to
looke
up
unto
it
;
and
threatens
with
power
and
authoritie
from
on
high
,
even
the
greatest
on
earth
that
shall
turne
their
backe
,
and
not
their
face
upon
it
.
There
are
three
things
especially
(
among
others
)
that
will
say
well
to
make
this
rough
and
hidden
way
of
Mortification
,
smooth
and
plaine
.
The
first
is
,
the
greatnesse
of
the
Author
,
and
founder
of
that
honourable
order
of
Mortification
,
and
who
was
the
glorious
President
of
it
himselfe
;
Even
the
Lord
Iesus
Christ
:
the
apprehension
and
sense
of
such
fellowship
with
us
in
our
way
,
cannot
but
devoure
and
drowne
all
sense
and
thought
of
what
otherwise
might
be
difficult
and
distastfull
in
it
.
Among
the
Romans
,
the
Generall
being
slaine
in
the
battell
,
there
was
scarce
any
Souldier
that
regarded
his
life
;
but
rather
chose
to
make
an
exchange
of
it
,
for
such
a
death
,
wherein
hee
might
beare
his
Generall
company
;
and
if
any
did
returne
home
alive
,
in
such
a
case
there
was
a
brand
of
ignominie
set
upon
him
ever
after
.
The
truth
is
,
were
not
the
consideration
of
sin
,
and
the
madnesse
of
unbeliefe
in
the
world
at
hand
to
qualifie
the
matter
,
and
give
satisfaction
;
it
were
the
most
astonishing
wonder
that
ever
the
world
saw
,
that
Iesus
Christ
being
dead
,
the
whole
world
should
not
presently
resolve
to
die
with
him
.
The
second
is
the
greatnesse
of
the
helpe
,
or
mighty
arme
of
assistance
that
is
ready
to
joyne
with
us
in
this
great
worke
of
mortification
if
our
hearts
bee
once
set
upon
it
:
this
is
the
Spirit
of
God
and
of
Christ
;
If
you
mortifie
the
deeds
of
the
body
by
the
spirit
,
you
shall
live
,
Rom.
8.
This
Spirit
of
God
residing
and
dwelling
in
those
that
beleeve
,
to
whom
hee
is
given
,
is
alway
at
hand
,
ready
;
yea
,
desirous
and
longing
to
bee
set
on
worke
in
their
soule
;
to
be
imployed
in
this
honourable
service
against
sin
,
and
all
inordinate
affections
,
evill-concupiscence
,
uncleannesse
,
pride
,
covetousness
,
&c.
And
being
stirred
up
,
and
set
on
to
purpose
,
it
carries
on
his
worke
before
him
with
an
high
hand
;
making
havock
and
desolation
among
the
fleshly
lusts
and
corruptions
of
the
soule
.
The
greatest
and
most
difficultest
undertakings
,
and
such
which
the
soule
of
man
would
otherwise
abhorre
,
and
turne
aside
from
altogether
,
are
yet
digested
and
carried
on
with
a
sweetnes
and
pleasantnesse
of
hope
,
when
a
man
sees
measure
for
strength
for
strength
,
as
much
in
his
meanes
,
as
in
his
opposition
,
as
many
with
him
as
against
him
:
Now
the
Spirit
of
God
within
us
,
is
of
more
might
then
all
the
hills
of
the
robbers
(
as
David
speakes
in
another
case
)
hee
is
stronger
than
all
their
strong
holds
;
he
is
above
all
the
high
things
and
imaginations
that
lift
up
themselves
to
the
highest
within
us
against
the
knowledge
of
God
.
Mortification
can
bee
no
other
,
but
a
solid
delight
and
spirituall
recreation
to
him
,
that
duly
and
deeply
considers
what
oddes
and
advantage
hee
hath
of
his
enemie
,
the
flesh
,
by
the
partaking
,
and
close
standing
of
that
blessed
friend
of
his
,
the
Spirit
.
The
third
and
last
is
,
the
exceeding
greatnesse
of
the
reward
which
the
God
of
recompences
(
as
the
Scripture
termeth
him
)
hath
sealed
and
settled
by
purpose
and
promise
,
both
Yea
and
Amen
upon
this
worke
of
Mortification
.
If
wee
be
dead
with
Christ
we
beleeve
,
that
is
,
wee
easily
beleeve
,
or
have
ground
sufficient
to
beleeve
,
that
wee
shall
live
with
him
;
as
the
foundation
of
the
ensuing
discourse
proclaimes
aloud
to
the
world
:
whereby
living
with
Christ
is
not
meant
of
an
everlasting
being
in
his
presence
only
(
though
his
presence
alone
be
a
Paradise
of
joy
and
blessedness
in
abundance
)
but
an
admittance
or
taking
up
into
an
intire
communion
with
him
in
all
his
glory
;
or
as
himselfe
is
pleased
with
the
expression
,
Revel.
3.21
.
a
sitting
downe
with
him
upon
his
Throne
:
Men
for
the
most
part
can
bee
content
that
any
man
should
chuse
or
appoint
their
worke
for
them
,
if
it
might
bee
permitted
to
themselves
to
choose
their
wages
,
and
have
good
securitie
for
it
:
Who
would
refuse
with
Sampson
to
encounter
Lyons
,
if
they
could
be
secured
to
eate
honey
out
of
their
carkasses
?
Who
would
not
have
cast
in
his
lot
with
those
three
faithfull
servants
of
GOD
,
and
have
beene
content
to
have
taken
part
with
them
in
that
hotte
service
of
the
fierie
furnace
,
could
they
have
beene
satisfie
for
their
safe
comming
off
with
their
lives
untouched
,
and
like
advancement
afterward
in
the
Kingdome
?
Low
wages
and
slender
recompences
make
even
light
worke
heavie
;
the
only
way
to
drowne
the
sowernesse
or
unpleasantnesse
of
any
taske
,
is
to
make
it
swimme
in
an
Ocean
of
reward
.
It
is
a
principle
in
reason
,
Finis
dat
amabilitatem
mediis
,
Good
ends
make
hard
wayes
or
meanes
lovely
and
desireable
.
If
Mortification
had
as
bitter
and
irreconcileable
an
opposition
,
and
repugnancie
to
nature
,
as
the
grave
it selfe
,
yet
the
transcendent
vastnesse
of
the
reward
,
that
same
farre
more
exceeding
,
eternall
weight
of
glory
(
as
Saint
Paul
had
much
adoe
to
bring
out
his
notion
of
it
in
words
,
without
losse
,
and
leaving
somewhat
behinde
,
2
Corinth.
4.17
.
)
dearely
apprehended
and
beleeved
,
mightily
and
effectuously
considered
,
is
able
fully
to
reconcile
the
disproportion
.
I
am
loth
to
exceed
the
time
and
measure
of
an
Epistle
.
The
nature
,
necessitie
and
meanes
of
this
great
Master-peece
of
Mortification
with
some
other
things
of
Affinitie
with
them
,
are
well
laid
downe
in
the
Sermons
following
;
Some
straines
(
I
beleeve
)
thou
wilt
meet
withall
,
that
have
beene
strangers
to
thee
heretofore
,
and
which
will
doe
lively
execution
,
and
quit
themselves
like
the
words
of
the
wise
,
whose
propertie
is
(
as
the
wise
man
informes
)
to
be
as
goades
or
nailes
throughly
fastned
.
Holy
and
learned
men
(
amongst
whom
not
to
number
were
doubtlesse
to
injure
much
mine
Author
)
are
not
to
bee
too
deeply
charged
,
or
too
troublesomely
expostulated
with
for
some
peculiarities
of
expressions
,
wherein
perhaps
they
give
themselves
more
satisfaction
than
others
:
And
indeed
it
is
a
hard
thing
for
any
man
to
write
so
savourly
or
warily
,
but
that
the
Reader
hath
need
still
to
bring
a
graine
of
salt
with
him
to
make
the
nourishment
wholsome
.
The
blessing
of
the
God
of
heaven
bee
with
this
little
peece
in
its
going
forth
into
the
world
,
that
it
may
goe
forth
in
its
might
,
and
doe
worthily
in
Israel
,
teaching
&
perswading
many
to
desire
(
with
Paul
)
the
knowledge
of
the
fellowship
of
Christs
sufferings
,
and
how
to
bee
made
conformable
to
his
death
,
which
is
one
of
the
greatest
and
most
hidden
misteries
of
Christianitie
,
and
requireth
the
best
and
greatest
Masters
in
Israel
for
its
Teachers
.
Thine
in
the
Lord
Jesus
,
IOHN
GOODWINE
.
The
Contents
of
the
ensuing
Treatises
.
Treatise
1.
-
TO
be
dead
with
Christ
what
.
Page
5
-
Propos.
1.
Wee
must
die
with
Christ
first
,
if
wee
will
live
with
him
.
pag.
10
-
Reason
1.
From
the
contrarietie
between
sin
and
grace
.
12
-
Reas.
2.
Else
the
Spirit
dwells
not
in
us
.
13
-
Reas.
3.
Because
it
is
hard
to
be
a
Christian
.
ibid.
-
Use
1.
Reproofe
of
men
dead
in
sinne
14
-
Morall
death
to
sinne
distinguished
from
the
true
death
to
sinne
.
16
-
1.
In
the
Essence
of
it
.
ibid.
-
2.
In
the
efficient
cause
.
17
-
3.
in
the
latitude
ibid.
-
4.
In
the
issue
.
18
-
Popish
mortification
differs
from
true
mortification
.
1.
In
the
object
.
19
-
2.
The
efficient
cause
.
ibid.
-
3.
The
formall
cause
.
20
-
4.
The
finall
cause
.
ibid.
Characters
of
a
man
dead
to
sinne
.
-
1.
When
occasions
to
sinne
worke
not
.
21
-
2.
When
all
sinne
is
dead
in
us
.
22
-
3.
When
we
doe
not
the
service
of
sinne
23
-
4.
When
we
abhorre
sinne
,
ibid.
-
5.
When
sinnes
power
is
daily
abated
.
24
-
6.
When
we
can
willingly
have
our
sins
wounded
.
25
Meanes
to
be
dead
with
Christ
.
-
1.
The
Spirit
of
God
.
27
-
2.
Faith
in
Christ
.
ibid.
-
3.
Prayer
.
28
-
4.
Submission
to
the
ministerie
of
the
Word
,
ibid.
Motives
to
die
to
sinne
.
-
1.
The
necessitie
.
29
-
2.
The
commoditie
.
ibid.
-
3.
The
facilitie
.
30
-
4.
The
equitie
.
31
-
5.
The
treacherie
of
sinne
.
32
-
6.
The
example
of
others
.
ibid.
-
The
difficultie
of
being
a
Christian
.
33
-
The
method
to
come
to
live
with
Christ
.
36
-
Spirituall
death
what
.
40
-
Spirituall
life
what
.
41
-
Propos.
2.
Those
that
are
dead
with
Christ
,
shall
live
with
him
.
42
-
Reas.
1.
To
whom
Christ
communicates
himselfe
he
doth
it
wholly
.
43
-
Reas.
2.
Death
with
Christ
insufficient
,
without
we
live
with
him
.
44
-
Reas.
3.
From
the
opposition
betweene
the
life
of
sinne
and
grace
.
45
-
Use
.
Those
that
are
not
dead
with
Christ
,
doe
not
live
with
him
.
46
-
How
to
know
wee
are
alive
with
Christ
;
-
1.
By
the
cause
of
spirituall
life
.
47
-
2.
By
the
exercises
of
spirituall
life
.
48
-
3.
By
the
properties
of
spirituall
life
.
49
-
1
Nourishment
.
ibid.
-
2
Augmentation
.
50
-
3
Generation
.
51
-
Use
2.
To
labour
for
death
with
Christ
.
52
-
1.
Because
by
him
wee
shall
enjoy
a
spirituall
life
.
53
-
2.
An
eternall
life
.
ibid.
-
Propos.
3.
The
knowledge
of
Mortification
seales
up
the
assurance
of
salvation
55
-
Reason
.
The
promises
of
eternall
life
are
made
to
the
mortified
.
68
-
Use
1.
For
confutation
of
Bellarmine
.
72
-
Use
2.
To
labour
for
Mortification
.
75
-
Use
3.
Those
that
are
not
dead
with
Christ
,
cannot
be
assured
of
life
with
him
.
77
-
Propos.
4.
As
our
death
to
sinne
,
so
our
life
to
grace
,
both
proceed
from
christ
.
80
-
Reason
.
They
are
both
the
worke
of
grace
.
81
-
Christ
is
the
author
of
the
death
of
sinne
,
and
the
life
of
grace
.
-
1.
As
a
meritorious
cause
.
83
-
2.
As
the
exemplarie
cause
.
85
-
3.
The
morall
cause
.
86
-
4.
The
efficient
cause
.
87
Christ
is
the
efficient
cause
.
-
First
in
the
first
working
of
it
three
wayes
.
88
-
1.
By
his
Spirit
.
ibid.
-
2.
By
the
Word
.
89
-
3.
By
Baptisme
.
90
Baptisme
is
a
cause
instrumentall
3
wayes
.
-
1.
As
a
resembling
cause
.
91
-
2.
As
a
concurring
meanes
.
ibid.
-
3.
By
Stipulation
.
ibid.
Secondly
for
the
increase
of
it
2
wayes
.
-
1.
By
Faith
.
92
-
2.
The
Lords
Supper
.
94
-
Use
.
To
indevour
to
be
in
Christ
.
95
-
Use
2.
To
returne
the
praise
of
grace
to
Christ
.
97
-
Use
3.
What
to
judge
of
men
out
of
Christ
.
98
Treatise
2.
-
Observ
.
1.
What
Christ
suffred
was
not
for
his
own
sin
.
104
-
Use
1.
To
shew
how
Christ
could
beare
the
punishment
of
sinne
.
108
-
Use
2.
To
discover
the
malice
of
the
Iewes
against
Christ
.
110
-
Use
3.
To
condemne
those
that
judge
by
successe
in
outward
things
.
114
-
Use
4.
To
reade
us
a
Lecture
of
patience
115
-
Use
5.
Comfort
for
distressed
consciences
.
116
-
Obser
.
2.
Christ
suffered
all
for
our
sinnes
.
118
-
Reas.
1.
The
love
of
Christ
.
ibid.
-
Reas.
2.
The
love
of
God
the
Father
.
119
-
Use
1.
To
admire
Gods
wisedome
.
120
-
Use
2.
To
see
the
haynousnesse
of
our
sinnes
.
121
-
Use
3.
To
provoke
us
to
sorrow
for
sinne
.
123
-
Use
4.
For
Consolation
.
125
-
Use
5.
To
set
forth
Gods
love
to
us
.
126
-
Use
6.
To
returne
love
againe
.
127
Treatise
3.
-
Conclus
.
1.
SVrfeiting
and
Drunkennesse
,
and
Covetousnesse
to
be
taken
heed
of
.
134
-
Reas.
1.
There
is
danger
in
these
sinne
.
137
-
Reas.
2.
There
is
danger
of
falling
into
them
.
139
-
Use
1.
Complaint
of
neglect
of
this
dutie
.
141
-
Use
2.
Exhortation
to
Caution
.
143
-
4
,
Helpes
to
Caution
.
ibid.
-
Conclus
.
2.
The
best
men
to
take
heed
of
these
sinnes
.
149
-
Reas.
1.
Because
they
are
but
men
.
ibid.
-
Reas.
2.
Satan
envies
them
most
.
150
-
Reas.
3.
Their
falling
make
others
fall
.
ibid.
-
Use
1.
To
shew
the
best
men
are
fraile
.
151
-
Use
2.
Why
the
best
should
suffer
admonition
.
152
-
Use
3.
How
to
demeane
our selves
.
153
-
Conclus
.
3.
Our
care
and
caution
must
be
continuall
.
154
-
Reason
.
Because
there
is
danger
of
the
sinnes
.
155
-
Reason
.
Because
there
is
danger
of
judgement
.
155
-
Use
.
To
discover
the
abounding
of
these
sinnes
.
156
-
Conclus
.
4.
Drunkennesse
and
Covetousnesse
overcharge
the
heart
.
161
-
Reas.
1.
They
presse
the
soule
from
heaven
to
earth
.
162
-
Reas.
2.
They
presse
it
from
earth
to
Hell
.
166
-
Use
1.
To
take
heed
of
these
sinnes
.
167
-
Use
2.
To
use
Remedies
against
them
,
171
-
Meanes
to
be
disburdened
of
these
sinnes
.
172
-
Use
3.
To
see
the
false
judgement
of
the
world
175
-
Conclus
.
5.
We
should
not
be
overcharged
with
immoderate
eating
.
177
-
Danger
in
coversing
with
Epicures
.
178
-
Reas.
1.
It
unfits
us
for
good
Duties
.
179
-
Reas.
2.
It
is
the
nurse
of
securitie
.
180
-
Reas.
3.
It
breeds
many
lusts
.
181
-
Reas.
4.
It
brings
Gods
judgements
.
182
-
Reas.
5.
It
hurts
the
body
.
183
-
Reas.
6.
It
hurts
a
mans
state
.
184
-
Reas.
7.
It
hurts
the
Common-wealth
.
ibid.
-
Reas.
8.
It
wrongs
the
poore
.
185
-
Use
.
To
take
heed
of
surfeiting
.
ibid.
-
Many
wayes
of
sufeiting
.
186
Treatise
4.
-
SEeking
things
aboue
enforced
.
196
-
1.
In
respect
of
God
.
197
-
2.
In
respect
of
our selves
.
204
-
Things
above
what
.
209
-
Why
so
called
.
211
-
Seeking
What.
212
-
Propos.
Those
that
are
risen
with
Christ
,
must
seeke
the
things
above
.
213
-
Conditions
requisite
in
seeking
3.
214
-
Meanes
of
seeking
.
218
-
Signes
of
seeking
.
223
-
Use
.
Exhortation
to
seeking
.
226
FINIS
.
THE
GATE
TO
HAPPINESSE
.
ROM.
6.8
.
Now
if
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
.
Scope
of
the
words
.
THe
aime
and
scope
of
the
Apostle
in
this
place
,
is
by
the
occasion
of
an
objection
proposed
verse
1.
to
shew
the
necessary
coherence
of
sanctification
with
justification
.
The
objection
is
this
,
If
where
sinne
bath
abounded
,
grace
doth
much
more
abound
,
(
which
the
Apostle
S.
Paul
affirmes
in
the
former
Chapter
,
treating
of
free
justification
by
grace
)
then
saith
the
carnalist
,
let
us
continue
in
sinne
that
grace
may
abound
:
this
is
the
objection
.
To
this
the
Apostle
answers
two
wayes
.
First
,
by
way
of
detestation
.
Secondly
,
by
way
of
confutation
.
By
way
of
detestation
in
the
beginning
of
the
second
verse
,
God
forbid
:
farre
be
it
from
such
gracious
premises
,
to
make
so
dangerous
and
pestilent
an
inference
,
What
,
saith
he
,
shall
we
continue
in
sinne
that
grace
way
abound
?
God
forbid
.
Secondly
,
by
way
of
confutation
,
and
that
by
a
double
argument
,
answerable
to
the
two
parts
of
Sanctification
;
Mortification
,
and
Vivification
,
both
of
them
pregnant
,
and
full
of
sinewes
to
enforce
,
and
presse
the
cause
and
conclusion
in
hand
.
The
first
argument
is
thus
,
such
as
are
dead
to
sinne
with
Christ
,
they
cannot
wilfully
and
wilingly
live
and
continue
in
sinne
,
but
such
as
are
justified
from
their
sinnes
by
Christ
,
they
are
dead
to
sinne
with
Christ
;
therefore
such
as
are
justified
by
Christ
they
cannot
live
,
and
continue
in
sinne
.
The
Minor
proposition
the
Apostle
proves
.
First
by
the
efficacie
of
baptisme
vers.
4.
and
5.
and
by
conformities
Christ
,
in
his
crucifying
and
sufferings
verse
6.
The
second
argument
(
as
a
consequent
,
and
dependent
upon
the
former
)
is
thus
:
Those
that
are
quickned
by
Christ
to
a
new
life
of
grace
,
they
cannot
willingly
and
wilfully
continue
in
sinne
:
but
those
that
are
justified
by
Christ
,
are
quickned
to
a
new
life
of
grace
,
they
cannot
therefore
willingly
and
wilfully
continue
in
sinne
.
The
Minor
proposition
the
Apostle
proves
thus
,
those
that
are
dead
with
Christ
are
quickned
to
a
new
life
of
grace
:
Such
as
are
justified
by
Christ
are
dead
with
Christ
,
therefore
they
are
quickned
to
a
new
life
with
Christ
,
and
therefore
they
cannot
continue
in
sinne
.
The
Major
proposition
is
in
the
words
of
the
Text
,
Now
if
wee
be
dead
with
Christ
wee
beleeve
that
we
shall
also
live
with
him
.
You
see
the
Logicke
and
argumentation
of
the
Apostle
,
which
words
being
a
proposition
,
and
argument
hupotheticall
,
observe
in
them
two
parts
.
First
,
an
Antecedent
,
according
to
the
law
of
such
propositions
.
And
then
,
a
Consequent
;
Or
more
properky
,
one
thing
supposed
,
and
another
thing
inferred
.
First
the
thing
supposed
in
the
former
part
of
the
verse
,
that
wee
are
dead
with
Christ
.
The
other
inferred
in
the
latter
part
,
wee
beleeve
that
we
shall
also
live
with
him
.
More
particularly
,
you
may
please
to
observe
these
foure
parts
.
First
the
method
and
order
of
the
parts
:
first
we
must
be
dead
with
Christ
before
we
can
live
with
him
,
If
wee
be
dead
with
Christ
wee
beleeve
that
wee
shall
also
live
with
him
.
Wee
must
first
die
with
Christ
before
wee
can
live
with
him
.
Secondly
,
the
inseparable
connexion
and
conjunction
and
union
of
these
two
:
though
the
one
goe
before
,
yet
the
other
followes
inseparably
,
and
unavoydably
,
as
Iacob
tooke
Esau
by
the
heele
:
In
the
latter
part
.
Now
if
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
,
there
is
the
conjunction
of
these
two
.
Thirdly
the
assurance
of
this
connexion
or
conjunction
,
If
we
be
dead
with
Christ
,
wee
beleeve
we
shall
live
with
him
.
Fourthly
and
lastly
,
the
cause
and
ground
,
as
of
the
two
former
,
so
of
the
latter
,
both
of
our
death
with
Christ
,
and
of
our
life
with
Christ
,
it
is
Christ
,
Christ
is
the
cause
of
both
,
If
we
be
dead
with
Christ
,
that
is
,
(
as
Aquinas
rightly
interprets
the
place
)
through
or
by
the
vertue
of
Christ
,
Wee
beleeve
that
wee
shall
also
live
with
him
,
or
bee
raised
to
the
life
or
grace
by
the
same
vertue
.
Thus
you
have
the
parts
:
If
wee
be
dead
,
with
Christ
,
wee
beleeve
that
we
shall
also
live
with
him
.
First
of
the
order
and
method
of
the
parts
,
which
is
the
first
part
or
proposition
.
Wee
must
first
die
with
Christ
before
we
can
live
with
him
.
To
be
dead
with
Christ
what
.
To
be
dead
with
Christ
,
is
in
imitation
or
conformitie
with
Christ
to
be
dead
to
sinne
,
as
Christ
dyed
for
sinne
.
So
we
are
sayd
to
dye
with
Christ
,
when
we
dye
to
sinne
.
Now
we
are
sayd
to
be
dead
to
sinne
when
sinne
is
dead
in
us
:
when
the
command
and
dominion
of
sinne
is
broken
downe
,
when
the
power
and
force
of
it
is
enfeebled
:
when
we
doe
what
we
can
that
sinne
may
not
have
any
vigour
,
or
power
,
or
command
,
no
nor
quiet
being
in
us
,
then
sinne
is
sayd
to
be
properly
dead
in
us
.
Now
we
must
not
conceive
that
as
long
as
we
live
,
sinne
will
utterly
and
totally
dye
.
The
reason
is
this
,
(
it
is
a
comparison
of
St.
Basil
,
saith
hee
)
it
is
with
sinne
,
S.
Basil
.
and
with
the
corruption
of
nature
as
it
is
with
the
Ivie
,
and
the
wall
,
Simile
.
when
the
Ivie
is
fastned
and
incor
porated
into
the
wall
,
a
man
may
cut
the
boughes
and
branches
,
but
hee
can
never
roote
it
out
except
hee
pull
downe
the
wall
.
As
Ivie
is
to
the
wall
,
so
is
sin
and
corruption
to
our
nature
,
it
is
so
scrued
and
got
into
our
nature
,
that
so
long
as
we
live
,
so
long
as
this
house
of
clay
stands
wee
cannot
utterly
roote
it
out
;
wee
may
mortifie
and
kill
it
in
some
measure
,
but
when
this
house
of
clay
shall
be
demolished
and
dissolved
,
then
sinne
shall
be
utterly
extinguished
;
I
say
then
,
we
must
not
conceive
sinne
to
be
so
dead
,
as
that
it
hath
utterly
no
life
in
it
,
but
it
is
sayd
to
be
dead
in
a
double
respect
:
-
First
it
is
dead
Civilly
.
-
Secondly
it
is
dead
Naturally
.
It
is
a
rule
among
Civillians
,
he
that
it
a
servant
is
halfe
a
dead
man
.
The
reason
is
,
because
hee
is
no
longer
at
his
owne
command
;
but
what
he
is
,
he
is
that
he
is
,
as
hee
is
inspired
,
and
animated
by
the
command
of
his
master
.
So
sinne
is
said
to
bee
dead
because
it
is
made
a
servant
,
it
is
forced
to
undergoe
the
yoake
,
to
be
subject
to
the
Spirit
of
grace
:
therefore
it
is
sayd
to
bee
dead
civilly
.
Secondly
,
it
is
sayd
to
bee
dead
naturally
too
;
the
reason
is
this
,
because
howsoever
there
bee
some
life
left
in
it
,
yet
it
hath
its
deaths
wound
,
&
that
wil
cause
it
to
die
at
the
last
:
In
the
meane
while
it
is
in
the
wane
,
and
languisheth
away
;
so
that
as
a
man
that
hath
received
a
mortall
wound
,
he
is
a
dead
man
,
the
reason
is
,
because
that
wound
will
bring
death
at
the
last
:
So
we
may
say
though
sinne
have
some
life
in
it
,
yet
it
is
dead
naturally
too
;
the
reason
is
this
,
because
by
the
death
of
Christ
,
it
hath
received
its
deaths
blow
,
that
it
will
never
recover
,
and
so
at
the
last
it
will
altogether
die
.
As
sinne
is
thus
sayd
to
bee
dead
in
us
,
so
we
are
sayd
to
be
dead
to
sinne
in
a
threefold
respect
.
You
know
death
is
nothing
but
the
separation
of
the
soule
from
the
body
,
the
separation
of
that
that
is
the
principle
of
life
.
Now
looke
what
the
soule
is
to
the
body
,
the
same
is
sinne
,
in
a
sort
,
in
a
naturall
unregenerate
man
,
hee
lives
not
so
much
by
his
soule
as
by
his
sinne
;
his
sinne
is
the
life
of
his
life
,
it
is
that
that
enacts
,
and
enlivens
,
and
animates
him
:
therefore
it
is
called
the
body
of
sinne
,
why
?
because
sinne
is
in
an
unregenerate
mans
body
as
the
soule
is
in
the
body
,
it
gives
life
to
it
.
A
naturall
man
esteemes
sinne
as
his
soule
and
life
;
so
the
members
of
his
body
are
called
the
members
of
sinne
;
the
reason
is
,
because
looke
as
in
nature
the
members
exercise
their
functions
by
the
influence
and
vertue
of
the
soule
;
so
an
unregenerate
man
in
the
corrupt
estate
of
depraved
nature
,
such
a
man
,
his
members
worke
as
they
are
inabled
and
commanded
by
sinne
that
dwells
in
him
.
Secondly
,
we
are
sayd
to
be
dead
to
sinne
,
in
respect
of
those
antecedent
convulsions
and
pangs
that
goe
before
death
.
Ordinarily
there
is
no
death
without
pangs
and
convulsions
.
Now
as
it
is
in
naturall
death
,
so
it
is
in
this
,
there
is
no
part
of
crucifying
and
mortifying
of
sinne
,
without
paine
and
dolour
,
therefore
it
is
justly
called
death
,
the
mortifying
of
sinne
;
wee
are
said
to
be
dead
to
sinne
,
when
we
mortifie
sinne
,
because
it
is
with
so
much
paine
,
with
convulsions
and
anguish
:
So
saith
Peter
Martyr
.
The
parting
of
a
naturall
man
,
the
foregoing
of
his
sin
,
it
is
not
without
much
torment
and
anguish
:
so
in
that
respect
it
is
said
to
be
a
death
,
in
regard
of
those
convulsions
and
pangs
that
usually
are
the
forerunners
and
harbingers
of
death
.
Thirdly
,
wee
are
dead
to
sinne
in
another
respect
,
for
as
a
dead
servant
is
no
longer
at
the
command
of
his
Master
,
let
him
command
what
hee
will
hee
heares
him
not
,
hee
doth
nothing
.
So
it
is
with
a
man
that
is
dead
to
sin
,
let
sin
command
what
it
will
,
he
heares
not
,
hee
listens
not
to
the
suggestions
,
he
practiseth
not
the
commands
of
sinne
,
he
is
as
a
dead
man
to
sinne
.
As
a
dead
man
performes
not
the
offices
of
the
living
,
a
dead
servant
doth
not
obey
the
commands
of
his
master
,
so
it
is
with
a
man
that
is
dead
to
sinne
.
Let
this
be
sufficient
to
be
spoken
for
the
meaning
of
that
phrase
,
If
we
be
dead
to
sinne
,
that
is
,
as
Christ
dyed
for
sinne
.
Secondly
,
saith
the
Apostle
,
If
wee
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
.
There
is
a
twofold
life
-
Naturall
-
Spirituall
.
The
naturall
life
is
not
here
meant
,
but
the
spirituall
life
,
that
is
,
principally
the
life
of
grace
and
consequently
the
life
of
glory
.
The
reason
is
this
,
because
the
life
of
grace
,
&
glory
be
not
two
lives
,
but
one
and
the
selfe
same
life
,
they
differ
onely
in
degrees
.
Looke
as
the
life
of
the
child
in
the
wombe
,
is
the
same
life
that
the
child
enjoyes
,
when
it
comes
to
bee
borne
and
brought
to
light
in
the
world
;
so
the
life
of
a
Christian
in
this
world
it
is
in
a
manner
the
same
that
he
lives
in
heaven
,
onely
I
say
it
differs
in
degrees
;
For
looke
,
as
grace
is
nothing
but
glory
begun
,
so
glory
is
nothing
but
grace
consummate
.
But
if
he
meane
the
life
of
grace
,
Quest.
why
doth
the
Apostle
say
shall
live
?
If
we
be
borne
with
Christ
we
shall
live
with
him
.
I
answer
briefly
for
two
reasons
.
Answ.
First
,
1.
to
denote
the
time
when
wee
shall
enjoy
this
life
perfectly
,
that
shall
be
hereafter
.
When
this
naturall
life
shall
have
an
end
,
then
wee
shall
enjoy
that
spirituall
life
perfectly
;
therefore
the
Apostle
reflects
on
that
life
respectively
to
that
time
,
and
saith
wee
shall
live
the
life
of
grace
,
because
then
wee
shall
enjoy
this
life
perfectly
,
whereas
here
we
have
it
but
in
some
measure
,
and
degree
with
interruption
.
Secondly
,
it
is
sayd
in
the
future
,
we
shall
live
,
to
affirme
the
perpetuity
of
this
life
;
this
life
is
not
like
the
life
of
nature
,
a
fading
and
perishing
life
of
its
owne
nature
.
It
is
the
observation
of
Tolet
the
Iesuite
upon
the
place
,
saith
hee
,
though
the
Apostle
meane
the
life
of
grace
,
as
we
see
by
the
11.
Verse
,
yet
hee
useth
the
future
tense
,
to
shew
that
this
life
is
a
perpetuall
life
,
and
such
a
life
as
hath
no
date
nor
period
.
I
say
it
is
in
the
future
tense
,
to
signifie
that
the
life
of
grace
once
begunne
,
it
never
hath
date
.
Well
,
the
words
being
cleared
,
I
come
to
speake
of
the
first
thing
proposed
;
the
order
and
method
of
the
Apostle
in
these
words
;
If
we
be
dead
with
Christ
,
wee
beleeve
that
wee
shall
also
live
with
him
.
Wee
must
first
die
with
Christ
if
wee
will
live
with
him
.
For
looke
as
it
was
with
Christ
,
Propos.
1.
We
must
first
die
with
Christ
if
we
will
live
with
him
.
so
it
shall
bee
with
every
member
of
Christ
;
Christ
first
dyed
before
hee
was
raised
to
life
;
hee
was
first
brought
low
,
and
humbled
before
he
was
exalted
,
before
he
had
his
glory
.
As
it
was
with
Christ
,
so
it
must
bee
with
every
member
of
Christ
,
hee
must
first
die
before
he
can
live
,
he
must
first
have
his
Good
Friday
before
hee
have
his
Easter
day
,
hee
must
first
die
to
sinne
,
before
he
can
live
to
God
.
It
is
otherwise
in
the
life
of
nature
then
it
is
in
the
life
of
grace
,
there
a
man
must
live
before
he
die
,
but
here
hee
must
die
before
he
can
live
.
Ephe.
4.22.24
.
So
saith
S.
Paul
Ephes.
4.22.24
.
Put
off
concerning
your
conversation
,
the
old
man
which
is
corrupt
according
to
the
deceiveable
lusts
,
look
in
Ver.
24.
saith
he
put
on
the
new
man
,
which
after
God
is
created
in
holinesse
and
righteousnesse
.
Then
the
Apostle
here
compares
the
life
of
grace
to
a
new
garment
:
before
wee
can
put
on
the
white
and
pure
Stole
of
Christs
righteousnssse
,
we
must
first
put
off
the
filthy
ragges
of
our
owne
corruption
,
put
off
concerning
your
conversation
,
the
old
man
which
is
corrupt
,
according
to
the
deceivable
lusts
.
Eph.
5.8
.
So
in
Ephes
5
8.
The
life
of
grace
is
compared
●o
light
,
the
life
of
sinne
is
compared
to
darkenesse
,
you
know
before
the
Medium
be
enlightned
,
the
darknesse
must
be
dispelled
:
First
the
darkenesse
must
be
dispelled
before
it
can
be
lightned
.
So
this
new
life
,
it
is
sayd
to
be
a
new
Image
;
it
is
a
new
Image
indeede
,
but
i●
is
such
an
Image
as
we
are
not
capable
of
,
till
first
wee
be
made
pure
Tables
;
the
former
Image
of
Sathan
and
the
Characters
of
sinne
be
defaced
,
till
then
wee
are
not
capable
of
the
Image
of
God
,
and
the
faire
impressions
of
Grace
.
It
is
called
an
ingrafting
,
or
inocculating
:
now
wee
cannot
bee
grafted
into
Christ
,
till
we
be
cut
off
from
the
old
stocke
;
I
say
generally
,
as
wee
must
die
to
nature
,
before
we
can
live
to
glory
,
so
wee
must
die
to
sinne
,
before
wee
can
live
to
God
.
Looke
what
the
Angell
commanded
Ioshua
Iosh.
5.8
.
to
put
off
his
shooes
before
he
came
to
converse
with
God
.
If
you
please
to
take
the
allusion
of
Philo
which
is
this
,
(
and
it
is
pertinent
to
our
purpose
)
put
off
thy
shooes
before
thou
come
to
God
,
that
is
,
put
off
dead
workes
,
because
shooes
are
made
of
the
skins
of
dead
beasts
.
I
say
,
before
wee
can
live
with
Christ
,
wee
must
die
with
Christ
,
we
must
die
to
sinne
before
wee
can
live
the
life
of
grace
.
The
reason
is
plaine
.
Reas
1
First
,
From
●he
contrarietie
betweene
sin
and
grace
.
because
of
the
contrarietie
and
opposition
betweene
the
life
of
grace
,
and
a
life
in
sinne
.
A
man
may
live
many
lives
if
one
bee
subordinate
to
another
,
as
a
man
lives
a
vegetative
,
a
sensative
,
and
a
reasonable
life
,
because
these
are
subordinate
one
to
another
;
but
to
live
in
sinne
and
to
God
a
man
cannot
,
because
these
lives
are
contrary
,
they
come
from
contrary
principles
,
they
cannot
consist
in
the
same
subject
.
It
is
an
ordinary
saying
,
The
Bed
and
and
the
Throne
admit
not
of
partners
.
It
is
true
as
Christ
saith
,
No
man
can
serve
two
masters
;
It
is
true
,
when
they
command
contrary
things
:
Now
sinne
and
grace
command
contrary
things
,
therefore
no
man
can
serve
them
both
,
eyther
he
will
cleave
to
the
one
and
deny
the
other
,
or
forsake
the
one
and
cleave
to
the
other
.
No
man
can
serve
sinne
and
Christ
because
they
are
contrary
masters
.
No
man
can
serve
two
masters
when
they
command
contrary
things
,
that
is
the
first
reason
:
Wee
must
first
die
to
sinne
,
before
wee
can
live
the
life
of
grace
,
because
they
are
opposites
that
will
not
admit
of
one
another
in
the
same
subject
.
Reas.
2
Secondly
,
Else
the
spirit
wells
not
in
us
.
till
we
be
dead
to
sinne
we
cannot
live
the
life
of
grace
,
because
we
cannot
till
then
admit
of
the
principles
of
the
life
of
grace
;
where
sinne
raignes
and
dominiers
the
Spirit
of
grace
dwells
not
,
and
where
that
is
not
there
is
no
life
of
grace
:
Therefore
wee
must
first
die
to
sinne
,
before
wee
can
live
the
life
of
grace
;
because
before
wee
be
dead
to
sinne
,
the
Spirit
of
grace
that
quickens
and
revives
us
,
doth
not
dwell
in
us
.
Reas.
3
Thirdly
,
Because
it
is
hard
to
be
a
Christian
if
it
were
not
needefull
first
to
die
to
sinne
before
wee
live
the
life
of
grace
,
wherein
consisted
the
hard
taske
of
a
Christian
?
How
easie
were
it
for
a
man
to
bee
a
Christian
,
if
a
man
might
bee
a
Christian
,
and
live
after
the
lusts
of
his
owne
heart
?
if
he
might
take
libertie
to
doe
what
his
corruptions
prompt
,
and
suggest
,
if
a
man
that
were
ignorant
might
bee
ignorant
still
,
and
yet
be
a
Christian
,
if
hee
that
is
a
swearer
might
sweare
still
,
and
hee
that
is
proud
bee
proud
still
,
and
he
that
is
prophane
might
be
so
still
,
what
great
matter
were
it
to
bee
a
Christian
?
how
easie
were
it
to
perswade
Agrippa
,
not
to
be
almost
,
but
to
be
altogether
a
Christian
?
Therefore
wee
must
first
die
to
sinne
,
before
we
can
live
to
grace
,
before
we
can
be
true
Christians
:
the
reason
is
because
the
taske
of
a
Christian
is
a
hard
taske
,
such
a
taske
as
a
man
cannot
performe
without
denying
of
himselfe
,
without
crucifying
and
mortifying
of
his
lusts
.
This
shall
suffice
to
have
spoken
for
the
confirmation
of
that
point
,
by
occasion
of
the
method
of
the
Apostle
,
If
we
be
dead
with
Christ
we
shall
also
live
with
him
.
That
wee
must
first
be
dead
.
As
Christ
died
for
sinne
,
so
wee
must
die
to
sinne
before
wee
can
live
the
life
of
grace
.
Now
I
come
to
make
use
and
application
of
it
.
Vse
1
Which
if
it
be
so
how
justly
doth
the
censure
of
Christ
,
Reproofes
of
men
dead
in
sinne
.
Revel.
3.1
.
fall
upon
many
Christians
?
that
of
the
Angell
of
the
Church
of
Sardis
,
that
they
have
a
name
to
l●ve
,
but
are
dead
,
Reas.
3
why
dead
?
dead
because
they
are
not
dead
,
dead
to
grace
because
they
are
not
dead
to
sinne
:
many
men
though
they
seeme
to
be
lively
and
active
,
are
no
better
then
walking
,
breathing
Carkasses
.
The
reason
is
this
:
because
till
a
man
be
dead
to
sinne
,
hee
cannot
live
the
life
of
grace
;
wee
must
first
die
to
sinne
with
Christ
,
before
wee
can
live
the
life
of
grace
with
Christ
.
Gal.
5.
In
Gallat.
5.
Those
that
are
Christs
have
crucified
the
flesh
with
the
affections
and
lusts
:
Why
then
on
the
contrary
,
such
as
have
not
crucified
the
lusts
and
affections
of
the
flesh
,
they
are
not
Christs
.
Wheresoever
any
sinne
reignes
,
in
whomsoever
any
lust
dominiers
,
what
lust
soever
it
be
,
that
man
is
a
dead
man
,
there
is
no
true
life
of
grace
in
him
.
The
reason
the
Apostle
gives
in
these
words
;
because
wee
must
bee
first
dead
to
sinne
,
before
wee
can
live
the
life
of
grace
;
first
our
lusts
must
bee
mortified
and
crucified
in
us
,
before
wee
can
live
with
Christ
the
life
of
grace
,
wee
must
first
passe
this
red
Sea
,
that
is
,
to
die
with
Christ
before
we
can
enter
into
the
Land
of
Canaan
,
●o
this
life
with
Christ
.
But
that
I
may
make
it
more
usefull
to
you
,
let
me
shew
you
these
foure
things
.
First
let
mee
discover
to
you
some
false
deaths
,
for
as
there
is
a
false
and
counterfeit
life
of
grace
,
so
there
are
false
and
counterfeit
deaths
to
sinne
.
Secondly
,
let
me
shew
you
some
characters
whereby
a
man
may
know
a
true
death
to
sinne
,
whereby
hee
may
judge
and
examine
himselfe
,
and
know
whether
hee
be
dead
to
sinne
or
no.
In
the
third
place
I
will
shew
you
the
meanes
whereby
(
if
a
man
bee
not
dead
)
a
man
may
get
this
death
,
whereby
hee
may
come
to
mortifie
and
crucifie
the
lusts
and
affections
of
the
flesh
;
and
if
hee
bee
dead
,
whereby
hee
may
proceede
on
in
the
worke
of
mortification
,
because
mortification
is
not
one
individuall
act
,
but
hath
a
latitude
,
and
admits
of
degrees
.
Fourthly
,
I
will
shew
you
arguments
to
perswade
you
to
this
death
to
sinne
with
Christ
,
especially
such
as
are
immergent
,
arising
from
the
words
of
the
Text
;
Of
all
which
briefly
.
First
then
of
false
deaths
,
that
seeme
to
be
true
in
shew
,
but
are
counterfeit
deaths
.
There
is
a
threefold
death
to
sinne
.
A
-
Morall
-
Popish
-
Christian
death
to
sinne
.
The
morall
death
to
sinne
is
distinguished
from
the
true
death
to
sinne
,
especially
in
foure
things
.
First
,
the
maine
difference
is
in
the
Essence
of
it
;
the
truth
is
,
a
morall
death
is
indeede
no
death
,
hee
that
is
morally
dead
to
sinne
,
is
not
indeede
dead
to
sinne
:
for
such
a
mortification
takes
away
,
not
the
life
of
sinne
,
but
the
harshnesse
,
and
rudenesse
of
sinne
,
it
takes
it
and
restraines
it
,
it
makes
sin
more
tractable
and
smooth
,
and
subtill
,
but
it
takes
not
away
the
life
of
sinne
;
that
is
the
first
.
Secondly
,
it
differs
in
the
efficient
cause
,
the
efficient
cause
of
a
Christians
mortification
is
the
Spirit
of
God
,
Rom
,
8.13
.
Rom.
8.13
.
If
yee
mortifie
the
deeds
of
the
flesh
through
the
Spirit
:
but
the
cause
efficient
of
morall
mortification
,
it
is
from
the
temper
of
the
body
,
or
good
education
,
or
the
like
.
Consider
therefore
if
it
proceede
from
the
Spirit
,
from
the
generall
,
common
operation
of
the
Spirit
,
or
from
the
speciall
saving
and
sanctifying
vertue
of
Gods
Spirit
.
Thridly
,
morall
mortification
differs
from
that
which
is
true
,
in
respect
of
the
Latitude
:
he
that
is
morally
mortified
,
he
is
mortified
onely
in
respect
of
outward
grosse
sinnes
,
in
respect
of
such
things
as
are
more
notorious
,
such
as
run
in
the
eyes
of
men
,
such
as
cause
disgrace
,
and
dishonour
,
and
obloquie
:
but
secret
spirituall
sinnes
are
unmortified
,
nay
,
(
it
is
the
observation
of
Saint
Austin
,
that
)
a
morall
man
,
though
he
seeme
to
the
eye
to
be
never
so
much
mortified
(
as
indeede
if
a
man
looke
on
their
formal
austerity
,
to
looke
on
Gato
or
such
a
one
,
a
man
would
judge
them
mortified
)
yet
commonly
they
feede
one
lust
,
and
for
the
sake
of
that
they
curbe
the
rest
.
So
Saint
Austin
upon
the
Romans
observes
,
the
lust
of
covetousnesse
,
of
injustice
,
of
intemperance
,
&c.
they
curbe
them
being
over
borne
with
the
lust
of
ambition
;
saith
he
,
they
keepe
down
all
other
lusts
that
they
may
give
more
scope
to
this
one
lust
,
in
his
fift
booke
de
Civit
,
dei
Chap.
12.
But
a
true
Christians
mortification
is
universall
,
hee
doth
not
kill
some
sinnes
,
as
Saul
killed
the
small
Cattell
,
and
left
Agag
,
and
the
great
ones
,
but
he
mortifies
and
crucifies
all
sinne
,
true
mortification
will
not
suffer
a
man
to
allow
himselfe
in
the
practice
of
any
one
sinne
.
Fourthly
,
morall
mortification
differs
from
Christian
in
respect
of
the
issue
;
hee
that
is
truly
mortified
,
in
such
a
one
sinne
hath
received
its
deaths
wound
in
him
,
it
never
comes
fully
to
be
healed
and
recovered
it selfe
againe
.
Indeede
if
hee
be
negligent
in
the
exercise
of
mortification
it
may
get
strength
upon
us
;
as
the
Canaanites
being
neglected
of
the
Ifraelites
grew
stronger
,
but
they
never
obtayned
that
absolute
command
,
and
dominion
in
Canaan
as
before
:
but
for
a
morrall
man
,
because
sin
is
not
truly
mortified
in
him
,
therefore
when
those
restraints
and
retentives
are
taken
away
that
kept
in
sinne
,
it
rages
and
dominiers
as
much
as
it
did
before
in
him
,
or
as
it
doth
in
another
man
.
Let
this
suffice
to
be
spoken
of
the
difference
of
morall
mortification
from
that
of
a
true
Christian
.
Secondly
,
Popish
mortification
differs
from
true
mortification
,
in
all
the
degrees
and
causes
.
It
differs
from
Christian
mortification
.
In
the
-
efficient
-
materiall
-
formall
-
finall
cause
.
First
Popish
mortification
differs
from
Christian
in
respect
of
the
object
matter
;
the
principall
object
in
Popish
mortification
,
is
not
so
much
perhaps
sinne
in
the
members
,
but
the
members
themselves
,
they
lash
and
teare
them
with
scourges
and
whips
,
their
ayme
is
not
so
much
against
sinne
as
the
members
;
whereas
true
mortification
is
a
revenge
on
the
members
as
they
are
instruments
of
sinne
:
a
mans
principall
grudge
is
against
sinne
in
his
members
,
and
not
against
the
members
that
sinne
dwells
in
.
Secondly
,
they
differ
in
the
efficient
cause
the
cause
efficient
of
true
mortification
is
the
Spirit
of
God
,
Rom.
8.13
.
Rom.
8.13
.
If
yee
through
the
Spirit
doe
mortifie
the
deeds
of
the
body
;
but
the
cause
efficient
in
Popish
mortification
is
,
among
toot
many
themselves
;
they
offer
,
violence
to
themselves
,
selfe
considerations
is
the
summe
of
their
mortification
.
Thirdly
,
the
formall
cause
of
Popish
mortification
is
humbling
the
body
,
abstinence
and
rending
the
humane
body
by
whippes
,
and
scourges
:
this
they
make
the
true
bearing
of
the
dying
of
Christ
in
their
members
:
So
saith
Getzer
in
his
second
booke
of
discipline
,
Getzer
.
2.
booke
discipline
,
chap.
8.
Chap.
8.
They
beare
the
dying
of
Christ
in
their
body
,
that
shed
their
blood
with
whipping
and
lashing
themselves
willingly
for
Christ
,
such
a
man
is
sayd
a
to
mortifie
himselfe
.
It
is
a
strange
thing
,
as
if
wee
should
goe
about
to
please
the
divinitie
by
inhumanitie
.
Fourthly
,
they
differ
in
respect
of
the
end
,
and
ayme
of
both
;
Popish
mortification
ends
not
in
the
destruction
of
sinne
,
and
infeebling
the
power
of
it
so
much
as
the
satisfying
of
God
for
sinne
:
Heare
what
Getzer
saith
in
the
same
place
,
in
his
second
booke
of
discipline
,
Chap.
8.
saith
he
,
such
as
whip
themselves
till
the
blood
came
,
for
their
sinnes
,
by
such
whipping
of
themselves
they
satisfie
Gods
justice
for
their
sinnes
.
What
Christian
heart
can
heare
such
Doctrine
and
his
heart
not
ake
,
&
his
ears
not
glow
,
and
his
joynts
tremble
?
Blessed
Saviour
that
they
that
stile
themselves
by
thy
name
should
derogate
from
thee
by
their
blasphemies
!
Wee
say
the
blood
of
Christ
expiates
sinne
,
they
say
their
owne
blood
wilfully
shed
,
satisfies
God
for
their
sinnes
:
whereas
the
end
of
Christian
mortification
is
not
to
satisfie
God
for
sinne
,
but
to
infeeble
the
power
of
sinne
,
to
breake
downe
the
command
and
dominion
of
sinne
.
This
shall
suffice
to
bee
spoken
concerning
the
first
point
proposed
,
the
false
deaths
to
sinne
,
and
those
are
two
;
Morall
,
and
Popish
.
Now
I
come
to
shew
the
Characters
of
a
man
that
is
truly
dead
to
sinne
with
Christ
.
The
first
signe
of
a
man
that
is
dead
to
sinne
is
this
,
that
when
occasions
are
offered
,
and
invite
him
to
sinne
hee
doth
not
yeeld
,
this
is
an
argument
that
that
man
is
dead
to
sinne
.
It
is
true
I
confesse
there
is
great
power
in
occasions
,
that
except
wee
keepe
a
jealous
guard
they
are
able
to
transport
a
holy
sanctifyed
man
,
and
so
they
have
done
the
best
;
but
I
say
such
a
man
,
as
when
no
sooner
an
occasion
is
presented
,
but
hee
is
ready
to
give
way
to
satisfie
his
lust
,
such
a
man
,
let
him
pretend
what
he
will
,
hee
is
not
dead
to
sinne
.
He
is
like
a
tree
,
wee
know
in
winter
there
is
no
visible
&
apparent
difference
betweene
a
dead
tree
,
and
that
that
is
alive
,
neither
of
them
have
eyther
fruite
or
leaves
,
Simile
.
they
differ
not
in
outward
view
:
but
when
the
spring
comes
againe
and
the
Sunne
approacheth
,
then
there
is
a
difference
,
then
the
juice
in
the
roote
shootes
up
,
and
diffuseth
it selfe
into
the
rest
of
the
parts
:
you
may
know
a
tree
whether
it
be
dead
or
alive
,
when
the
Spring
comes
,
when
the
Sun
approacheth
,
if
it
doth
not
shoote
forth
and
flourish
then
,
we
say
it
is
a
dead
tree
.
I
apply
it
thus
looke
what
the
Sunne
is
to
the
tree
,
so
is
occasions
to
lusts
:
he
that
doth
not
sin
when
occasions
are
offered
and
present
themselves
:
when
a
man
hath
occasion
to
satisfie
his
lusts
if
he
doe
it
not
,
this
man
is
truly
dead
to
sin
.
Whereas
such
a
man
as
eyther
through
age
or
want
of
opportunity
and
occasion
is
disabled
from
fulfilling
his
lusts
,
but
in
the
meane
while
he
pleaseth
himselfe
to
revolve
them
in
his
mind
,
and
to
discourse
of
them
with
his
tongue
,
such
a
man
is
not
dead
to
sinne
;
if
he
had
the
same
strength
and
occasion
presented
as
before
,
such
a
man
would
discover
that
sinne
were
alive
in
him
as
much
as
ever
it
was
.
Secondly
,
wee
may
know
we
are
dead
to
sinne
if
all
sinne
be
dead
in
us
:
it
is
not
sufficient
that
one
lust
seeme
to
be
mortified
,
and
crucified
in
us
unlesse
all
be
mortified
.
Wee
know
there
is
life
in
an
Apple
tree
,
or
a
Peare
tree
if
it
produce
but
one
Apple
,
or
Peare
:
So
we
may
know
that
sinne
is
alive
in
us
,
if
there
be
but
one
reigning
domineiring
sinne
.
It
is
true
I
confesse
in
the
best
men
,
sinne
is
so
much
alive
in
them
,
that
ever
and
anon
it
will
be
shooting
forth
some
of
these
cursed
fruits
;
but
yet
(
as
wee
shall
see
in
the
third
place
)
the
power
of
it
is
more
infeebled
;
I
say
where
one
sinne
or
lust
rules
and
dominiers
in
a
man
,
that
man
is
not
dead
to
sinne
,
as
if
an
Apple
tree
bring
forth
but
one
apple
wee
conclude
it
is
not
dead
.
Thirdly
a
dead
man
cannot
performe
the
workes
of
a
living
man
,
when
wee
performe
not
the
workes
and
service
of
sinne
,
then
we
are
dead
to
sinne
.
Everything
hath
power
to
bring
forth
fruite
according
to
its
owne
nature
,
Ioh.
8.39
.
Ioh.
8.39
.
If
you
were
the
children
of
Abraham
,
you
would
bring
forth
the
fruits
of
Abraham
.
Now
if
a
man
bring
forth
ordinarily
the
fruits
of
sinne
,
let
him
say
what
hee
will
,
sinne
is
alive
in
that
man
.
I
grant
that
as
I
sayd
before
,
sinne
will
ever
and
anon
bee
sending
forth
bitter
and
cursed
fruits
,
but
he
that
is
ordinarily
and
commonly
transported
to
the
service
of
his
owne
lusts
that
man
is
not
dead
to
sinne
.
Shall
a
man
say
hee
is
a
dead
man
that
lives
in
pride
?
that
hee
is
a
dead
man
that
lives
in
swearing
or
uncleannesse
&
c
?
I
say
he
that
is
ordinarily
,
and
habitually
transported
with
pride
,
with
swearing
and
blasphemy
,
with
uncleannesse
,
&c.
he
that
is
ordinarily
transported
to
the
committing
of
any
sinne
,
that
man
is
not
dead
to
sinne
.
Fourthly
,
it
is
not
sufficient
to
forbeare
the
practice
of
sinne
,
but
to
abhorre
and
detest
sin
:
we
know
when
we
come
by
a
putrified
dead
Corse
,
we
stop
our
noses
,
to
shew
that
we
abhor
the
noysome
smell
and
detest
it
.
If
we
doe
not
onely
forbeare
sin
but
loath
and
abhorre
it
,
it
is
a
signe
that
sinne
is
dead
,
it
is
a
Carkasse
,
we
begin
to
abhorre
it
.
Fiftly
,
by
this
Character
wee
shall
know
that
sinne
is
dead
,
if
daily
more
and
more
wee
see
the
power
of
sinne
abated
and
infeebled
in
us
;
we
know
dying
men
,
the
nearer
they
draw
to
the
grave
the
more
weake
are
all
the
actions
and
functions
of
the
soule
:
So
I
say
,
sinne
shall
never
in
this
life
be
utterly
dead
,
but
it
hath
its
deadly
blow
,
and
languisheth
away
.
Now
then
we
may
know
we
are
dead
to
sinne
,
if
sinne
more
and
more
decay
,
and
the
power
of
it
bee
more
and
more
feeble
,
if
every
day
the
inclinations
and
provocations
to
sinne
are
more
weake
.
Yet
mistake
not
,
a
man
may
deceive
himselfe
by
this
Character
:
for
oft
times
it
comes
to
passe
that
sinne
when
it
hath
its
mortall
,
and
deaths
wound
,
it
rageth
more
then
it
did
before
.
Simile
.
It
fares
with
sinne
as
with
a
wild
beast
that
hath
received
his
deaths
wound
,
he
rageth
more
then
he
did
before
:
So
sinne
and
Sathan
,
then
labour
to
provoke
and
stirre
up
corruption
in
a
man
to
rage
more
,
notwithstanding
stay
a
while
,
and
you
shall
see
the
power
of
it
more
infeebled
:
So
I
say
a
man
must
not
judge
himselfe
by
the
present
fit
or
rage
of
sinne
to
have
no
sparke
of
regeneration
,
for
that
may
bee
occasioned
by
the
deaths
blow
of
sinne
;
but
looke
if
sinne
bee
enfeebled
,
and
the
inclinations
and
lusts
to
sinne
grow
every
day
weaker
then
other
,
and
that
is
an
argument
that
sinne
is
dead
.
Sixtly
we
may
know
that
wee
are
dead
to
sinne
by
this
argument
,
then
a
man
is
dead
to
sinne
,
when
he
can
willingly
and
patiently
indure
the
Axe
of
the
Gospel
to
be
laid
to
the
roote
of
his
sinne
,
when
he
can
patiently
submit
himselfe
to
have
his
sinne
wounded
,
and
to
have
it
executed
by
the
sword
of
the
Spirit
.
I
say
patiently
to
indure
the
reproofe
of
his
sinne
,
especially
when
the
reproofe
is
layd
against
the
sinne
that
most
prevailes
against
him
,
the
sinne
that
a
man
loves
dearest
,
patiently
to
indure
the
reproofe
of
that
sinne
is
an
argument
that
that
man
is
mortified
,
and
dead
to
sinne
.
Let
a
man
say
what
he
will
,
hee
that
stormes
and
grudges
,
and
grumbles
and
chafes
when
his
sinne
is
met
with
in
the
Ministery
of
the
word
that
man
is
unmortified
,
at
the
least
so
farre
as
he
chafes
and
frets
,
so
farre
hee
is
unmortified
.
Hee
that
is
mortified
to
sinne
,
hee
that
is
growne
to
a
loathing
and
detestation
of
his
sinne
,
he
rejoyceth
when
the
Ministery
meets
wi●h
his
sinne
,
Oh
saith
such
a
one
that
my
sinne
might
bee
met
with
to
day
!
I
stand
in
termes
of
hostilitie
with
it
,
I
would
have
it
put
to
death
,
Oh!
that
it
might
have
one
blow
to
day
by
the
Sword
of
the
Spirit
:
such
a
man
as
will
not
indure
the
reproofe
of
his
sinne
hee
is
unmortified
,
at
least
so
farre
as
he
is
impatient
of
reproofe
.
Yet
mistake
not
,
a
man
may
bee
more
impatient
for
some
sinnes
than
for
others
:
for
though
in
a
gracious
man
all
sinne
bee
mortified
,
yet
some
sinnes
be
more
rooted
,
and
radicated
.
As
wee
say
in
Philosophie
,
there
are
some
parts
that
live
first
,
and
die
last
,
as
the
heart
.
As
it
is
in
the
body
,
of
it
is
in
the
state
of
nature
,
in
the
body
,
of
sinne
:
there
are
some
sinnes
in
which
life
is
more
radicated
;
and
one
sinne
may
have
more
life
when
others
are
mortified
,
one
may
have
more
strength
then
others
,
and
life
in
it
,
and
yet
the
mortification
be
true
;
yet
generally
such
men
as
are
impatient
at
the
reproofe
of
their
lusts
,
especially
that
lust
that
dominiers
,
that
man
is
unmodified
;
he
that
is
a
mortified
man
,
that
sinne
is
dead
in
,
he
will
suffer
reproofe
patiently
.
Now
I
come
to
the
third
thing
I
propoposed
to
shew
the
meanes
whereby
wee
may
come
to
be
dead
with
Christ
:
for
if
wee
cannot
come
to
live
with
,
Christ
,
but
wee
must
first
die
with
Christ
,
then
it
mainely
concernes
us
to
labour
to
die
with
Christ
to
sin
,
that
so
wee
may
come
at
the
last
to
live
with
him
.
The
meanes
are
foure
.
The
first
cause
,
which
is
the
principall
cause
is
the
Spirit
of
God
,
so
saith
the
Apostle
,
Rom.
8.13
.
the
place
before
alleadged
,
If
yee
mortifie
the
deeds
of
the
flesh
through
the
Spirit
yee
shall
live
.
Rom.
8.13
.
It
is
true
,
we
are
enjoyned
mortification
,
but
wee
cannot
doe
it
till
by
the
Spirit
of
God
our
sinnes
be
mortified
.
It
is
with
sinne
as
it
is
with
some
wilde
beasts
,
Simile
.
they
cannot
bee
taken
and
apprehended
till
they
be
shot
and
wounded
:
So
it
is
with
sinne
,
till
the
Spirit
of
God
give
the
deaths
blow
to
sinne
wee
cannot
mortifie
it
of
our selves
;
therefore
the
first
and
principall
cause
is
the
Spirit
of
God
,
he
that
is
in
us
▪
is
stronger
then
he
that
is
in
the
world
.
The
Spirit
of
God
is
strong
and
powerfull
to
subdue
sinne
.
Secondly
,
Faith
in
Christ
:
for
by
faith
we
must
be
ingrafted
into
Christ
,
and
so
partake
of
the
Spirit
of
Christ
whereby
sinne
is
dead
in
us
,
so
saith
the
Apostle
,
Rom.
6.5
.
Rom.
6.5
.
For
if
we
be
planted
into
the
likenesse
of
his
death
wee
shall
be
also
into
the
likenesse
of
his
resurrection
.
First
we
must
be
planted
and
grafted
into
Christ
▪
As
a
Syens
must
be
planted
into
the
stocke
of
a
tree
before
it
partake
of
the
juice
of
it
▪
So
we
must
be
planted
into
Christ
by
faith
before
we
be
made
partakers
of
the
vertue
of
the
death
of
Christ
to
kill
our
sins
;
so
sa●th
the
Apostle
,
Col.
2.13
.
Wee
are
raysed
though
the
faith
of
the
operation
of
God
,
it
is
through
faith
,
not
●●●ely
as
a
perswading
,
mooving
cause
,
but
as
an
efficient
cause
,
because
faith
as
a
pipe
of
Silver
conveyes
the
juice
,
the
water
of
life
,
the
Spirit
of
God
,
whereby
our
sinnes
are
mortified
,
it
,
unites
us
to
Christ
and
makes
us
partake
of
the
vertue
of
his
death
,
whereby
our
sinnes
are
killed
.
The
third
meanes
to
worke
this
death
in
us
it
is
Prayer
,
Psal.
19.13
.
so
David
,
Psal
19.13
.
Lord
keepe
mee
from
presumptuous
,
sinnes
,
let
them
not
have
dominion
over
me
,
that
is
,
mortifie
,
and
crucifie
them
so
that
they
may
not
have
dominion
over
me
,
or
not
have
a
being
if
it
were
possible
,
Let
them
not
have
dominion
over
me
.
Fourthly
and
lastly
,
a
speciall
meanes
to
put
sinne
to
death
is
to
submit
our selves
to
the
Ministery
of
the
Word
,
such
as
can
manage
and
brandish
the
two
edged
Sword
of
the
Spirit
against
sinne
.
And
so
in
private
by
meditation
to
apply
to
our selves
the
curses
and
judgements
that
God
hath
threatned
against
such
sinnes
as
wee
give
most
way
to
:
for
if
once
the
principall
and
vitall
sinne
(
as
I
may
call
it
)
be
destroyed
,
then
other
sinnes
will
die
of
themselves
;
this
shall
be
sufficient
for
the
third
part
,
touching
the
meanes
to
die
with
Christ
.
I
come
now
in
a
few
words
to
the
motives
to
perswade
us
to
die
with
Christ
.
The
first
ariseth
from
the
necessitie
of
dying
to
sinne
,
eyther
wee
must
die
to
sinne
,
or
die
for
sinne
,
Rom.
8.13
.
woe
to
us
if
we
doe
not
die
to
sin
,
If
yee
live
after
the
flesh
yee
shall
die
,
Rom.
8.13
.
that
is
,
if
yee
live
unmortified
yee
shall
die
,
how
?
eternally
,
not
onely
the
death
of
the
body
but
of
the
soule
too
,
here
is
the
choyce
,
we
must
eyther
mortifie
our
lusts
or
incurre
the
danger
of
damnation
,
there
is
no
other
way
to
escape
it
,
If
yee
live
after
the
flesh
yee
shall
die
,
that
is
,
eternally
,
therefore
there
lies
a
necessitie
that
should
perswade
us
to
die
to
sinne
.
Secondly
,
from
the
commoditie
,
by
dying
to
sinne
we
shall
not
onely
free
our selves
from
eternall
death
,
but
from
much
trouble
and
molestation
,
and
disquiet
also
that
wee
should
be
sure
to
have
by
keeping
sinne
alive
,
and
by
yeelding
to
the
lusts
of
sinne
.
Most
true
it
is
that
it
is
with
our
lusts
as
with
little
children
,
humour
and
observe
them
,
and
give
them
that
they
cry
for
,
Simile
and
you
shall
never
have
rest
,
but
still
they
will
cry
for
something
more
,
so
it
is
with
our
corruptions
and
sinfull
lusts
yeeld
to
them
upon
every
desire
,
and
we
shall
never
have
done
,
when
we
have
satisfied
one
lust
,
it
will
call
upon
us
againe
,
and
will
never
have
done
;
whereas
by
mortifying
of
it
,
we
shall
bring
to
ourselves
much
quiet
,
and
free
our selves
from
much
molestation
.
Thirdly
,
consider
the
facilitie
,
by
mortifying
the
deeds
of
the
flesh
we
loose
nothing
that
will
make
to
our
happinesse
;
Adam
in
innocencie
in
Paradise
was
happy
without
these
lusts
.
Christ
on
earth
was
happy
without
them
:
the
Saints
in
heaven
are
happy
without
them
,
Iam.
1.21
.
these
are
but
superfluities
,
Iam.
1.21
.
Lay
aside
all
superfluitie
of
naughtinesse
and
malice
.
Wee
may
have
all
true
contentment
whatsoever
,
&
yet
part
with
our
lusts
;
they
are
things
that
we
may
well
spare
:
By
mortification
of
them
,
a
man
looseth
no
profit
,
nor
pleasure
,
nor
honour
whatsoever
,
but
there
is
recompence
with
advantage
.
Let
a
man
mortifie
his
lusts
that
bring
him
profit
,
hee
shall
have
profit
in
durable
riches
,
not
onely
in
this
life
,
but
for
his
reward
hee
shall
have
a
whole
kingdome
to
enjoy
.
Let
him
loose
some
present
pleasures
(
as
we
have
all
too
much
of
common
Souldiers
in
us
,
we
love
present
pay
)
hee
shall
have
infinite
recompence
,
he
shall
have
pure
pleasures
,
peace
of
conscience
,
God
will
praise
him
,
and
say
,
well
done
good
and
faithfull
servant
,
he
shall
have
peace
of
conscience
,
that
will
lift
a
man
above
ground
,
an
infinite
recompence
in
the
losse
of
other
pleasures
.
Secondly
for
honour
,
what
if
a
man
for
the
crucifying
of
his
lusts
be
reproached
and
contemned
in
the
world
,
yet
he
shall
have
true
honour
of
God
in
heaven
,
he
shall
have
honour
of
Angels
,
of
good
men
,
honour
did
I
say
of
good
men
,
nay
wicked
men
shall
honour
him
.
God
is
able
to
command
honour
from
the
hearts
even
of
wicked
men
,
so
much
as
hee
is
mortified
:
Let
a
wicked
man
see
one
that
is
a
mortified
man
,
(
that
as
David
was
he
behaves
himselfe
as
a
weaned
child
from
the
world
)
he
cannot
but
give
a
good
testimony
,
but
if
he
will
not
now
,
let
him
be
on
the
racke
in
sicknesse
,
let
death
appeare
,
then
he
will
desire
to
die
the
death
of
the
righteous
;
and
that
his
last
end
may
be
like
his
.
It
is
true
while
he
is
in
his
jollitie
and
bravery
,
then
such
men
load
a
mortified
man
with
reproach
and
contempt
:
but
wee
must
doe
as
Phisitians
doe
,
when
they
judge
by
urine
of
the
state
of
the
body
,
they
looke
not
on
the
urine
that
is
voyded
when
men
are
walking
up
and
downe
before
they
goe
to
bed
,
Simile
but
that
which
they
make
after
their
first
sleepe
when
they
are
come
to
themselves
.
So
take
not
a
wicked
man
now
in
the
fulfilling
of
his
lusts
,
but
looke
on
that
man
when
hee
hath
slept
,
and
you
will
judge
otherwise
of
him
,
he
cannot
chuse
but
give
a
good
testimony
of
a
mortified
man
.
Fourthly
,
consider
the
Equitie
of
it
,
Christ
died
for
sinne
that
wee
might
die
to
sinnes
I
Pet.
2.24
.
who
his
owne
selfe
bare
our
sinne
,
in
his
owne
body
on
the
tree
,
1
Pet.
2.
24.
that
we
being
dead
to
sinne
should
live
unto
righteousnesse
.
What
,
did
Christ
lay
downe
his
life
for
our
lusts
,
and
shall
not
wee
lay
downe
our
lusts
for
Christ
,
did
Christ
die
for
our
sinnes
,
and
shall
not
we
for
Christ
die
to
our
sinnes
?
Fiftly
,
consider
our
sins
are
Traytors
,
and
rebels
against
heaven
.
Well
saith
Tertullian
in
his
Apologie
for
the
Christians
in
his
second
Chapter
;
Tertul.
Apol.
cap.
2.
against
Traytors
and
such
as
are
common
enemies
every
man
must
be
a
common
Souldier
.
Now
our
sinnes
are
Traytors
against
heaven
,
we
cannot
better
expresse
our
loyaltie
and
alleagance
to
our
great
Master
,
God
,
then
to
kill
and
put
to
death
there
rebels
,
it
is
a
most
acceptable
sacrifice
to
God
.
Sixtly
,
and
lastly
consider
the
example
of
other
men
,
we
see
what
care
men
take
,
and
what
paine
they
will
undergoe
,
not
for
the
avoyding
but
for
the
putting
off
a
naturall
,
a
temporall
death
for
a
while
.
Men
for
the
preserving
of
this
temporall
life
,
they
are
content
not
onely
to
take
harsh
Physick
,
but
to
indure
launcing
,
and
searing
and
cutting
off
the
parts
,
a
leg
or
an
arme
,
&c.
so
to
preserve
naturall
life
,
if
they
doe
so
for
preserving
of
this
naturall
life
,
Oh
what
should
wee
doe
for
the
gaining
of
eternall
life
?
It
is
true
Christ
compares
lusts
to
eyes
,
and
hands
,
and
feete
,
it
is
true
they
are
eyes
,
but
such
as
when
they
are
pulled
out
wee
may
see
well
enough
.
They
are
hands
,
but
such
hands
,
as
when
they
are
cut
off
wee
may
still
doe
what
wee
have
to
doe
without
them
.
Now
shall
a
man
for
the
preserving
of
his
temporall
life
,
indure
a
member
to
be
cut
off
,
&
shall
not
we
cut
off
our
superfluous
lusts
for
the
gaining
of
eternal
life
?
shal
they
,
not
for
the
avoyding
,
but
for
the
respiting
of
death
indure
this
pain
,
S.
Aug.
Epist.
45.
and
shal
not
we
for
the
avoyding
of
eternall
death
?
S.
Austin
presseth
this
excellent
well
in
his
Epist.
45.
They
doe
this
,
not
as
if
there
were
any
hope
to
put
off
death
quite
,
but
only
to
adjourne
,
and
put
it
off
for
the
present
;
if
they
do
this
for
the
respite
of
death
,
what
should
we
do
for
the
avoiding
of
eternal
death
,
saith
he
?
They
undergoe
many
certaine
torments
,
perhaps
that
they
may
have
hope
,
but
of
a
few
uncertaine
dayes
,
what
!
do
they
thus
for
a
temporal
life
,
shal
not
we
much
more
for
the
procuring
of
an
eternal
life
?
Do
they
so
much
for
the
adjourning
of
a
temporall
death
,
and
shall
not
wee
for
the
avoyding
a
perpetuall
,
and
eternall
death
?
If
these
arguments
perswade
us
not
,
none
can
,
so
much
for
the
fourth
point
,
the
Motives
to
this
death
to
sin
.
Fiftly
,
if
we
must
die
with
Christ
,
before
we
can
live
with
him
;
S.
Ierome
.
then
as
Saint
Ierome
somewhere
hath
it
;
It
is
not
so
easie
a
thing
as
some
happily
conceive
it
,
to
hee
a
Christian
.
It
was
Iulians
scoffe
of
Constantine
,
Iulian.
and
in
him
of
all
Christians
:
To
be
a
Christian
there
is
no
more
required
,
but
to
wash
themselves
with
a
little
water
,
that
is
,
to
bee
baptised
,
and
how
great
soever
their
sinnes
were
before
,
this
cleanseth
them
,
saith
Iulian
;
or
if
it
chance
that
a
man
fall
into
the
same
sinnes
againe
;
saith
Iulian
,
It
is
no
more
for
these
Christians
but
to
beat
their
breasts
,
and
to
smite
their
heads
,
and
all
is
well
againe
:
(
in
the
conclusion
of
his
Caesars
.
)
But
the
best
is
,
it
matters
not
greatly
what
Iulian
saith
;
it
concerned
him
to
speake
evill
of
that
faith
he
was
fallen
away
from
;
if
he
had
spoken
well
of
it
,
hee
had
spoken
against
himselfe
.
But
he
that
knew
better
then
Iulian
saith
,
Mat.
7.14
.
straite
is
the
gate
,
and
narrow
is
the
way
that
leadeth
unto
life
,
Math.
7.14
.
The
way
to
heaven
is
straite
,
he
that
will
enter
in
this
way
must
strippe
and
divest
himselfe
of
his
old
lusts
:
The
way
of
Christianitie
is
a
narrow
way
;
nay
,
that
is
not
all
,
it
is
a
way
full
of
paine
,
and
pressures
to
the
flesh
,
as
Cameraritus
interprets
that
place
;
Narrow
is
the
way
,
and
full
of
paine
to
the
flesh
;
He
that
walkes
this
way
,
must
resolve
to
meet
with
difficulties
,
hee
must
take
out
lessons
that
are
harsh
to
flesh
and
blond
,
to
mortifie
,
nay
,
to
crucifie
the
flesh
,
Gal.
5.24
.
They
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
and
lusts
.
Every
death
is
not
sufficient
to
expresse
the
paine
hee
must
undergoe
,
but
crucifying
only
,
the
death
that
Christ
died
,
that
was
both
a
lingring
and
painfull
death
.
Thus
every
man
that
will
live
with
Christ
must
first
crucifie
his
sinfull
lusts
and
affections
.
Which
notwithstanding
I
speake
not
,
to
deterre
or
discourage
any
from
entring
into
the
way
of
Christianitie
,
or
having
entred
,
for
going
on
in
the
same
way
:
No
,
God-forbid
,
that
I
should
(
like
the
ten
spies
that
Moses
sent
to
spie
out
the
land
of
Canaan
)
bring
an
ill
report
upon
the
wayes
of
godlinesse
;
but
to
informe
us
,
and
arme
us
.
Hee
that
is
to
travaile
into
a
farre
Countrey
,
on
which
his
life
and
livelihood
depends
,
and
should
meet
with
a
friend
that
should
tell
him
the
way
were
deepe
,
and
troublesome
,
and
that
there
were
such
difficulties
did
stand
in
the
way
;
hee
would
easily
perceive
that
hee
did
tell
him
this
,
not
to
discourage
and
dishearten
him
,
because
hee
is
his
friend
,
nor
to
stay
his
journey
;
because
hee
knowes
it
is
upon
his
life
,
his
life
lies
on
it
;
but
to
arme
and
prepare
him
before
hand
,
that
when
he
should
meet
with
the
difficulties
,
hee
might
the
better
encounter
them
,
and
goe
over
them
.
I
apply
it
thus
,
Heaven
is
our
countrey
,
we
all
pretend
wee
are
Pilgrims
travelling
to
heaven
:
the
way
that
leads
to
heaven
is
this
narrow
way
,
our
death
with
Christ
;
the
necessitie
of
walking
this
way
appears
in
Math.
7.14
.
This
way
,
7.114
.
and
only
this
leades
to
life
,
it
it
the
straite
ga●●
and
the
narrow
way
that
leads
to
life
;
Now
when
wee
tell
you
of
Lyons
,
and
Beares
in
the
way
,
the
difficulties
,
and
incombrances
that
you
shall
meet
with
,
it
is
not
to
discourage
you
,
but
to
arme
,
and
provide
you
.
It
is
not
to
dishearten
you
,
you
must
needs
goe
,
your
life
lies
upon
it
;
but
to
arme
and
prepare
you
,
that
when
you
meet
with
these
difficulties
,
you
may
be
the
better
provided
to
encounter
them
.
It
is
good
saith
the
Proverbe
,
to
know
the
worst
of
things
before
hand
,
lest
otherwise
after
wee
have
walked
in
the
way
,
we
meet
with
incombrances
,
and
dreaming
of
nothing
but
delicacies
,
our
hearts
faile
us
,
as
the
hearts
of
the
Israelites
in
the
report
of
the
tenne
spies
.
Like
the
foolish
builder
in
Luke
4.
that
was
not
able
to
goe
on
with
his
building
,
Luke
4.
because
hee
did
not
sit
downe
first
,
and
reckon
what
it
would
cost
him
.
Sixtly
and
lastly
,
if
wee
must
first
die
with
Christ
,
before
we
can
live
with
him
,
it
serves
for
direction
to
teach
us
what
order
and
methode
to
take
to
come
to
live
with
Christ
.
He
that
will
live
with
Christ
,
must
be
sure
to
begin
at
the
right
end
,
to
die
with
Christ
first
:
he
that
will
performe
holy
duties
,
&
gracious
actions
,
that
man
must
labour
to
crucifie
and
mortifie
sinfull
affections
.
Sinfull
affections
are
like
weedes
;
the
Husbandman
that
desires
his
corne
should
thrive
and
live
,
hee
labours
first
to
kill
the
weedes
.
I
say
sinfull
affections
in
the
soule
are
like
weedes
in
the
ground
,
or
soyle
;
if
wee
desire
that
grace
should
thrive
,
and
to
performe
gracious
duties
with
content
to
our selves
and
to
God
,
we
must
labour
to
kill
our
lusts
.
When
wee
find
in
our selves
an
unaptnesse
,
and
an
indisposition
to
the
performance
of
gracious
duties
,
suppose
it
bee
to
prayer
,
to
humble
our selves
before
God
,
to
heare
the
word
of
God
,
&c.
let
us
then
reflect
on
our selves
,
and
see
what
sinfull
lusts
there
have
gotten
strength
,
and
labour
to
abate
the
power
of
that
,
and
then
certainly
wee
shall
live
with
Christ
,
wee
shall
bee
enabled
to
performe
holy
duties
;
So
saith
the
Apostle
(
in
the
second
place
)
If
me
bee
dead
with
Christ
,
wee
beleeve
that
wee
shall
also
live
with
him
.
Which
is
the
second
thing
I
proposed
in
the
beginning
.
The
connexion
,
and
conjunction
of
these
two
;
If
wee
bee
dead
with
Christ
,
wee
shall
also
live
with
him
.
Where
first
give
me
leave
to
remember
you
of
what
I
formerly
delivered
in
the
unfolding
of
these
words
:
that
the
life
that
the
Apostle
here
meanes
,
when
he
saith
;
If
wee
bee
dead
with
Christ
,
wee
shall
also
live
with
him
;
it
is
the
same
that
in
verse
4.
hee
calls
Newnesse
of
life
.
Therefore
wee
are
buried
with
him
by
baptisme
into
death
,
that
as
Christ
was
raised
by
the
glory
of
the
Father
,
so
wee
should
walke
in
newnesse
of
life
.
I
say
the
Apostle
meanes
here
the
life
of
Grace
,
which
in
verse
4.
hee
calls
newnesse
of
life
.
And
in
verse
11.
hee
calls
it
living
to
God
:
Likewise
reckon
yee
your selves
dead
to
sinne
,
but
alive
to
God
.
Though
secondarily
,
and
by
consequent
,
I
deny
not
but
that
the
Apostle
meanes
living
with
God
in
life
eternall
.
And
the
reason
is
,
as
I
shewed
before
,
that
the
difference
of
the
life
of
grace
,
and
the
life
of
glory
,
it
is
not
in
Nature
,
but
in
degrees
,
Grace
is
Glory
begun
,
and
glory
is
nothing
but
grace
perfected
.
As
the
childe
in
the
wombe
hath
the
same
life
that
it
enjoyes
in
the
world
,
only
then
it
is
in
a
further
degree
:
so
the
life
that
a
Christian
enjoyes
in
this
world
,
it
is
the
same
life
in
nature
,
though
it
differ
in
degrees
from
that
hee
enjoyes
in
heaven
.
The
Apostle
useth
the
future
tense
;
If
we
bee
dead
with
Christ
,
wee
believe
that
wee
shall
live
with
him
,
for
these
three
reasons
.
First
,
to
shew
the
order
and
Methode
betweene
this
life
,
and
the
former
death
:
because
this
life
in
nature
,
though
not
in
time
is
after
our
death
with
Christ
.
As
it
is
in
nature
,
the
introducing
of
habites
in
nature
,
is
after
the
expelling
of
privations
,
as
the
enlightning
of
the
ayre
in
nature
is
after
the
dispelling
of
darknesse
.
Secondly
,
the
Apostle
useth
the
future
tense
,
because
though
the
life
of
Grace
bee
here
begunne
,
yet
it
is
not
consumate
till
afterward
,
in
which
respect
the
Apostle
saith
;
Wee
beleeve
that
wee
shall
live
with
him
.
Hee
makes
this
life
in
respect
of
the
complement
,
and
consummation
an
act
of
faith
,
according
to
that
in
the
Creeds
;
I
beleeve
the
life
everlasting
.
Thirdly
,
because
the
life
of
grace
doth
not
fade
as
the
naturall
life
perrisheth
,
but
it
is
an
induring
life
.
As
Christ
being
once
raised
,
he
died
no
more
,
verse
9.
so
every
member
of
Christ
,
he
that
is
once
quickned
,
and
raised
with
Christ
from
sinne
,
hee
dieth
no
more
,
so
saith
Christ
,
Ioh.
5.24
.
hee
that
beleeveth
hath
eternall
life
.
What
?
hath
every
one
that
beleeveth
life
eternall
?
Yes
,
every
one
that
beleeveth
hath
life
eternall
in
hope
,
and
in
the
beginning
of
grace
;
because
hee
hath
that
life
for
the
present
,
that
doth
not
fade
and
perish
,
but
endure
to
eternitie
,
Verily
,
I
say
unto
you
,
hee
that
heareth
my
word
,
and
beleeveth
in
him
that
sent
mee
,
hath
eternall
life
,
and
shall
not
come
into
condemnation
,
which
expresseth
the
former
.
Now
what
this
life
of
grace
is
,
this
spirituall
life
,
will
appeare
by
comparing
it
with
spirituall
death
.
It
is
the
propertie
of
opposites
being
set
together
;
as
to
impugne
,
and
sight
against
the
nature
one
of
another
,
so
to
discover
the
nature
one
of
another
.
Now
spirituall
death
,
as
〈◊〉
Naturall
includes
two
things
.
First
,
a
separation
from
the
fountaine
,
and
principle
of
life
.
And
,
as
a
consequent
of
that
,
a
privation
of
the
faculties
,
and
acts
of
life
.
Looke
what
the
soule
is
to
the
body
,
the
same
is
the
Spirit
of
Christ
to
the
Soule
,
it
is
that
that
enlivens
and
quickens
it
,
so
saith
Christ
,
Joh.
6.63
.
Ioh.
6.63
.
It
is
the
Spirit
that
quickens
.
Now
looke
,
as
upon
the
parting
of
the
soule
from
the
body
,
the
body
dies
;
so
upon
the
separation
of
the
Spirit
of
God
from
the
soule
,
the
soule
dies
.
So
it
was
in
Adam
,
when
by
eating
the
forbidden
fruit
,
hee
had
cut
off
,
and
separated
himselfe
from
the
fountaine
,
and
principle
of
life
,
he
died
spiritually
.
I
say
,
as
when
the
Soule
that
enlivens
and
quickens
the
body
,
when
that
is
separated
the
body
dies
,
so
the
Spirit
of
Christ
that
enlivens
and
quickens
the
soule
,
when
that
is
separated
from
the
soule
,
the
soule
dies
.
Secondly
,
looke
as
upon
the
separation
of
the
soule
from
the
body
,
there
follows
a
deprivation
of
the
faculties
,
and
acts
of
life
:
so
upon
the
separation
of
the
Spirit
of
God
from
the
Soule
,
there
followes
a
deprivation
of
the
habits
and
acts
of
grace
.
The
gifts
and
habits
of
grace
,
are
as
the
faculties
;
the
acts
and
operations
of
grace
,
are
as
the
acts
of
those
faculties
:
and
as
upon
the
separation
of
the
soule
from
the
body
,
there
followes
a
deprivation
of
the
faculties
,
and
acts
of
life
,
so
upon
the
separation
of
the
Spirit
of
Christ
from
the
Soule
,
there
followes
a
deprivation
of
the
habites
and
acts
of
grace
.
If
it
be
so
,
then
spirituall
life
includes
two
things
,
First
,
the
having
of
the
Spring
and
fountaine
of
life
,
the
Spirit
of
God
,
and
an
union
of
it
to
the
soule
.
Secondly
,
the
having
the
habites
,
and
acts
of
this
spirituall
life
.
First
,
the
having
of
the
principle
of
spirituall
life
,
the
having
the
Spirit
of
God
in
our
soules
:
for
it
is
not
sufficient
that
there
be
a
quickening
Spirit
,
unlesse
it
bee
united
to
us
.
For
looke
as
when
a
man
dies
,
Simile
.
the
soule
of
a
man
,
and
the
body
of
a
man
continue
still
,
but
there
is
no
life
,
because
the
soule
is
not
united
to
the
body
:
so
I
say
there
may
be
a
spirituall
death
,
though
there
bee
the
Spirit
of
God
,
and
the
Soule
;
if
the
spirit
be
not
united
to
the
soule
:
that
is
the
first
thing
.
Secondly
,
where
the
Spirit
of
God
is
(
as
a
consequent
of
the
other
,
)
there
followes
the
faculties
,
and
acts
of
life
:
the
habituall
presence
of
all
the
graces
of
the
Spirit
,
and
the
actuall
exercise
of
them
.
In
these
two
consists
the
nature
of
this
life
.
These
things
premised
,
I
come
to
shew
the
necessary
conjunction
of
this
spirituall
life
(
that
I
have
explained
in
the
kind
and
nature
of
it
)
with
spirituall
death
.
If
wee
be
dead
with
Christ
,
wee
beleeve
that
wee
shall
also
live
with
him
.
Which
Hupotheticall
proposition
,
or
supposition
affords
us
this
Catagoricall
Position
,
that
Those
that
are
dead
with
Christ
,
shall
live
with
him
.
For
when
the
Apostle
saith
;
If
wee
be
dead
with
Christ
,
we
beleeve
that
wee
shall
also
live
with
him
.
This
is
supposed
:
as
much
as
if
he
had
said
in
effect
;
They
that
are
dead
with
Christ
,
shall
live
with
him
;
Or
,
They
that
are
dead
to
sinne
,
shall
live
the
life
of
grace
.
Looke
as
it
was
with
Christ
,
so
it
is
with
the
members
of
Christ
;
as
hee
being
dead
rose
againe
,
and
could
not
choose
but
rise
againe
.
(
As
it
is
said
Act.
2.
the
chaines
of
death
,
Act.
●
.
the
cords
of
death
could
not
hold
him
;
)
So
it
is
with
every
member
of
Christ
,
hee
that
is
dead
with
Christ
,
must
needes
live
with
Christ
,
Death
cannot
hold
him
,
not
death
in
sinne
.
The
Apostle
affirmes
as
much
in
this
Chapter
verse
5.
For
as
wee
are
planted
into
the
likenesse
of
his
death
,
so
wee
shall
be
also
into
the
likenesse
of
his
resurrection
.
If
wee
be
planted
with
Christ
into
his
death
;
(
there
is
our
death
with
Christ
,
)
we
shall
be
also
in
his
Resurrection
:
(
there
is
the
conjunction
,
and
connexion
of
our
life
with
Christ
,
)
where
the
Apostle
not
only
averres
the
truth
of
the
former
proposition
,
but
withall
insinuates
the
reason
of
it
:
those
that
are
planted
with
Christ
into
the
similitude
of
his
death
,
shall
also
into
the
similitude
of
his
Resurrection
;
Why
?
because
they
are
planted
with
Christ
.
As
a
Plant
that
is
grafted
into
a
stocke
,
it
partakes
of
the
whole
vertue
of
the
stocke
:
so
every
member
of
Christ
,
hee
that
by
faith
is
grafted
into
Christ
,
and
made
partaker
of
the
vertue
of
Christs
death
,
to
the
mortification
of
sinne
:
that
man
also
is
made
partaker
of
the
vertue
of
his
Resurrection
,
to
the
reviving
,
and
quickening
of
him
to
a
new
life
of
grace
.
The
ground
of
it
is
this
;
First
,
to
whomsoever
Christ
communicates
himselfe
,
hee
communicates
himselfe
wholly
;
to
whomso
ever
hee
imparts
the
vertue
of
his
death
for
the
killing
of
sinne
,
to
him
hee
imparts
the
vertue
of
his
Resurrection
to
revive
,
and
quicken
him
to
a
new
life
of
grace
;
If
wee
be
planted
with
Christ
into
the
similitude
of
his
death
,
wee
shall
be
also
into
the
similitude
of
his
Resurrection
;
because
are
planted
with
him
.
Every
plant
partakes
of
the
whole
vertue
of
the
roote
,
and
by
consequent
wee
partake
as
well
of
the
quickening
vertue
of
Christ
to
raise
us
to
the
life
of
grace
,
as
of
his
crucifying
vertue
to
kill
sinne
.
The
second
reason
is
from
the
insufficiencie
of
the
one
without
the
other
;
If
wee
be
dead
with
Christ
,
we
beleeve
that
wee
shall
also
live
with
him
;
Why
?
because
death
with
Christ
is
insufficient
,
unlesse
wee
live
with
Christ
.
Philosophie
saith
that
nature
doth
nothing
in
vaine
:
much
lesse
doth
Christ
,
the
God
of
Nature
.
Now
as
in
Christ
,
it
was
in
vaine
for
him
to
die
for
us
,
unlesse
hee
had
risen
againe
:
so
it
is
in
vaine
,
and
ineffectuall
for
the
members
of
Christ
to
die
to
sin
,
if
they
be
not
quickened
to
the
life
of
grace
.
The
reason
is
this
,
that
death
to
sinne
indeed
,
defaceth
the
Image
of
sinne
,
but
it
doth
not
renew
in
us
the
Image
of
God
.
Now
it
is
the
Image
of
God
that
makes
us
fit
and
capable
of
eternall
life
:
It
is
true
,
the
righteousnesse
of
Christ
gives
us
title
to
eternall
life
;
but
our
owne
inherent
righteousnesse
qualifies
us
,
and
disposeth
,
and
makes
us
fit
,
and
capable
of
it
,
for
without
holinesse
no
man
shall
see
God
.
Flesh
and
bloud
shall
not
enter
into
the
kingdome
of
God
.
By
mortifying
of
sinne
,
wee
cease
to
be
sinners
;
by
mortifying
of
sinne
wee
have
the
Image
of
Satan
defaced
;
but
the
Image
of
God
is
not
renewed
in
us
;
therefore
besides
our
death
with
Christ
,
there
is
required
our
life
with
Christ
,
that
so
besides
the
defacing
of
Satans
Image
,
wee
may
have
the
Image
of
God
renewed
,
that
wee
may
be
capable
of
eternall
life
,
and
be
qualified
and
disposed
,
and
made
fit
to
partake
of
the
inheritance
with
the
Saints
in
light
.
The
third
Argument
is
drawne
from
the
opposition
betweene
the
life
of
sinne
,
and
the
life
of
grace
;
Philosophy
tells
us
that
in
those
opposites
,
that
are
immediatly
opposite
;
that
is
,
such
opposites
where
one
must
of
necessitie
be
in
the
subject
,
if
one
be
removed
,
the
other
of
necessitie
followes
the
subject
;
Health
and
sicknesse
are
immediate
objects
,
a
man
must
either
bee
sicke
or
well
:
Now
that
which
removes
sicknesse
,
restores
health
,
that
that
expells
darknesse
out
of
the
Ayre
,
it
brings
light
.
Now
the
life
of
sinne
and
grace
are
thus
opposite
,
that
that
takes
away
the
life
of
sinne
then
,
it
must
of
necessitie
bring
with
it
the
life
of
grace
.
If
Christ
mortifie
sinne
in
us
,
and
take
away
the
life
and
vigour
of
sinne
,
Christ
of
necessitie
must
bring
into
the
same
subject
the
life
of
grace
;
because
these
are
immediate
objects
,
hee
that
takes
away
the
one
,
must
bring
in
the
other
,
as
that
that
takes
away
sicknesse
,
brings
in
health
.
This
shall
suffice
for
the
proofe
of
the
point
.
I
come
to
make
use
of
it
.
If
wee
be
deed
with
Christ
,
wee
shall
also
live
with
him
.
Vse
.
Those
that
are
dead
with
Christ
to
sinne
,
as
Christ
died
for
sinne
,
those
shall
live
the
life
of
grace
.
If
it
bee
so
,
if
there
be
such
a
necessary
connexion
betweene
these
two
,
then
it
followes
backe
againe
,
that
those
that
doe
not
live
with
Christ
,
those
are
not
dead
with
Christ
.
For
looke
as
it
is
betweene
Faith
,
and
good
Workes
,
if
good
workes
be
necessarily
joyned
with
Faith
,
then
where
there
are
no
good
workes
,
there
is
no
faith
:
So
thus
it
followes
,
if
spirituall
life
,
the
life
of
grace
,
bee
necessarily
joyned
with
death
to
sinne
,
then
where
there
is
no
life
of
grace
,
there
is
no
death
to
sinne
.
According
to
that
of
Saint
Chrysostome
,
S.
Chrysost.
saith
hee
,
it
is
true
indeed
,
faith
without
workes
is
dead
;
so
it
is
true
on
the
otherside
,
workes
without
faith
is
dead
.
No
man
can
performe
good
workes
,
though
hee
may
for
substance
,
yet
not
formaliter
without
Faith
;
hee
that
hath
not
Faith
,
hath
not
Workes
.
If
good
Workes
be
necessarily
joyned
with
Faith
,
then
where
there
are
no
good
Workes
,
there
is
no
Faith
:
so
if
our
life
with
Christ
bee
necessarily
joyned
with
death
to
sin
,
then
,
where
there
is
no
life
with
Christ
,
there
is
no
death
to
sinne
.
You
will
say
,
how
shall
wee
know
that
we
are
alive
with
Christ
,
and
dead
to
sin
?
I
answer
,
you
shall
know
it
by
three
Characters
.
First
,
that
which
is
the
cause
of
spirituall
life
,
as
that
which
is
the
cause
of
naturall
life
,
is
union
with
that
which
is
the
principle
and
fountaine
of
life
:
Now
the
fountaine
of
life
is
Christ
,
1
Joh.
5.12
.
so
saith
the
Apostle
in
1
Ioh.
5.12
.
He
that
hath
the
Sonne
,
hath
life
;
hee
that
hath
not
the
Sonne
hath
not
life
.
Now
what
is
it
that
unites
us
to
Christ
?
It
is
faith
that
knits
us
to
Christ
,
so
saith
the
Apostle
,
Gal.
2.20
.
Gal.
2.20
.
The
life
that
I
live
is
by
faith
in
the
Son
of
God
.
Looke
as
the
cause
of
the
naturall
life
〈◊〉
the
union
to
the
principle
of
naturall
life
:
so
the
cause
of
spirituall
life
,
is
union
to
that
which
is
the
principle
of
spirituall
life
.
Now
the
cause
and
fountaine
of
spirituall
life
is
Christ
,
so
saith
the
Apostle
in
this
chapter
verse
11.
Rom
6.11
.
Likewise
reckon
yee
your selves
dead
to
sinne
,
but
alive
to
God
through
Iesus
Christ
our
Lord
.
It
is
through
Christ
that
wee
are
alive
to
God
.
Now
I
say
,
that
that
knits
and
unites
us
to
the
fountaine
of
spirituall
life
,
it
is
Faith
.
Hee
then
that
hath
Faith
,
that
man
is
alive
to
God
,
but
hee
that
hath
no
faith
,
that
man
is
dead
in
sinne
;
that
is
the
first
character
by
which
wee
may
know
,
whether
we
be
alive
with
Christ
or
no
,
if
we
have
this
spirituall
life
.
Secondly
,
we
may
know
it
if
wee
have
the
exercises
of
this
spirituall
life
.
Every
thing
delights
to
operate
,
and
exercise
answerable
to
its
life
:
where
there
is
a
naturall
life
,
there
is
a
delight
in
actions
that
are
naturall
;
where
there
is
a
sinfull
life
,
there
is
a
delight
in
actions
that
are
sinfull
.
Take
a
man
that
sinne
lives
and
reignes
in
,
it
is
life
to
such
a
man
to
serve
sinne
,
to
performe
and
satisfie
his
sinfull
lusts
:
so
,
where
there
is
delight
in
performing
spirituall
duties
,
it
is
an
undoubted
argument
that
that
man
hath
spirituall
life
in
him
.
Take
a
man
that
delights
in
prayer
,
in
hearing
the
Word
,
in
contemplating
,
and
meditating
of
Gods
goodnesse
towards
him
,
and
in
other
spirituall
duties
;
this
is
an
argument
that
that
man
hath
spirituall
life
,
because
he
delights
in
spirituall
actions
.
The
ground
of
it
is
this
,
all
delight
proceeds
from
similitude
,
and
conformity
:
wee
delight
in
things
that
are
like
us
:
Now
when
a
man
is
spirituall
,
there
is
some
likenesse
betweene
him
and
spirituall
actions
,
and
so
hee
delights
in
them
.
Take
a
carnall
,
naturall
man
,
he
delights
not
in
spirituall
duties
,
it
is
death
to
him
to
doe
that
which
is
good
:
when
he
comes
to
betake
himselfe
to
prayer
,
to
performe
religious
duties
,
to
sanctifie
the
Lords
day
,
to
keepe
a
watch
over
himselfe
,
to
checke
his
sinfull
lusts
,
it
is
death
to
a
naturall
man
;
Why
?
hee
hath
no
delight
in
spirituall
actions
,
because
hee
hath
nothing
in
him
that
is
spirituall
;
all
delight
proceeds
from
likenesse
and
similitude
;
that
is
the
second
Character
that
wee
have
this
spirituall
life
,
if
we
delight
in
spirituall
actions
.
Thirdly
and
lastly
,
another
Argument
of
spirituall
life
is
,
if
we
have
the
properties
of
life
,
and
they
are
three
as
Philosophers
say
.
The
first
is
nourishment
.
The
second
is
augmentation
.
The
third
is
generation
,
or
production
of
the
like
.
So
answerable
,
wheresoever
there
is
spirituall
life
,
in
some
proportion
there
is
all
these
three
.
First
,
there
is
nourishment
;
As
new
borne
babes
desire
the
sincere
milke
of
the
Word
,
●
Pet.
2.2
.
Where
there
is
a
new
life
,
●
Pet.
2.2
.
there
is
a
desire
of
the
sincere
milke
of
the
Word
.
Take
a
man
,
that
is
a
dead
man
,
hee
desires
no
meate
,
Why
?
there
is
no
life
in
him
.
Now
looke
as
a
man
that
lives
a
naturall
life
,
hee
desires
naturall
food
:
so
hee
that
is
spirituall
,
hee
that
lives
a
spirituall
life
,
hee
hungers
and
thirsts
after
the
word
.
As
where
there
is
the
life
of
sinne
in
a
man
,
that
man
desires
after
all
things
that
may
fill
and
increase
,
and
preserve
that
life
in
him
;
so
in
spirituall
life
there
is
a
desire
after
the
spirituall
food
of
the
Word
,
to
preserve
this
life
.
The
ground
of
it
is
this
,
God
never
gives
any
grace
to
a
man
,
but
hee
gives
a
man
a
care
,
and
indeavour
to
preserve
that
grace
:
God
never
gives
a
man
spirituall
life
,
but
he
gives
withall
a
desire
to
preserve
that
life
.
Now
how
can
a
man
preserve
it
?
How
should
a
man
preserve
life
,
but
by
food
?
by
diligent
repayring
to
the
places
,
where
the
spirituall
food
or
his
soule
is
provided
?
It
is
with
this
spirituall
life
,
as
it
was
with
the
fire
on
the
Altar
:
Simile
.
The
fire
on
the
Altar
,
though
it
came
from
heaven
,
yet
when
it
was
kindled
,
they
were
bound
to
preserve
it
by
ordinary
meanes
,
to
put
fuell
to
it
:
so
when
God
hath
kindled
that
spirituall
life
,
wee
must
not
turne
off
all
the
care
on
God
,
let
God
take
care
for
the
life
hee
hath
wrought
in
us
;
but
God
will
give
a
desire
to
a
man
,
to
keepe
that
fire
,
to
put
continuall
fuell
to
it
,
to
preserve
and
nourish
it
.
That
is
the
first
propertie
of
life
,
to
looke
for
nourishment
.
God
never
gives
a
man
grace
,
but
he
workes
in
that
man
a
desire
,
and
indeavour
to
preserve
it
.
The
second
propertie
is
Augmentation
,
and
growth
,
and
proceeding
from
one
degree
of
grace
to
another
,
when
wee
find
our selves
more
strong
to
performe
the
duties
that
are
spirituall
,
when
wee
find
sinne
more
weakened
.
This
spirituall
growth
in
grace
,
is
a
propertie
of
this
spirituall
life
.
If
divers
Plants
bee
planted
,
if
wee
see
some
of
them
grow
,
and
others
doe
not
,
wee
conclude
,
this
is
dead
,
why
?
it
growes
not
.
As
it
is
in
nature
,
so
it
is
in
this
spirituall
life
,
where
there
is
no
growth
,
there
is
no
life
.
Every
thing
that
lives
,
hath
the
property
of
life
,
it
hath
the
facultie
of
growing
.
Which
I
would
notwithstanding
have
to
be
understood
:
not
,
but
that
this
life
may
admit
of
a
Winter
,
there
may
bee
an
increase
,
and
decrease
:
but
yet
there
is
a
continuall
strayning
after
perfection
;
Though
sometimes
the
streame
may
be
so
strong
,
that
it
may
carry
them
downe
:
yet
they
bend
their
strength
against
the
streame
,
they
labour
to
grow
up
more
and
more
.
That
is
the
second
propertie
of
life
,
augmentation
;
where
there
is
spirituall
life
,
there
is
growth
.
The
third
is
Generation
,
where
there
is
life
,
there
is
a
facultie
and
power
to
beget
.
As
in
a
coale
,
a
live
coale
will
kindle
a
dead
one
;
a
dead
coale
cannot
kindle
another
,
there
is
no
heat
in
it
.
So
it
is
in
this
spirituall
life
,
where
it
is
,
there
is
a
desire
to
beget
others
:
as
Christ
saith
;
When
thou
art
converted
,
strengthen
thy
brethren
.
When
thou
hast
spirituall
life
begotten
in
thee
,
labour
to
beget
it
in
others
.
Wee
see
it
exemplified
in
Ioh.
1.44
.
no
sooner
had
Christ
called
Philip
,
Joh.
1.44
.
but
presently
Philip
calls
Nathaniel
.
No
sooner
had
Christ
by
his
Word
begotten
spirituall
life
in
Philip
,
but
Philip
indeavours
to
beget
the
same
in
Nathaniel
.
This
is
the
difference
betweene
a
live
and
a
dead
coale
,
a
live
coale
can
beget
life
in
another
coale
,
and
kindle
the
same
fire
in
another
,
but
a
dead
coale
cannot
.
That
man
that
hath
spirituall
life
in
him
,
hee
will
improve
all
opportunities
and
occasions
that
are
offered
to
beget
others
to
a
spirituall
life
.
The
ground
of
it
is
,
hee
findes
a
sweetnesse
,
and
a
goodnesse
in
spirituall
life
,
and
that
is
the
reason
,
out
of
love
to
his
brethren
,
and
an
indeavour
to
glorifie
God
,
he
desires
to
beget
others
to
this
spirituall
life
.
This
is
the
first
use
:
The
Characters
by
which
we
may
know
whether
wee
have
this
life
or
no.
Secondly
,
if
such
as
be
dead
with
Christ
shall
live
with
him
.
This
should
be
an
argument
to
perswade
us
to
labour
for
death
with
Christ
.
Can
any
prize
be
propounded
better
to
a
man
then
life
?
what
will
not
a
man
doe
for
life
?
S.
Austin
in
his
45.
Epistle
,
saith
hee
,
Wee
see
men
indure
death
almost
for
life
,
for
the
enjoying
of
it
for
a
little
while
.
Shall
men
doe
so
for
a
naturall
life
?
shall
not
wee
much
more
for
a
spirituall
life
?
If
these
bee
necessarily
joyned
,
if
he
that
is
dead
with
Christ
,
shall
certainly
live
with
him
:
then
this
should
bee
an
argument
to
perswade
us
to
die
with
Christ
,
that
we
may
come
to
live
with
him
.
And
this
the
rather
,
because
by
dying
with
Christ
,
wee
shall
enjoy
,
not
onely
a
fading
,
perishing
,
naturall
life
,
but
A
-
Spirituall
-
Eternall
Life
.
First
,
a
spirituall
life
,
in
Ephes.
1.4
.
it
is
called
the
life
of
God
,
Ephes.
1.14
.
because
it
resembleth
the
life
of
God
.
Now
that
which
is
spirituall
is
more
excellent
than
that
which
is
naturall
and
corporall
.
The
ground
of
it
is
this
:
because
the
nearer
a
thing
approacheth
to
that
which
is
more
excellent
,
the
more
excellent
that
must
be
:
Now
the
life
spirituall
as
it
approaches
more
neare
to
the
life
of
God
,
the
more
excellent
it
must
needes
bee
,
it
must
needs
bee
more
excellent
then
the
naturall
life
,
that
is
the
first
reason
.
By
dying
with
Christ
we
shall
live
with
Christ
,
not
onely
a
naturall
but
a
spirituall
life
,
such
a
life
as
approacheth
nearer
to
God
then
the
life
of
nature
.
Secondly
,
we
shall
enjoy
a
life
not
fading
and
momentary
,
but
an
eternall
life
;
for
(
as
I
sayd
)
the
difference
betweene
the
life
of
grace
and
glory
,
is
not
in
the
nature
but
in
the
degrees
;
in
whomsoever
there
is
a
sparke
of
true
grace
begun
,
it
will
certainly
hold
out
till
it
grow
to
a
flame
of
immortality
,
if
like
the
fire
upon
the
Altar
it
bee
nourished
with
fuell
,
so
that
a
man
that
is
once
dead
with
Christ
,
he
shall
not
live
onely
a
spirituall
life
for
a
while
,
but
an
eternall
life
in
this
world
and
in
the
world
to
come
,
and
both
these
should
be
arguments
to
stirre
us
up
to
labour
for
this
death
with
Christ
,
because
wee
shall
live
with
him
,
not
onely
a
spirituall
life
,
but
such
a
spirituall
life
as
is
eternall
.
So
much
for
the
second
proposition
.
Now
I
addresse
my selfe
to
the
third
.
If
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
.
We
beleeve
]
Or
we
are
perswaded
,
or
wee
are
assured
saith
Cardinall
Caietane
,
upon
this
place
wee
are
undoubtedly
assured
.
The
word
in
this
place
is
a
word
of
affiance
and
confidence
;
As
if
he
had
sayd
in
more
words
thus
,
not
onely
the
thing
is
sure
and
certaine
in
it selfe
,
that
they
that
are
dead
with
Christ
shall
live
with
him
;
for
so
many
things
are
sure
and
certaine
in
themselves
,
and
yet
wee
may
remaine
uncertaine
of
them
.
The
reason
is
,
because
the
assurance
of
them
proceedes
,
not
so
much
from
the
certainty
of
the
thing
,
as
from
our
apprehending
and
knowing
that
certainty
.
It
is
not
a
thing
onely
sure
in
it selfe
,
but
it
is
a
thing
whereof
they
themselves
are
sure
and
certaine
:
If
we
be
dead
with
Christ
,
we
beleeve
,
we
are
perswaded
or
assured
that
we
shall
live
with
Christ
.
Which
being
so
,
the
conclusion
is
,
That
the
knowledge
of
a
mans
owne
mortification
doth
scale
up
to
a
mans
soule
and
conscience
the
assurance
of
his
salvation
.
Or
thus
.
They
that
are
dead
with
Christ
,
may
beleeve
or
rest
assured
that
they
shall
also
live
with
him
.
Not
onely
with
the
life
of
grace
(
although
as
I
heretofore
proved
,
from
the
scope
and
drift
of
the
Apostle
in
this
place
;
this
life
the
Apostle
principally
intends
;
for
this
they
actually
doe
,
they
that
are
dead
with
Christ
actually
for
the
present
live
to
God
,
vers.
11.
)
but
they
shall
live
also
the
other
life
of
glory
:
they
that
art
dead
with
Christ
may
be
assured
that
they
shall
live
,
with
the
life
of
glory
,
not
onely
of
grace
here
,
but
of
glory
hereafter
.
Where
first
,
that
you
may
not
mistake
or
misconsture
me
,
observe
.
I
doe
not
say
that
he
that
is
dead
with
Christ
,
or
mortified
,
is
presently
assured
that
hee
shall
live
with
Christ
.
The
reason
is
,
because
a
man
may
be
mortified
,
and
yet
not
know
that
hee
is
mortified
at
some
time
.
Now
our
assurance
springs
not
so
much
from
our
mortification
as
from
the
assurance
,
and
knowledge
of
our
mortification
;
In
which
respect
it
is
ordinary
for
those
that
are
babes
in
Christ
,
and
young
beginners
,
to
make
doubt
and
question
of
their
title
to
heaven
,
as
the
aged
also
in
Christ
sometimes
may
doe
.
The
reason
is
,
because
though
they
be
mortified
in
part
,
yet
because
grace
is
weake
it
is
almost
undicernable
,
in
respect
of
the
infinite
masse
of
corruption
.
In
which
respect
it
is
with
them
as
it
is
with
the
Marriners
needle
,
which
though
it
be
truly
touched
,
yet
it
takes
not
the
North
point
at
the
first
,
Simile
.
but
it
first
shakes
and
trembles
,
and
then
is
fixed
:
So
a
man
that
is
regenerate
,
and
mortified
presently
as
soone
as
he
is
regenerate
,
he
is
not
assured
of
salvation
,
but
first
shakes
and
trembles
,
there
is
a
kinde
of
spirituall
palsey
,
a
trepedation
in
the
soule
.
The
reason
is
not
because
of
mortification
,
it
proceeds
not
from
the
nature
of
it
,
but
because
mortification
is
weak
,
therefore
he
cannot
have
great
assurance
,
for
assurance
comes
from
the
long
continuance
,
and
experience
of
the
power
and
practise
of
mortification
.
And
as
it
is
in
young
beginners
in
respect
of
the
weakenesse
of
grace
,
so
it
may
be
in
a
growne
man
in
Christ
in
respect
of
the
strength
of
temptation
.
He
that
hath
beene
assured
of
his
salvation
by
the
evidence
of
his
owne
conscience
,
and
Gods
Spirit
,
that
he
hath
the
beginnings
in
truth
and
sinceritie
of
mortifiation
,
yet
he
may
have
his
assurance
interrupted
,
there
may
be
a
kinde
of
interposition
,
he
may
loose
it
in
respect
of
the
present
sense
and
apprehension
of
assurance
.
Iust
as
it
is
with
the
Sunne
,
Simile
.
so
long
as
the
Sunne
is
continued
,
so
long
there
is
continuall
ground
and
cause
of
light
:
but
notwithstanding
the
discerning
and
perceiving
of
the
light
may
be
taken
from
us
by
the
night
,
or
by
an
eclipse
,
or
by
clouds
,
that
may
take
away
the
sight
of
the
Sunne
.
Iust
so
it
is
with
a
regenerate
man
,
a
mortified
man
,
hee
that
is
not
onely
a
babe
in
Christ
,
and
hath
made
some
beginning
in
the
course
of
mortification
,
but
he
that
is
a
growne
man
,
and
gone
on
in
the
practice
of
mortification
,
yet
notwithstanding
he
may
come
to
doubt
and
question
his
salvation
,
and
his
right
to
heaven
sometimes
.
The
reason
is
because
sometimes
by
reason
of
temptations
,
or
after
the
committing
of
some
great
and
haynous
sinne
,
mortification
in
him
may
be
clouded
for
a
time
,
so
that
hee
may
loose
his
assurance
,
the
present
sense
and
apprehension
of
that
assurance
that
may
bee
lost
for
a
time
.
Iust
as
it
was
in
Christ
when
hee
was
on
the
Crosse
in
combate
for
our
sakes
,
h●●
seemes
to
have
lost
for
the
present
,
the
assurance
and
apprehension
of
Gods
love
,
hee
sayd
,
My
God
my
God
why
hast
thou
forsaken
me
?
The
vaileing
of
the
dietie
was
a
kind
of
dissertion
,
and
forsaking
of
Christ
,
in
respect
of
evidence
and
assurance
,
yet
hee
had
the
ground
of
his
assurance
still
;
the
humanitie
of
Christ
was
individually
and
inseparably
united
to
the
God-head
,
which
was
the
ground
of
this
assurance
.
I
say
then
it
is
not
every
man
that
is
mortified
that
hath
presently
assurance
of
salvation
;
no
,
nor
every
man
that
once
hath
had
assurance
of
salvation
that
hath
this
assurance
alway
:
it
hath
ebbings
and
tides
,
wanes
and
fulls
;
but
indifinitely
true
mortification
seales
up
to
a
man
the
assurance
of
salvation
;
hee
that
is
dead
with
Christ
,
that
man
may
be
assured
he
shall
live
with
him
.
Reas.
1
And
the
reason
is
,
because
God
hath
made
a
promise
of
life
,
and
hath
intaled
everlasting
life
(
as
it
were
)
to
those
that
are
mortified
,
Rom.
8.13
.
If
yee
live
after
the
flesh
yee
shall
die
,
Rom.
8.13
.
but
if
through
the
Spirit
you
mortifie
the
deeds
of
the
body
yee
shall
live
.
Looke
as
God
threatneth
death
to
men
that
walke
after
the
flesh
,
so
he
hath
promised
,
and
covenanted
to
bestow
life
on
those
that
mortifie
the
deeds
of
the
flesh
.
2
Tim.
2.11
.
So
in
2
Tim.
2.11
.
saith
the
Apostle
,
This
is
a
faithfull
saying
and
worthy
to
be
beleeved
:
for
if
wee
bee
dead
with
him
,
we
shall
also
live
with
him
.
It
is
a
faithfull
saying
.
Now
what
firmer
foundation
or
more
pregnant
rock
can
wee
have
of
assurance
then
the
promise
of
God
?
saith
Saint
Austin
,
S.
Aug.
lib.
12
cap.
1.
he
to
whom
truth
it selfe
hath
made
a
promise
,
how
should
hee
be
able
to
be
deceived
?
he
that
is
truth
cannot
lye
.
As
God
cannot
be
deceived
so
hee
cannot
deceiue
:
S.
August
.
in
the
12.
Booke
of
his
confessions
Chap.
1.
It
is
true
saith
Bellermine
,
Bellarm.
wee
neede
not
feare
in
respect
of
God
;
to
whom
hath
God
promised
eternall
life
?
to
them
that
are
mortified
,
and
they
shall
certainly
enjoy
eternall
life
,
but
here
is
the
question
.
How
shall
we
know
that
we
are
mortified
?
Quest.
Answ.
I
answer
briefly
.
First
,
where
God
gives
a
grace
,
commonly
at
one
time
or
other
,
God
gives
a
man
a
gift
to
discerne
that
grace
,
I
doe
not
say
in
the
beginning
,
when
grace
is
as
it
were
,
in
its
infancie
,
and
beginning
,
or
in
temptation
,
but
at
one
time
or
other
God
gives
another
gift
;
that
is
,
a
gift
whereby
a
man
shall
discerne
that
grace
,
or
else
how
shall
God
have
the
glory
of
his
grace
,
if
we
cannot
be
assured
that
we
have
it
?
Or
how
shall
we
have
comfort
by
the
Grace
of
God
,
if
our selves
cannot
come
to
be
assured
of
it
?
But
,
saith
he
,
Obiect
.
Doe
we
not
know
that
many
men
deceive
themselves
with
false
perswasions
of
mortification
?
Many
men
thinke
that
sinne
is
dead
in
them
,
when
it
is
not
dead
but
sleepeth
;
As
ignorant
men
thinke
thinke
the
Flie
in
winter
is
dead
,
when
others
know
that
the
Flie
is
but
benummed
,
there
is
life
in
it
,
though
shee
doe
not
exercise
that
life
.
But
I
answer
what
then
?
Answ.
what
though
that
foolish
and
antick
man
at
Athens
thought
all
the
Shippes
that
came
to
Beream
were
his
owne
,
because
hee
thought
the
Shippes
his
owne
should
the
owners
of
them
not
thinke
they
were
theirs
?
If
a
man
in
a
dreame
think
that
hee
eates
shall
not
men
therefore
that
are
awake
be
assured
that
they
eate
?
It
followes
not
that
because
some
men
are
deceived
with
a
perswasion
of
mortification
when
they
have
it
not
,
that
therefore
others
that
are
indeed
mortified
should
not
bee
perswaded
of
it
.
Well
saith
he
,
how
shall
we
know
it
?
I
answer
,
Quest.
Answ.
a
man
may
know
it
three
wayes
.
First
,
by
the
Word
of
God
,
which
God
hath
left
as
a
Test
or
Touch-stone
,
whereby
men
may
try
the
sinceritie
and
truth
of
their
mortification
.
Heretofore
I
have
given
some
notes
,
and
characters
(
whereby
ye
may
discerne
whether
you
are
mortified
or
no
)
out
of
the
Scriptures
.
The
first
thing
whereby
we
may
try
the
truth
of
our
mortification
is
the
Scripture
,
which
God
hath
left
to
bee
a
light
to
our
feete
,
and
a
Lanthorne
tp
our
paths
,
to
bee
a
Touch-stone
whereby
wee
may
discover
whether
our
mortification
bee
sincere
or
counterfeit
.
Secondly
,
there
is
another
testimonie
,
and
that
is
the
testimonie
of
our
owne
conscience
,
when
the
conscience
being
renewed
and
sanctified
,
conscience
beares
witnesse
before
God
,
out
of
long
experience
of
the
truth
,
and
sinceritie
of
mortification
,
that
wee
are
mortified
:
for
this
assurance
,
that
ariseth
from
mortification
,
ariseth
not
from
one
act
,
but
from
long
experience
of
mortification
.
Now
any
man
knowes
,
that
knowes
the
nature
of
experience
,
that
that
ariseth
from
many
acts
.
The
second
meanes
then
to
know
we
are
mortified
,
it
is
from
the
testimonie
of
our
owne
conscience
,
and
spirit
,
as
the
Apostle
saith
,
Rom.
8.16
.
Rom.
8.16
.
that
beares
witnesse
that
wee
are
the
children
of
God
,
that
we
are
mortified
.
Thirdly
and
lastly
,
there
comes
another
testimonie
as
a
meanes
,
and
that
assures
the
rest
,
that
is
of
Gods
Spirit
,
that
calmes
the
conscience
;
and
perswades
of
this
,
that
wee
are
mortified
,
and
so
by
consequent
that
wee
have
right
to
heaven
.
That
is
the
first
reason
then
,
hee
that
is
mortified
,
that
is
dead
with
Christ
,
hee
is
assured
to
live
with
him
;
because
God
hath
promised
life
and
salvation
,
to
such
as
are
dead
with
Christ
;
and
such
as
are
dead
with
Christ
,
they
may
know
themselves
at
one
time
or
other
to
bee
dead
with
Christ
.
Reas.
2
Secondly
,
Mortification
seales
up
to
a
man
the
assurance
of
salvation
,
because
it
seales
to
a
man
the
assurance
of
his
being
in
Christ
.
The
argument
is
this
,
hee
that
may
be
assured
that
hee
is
in
Christ
,
may
bee
assured
that
hee
shall
be
saved
:
but
hee
that
knowes
that
hee
is
mortified
,
and
dead
with
Christ
,
hee
may
be
assured
that
hee
is
actually
in
Christ
:
therefore
he
may
be
assured
that
hee
shall
be
saved
.
I
aske
,
whence
comes
this
death
with
Christ
?
Whence
comes
it
that
sinne
is
mortified
in
a
man
?
Is
it
not
because
hee
is
in
Christ
,
and
is
united
to
Christ
?
and
thence
it
is
because
hee
is
united
to
Christ
,
that
hee
partakes
of
the
vertue
,
and
Spirit
of
Christ
,
whereby
sinne
is
mortified
;
Let
this
bee
sufficient
to
bee
spoken
for
the
proofe
of
the
point
.
Vse
1
In
the
first
place
,
it
serves
for
confutation
:
for
if
they
that
are
dead
with
Christ
may
be
assured
by
this
,
that
they
shall
also
live
with
Christ
.
Then
surely
a
man
may
attaine
a
greater
assurance
of
salvation
,
then
Bellarmine
,
and
the
rest
of
that
faction
perswade
men
he
may
.
They
say
a
man
cannot
attaine
it
by
the
contemplating
,
and
viewing
of
the
grace
of
God
is
him
,
hee
can
but
attaine
a
kind
of
hope
of
salvation
;
a
kind
of
doubting
,
conjecturall
,
morall
assurance
;
but
for
this
assurance
that
we
speake
of
,
our
Countrey-men
at
Rhemes
sticke
not
to
say
that
it
is
a
damnable
false
thing
,
Rhem.
on
Rom.
9.
upon
Rom.
9.
such
an
assurance
as
is
impossible
to
bee
attained
in
this
life
,
except
it
be
by
revelation
,
and
by
extraordinary
meanes
.
And
then
they
say
moreover
,
if
it
bee
attained
,
it
is
perillous
,
and
dangerous
to
attaine
:
because
it
opens
to
men
,
a
gappe
to
all
licentiousnesse
;
for
say
they
,
if
a
man
may
be
assured
of
his
salvation
;
let
him
doe
what
he
will
,
hee
shall
be
saved
.
I
cannot
now
enter
into
the
lists
with
these
Rhemists
at
this
time
,
but
give
me
leave
to
their
objection
to
returne
two
things
.
First
,
(
say
they
)
it
is
impossible
for
a
man
by
mortification
,
to
come
to
be
assured
of
his
salvation
.
I
desire
them
to
unriddle
me
this
;
They
say
,
a
man
by
mortifying
,
by
macerating
himselfe
,
by
fasting
and
sackcloth
,
and
by
whipping
himselfe
,
hee
may
merit
salvation
and
heaven
;
May
hee
merit
heaven
,
and
not
bee
assured
hee
shall
come
to
heaven
?
What
?
is
it
because
God
is
ignorant
,
and
knowes
not
their
good
deeds
?
or
because
hee
is
unjust
,
and
will
not
reward
them
?
If
they
say
either
,
it
is
blasphemie
,
if
they
give
way
to
either
of
them
,
then
they
give
way
to
this
doctrine
that
wee
speake
of
.
If
a
man
by
macerating
himselfe
,
in
sackcloth
and
ashes
,
by
whipping
,
and
beating
himselfe
,
may
merit
heaven
(
as
the
Papists
joyntly
affirme
,
or
most
of
them
;
And
Getzer
in
his
second
booke
of
Discipline
.
Chap.
8.
)
then
certainly
a
man
,
by
mortification
may
come
to
have
assurance
of
heaven
:
for
if
a
man
bee
not
assured
,
but
doubts
,
that
doubt
must
come
,
that
either
God
knowes
not
that
wee
deserve
heaven
,
by
our
mortification
,
and
then
God
is
not
omniscient
;
Or
if
hee
doe
know
it
,
hee
will
not
reward
us
according
to
our
merits
,
and
then
hee
is
unjust
;
either
of
which
to
affirme
is
blasphemy
.
So
their
owne
tenent
overthrowes
themselves
.
See
the
difference
betweene
truth
and
errour
,
one
truth
and
vertue
contraries
not
another
,
but
one
vice
and
errour
contradict
each
other
:
as
Covetousnesse
opposeth
Prodigalitie
,
&c.
Secondly
,
say
they
,
as
it
is
impossible
to
attaine
,
so
it
is
dangerous
to
attaine
,
this
opens
a
gappe
to
licentiousnesse
.
I
wonder
what
feare
there
is
of
this
,
since
wee
affirme
that
this
assurance
is
to
bee
had
by
holinesse
,
by
mortifying
of
our
sinfull
lusts
.
It
is
true
indeed
,
if
we
had
assurance
,
if
we
did
maintaine
that
it
might
bee
gotten
,
notwithstanding
that
we
went
on
in
the
practice
of
our
sinfull
lusts
,
then
it
were
another
matter
:
but
wee
affirme
that
this
assurance
is
had
only
by
the
practice
of
mortification
,
by
mortifying
,
and
subduing
our
sinfull
lusts
.
And
as
it
is
gained
by
this
,
so
it
is
to
be
preserved
by
this
.
I
wonder
then
what
feare
here
can
be
of
opening
a
gappe
to
licentiousnesse
and
wickednesse
,
by
maintaining
assurance
of
salvation
,
when
we
maintaine
here
with
,
that
assurance
is
had
by
mortification
,
and
is
to
be
kept
,
and
preserved
only
by
it
.
The
rule
of
Philosophy
here
is
true
,
the
same
cause
that
produceth
,
the
same
cause
preserveth
a
thing
:
but
to
let
them
passe
and
to
returne
to
our selves
.
Vse
2
If
those
that
are
dead
with
Christ
,
may
come
to
be
assured
,
that
they
shall
also
live
with
him
,
how
should
this
stirre
up
all
of
us
to
labour
for
mortification
!
To
indeavour
to
subdue
and
mortifie
our
sinfull
lusts
,
that
we
may
come
to
bee
assured
,
that
after
wee
shall
live
with
God!
It
is
that
that
the
Apostle
commands
,
2
Pet.
1.10
.
saith
he
,
1
Pet.
1.10
.
Give
diligence
to
make
your
calling
and
election
sure
.
Give
diligence
,
it
is
not
a
thing
so
easily
attained
as
some
dreame
,
it
is
a
thing
that
requires
cost
and
paines
;
a
man
hath
it
not
but
after
long
practise
and
indeavour
of
mortification
.
Now
,
I
say
,
it
is
that
that
the
Apostle
perswades
us
unto
,
to
give
diligence
to
make
our
Calling
and
election
sure
.
It
is
sure
enough
in
Gods
counsell
,
we
should
labour
to
make
it
sure
in
our
owne
conscience
.
Wee
may
complaine
,
men
give
diligence
to
make
their
houses
sure
,
to
make
their
lands
,
and
preferments
,
and
offices
,
and
friends
sure
,
but
how
few
give
diligence
to
make
their
Calling
and
election
sure
?
Yet
I
know
not
when
there
was
ever
more
need
,
that
wee
of
this
place
should
labour
to
make
our
calling
and
election
sure
then
now
,
wee
perceive
already
that
wrath
is
gone
out
from
God
,
and
the
Angell
of
the
Lord
hath
strucken
some
among
us
,
and
they
have
fallen
on
the
right
hand
,
and
on
the
left
hand
before
us
,
and
behind
us
,
a●d
wee
our selves
know
not
when
our
turne
may
come
.
Now
the
lesse
assurance
we
have
of
being
here
on
earth
,
the
more
wee
should
labour
for
assurance
of
our
well
being
hereafter
in
heaven
.
And
if
wee
have
once
this
assurance
,
this
will
bestead
us
,
and
minister
comfort
in
all
calamities
.
What
though
we
bee
poore
,
if
wee
have
this
assurance
,
wee
know
wee
shall
come
there
,
where
there
is
durable
,
unperishing
riches
:
What
if
we
be
in
disgrace
?
this
will
make
us
possesse
our
soules
with
patience
,
and
tell
us
that
we
shall
come
shortly
to
a
place
where
wee
are
assured
,
all
teares
shall
be
wiped
from
our
eyes
,
and
all
that
blemisheth
our
name
:
What
though
we
bee
sicke
?
wee
are
assured
that
wee
shall
come
to
a
place
where
we
shall
have
no
sicknesse
but
constant
health
.
What
though
death
come
?
It
will
make
us
chearfully
to
welcome
it
,
and
it
will
make
us
call
it
as
Saint
Ciprian
doth
,
S.
Cyprian
.
the
Midwife
of
immortalitie
,
that
shall
translate
and
remove
us
from
a
fading
perishing
life
,
to
the
everlasting
life
.
Then
let
us
(
that
God
hath
bin
so
gracious
unto
,
that
he
hath
spared
us
,
and
visited
others
,
)
labour
to
improve
the
time
to
practise
mortification
,
that
in
case
worse
come
,
wee
may
yet
be
provided
.
If
wee
adresse
our selves
to
this
,
who
knowes
if
God
will
not
graciously
spare
us
,
and
not
afflict
us
:
or
if
it
come
,
wee
shall
have
infinite
comfort
,
then
when
our
dores
shall
bee
shut
up
,
and
we
have
no
other
comfort
,
yet
then
our
conscience
will
witnesse
comfortably
,
that
notwithstanding
wee
die
,
yet
wee
shall
come
where
wee
shall
live
for
ever
.
Oh
then
,
as
the
Apostle
saith
,
let
us
give
all
diligenec
to
make
our
calling
and
election
sure
.
It
is
a
matter
of
paines
,
it
is
not
easily
gotten
,
but
it
will
abundantly
recompence
the
paines
.
If
wee
looke
,
and
finde
our
sinfull
lusts
mortified
in
part
,
let
not
that
satisfie
us
,
let
us
not
rest
there
,
but
goe
further
,
and
proceed
in
the
worke
of
mortification
:
for
looke
as
our
mortification
is
,
so
is
our
assurance
:
the
weaker
our
mortification
is
,
the
weaker
our
assurance
of
salvation
;
the
stronger
our
mortification
,
the
better
assurance
wee
have
of
salvation
.
Vse
3
Thirdly
,
if
they
that
are
dead
with
Christ
,
may
rest
assured
that
they
shall
live
with
him
:
then
by
the
rule
of
contraries
,
they
that
are
not
dead
with
Christ
cannot
assure
themselves
that
they
shall
live
with
him
.
If
only
he
can
be
assured
of
salvation
in
whom
sinfull
lusts
are
mortified
,
then
hee
in
whom
they
are
not
mortified
,
that
man
cannot
bee
assured
of
salvation
.
Indeed
hee
may
have
a
kinde
of
a
wilde
hope
,
a
presumptuous
confidence
,
but
it
is
such
as
will
faile
him
in
the
time
of
need
.
Like
to
your
Winter
brookes
,
or
land-floods
;
In
the
time
of
Winter
when
a
man
hath
no
use
of
water
they
flow
abundantly
;
but
in
Summer
,
in
the
time
of
drought
,
when
men
have
need
,
they
are
gone
,
they
are
not
to
bee
had
.
So
that
assurance
that
a
man
hath
,
as
long
as
hee
goes
on
in
the
practice
of
his
sinfull
lusts
,
it
is
a
wild
,
deceitfull
presumption
,
such
an
assurance
as
will
doe
him
no
good
when
hee
comes
to
need
it
.
I
have
read
it
was
the
manner
of
tryall
that
was
used
,
when
there
was
a
controversie
of
land
,
whether
it
belonged
to
Ireland
,
or
to
England
,
they
did
take
Snakes
,
and
Toades
,
and
poysonous
Serpents
,
and
put
there
,
and
if
they
lived
there
,
they
concluded
it
belonged
to
England
,
if
they
died
,
they
judged
it
belonged
to
Ireland
:
the
reason
was
,
because
no
venemous
thing
will
live
there
.
I
apply
it
thus
,
sinfull
lusts
are
like
Snakes
and
Toades
,
and
venemous
creatures
:
looke
what
soule
they
live
in
,
if
they
live
in
a
mans
soule
,
it
is
an
argument
that
hee
belongs
not
to
heaven
,
and
wee
know
what
place
he
belongs
to
then
,
onely
to
hell
,
if
it
dye
in
us
,
we
may
assure
our selves
that
wee
belong
to
heaven
.
Hee
in
whom
sinne
lives
,
and
his
lusts
continue
unmortified
,
that
man
cannot
assure
himselfe
of
salvation
.
The
reason
is
,
because
all
assurance
comes
from
the
promise
of
God
;
God
hath
made
no
promise
to
men
that
continue
and
goe
on
in
the
service
and
obedience
of
their
sinfull
lusts
,
hee
threatens
nothing
but
death
and
destruction
to
such
,
If
yee
live
,
after
the
flesh
yee
shall
dye
,
Rom.
8.13
.
Rom.
8.13
.
This
shall
suffice
to
have
spoken
of
the
third
point
the
certainty
of
this
connexion
,
If
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
.
Mortification
seales
up
to
a
mans
soule
and
conscience
the
assurance
of
salvation
:
for
they
that
are
dead
with
Christ
may
rest
assured
,
and
perswaded
that
they
shall
live
with
him
.
I
come
to
the
fourth
and
last
point
,
The
cause
and
ground
of
this
death
to
sinne
and
this
life
to
grace
,
which
is
Christ
,
If
wee
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
:
If
we
be
dead
with
Christ
,
that
is
,
if
we
be
dead
by
the
vertue
and
power
of
Christ
,
then
wee
beleeve
that
wee
shall
also
live
by
vertue
and
power
of
the
same
Christ
.
The
conclusion
is
this
,
that
,
As
our
death
to
sinne
so
our
life
to
grace
,
they
both
proceede
from
Christ
.
If
we
be
dead
with
Christ
saith
the
Apostle
,
that
is
,
if
wee
be
dead
by
the
vertue
and
power
of
Christ
:
if
sinne
be
dead
in
us
,
then
wee
beleeve
that
wee
shall
also
live
with
Christ
the
life
of
grace
here
,
and
of
glory
hereafter
,
by
the
power
and
vertue
of
the
same
Christ
.
I
say
,
the
point
on
which
I
shall
insist
is
this
,
that
as
our
death
to
sinne
,
so
the
life
of
Grace
,
they
both
proceede
from
Christ
,
Christ
is
the
author
and
the
producer
of
both
.
So
saith
Saint
Paul
in
Gal.
2.20
.
saith
the
Apostle
,
Gal.
2.20
.
I
am
crucified
with
Christ
,
yet
notwithstanding
I
live
,
yet
not
I
but
Christ
liveth
in
mee
,
and
the
life
that
I
live
in
the
flesh
is
by
the
faith
of
the
Son
of
God
,
who
loved
me
,
and
gave
himselfe
for
me
.
Looke
what
the
Apostle
Paul
speakes
of
himselfe
,
the
same
may
every
Christian
(
in
whom
sinne
is
dead
and
mortified
,
and
the
life
of
grace
wrought
)
speake
of
himselfe
,
saith
the
Apostle
,
I
am
crucified
with
Christ
,
that
is
,
sin
is
crucified
in
me
,
sinfull
lusts
are
crucified
and
mortified
in
me
by
the
vertue
of
Christ
,
so
saith
he
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
I
live
by
the
faith
of
the
Son
of
God
.
As
I
am
crucified
to
sinne
by
Christ
,
so
I
live
by
the
vertue
of
Christ
.
Phil.
3.8
,
9
,
10
So
in
Phillip.
3.8
,
9
,
10.
He
desires
so
earnestly
to
be
found
in
Christ
that
he
contemned
and
undervalued
all
things
but
this
,
that
he
might
be
found
in
Christ
,
saith
he
,
I
account
all
losse
for
the
excellent
knowledge
of
Christ
,
for
whom
I
suffer
the
losse
of
all
things
,
nay
I
account
them
not
onely
losse
but
dung
,
that
I
may
winne
Christ
and
be
found
in
him
,
we
see
in
verse
10.
the
reason
,
that
I
may
know
him
and
the
power
of
his
resurrection
,
and
the
fellowship
of
his
suffeings
being
made
conformable
to
his
death
.
The
reason
why
the
Apostle
desired
to
be
found
in
Christ
,
and
why
in
comparison
of
this
he
accounted
all
things
as
drosse
,
it
was
because
he
might
bee
made
partaker
of
Christs
death
.
What
is
the
fellowship
of
Christs
death
,
but
to
bee
partaker
of
the
Spirit
of
Christ
that
raised
him
from
the
dead
,
that
by
the
same
Spirit
of
Christ
hee
might
bee
raysed
from
the
death
of
sinne
to
the
life
of
grace
.
The
reason
of
it
is
this
,
because
as
our
death
to
sinne
,
so
our
life
to
grace
,
are
both
the
worke
of
grace
,
from
whom
can
wee
expect
the
worke
of
grace
,
but
from
him
in
whom
is
the
fulnesse
of
grace
?
so
saith
Saint
Iohn
Ioh
1.14
.
The
Word
was
made
flesh
,
(
that
is
,
Christ
)
and
dwelt
among
us
,
Ioh.
1.14
.
and
wee
saw
his
glory
,
as
the
glory
of
the
onely
begotten
Sonne
of
God
full
of
grace
and
truth
.
Our
death
to
sin
and
our
life
to
Christ
are
both
the
effects
of
Gods
grace
:
Now
from
whom
can
we
have
the
effects
of
Gods
grace
,
but
from
him
in
whom
alone
is
the
fulnesse
of
grace
?
The
word
was
made
manifest
among
us
,
in
whom
is
the
fulnesse
of
truth
and
grace
.
Look
as
it
is
in
the
naturall
body
so
it
is
in
the
misticall
body
,
as
in
the
naturall
body
all
the
naturall
motion
proceeds
from
the
head
,
and
from
the
vertue
that
is
derived
from
the
head
to
the
members
;
so
in
the
mysticall
body
,
all
the
spirituall
motion
it
proceeds
from
the
influence
of
the
head
;
Christ
is
the
head
,
and
from
him
as
from
the
head
,
is
derived
all
the
vertue
to
the
members
of
Christ
,
by
which
the
death
to
sinne
,
and
the
life
of
grace
is
wrought
in
us
likewise
.
Looke
as
it
was
in
the
oyle
of
Aaron
,
the
oyle
that
was
powred
on
the
head
of
Aaron
,
it
stayd
not
on
his
head
,
but
descended
to
the
skirts
of
his
cloathing
:
So
the
Spirit
of
Christ
,
it
rests
not
on
Christ
onely
,
but
from
Christ
as
the
head
,
it
descends
upon
all
the
members
of
Christ
:
The
reason
thereof
,
why
as
our
death
to
sinne
,
so
the
life
of
grace
proceeds
from
Christ
,
is
because
both
are
the
workes
of
grace
,
according
to
that
of
the
Evangelist
,
in
him
dwells
all
the
fulnesse
of
grace
,
and
in
Collos.
the
Apostle
saith
,
In
him
dwells
the
fulnesse
of
the
Godhead
bodily
.
For
the
better
and
fuller
opening
of
the
point
,
give
me
leave
to
propose
,
and
resolve
one
question
,
and
that
is
this
.
Quest.
If
our
death
to
sinne
,
and
our
life
of
grace
both
proceede
from
Christ
,
that
Christ
is
the
author
of
them
actions
,
then
how
is
Christ
the
author
of
them
?
what
kinde
of
cause
is
Christ
sayd
to
be
both
of
our
death
to
sinne
,
and
of
the
life
of
grace
?
I
answer
briefly
,
Answ.
Christ
may
be
sayd
to
be
the
cause
both
of
our
death
to
sin
and
of
the
life
of
grace
,
in
a
fourefold
respect
,
or
hee
is
a
fourefold
kind
of
cause
.
Christ
is
the
-
1
meritorious
-
2
exemplary
-
3
morall
-
4
efficient
Cause
as
of
our
death
to
sin
,
so
likewise
of
our
life
to
grace
.
First
,
Christ
is
the
meritorious
cause
;
for
Christ
did
by
his
death
and
obedience
,
not
onely
purchase
for
us
a
release
and
freedome
from
hell
,
and
consequently
title
to
heaven
,
but
Christ
merited
for
us
,
the
donation
of
the
Spirit
of
God
,
whereby
we
are
made
fit
for
,
and
capable
of
that
inheritance
.
Christ
not
onely
purchased
a
right
to
heaven
,
but
grace
holines
,
whereby
we
might
come
at
last
to
jus
in●re
:
For
as
I
sayd
before
,
by
the
righteousnes
of
Christ
onely
we
come
to
have
right
to
heaven
,
but
it
is
our
owne
righteousnesse
,
whereby
we
come
to
be
made
capable
of
that
right
to
heaven
,
for
saith
the
Apostle
.
flesh
and
blood
shal
not
enter
into
the
kingdome
of
heaven
Flesh
and
blood
,
that
is
,
nature
uncorrected
,
unsanctified
,
and
uncontrolled
it
shall
not
inherit
the
kingdome
of
God
;
therefore
Christ
hath
purchased
not
onely
redemption
from
hell
,
and
title
to
heaven
,
but
the
donation
of
the
Spirit
of
God
,
whereby
we
are
made
fit
and
capable
of
heaven
,
whereby
wee
are
made
meete
,
as
the
Apostle
saith
to
be
partakers
of
the
inheritance
with
the
Saints
in
light
.
Ioh.
17.19
.
So
saith
the
Evangelist
,
Ioh.
17.19
.
For
their
sakes
saith
our
Saviour
I
sanctifie
my selfe
,
that
they
also
may
be
sanctified
through
the
truth
.
Christ
sanctified
himselfe
not
onely
to
redeeme
us
from
hell
,
and
to
procure
title
to
heaven
,
but
he
sanctified
himselfe
that
his
members
might
bee
sanctified
,
that
by
the
merit
and
vertue
of
Christs
sanctification
we
might
be
sanctified
.
So
saith
the
Apostle
to
Titus
,
he
hath
bestowed
on
us
the
spirit
through
Christ
,
Tit.
3.5
.
Tit.
3.5
.
not
by
the
workes
of
rightcousnesse
that
wee
had
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
and
the
renewing
if
the
holy
Ghost
,
which
he
shed
on
us
abundantly
through
Iesus
Christ
our
Saviour
.
It
is
through
Christ
onely
,
as
through
the
meritorious
cause
;
by
whom
wee
obtaine
the
Spirit
of
God
,
by
which
Spirit
our
sinfull
lusts
are
mortified
in
us
,
and
by
which
we
are
quickned
and
revived
to
the
life
of
grace
,
so
Christ
is
the
meritorious
cause
,
hee
deserved
the
donation
of
the
Spirit
from
his
Father
.
Secondly
,
Christ
as
hee
is
the
meritorious
so
he
is
the
exemplary
cause
,
as
of
death
to
sinne
,
so
of
our
life
to
grace
.
Christ
in
dying
to
sinne
he
set
himselfe
as
a
patterne
to
us
,
to
teach
as
also
that
wee
should
dye
to
sinne
.
Christ
in
rising
from
the
grave
hee
set
himself
a
patterne
to
us
to
teach
us
to
rise
from
sinne
,
so
he
is
the
exemplary
cause
.
For
Christ
is
a
patterne
for
our
immitation
in
his
morall
actions
,
and
wee
must
resemble
after
a
sort
some
of
his
Mediatorious
actions
also
;
not
onely
in
the
good
duties
that
are
commanded
in
the
Law
,
but
in
those
that
he
performed
for
our
redemption
;
It
is
true
in
a
different
manner
.
Christ
is
a
patterne
to
us
in
actions
morall
,
that
is
in
the
good
things
that
he
performed
that
are
commanded
in
the
Law
,
he
is
our
patterne
to
be
imitated
in
the
same
kinde
:
As
Christ
was
gracious
to
the
poore
,
so
should
wee
to
them
that
are
poore
,
and
in
distresse
in
the
same
kind
;
as
he
was
temperate
so
may
wee
imitate
him
in
the
same
kinde
,
though
not
in
the
same
degree
.
But
for
his
actions
Mediatorious
,
we
are
to
resemble
some
of
them
too
,
though
not
in
the
same
kinde
,
yet
in
some
way
of
use
.
As
hee
died
for
sinne
,
so
wee
should
dye
to
sinne
,
as
he
rose
from
the
grave
so
wee
should
rise
from
sinne
to
newnesse
of
life
:
so
still
Christ
is
our
patterne
.
As
Saint
Austin
saith
,
Christ
came
not
onely
to
helpe
us
,
and
to
performe
the
things
that
wee
ought
to
have
done
,
but
he
came
to
teach
us
by
his
example
what
we
ought
to
do
.
And
he
teacheth
us
,
he
is
our
Schoolemaster
not
only
in
his
actions
morall
,
but
in
his
actions
mediatorious
,
ous
;
in
the
former
we
may
imitate
him
in
the
same
kind
,
though
we
cannot
in
the
same
degree
,
in
the
latter
wee
cannot
imitate
him
in
the
same
kinde
,
yet
in
some
,
sort
wee
may
.
We
should
be
as
the
Heletropium
,
that
opens
and
shuts
with
the
Sunne
,
so
wee
may
follow
the
lambe
wheresoever
he
goeth
,
as
hee
dyed
for
sinne
so
we
must
dye
to
sinne
,
as
hee
rose
from
the
grave
so
we
must
rise
from
the
death
of
sinne
to
newnesse
of
life
,
so
Christ
is
the
exemplary
cause
of
our
death
to
sinne
,
and
the
life
of
grace
.
Thirdly
,
Christ
is
the
morall
,
moving
,
perswading
cause
of
both
.
That
the
Apostle
wills
Timothy
to
remember
,
2
Tim.
2.8
.
Remember
,
saith
hee
,
that
Iesus
Christ
of
the
seede
of
David
,
was
raised
from
the
dead
,
according
to
my
Gospel
:
he
bids
him
remember
it
,
why
remember
it
?
because
the
very
thought
and
remembrance
that
Christ
dyed
and
rose
againe
,
it
cannot
chuse
but
be
a
powerful
motive
to
holinesse
,
for
it
makes
men
conclude
&
argue
with
themselves
,
what
did
Christ
lay
downe
his
life
for
us
,
and
shall
not
wee
lay
downe
our
lusts
for
him
?
Did
Christ
arise
againe
the
third
day
from
the
Grave
,
and
shall
not
wee
rise
from
the
death
of
sinne
,
to
newnesse
of
life
?
Doe
wee
professe
our selves
to
bee
members
of
Christ
,
and
not
indeavour
conformitie
with
our
head
Christ
?
Shall
wee
be
like
the
Image
or
statue
of
Nebuchadnezar
,
to
have
a
head
of
gold
,
and
to
have
feet
of
mire
and
clay
?
So
,
Christ
is
not
only
the
meritorious
,
and
exemplary
,
but
the
moving
,
perswading
cause
:
the
very
thought
,
that
Christ
died
for
sin
,
and
rose
againe
,
it
will
move
us
to
die
to
sin
,
and
to
live
the
life
of
grace
.
Fourthly
and
lastly
,
Christ
is
the
cause
efficient
,
as
of
our
death
to
sinne
,
so
of
the
life
of
grace
.
It
were
in
vaine
,
that
Christ
were
the
meritorious
cause
,
that
hee
had
merited
the
donation
of
Gods
Spirit
,
whereby
sinne
might
be
killed
,
and
wee
be
quickened
to
the
life
of
grace
.
It
were
in
vaine
for
him
to
set
himselfe
as
a
patterne
for
us
to
imitate
;
and
that
hee
is
a
morall
cause
to
move
,
and
perswade
us
to
imitate
him
,
unlesse
hee
were
also
the
cause
efficient
,
to
worke
in
us
this
death
to
sinne
,
and
this
life
of
Grace
:
therefore
Christ
also
is
the
efficient
cause
hee
workes
in
us
,
both
a
death
to
sinne
,
and
the
life
of
grace
.
For
the
understanding
of
which
,
know
,
that
Christ
not
only
saves
us
by
merit
,
but
hee
saves
us
by
efficacie
too
;
not
only
by
Merite
in
deserving
of
life
for
us
:
but
in
efficacie
in
fitting
,
and
preparing
us
to
partake
of
life
.
Hee
not
only
by
death
hath
abolished
,
and
removed
death
for
sin
;
but
hee
abates
in
us
daily
the
power
of
sinne
,
so
hee
is
the
efficient
cause
as
well
as
the
rest
.
But
you
will
aske
how
comes
Christ
to
be
the
efficient
cause
of
death
to
sinne
,
Quest.
and
of
the
life
of
grace
;
by
what
meanes
doth
hee
worke
in
us
these
two
?
I
answer
,
Answ.
in
Christs
working
in
us
these
things
there
are
some
things
that
concurre
in
the
first
working
of
this
life
of
grace
,
and
death
to
sinne
;
and
there
are
others
that
concurre
not
to
the
first
worke
,
but
to
the
increasing
,
and
augmentation
of
it
.
Those
that
concurre
to
the
first
worke
are
three
;
-
1.
The
Spirit
of
God
.
-
2.
The
Word
of
God
.
-
3.
And
Baptisme
.
Now
those
againe
that
concurre
not
to
the
first
worke
of
our
death
to
sinne
,
and
kindling
of
this
spirituall
life
,
but
to
the
further
increase
,
and
augmentation
of
it
,
when
it
is
wrought
:
they
are
two
;
-
1.
Faith
.
-
2.
And
the
Lords
Supper
.
Of
every
one
of
these
briefly
.
First
,
I
say
,
the
principall
cause
of
death
to
sinne
,
and
of
the
life
of
grace
,
is
the
Spirit
of
Christ
,
so
saith
the
Apostle
in
that
place
before
alledged
,
Rom.
8.12.13
.
saith
he
,
If
yee
live
after
the
flesh
yee
shall
die
,
Rom.
8.13
.
but
if
yee
mortifie
the
deedes
of
the
body
through
the
Spirit
,
yee
shall
live
.
It
is
through
the
Spirit
of
Christ
whereby
sinne
is
mortified
in
us
,
and
through
the
Spirit
of
Christ
that
we
are
quickned
to
the
life
of
grate
.
In
which
respect
it
is
called
the
quickning
Spirit
:
saith
Christ
Ioh.
8.
The
spirit
quickneth
.
It
is
called
also
the
Spirit
of
sanctification
,
Joh.
8.
1
Thess.
2.
1
Thes.
2.
Why
is
it
called
the
Sanctifying
spirit
?
because
by
it
we
are
sanctified
.
Now
what
are
the
parts
of
Sanctification
?
They
are
two
,
first
our
death
to
sinne
,
the
subduing
of
the
power
of
sinne
:
secondly
,
our
enlivening
and
quickning
to
grace
.
Now
the
Spirit
of
God
is
said
to
be
a
sanctifying
Spirit
in
respect
of
both
these
:
for
from
the
Spirit
of
God
it
is
that
sinne
is
mortified
in
us
;
and
it
is
from
the
quickning
Spirit
,
that
we
are
enlivened
to
a
new
life
,
so
the
principall
cause
is
the
Spirit
of
God
.
There
are
two
other
causes
,
and
those
are
instrumentall
.
First
,
the
Word
of
God
,
that
is
a
powerfull
meanes
whereby
God
workes
in
us
this
death
to
sinne
,
and
the
life
of
grace
;
it
is
a
powerfull
meanes
that
God
useth
,
as
the
Apostle
saith
,
for
the
battering
,
and
demolution
of
all
Satans
strong
holds
.
Our
lusts
of
themselves
are
too
strong
for
us
to
vanquish
,
it
is
the
Spirit
only
that
is
mightier
,
that
can
vanquish
them
:
but
by
what
meanes
doth
the
Spirit
doe
it
?
It
is
by
the
Spirit
as
the
principall
cause
,
but
by
the
Word
,
as
the
instrumentall
cause
,
or
by
the
Spirit
of
God
concurring
with
the
Word
.
For
the
Word
of
it selfe
is
not
of
power
to
mortifie
sinne
,
and
to
quicken
us
to
a
new
life
of
grace
:
but
as
it
is
a
meanes
to
convey
,
and
derive
to
us
the
Spirit
of
God
.
It
is
with
us
as
it
was
with
Lazarus
when
he
was
raised
from
the
grave
to
a
new
life
:
hee
was
raised
by
the
word
of
Christ
;
it
was
indeed
by
the
word
of
Christ
;
but
it
was
not
only
the
word
of
Christ
that
raised
him
:
but
the
vertue
of
Christs
Spirit
went
along
with
that
word
,
and
made
that
effectuall
for
the
raising
of
him
.
So
it
is
with
us
,
it
is
not
the
Word
only
that
is
available
for
the
mortifying
of
our
sinfull
lusts
,
of
that
quickens
us
to
the
performance
of
the
holy
duties
of
a
new
life
:
but
the
Word
as
it
is
the
instrument
of
the
Spirit
of
God
which
is
the
chiefe
Agent
.
Secondly
,
another
instrumentall
cause
is
Baptisme
,
that
also
is
a
meanes
whereby
the
Spirit
of
God
workes
in
us
this
death
to
sin
,
and
life
of
grace
:
Now
Baptisme
is
a
cause
of
both
these
three
wayes
.
First
,
as
it
is
a
cause
resembling
,
or
as
a
type
,
shadowing
and
pointing
our
to
us
,
our
death
to
sinne
,
and
our
life
of
grace
:
which
type
and
resemblance
was
farre
more
expresse
in
hotter
clymates
and
Countreys
;
in
which
in
Baptisme
they
used
to
drench
the
child
,
to
dippe
it
in
the
water
,
which
dipping
of
the
child
in
the
water
,
was
a
resemblance
and
type
to
them
,
of
their
death
to
sinne
with
Christ
:
and
their
rising
out
of
the
water
,
exprest
their
rising
to
newnesse
of
life
;
so
by
Baptisme
wee
are
said
to
bee
dead
to
sinne
,
and
alive
to
God
through
it
,
as
a
resemblance
expressing
to
us
this
death
and
life
.
Secondly
,
not
only
as
a
resemblance
,
but
as
a
speciall
meanes
whereby
the
Spirit
of
God
concurres
,
and
goes
along
with
the
Element
of
water
,
and
makes
it
effectuall
for
the
cleansing
of
us
,
as
from
the
guilt
of
sin
;
so
for
the
subduing
the
power
of
sinne
,
and
working
in
us
a
new
life
:
in
which
respect
it
is
stiled
by
the
Apostle
in
Titus
3.
The
laver
of
regeneration
;
that
is
,
T
it
3.
it
is
that
meanes
whereby
the
Spirit
of
God
workes
regeneration
this
death
to
sinne
,
and
life
of
grace
.
Thirdly
and
lastly
,
Baptisine
is
said
to
be
a
cause
,
as
of
our
death
to
sinne
,
so
of
the
life
of
grace
,
in
regard
of
the
stipulation
or
covenant
:
because
when
wee
are
baptised
,
wee
enter
into
a
solemne
vow
,
and
covenant
with
God
,
that
we
will
forsake
the
Divell
and
all
his
workes
:
there
is
mortification
;
and
that
wee
will
lead
a
new
life
,
there
is
vivification
.
So
it
is
said
to
be
a
cause
in
regard
of
the
stipulation
,
and
contract
that
wee
make
then
,
solemnly
by
our selves
,
or
by
those
that
undertake
for
us
that
are
our
sureties
,
our
God-fathers
,
and
God-mothers
:
It
is
a
meanes
in
that
regard
.
Let
this
suffice
to
be
spoken
of
the
meanes
whereby
Christ
as
an
efficient
cause
,
workes
this
death
of
sinne
,
and
life
of
grace
.
Before
I
passe
,
let
me
tell
you
,
as
by
these
causes
,
this
death
to
sinne
,
and
life
of
grace
is
wrought
:
so
there
are
other
causes
that
serve
not
to
kindle
this
sacred
sparke
,
but
to
increase
it
,
and
make
it
grow
to
a
flame
:
such
meanes
as
doe
not
serve
for
the
performing
of
the
first
act
of
mortification
and
vivification
:
but
when
once
there
is
mortification
,
and
quickning
in
the
soule
,
they
increase
both
,
and
those
are
principally
two
;
-
1.
Faith
.
-
2.
The
Lords
Supper
.
First
,
Col.
2.12
.
Faith
,
so
saith
the
Apostle
,
in
Collos.
2.12
.
Yee
are
buried
with
Christ
in
Baptisme
,
wherein
you
are
risen
with
him
through
the
faith
of
the
operation
of
God
.
I
say
,
faith
is
not
the
meanes
to
give
us
the
first
assault
,
and
impression
upon
sinne
,
to
mortifie
,
and
subdue
it
at
the
first
:
but
when
we
are
mortified
,
Faith
helpes
,
and
increaseth
,
and
perfects
that
worke
of
mortification
.
So
that
the
sophisme
of
our
adversaries
is
easily
answered
:
say
they
,
if
wee
bee
risen
through
Christ
,
to
a
new
life
of
grace
,
and
through
faith
:
then
say
they
,
wee
have
Faith
before
wee
be
quickned
,
for
say
they
,
that
which
is
the
cause
of
the
effect
,
must
goe
before
,
as
the
cause
of
that
effect
.
Now
if
Faith
bee
a
meanes
to
raise
us
to
a
new
life
,
then
before
wee
have
a
new
life
,
we
have
Faith
;
for
saith
Apostle
,
Yee
are
risen
with
him
,
through
the
faith
of
the
operation
of
God
:
therefore
wee
have
Faith
before
wee
can
rise
.
I
answer
,
with
Amesius
;
Faith
is
not
the
cause
of
the
first
mortification
,
but
the
cause
of
the
increase
of
mortification
;
it
is
not
that
by
which
at
the
first
wee
are
quickned
,
but
when
once
wee
are
quickned
,
it
is
that
by
which
the
worke
of
vivification
is
more
and
more
increased
.
Conceive
it
thus
,
The
worke
of
grace
,
is
only
the
fruit
,
and
effect
of
the
Spirit
of
grace
.
Now
when
the
Spirit
of
God
enlivens
,
and
quickens
us
,
it
begets
in
us
,
as
other
graces
,
so
the
grace
of
faith
;
Now
when
this
grace
of
faith
is
wrought
in
us
,
by
this
wee
are
united
more
to
Christ
then
before
,
and
so
partake
more
of
the
vertue
of
Christ
,
and
so
the
worke
of
Mortification
,
and
vivification
is
more
increased
.
Faith
then
concurres
not
to
the
first
act
of
mortification
,
and
vivification
,
but
it
concurres
to
the
increase
,
and
augmentation
of
both
.
The
second
meanes
or
cause
that
concurres
not
to
the
first
act
,
but
to
the
increase
of
mortification
and
vification
,
it
is
the
Lords
Supper
:
for
that
serves
(
as
the
antient
Father
calls
it
)
as
physicke
received
into
the
body
,
not
only
for
the
checking
and
curbing
,
and
expelling
of
obnoxious
humours
,
but
for
the
restoring
of
health
by
consequent
:
so
the
Lords
Supper
duly
received
,
it
serves
as
a
meanes
to
abate
sinfull
lusts
in
us
,
if
it
bee
worthily
received
I
say
,
not
by
a
dead
faith
;
hee
that
receives
it
worthily
,
it
is
a
meanes
to
mortifie
sinne
in
him
,
and
so
by
consequent
,
for
the
quickning
of
him
to
a
new
life
,
the
life
of
grace
,
though
not
to
the
first
act
,
yet
to
the
increase
of
that
former
life
that
was
in
him
.
It
is
called
meate
.
Now
as
the
meate
that
wee
receive
cannot
availe
to
beget
a
new
life
in
a
man
:
put
meat
into
the
mouth
of
a
dead
man
,
it
doth
not
quicken
him
:
put
meate
into
the
mouth
of
a
living
man
,
and
it
increaseth
his
life
.
So
in
the
Lords
Supper
worthily
received
;
it
is
not
a
meanes
to
worke
the
first
act
of
Mortificatification
,
and
vivification
,
but
when
once
Mortification
and
vivification
are
begun
,
when
there
is
a
new
life
in
a
man
:
this
serves
as
spirituall
food
to
strengthen
and
increase
that
life
.
Let
this
suffice
for
the
answer
to
the
question
proposed
,
If
Christ
bee
the
cause
of
death
to
sinne
,
and
of
the
life
of
grace
how
hee
is
the
cause
;
hee
is
the
cause
meritorious
,
the
exemplary
,
the
morall
,
and
efficient
cause
:
hee
is
the
cause
efficient
,
both
by
his
Spirit
,
by
his
Word
and
by
Baptisme
.
And
then
he
is
the
cause
efficient
though
not
of
the
first
act
of
mortification
,
and
vivification
,
yet
of
the
increase
of
them
,
that
is
,
by
Faith
,
and
the
Lords
Supper
.
I
come
briefly
to
the
use
.
Well
,
if
through
Christ
alone
,
Vse
.
and
by
vertue
derived
from
him
as
a
head
wee
die
to
sinne
,
and
live
to
grace
,
then
this
serves
to
stirre
us
all
up
to
desire
and
indeavour
to
bee
in
Christ
,
that
wee
may
partake
of
the
vertue
of
Christ
,
whereby
sinne
may
bee
killed
in
us
,
and
mortified
;
and
whereby
wee
may
be
quickned
to
the
life
of
grace
.
It
was
the
desire
of
Constantine
,
and
the
glory
of
him
too
,
hee
professed
that
hee
had
rather
be
a
member
of
Christ
,
then
the
Lord
and
King
of
the
Empire
.
Now
if
wee
desire
to
partake
of
the
vertue
of
Christ
,
our
first
care
must
be
,
to
labour
to
be
in
Christ
.
For
looke
as
it
is
with
a
Plant
,
it
partakes
not
of
the
vertue
of
the
stocke
till
it
be
grafted
into
it
,
and
then
it
doth
;
so
it
is
with
us
if
we
be
grafted
into
Christ
wee
shall
partake
of
the
vertue
of
Christ
,
by
which
sinne
will
be
mortified
in
us
,
and
we
shall
be
quickned
to
a
new
life
of
grace
.
As
it
is
in
the
naturall
body
,
the
members
partake
not
of
the
vertue
of
the
head
,
unlesse
they
be
united
to
the
head
;
so
it
is
with
us
except
wee
be
united
to
Christ
through
a
true
and
lively
faith
,
(
which
is
the
sinew
and
ligament
by
which
we
are
tyed
to
Christ
)
we
doe
not
partake
of
the
vertue
of
Christ
.
Indeede
many
of
us
desire
the
favour
of
great
ones
,
to
receive
benefit
from
them
:
but
there
is
no
man
,
no
Monarch
on
the
earth
by
whom
wee
can
reape
that
benefit
as
we
may
by
Christ
if
we
be
in
him
.
We
acknowledge
that
Kings
are
Lords
of
life
and
death
;
yet
they
are
not
Lords
of
this
life
and
death
.
All
the
Kings
and
Monarchs
in
the
world
,
though
they
may
take
away
the
life
of
their
subjects
,
yet
they
cannot
take
away
the
life
of
one
lust
or
sinne
,
though
perhaps
they
may
give
life
to
a
man
,
that
is
,
not
to
take
it
away
when
they
may
,
yet
they
cannot
give
a
new
life
to
a
man
,
they
cannot
worke
this
new
life
the
life
of
grace
.
Therefore
it
should
bee
our
desire
and
indeavour
to
be
in
Christ
,
that
wee
may
partake
of
the
vertue
of
Christ
,
since
it
is
onely
hee
from
whom
the
vertue
comes
,
by
which
sinne
is
mortified
,
and
wee
are
quickned
to
a
new
life
.
Let
us
labour
to
bee
in
him
that
wee
may
partake
of
this
vertue
.
Zach.
13.1
.
In
Zach.
13.1
.
It
is
called
a
fountaine
opened
for
sinne
,
and
for
trangression
.
Christ
is
not
onely
a
pond
or
a
poole
that
is
dryed
up
,
but
a
fountaine
and
perpetuall
spring
;
if
wee
desire
to
have
our
soules
washed
from
corruption
and
sinne
,
let
us
labour
to
wash
them
in
this
living
spring
and
fountaine
.
And
then
it
is
a
fountaine
opened
,
not
a
sealed
fountaine
as
wee
reade
in
Scripture
.
And
then
againe
,
as
it
is
a
fountaine
opened
for
the
killing
of
sinne
,
so
for
the
quickning
to
a
new
life
.
Looke
as
it
was
with
that
River
that
Naaman
washed
himselfe
in
,
he
was
not
onely
cleansed
of
his
Leprosie
,
but
his
flesh
came
againe
as
the
flesh
of
a
childe
;
so
every
one
that
is
washed
in
the
blood
of
Christ
he
is
not
onely
cleansed
from
the
Leprosie
,
and
corruption
of
sinne
,
but
his
flesh
comes
as
the
flesh
of
a
childe
;
the
life
that
he
formerly
had
in
Adam
,
comes
againe
to
him
by
the
vertue
of
Christ
.
That
is
the
first
Vse
;
if
our
death
to
sinne
,
and
life
in
grace
proceede
both
from
Christ
,
this
should
be
a
motive
to
us
to
labour
to
be
in
Christ
,
that
we
may
die
to
sinne
and
live
with
him
.
Vse
2
Secondly
,
if
our
death
to
sinne
,
To
roturne
the
prayse
of
grace
to
Christ
.
and
life
in
grace
proceede
from
Christ
,
then
when
wee
finde
in
our selves
sinne
in
any
sort
mortified
,
and
that
wee
are
inabled
to
performe
holy
duties
;
wee
know
from
whom
wee
have
it
;
let
us
know
to
whom
we
ought
to
returne
the
glory
of
it
.
Let
us
say
as
David
,
through
thee
we
have
done
valiantly
.
It
is
through
Christ
,
and
by
vertue
from
him
that
wee
overcome
our
lusts
,
or
else
they
are
too
strong
for
us
.
If
wee
be
enabled
to
doe
holy
duties
,
let
us
lift
up
our
eyes
to
heaven
,
and
say
,
through
thee
O
Christ
wee
are
enabled
to
doe
this
.
As
all
the
vertue
whereby
wee
dye
to
sinne
,
and
live
the
life
of
grace
is
from
Christ
,
so
it
is
equall
that
all
the
glory
should
bee
returned
to
Christ
.
It
is
the
greatest
sacriledge
in
the
world
,
to
attribute
any
thing
to
us
.
To
mortifie
sinne
it
is
a
part
of
Christs
kingly
power
,
of
his
kingly
office
.
Now
hee
that
chalengeth
any
vertue
,
and
power
to
mortifie
sinne
in
himselfe
,
or
to
raise
himselfe
to
a
new
lise
of
grace
,
hee
is
guilty
of
high
treason
,
hee
usurpes
on
the
Kings
prerogative
.
It
is
Christs
prerogative
onely
to
mortifie
sinne
in
us
.
Thirdly
,
if
it
come
of
Christ
alone
,
our
death
to
sinne
and
our
Iffe
of
grace
;
then
wee
see
what
to
judge
of
them
that
are
out
of
Christ
,
sinne
is
neyther
mortified
in
them
,
nor
they
quickned
to
a
new
life
of
grace
.
If
all
water
proceede
from
one
Fountaine
,
then
that
that
is
seperate
from
that
Fountaine
must
of
necessitie
be
dry
.
If
Christ
be
the
Fountaine
of
all
Grace
,
by
which
our
sinnes
are
mortified
,
and
wee
quickned
to
a
new
life
,
then
they
that
are
out
of
Christ
,
they
cannot
have
eyther
death
to
sinne
,
or
the
life
of
grace
:
Whatsoever
is
in
them
it
is
dead
,
if
there
bee
any
thing
that
is
good
,
whatsoever
it
is
it
is
dead
,
whatsoever
is
alive
in
them
it
is
but
dead
,
it
makes
them
dead
to
grace
here
,
and
assures
them
that
except
they
be
revived
,
they
shall
goe
from
one
death
to
another
,
from
spirituall
death
to
eternall
,
for
evermore
.
FINIS
.
THE
WOUNDED
SAVIOVR
.
ESAY
.
53.5
But
he
was
wounded
for
our
transgressions
.
IT
was
not
without
good
reason
,
that
among
all
the
Prophets
in
the
Old
Testament
,
our
Prophet
Isay
onely
should
bee
stiley
by
ancient
and
moderne
writers
,
the
Evangelicall
Prophet
.
He
that
reades
this
Chapter
whereof
my
Text
is
a
portion
will
confesse
as
much
.
The
Chapter
conteines
a
description
of
Christ
,
of
his
coming
into
,
and
his
harsh
entertainement
in
the
world
,
his
sufferings
and
resurrection
,
so
fully
and
punctually
,
that
at
the
first
view
a
man
would
think
it
were
rather
a
History
than
a
Prophesie
,
and
rather
a
relation
of
some
what
past
,
then
a
prediction
of
any
thing
to
come
.
Wherein
,
for
the
better
distinct
understanding
of
the
method
,
and
coherence
of
the
words
,
know
that
Isay
,
(
the
Eagle-eyed
Prophet
,
as
one
calls
him
)
having
in
the
second
verse
of
this
Chapter
shewed
how
meane
and
contemptible
in
the
eyes
of
men
,
Christs
incarnation
should
be
.
In
the
fourth
verse
hee
shewes
what
the
judgement
,
and
censure
of
the
world
should
bee
concerning
Christ
,
how
basely
and
indignly
they
should
conceive
of
him
;
not
as
hee
was
indeede
the
innocent
,
&
immaculate
Lambe
of
God
,
but
as
a
notorious
malefactor
,
one
that
for
his
owne
sins
was
stricken
of
God
,
and
humbled
.
But
how
unjust
and
impious
their
opinion
was
,
the
Prophet
shewes
in
Vers.
5.
whereof
my
Text
is
a
part
.
First
,
by
remooving
the
false
cause
of
his
suffering
which
was
supposed
to
be
his
owne
sinne
in
this
particle
But
:
We
judged
him
to
be
stricken
and
afflicted
of
God
,
But
:
As
if
he
should
say
,
there
was
no
such
thing
.
He
first
remooves
the
false
cause
of
his
suffering
,
which
was
his
owne
sinne
,
we
judged
it
to
be
his
owne
sinne
,
and
deserving
;
But.
Secondly
,
by
assigning
the
true
cause
in
these
words
,
Hee
was
wounded
for
our
transsions
,
not
for
any
sinne
of
his
owne
,
but
for
our
transgressions
,
you
see
the
coherence
of
the
words
,
and
the
context
.
In
which
observe
three
parts
,
for
they
being
a
discription
of
Christs
sufferings
.
First
,
consider
the
patient
or
partie
suffering
;
Hee
.
Christ
,
God
,
and
man
,
the
second
person
in
the
Trinitie
:
Hee
was
wounded
.
Secondly
,
the
passion
it selfe
in
these
words
,
He
was
wounded
;
whereby
not
onely
,
though
principally
is
understood
the
torments
that
as
n
=
"
*
"
Preached
on
a
good-Friday
.
this
day
hee
suffered
on
the
Crosse
;
but
withall
,
all
the
calamities
and
miseries
that
befell
him
through
the
whole
course
of
his
life
.
For
howsoever
it
be
true
,
that
the
great
Captaine
of
our
salvation
,
as
the
Apostle
saith
,
Heb.
2.10
.
Hob.
2.10
.
did
never
till
the
last
,
enter
into
the
maine
battell
with
the
spirituall
enemies
of
our
salvation
:
yet
hee
had
many
skirmishes
with
them
before
;
off
in
his
life-time
,
he
did
taste
and
sippe
(
as
it
were
)
of
the
cuppe
of
Gods
wrath
,
but
hee
did
never
till
then
,
drinke
,
and
sucke
up
the
dregges
.
Hee
was
wounded
for
our
transgressions
.
Thirdly
,
the
cause
or
reason
of
these
sufferings
Our
transgressions
:
not
for
any
sinnes
,
or
demerits
of
his
owne
;
no
,
but
hee
was
wounded
,
for
our
sinnes
and
transgressions
.
I
shall
not
presently
descend
to
these
particulars
,
I
find
a
But
,
in
the
entrance
of
the
Text
,
But
hee
was
wounded
for
our
transgressions
.
Gold-smiths
,
weigh
their
gold
to
the
utmost
weight
,
and
the
priviledges
of
Scripture
are
such
,
that
there
is
not
a
word
or
tittle
,
but
it
is
as
ful
of
weight
,
as
it
is
certaine
of
accomplishment
.
This
But
is
like
a
counterblast
of
a
contrary
wind
that
meetes
a
Ship
in
her
full
sayle
,
and
turnes
her
course
another
way
.
Thus
it
runnes
,
Wee
judged
him
stricken
of
God
,
as
deserving
it
by
his
owne
sins
,
But.
It
checks
and
controlls
the
hard
conceit
that
the
world
entertained
of
Christ
,
who
looked
on
him
in
the
false
glasse
of
envie
,
and
tooke
him
,
or
mistooke
him
to
bee
a
Wine
bibber
,
a
Glutton
,
a
Blasphemer
,
and
what
you
will
,
saving
what
they
should
;
and
so
that
he
suffered
death
for
his
owne
sinnes
and
transgressions
.
This
But
checks
,
and
controlls
the
conceit
that
the
world
had
of
Christ
.
Which
being
so
;
The
deduction
hence
in
a
word
is
,
that
What
Christ
suffered
on
earth
,
either
torments
of
body
,
or
anguish
of
soule
,
it
was
not
for
any
sinne
,
or
fault
of
his
owne
that
hee
was
guiltie
of
personally
.
Wee
looking
to
outward
appearance
,
wee
judged
him
smitten
of
God
,
and
afflicted
:
but
this
But
,
hath
the
force
of
a
negation
:
there
was
no
such
thing
.
I
say
,
whatsoever
Christ
suffered
on
earth
,
whether
torment
of
body
,
or
anguish
of
soule
,
it
was
not
for
any
sinne
of
his
owne
.
This
the
Apostle
Saint
Peter
witnesseth
,
1
Pet.
3.18
.
Christ
suffered
once
for
sinne
,
1
Pet.
3.18
.
saith
the
Apostle
;
The
just
,
for
the
unjust
,
that
hee
might
bring
us
to
God
.
Where
the
Apostle
Saint
Peter
having
said
,
that
Christ
suffered
for
sinne
,
lest
some
should
misconceive
that
Christ
suffered
for
his
owne
sinne
;
hee
prevents
this
cavill
,
and
removes
the
ground
of
suspition
,
The
just
for
the
unjust
.
If
Christ
had
suffered
for
his
owne
sinnes
,
hee
had
not
suffered
as
just
,
but
as
unjust
,
as
a
malefactour
,
hee
had
suffered
the
punishment
due
to
his
owne
transgressions
:
so
saith
the
Apostle
,
1
Pet.
2.20
,
21
,
22.
Exhorting
those
to
whom
hee
wrote
,
1
Pet.
2.20
,
21
,
22.
to
patient
suffering
,
and
induring
of
injuries
,
though
undeserved
,
hee
sets
before
them
the
patterne
of
Christ
,
who
though
hee
had
committed
no
evil
,
and
there
was
no
guile
found
in
his
mouth
,
yet
when
he
was
reviled
,
reviled
not
againe
;
when
hee
suffered
,
yet
notwithstanding
hee
reproached
not
,
but
committed
himselfe
to
God
that
judgeth
righteously
.
Marke
,
though
hee
had
committed
no
evill
,
nor
there
was
no
guile
found
in
his
mouth
,
there
was
no
sinne
,
or
demerite
of
his
owne
,
that
he
should
deserve
such
punishments
.
And
this
is
one
difference
that
the
Apostle
observes
,
Heb.
7.26
.
betweene
the
high
Priests
under
the
Law
,
and
our
high
Priest
Christ
:
they
offered
,
first
for
their
owne
sinnes
,
and
then
for
the
sinnes
of
the
people
,
but
Christ
had
no
need
to
offer
sacrifice
for
his
owne
sinnes
,
for
he
had
none
:
but
we
have
such
a
high
Priest
,
and
such
a
one
it
became
us
to
have
,
as
is
holy
,
and
undefiled
,
separate
from
sinners
;
And
this
is
the
reason
likewise
,
why
the
Prophet
Isay
in
this
Chapter
,
assigning
the
true
reason
of
Christs
suffering
,
hee
repeats
,
and
inculcates
these
,
and
the
like
phrases
;
Hee
bore
our
infirmities
,
and
carried
our
sorrewes
,
hee
was
broken
for
our
iniquities
,
and
wounded
for
our
transgressions
,
and
with
his
stripes
wee
are
healed
.
Still
hee
layes
all
the
fault
,
and
blame
upon
our selves
:
but
hee
doth
not
so
much
as
mention
any
fault
in
himselfe
,
whereby
hee
did
deserve
to
die
.
And
indeed
,
how
could
hee
suffer
for
his
owne
sinne
,
that
was
free
from
all
sinne
?
So
saith
the
Apostle
,
2
Cor.
5.21
.
2
Cor.
5.21
.
Hee
was
made
sinne
for
us
,
that
knew
no
sinne
:
Hee
knew
no
sinne
;
that
is
,
hee
did
practise
none
,
he
committed
none
:
for
in
spirituall
things
wee
are
said
,
to
know
no
more
good
then
wee
practise
:
so
Christ
is
said
to
know
no
evill
;
that
is
,
hee
practised
it
not
.
Hee
made
him
sinne
for
us
,
that
knew
no
sinne
,
Hee
was
free
from
originall
sinne
in
his
birth
and
conception
.
And
hee
was
free
from
actuall
sinnes
in
his
life
and
conversation
.
First
,
hee
was
free
from
Originall
sinne
in
his
birth
and
conception
:
For
whereas
there
are
two
parts
of
originall
sinne
.
First
the
imputation
of
the
guilt
of
that
actuall
sinne
of
Adam
,
in
eating
the
forbidden
fruit
.
Secondly
,
the
corruption
or
perversnesse
,
derived
,
and
propagated
to
us
from
our
first
Parents
:
Christ
was
free
from
both
.
First
,
Hee
was
free
from
the
guilt
of
Adams
sinne
:
though
hee
had
his
nature
of
Adam
,
hee
was
a
child
of
Adam
,
but
hee
was
not
begotten
by
Adam
,
not
by
a
sonne
of
man
;
the
latter
whereof
is
that
that
entitleth
us
to
our
first
Parents
transgression
,
and
makes
it
ours
.
By
one
man
sinne
entred
into
the
world
,
&c.
Secondly
,
for
that
corruption
,
and
perversnesse
that
followed
on
that
transgression
of
the
command
of
God
,
Christ
was
free
from
this
,
not
by
vertue
of
the
Wombe
that
bare
him
,
as
if
the
blessed
Virgin
Mary
had
beene
free
from
sinne
,
as
Scotus
affirmes
upon
the
Third
sentence
,
distinct
.
26.
Article
4.
but
hee
was
free
from
sinne
by
the
supernaturall
worke
of
the
holy
Ghost
,
sanctifying
and
purging
that
substance
of
the
Virgin
,
whereof
his
body
was
framed
,
from
the
common
infection
of
our
nature
:
so
that
he
is
styled
by
the
Angell
,
Luke
1.75
.
Luk.
1.75
.
That
holy
thing
,
by
way
of
excellencie
.
Secondly
,
as
Christ
was
free
from
originall
,
so
from
actuall
sinne
:
as
hee
was
free
from
Originall
sinne
,
in
his
birth
and
conception
,
so
he
was
free
from
actuall
sinne
in
his
life
and
conversation
,
so
in
the
ninth
verse
of
this
chapter
,
Hee
had
done
no
violence
;
there
was
no
deceit
in
his
mouth
;
hee
committed
no
evill
,
as
Saint
Peter
speakes
.
On
this
ground
Christ
challengeth
the
Iewes
,
Which
of
you
can
accuse
mee
of
evill
?
It
is
true
,
they
accused
him
,
and
laid
many
crimes
to
his
charge
;
(
as
what
innocent
was
ever
so
happy
,
as
to
be
exempted
,
and
priviledged
from
unjust
imputations
?
)
but
how
slight
they
were
,
you
may
judge
by
this
in
that
the
Iudge
,
before
whom
he
stood
as
prisoner
at
the
barre
,
accounted
him
acquitted
,
though
hee
used
no
oratory
but
silence
;
I
find
no
sinne
in
this
man
.
If
Christ
had
had
any
sinne
of
his
owne
,
hee
could
not
have
satisfied
God
for
us
,
hee
might
have
quit
scores
with
God
for
himselfe
,
but
for
our
hand-writing
it
had
stood
still
.
Let
this
suffice
to
shew
that
what
Christ
suffred
on
earth
in
body
or
soule
,
it
was
not
for
any
sinne
of
his
owne
,
but
for
us
;
not
that
hee
stood
personally
guiltie
.
But
how
then
could
it
stand
with
the
justice
of
God
to
suffer
him
to
die
,
Obiect
.
if
hee
did
not
deserve
death
:
for
so
wee
find
in
Ezek.
18.20
.
so
runnes
the
menace
,
Ezek.
18.20
.
if
Christ
did
not
sinne
,
how
could
God
suffer
him
to
indure
the
punishment
due
to
sinne
?
I
answer
briefly
,
Christ
is
to
bee
considered
in
a
double
respect
;
Answ.
either
as
a
private
person
,
or
as
a
publike
person
standing
in
our
roome
,
and
stead
.
If
Christ
bee
considered
as
a
private
person
,
so
,
it
is
true
,
it
could
not
stand
with
the
justice
of
God
to
suffer
him
to
die
;
because
hee
was
not
guiltie
of
inherent
,
personall
sinne
:
and
shall
not
the
Iudge
of
all
the
world
doe
right
?
But
consider
Christ
as
a
publike
person
standing
in
our
roome
and
stead
,
taking
on
him
the
guilt
,
and
burden
of
our
transgressions
,
so
the
justice
of
God
required
that
hee
should
die
:
because
though
hee
were
not
guiltie
of
any
personall
sinne
:
yet
hee
was
so
guiltie
,
as
our
sinnes
were
translated
,
and
imputed
to
him
,
and
so
it
was
requisite
hee
should
die
.
Looke
as
it
is
among
men
,
it
is
no
injustice
that
a
man
should
require
a
debt
of
him
that
hath
undertaken
to
pay
it
for
another
,
especially
if
hee
bee
able
and
willing
to
pay
.
So
God
was
just
to
exact
act
the
debt
of
obedience
and
suffering
,
hee
having
undertaken
it
,
and
being
both
able
,
and
willing
to
pay
.
Hee
was
willing
,
Ioh.
10.18
.
Joh.
10.18
.
I
lay
downe
my
life
,
there
is
no
man
that
takes
it
from
mee
.
Hee
layed
it
downe
unforced
.
Secondly
,
Christ
was
able
to
pay
the
debt
,
hee
was
able
by
dying
to
satisfie
the
justice
of
God
to
the
utmost
,
to
drinke
the
cuppe
of
Gods
wrath
to
the
dregges
for
us
,
and
to
free
us
by
death
,
Heb.
●
▪
26.
Hee
is
able
to
save
them
that
come
to
him
to
the
very
utmost
.
Nay
,
he
not
only
freed
us
,
but
himselfe
too
,
from
being
held
captive
under
the
power
,
and
dominion
of
death
.
Let
this
sustice
for
the
first
Use
,
for
instruction
,
that
if
Christ
had
no
sinne
of
his
owne
,
how
it
could
stand
with
the
justice
of
God
,
that
he
should
beare
the
punishment
due
to
sinne
.
Secondly
,
it
serves
to
discover
the
extreame
malice
of
the
Iewes
against
Christ
,
especially
the
Scribes
and
Pharisees
,
whose
heads
as
they
were
busiest
in
plotting
,
so
their
hands
were
deepest
imbrued
in
the
executing
of
Christs
death
:
notwithstanding
such
was
his
innocencie
,
avouched
to
their
faces
,
by
him
that
betrayed
him
,
Iudas
;
I
have
betrayed
the
innocent
bloud
;
and
by
him
that
condemned
him
,
Pilate
;
I
find
no
fault
in
this
man
.
Yet
such
was
their
malice
,
they
laid
the
greatest
things
against
him
,
that
the
wit
of
man
could
devise
,
or
impudencie
object
:
and
yet
they
were
not
satisfied
with
this
,
till
as
Wolves
of
the
evening
they
had
torne
the
Lambe
of
God
without
sorrow
,
or
compassion
.
The
blood
of
a
meane
man
unjustly
spilt
is
a
crying
sinne
,
a
skarlet
sinne
,
of
a
deepe
crimson
dye
;
every
wound
is
a
mouth
,
and
every
drop
a
tongue
to
cry
,
as
the
blood
of
Abel
for
vengeance
on
the
murtherer
:
but
the
death
of
Christ
,
the
crucifying
of
Christ
,
it
was
a
sinne
of
so
high
a
straine
,
that
for
this
sinne
God
hath
spent
his
plagues
,
hee
hath
emptied
the
quiver
of
his
judgements
on
that
nation
,
and
made
them
ever
since
a
reproach
to
the
world
,
a
hissing
and
gasing
stocke
,
and
an
astonishment
to
men
and
Angels
.
If
any
enquire
the
way
how
it
must
be
that
the
crucifying
of
Christ
should
bee
so
grievous
a
sinne
in
the
Iewes
,
Quest.
when
that
which
they
did
was
no
other
then
that
which
God
in
his
determinate
counsell
had
fore-ordained
,
Act.
2.23
.
Act.
2.23
.
Him
have
yee
with
wicked
hands
taken
and
crucified
,
being
delivered
by
the
determinate
counsell
,
and
foreknowledge
of
God
:
How
then
could
it
be
so
hainous
a
sinne
in
the
Iewes
to
crucifie
Christ
,
seeing
what
they
did
was
according
to
the
determinate
counsell
of
God
?
I
answer
briefly
thus
:
Answ.
It
is
true
indeede
they
did
no
other
then
God
had
ordained
to
be
done
,
but
yet
it
was
little
thankes
to
them
,
who
least
intended
it
;
they
did
performe
Gods
purpose
,
but
all
this
while
they
had
little
thought
and
purpose
in
them
to
performe
it
.
Isay
10.5.6
.
See
the
like
,
Isay
10.5.6
.
Oh
Assirian
,
saith
God
,
the
rod
of
mine
anger
,
and
the
staffe
in
their
hand
is
mine
indignation
.
I
will
send
him
against
an
hipocriticall
nation
,
and
against
the
people
of
my
wrath
will
I
give
him
a
charge
,
to
take
the
spoyle
and
the
prey
,
and
to
tread
them
downe
like
the
mire
in
the
streets
.
Howbeit
,
hee
meaneth
not
so
,
neyther
doth
his
heart
thinke
so
.
What
then
doth
he
thinke
?
Surely
I
will
cut
off
,
and
destroy
nations
not
a
few
.
See
what
the
Lord
saith
in
Vers.
12.
Wherefore
(
saith
the
Lord
by
the
mouth
of
the
Prophet
)
when
I
have
performed
my
whole
worke
upon
Mount
Sion
and
Ierusalem
,
I
will
punish
the
fruite
of
the
proud
heart
of
the
King
of
Assiria
.
Observe
,
the
King
of
Assiria
was
Gods
instrument
,
his
officer
and
executioner
to
inflict
that
punishment
that
the
Iewes
had
deserved
,
and
it
was
Gods
will
and
decree
:
notwithstanding
,
because
though
hee
did
that
that
God
had
purposed
to
bee
done
,
yet
hee
had
not
a
purpose
to
doe
it
▪
because
that
that
he
did
,
was
not
out
of
obedience
to
Gods
will
,
it
was
not
for
the
glory
of
God
but
out
of
a
proud
humour
:
therefore
when
God
had
scourged
them
,
God
would
punnish
him
;
and
when
his
people
of
Israel
had
felt
the
rod
,
hee
would
cast
the
rod
into
the
fire
of
his
indignation
.
So
then
to
apply
it
,
looke
as
it
stood
with
the
King
of
Assiria
in
punishing
the
Iewes
,
so
it
was
with
the
Iewes
in
their
crucifying
of
Christ
.
It
is
true
what
Caiphas
unawares
prophesied
,
that
it
was
expedient
that
one
man
should
die
,
and
give
his
life
for
the
people
;
yet
the
Iewes
intended
it
not
when
they
put
him
to
death
,
but
did
it
out
of
malice
,
Matth.
27.28
.
Matth.
27.28
.
and
that
with
God
(
that
eyes
not
so
much
the
worke
and
action
of
the
hand
,
as
the
intent
and
affection
of
the
doer
,
I
say
,
with
God
)
they
were
esteemed
no
better
than
cruell
murderers
and
butchers
of
Christ
:
So
Saint
Peter
stickes
not
to
tell
them
to
their
face
,
Act.
2.22
.
Act.
2.23
.
Your
wicked
hands
have
crucified
him
,
that
God
in
his
determinate
counsell
delivered
;
still
he
calls
them
wicked
hands
though
they
did
that
which
was
Gods
determinate
counsell
.
It
is
not
sufficient
to
make
an
action
good
and
warrantable
,
that
it
bee
conformable
to
Gods
secret
will
,
in
the
thing
willed
except
there
be
a
conformitie
in
the
manner
of
our
willing
.
For
a
man
,
while
the
will
of
God
is
hid
may
doe
that
that
God
wills
not
,
without
sin
;
our
rule
being
the
revealed
will
,
as
the
Glosse
hath
it
.
As
a
man
that
hath
a
Father
,
or
a
Friend
sicke
,
his
friend
knowes
not
whether
hee
shall
recover
,
though
God
have
determined
that
the
man
shall
dye
,
yet
hee
may
pray
for
his
recovery
,
he
wills
a
diverse
thing
from
that
of
God
,
and
yet
it
is
warantable
:
A
man
may
doe
that
which
is
Gods
secret
will
and
yet
be
faultie
if
hee
doe
not
doe
it
in
that
manner
that
God
wills
.
Let
this
suffice
to
bee
spoken
of
the
second
Use
.
Thirdly
,
as
it
serves
for
the
just
condemnation
of
the
Iewes
,
and
such
as
unjustly
condemned
Christ
,
so
in
the
next
place
it
seemes
to
remoove
the
grosse
carnall
conceit
in
the
vaine
hearts
of
men
,
in
our
dayes
;
men
that
make
the
square
and
rule
of
their
judgement
successe
in
outward
things
;
and
pronounce
of
men
,
of
their
innocencie
,
or
guilt
,
of
their
favour
,
or
disfavour
with
God
,
according
to
their
prosperitie
or
adversitie
,
according
to
the
successe
of
things
below
.
A
thing
that
falls
foule
upon
the
Papists
,
that
make
outward
prosperitie
an
inseparable
note
of
the
Church
.
Thus
it
was
with
the
friends
of
Iob
,
miserable
comforters
,
as
himselfe
justly
stiles
them
;
they
saw
him
afflicted
in
his
goods
,
in
his
children
,
in
his
person
,
and
from
these
premises
they
concluded
presently
that
he
was
an
hypocrite
.
Thus
it
was
with
the
barbarous
people
,
Act.
23.
Act.
23.
when
they
saw
a
Viper
fastned
upon
Saint
Pauls
hand
,
presently
the
Viper
strongly
indited
him
a
murtherer
.
Nay
Christs
Disciples
did
so
,
Joh.
9.29
.
Ioh.
9.29
.
no
sooner
did
they
see
a
man
that
was
borne
blind
,
but
they
they
questioned
with
our
Saviour
,
Who
sinned
,
this
man
or
his
parents
that
he
was
borne
blind
?
implying
that
it
must
needs
bee
that
this
man
must
sinne
himselfe
blinde
.
So
it
was
with
the
Iewes
in
this
Chapter
Vers.
3.
they
saw
Christ
despised
and
rejected
of
men
,
and
presently
they
inferre
,
that
he
was
rejected
of
God
,
smitten
of
God
,
and
humbled
for
his
owne
sinnes
;
but
such
men
must
thinke
that
even
Christ
himselfe
who
like
Absalom
,
from
the
crowne
of
his
head
to
the
sole
of
his
foote
,
had
no
stayne
or
blemish
of
sinne
in
him
,
yet
hee
tasted
as
deepe
of
the
cup
of
Gods
wrath
,
and
more
than
any
mortal
man
;
besides
,
he
that
stood
highest
in
his
Fathers
favour
was
most
low
and
despicable
in
the
eyes
of
the
world
,
he
that
was
the
favourite
of
his
Father
in
whom
his
Father
was
well
pleased
,
yet
hee
was
not
exempt
from
that
scourge
wherewith
God
chasteneth
every
Sonne
that
he
receiveth
.
Fourthly
,
if
Christ
suffered
not
for
his
owne
sinnes
;
This
read●s
us
a
Lecture
of
patience
,
to
put
up
injurice
,
though
they
bee
not
deserved
in
the
world
.
It
is
the
plea
of
some
men
when
they
are
injured
,
it
would
not
trouble
me
if
I
deserved
i●
;
thinke
what
Christ
deserved
at
the
hands
of
the
Iewes
what
hee
had
done
that
hee
was
so
us●d
.
In
2
Pet.
4
21.
Christ
dyed
,
2
Pet.
4.21
.
and
hath
left
us
an
example
to
follow
his
steps
.
What
example
,
but
an
example
of
patience
that
we
should
follow
him
when
wee
suffer
underserving
?
Seneca
gives
that
advise
in
his
69.
Epistle
,
as
if
hee
had
beene
a
Disciple
of
Christ
.
2.
Pet.
3.21
.
We
should
labour
to
imitate
Cor●st
in
this
,
in
putting
up
and
digesting
injuries
,
though
on
our
part
they
be
causelesse
and
undeserved
.
In
2.
Pet.
3.21
.
What
glory
is
it
,
if
when
yee
be
buffeted
for
your
faults
yee
take
it
patiently
?
what
great
matter
is
it
?
but
if
when
you
doe
well
and
suffer
for
it
then
you
beare
it
patiently
,
this
is
acceptable
to
God
.
It
is
true
,
it
is
acceptable
to
God
,
that
wee
suffer
punishment
patiently
when
wee
have
deserved
it
;
but
when
wee
are
patient
and
have
not
deserved
it
,
it
is
highly
acceptable
,
as
the
word
imparts
.
Fiftly
,
and
lastly
,
Christ
dyed
not
for
his
owne
sinnes
,
then
here
is
Balme
in
Gilead
,
comfort
for
wounded
and
distressed
consciences
,
that
faint
under
the
weight
and
burden
of
their
sinnes
.
It
is
true
indeede
if
Christ
had
dyed
for
his
owne
sinnes
,
then
our
estate
had
beene
woefull
and
lamentable
,
then
hee
had
quit
scores
only
with
God
for
himselfe
,
but
we
should
still
have
remayned
as
deepely
ingaged
as
ever
,
and
have
beene
cast
into
utter
darkenesse
,
and
have
beene
reserved
in
chaynes
till
we
had
payd
the
utmost
farthing
,
but
now
Christ
hath
suffered
for
us
.
Then
as
the
Apostle
inferres
,
Rom.
8.34
.
Rom.
8.34
.
Who
shall
condemne
?
Let
Sathan
the
accuser
of
the
brethren
bring
what
objections
hee
will
,
this
one
plea
will
answer
all
;
Christ
dyed
,
if
he
dyed
,
then
he
hath
appeased
the
wrath
of
God
to
us
,
and
payd
the
debt
of
the
Law
,
and
the
punishment
of
the
Law
,
and
fulfilled
obedience
,
and
given
satisfaction
to
God
.
Christ
had
no
sinne
of
his
owne
,
therefore
what
hee
suffered
,
it
was
for
our
sinnes
and
transgressions
.
This
shall
suffice
to
bee
spoken
of
the
negative
part
from
this
particular
,
But
,
that
carries
the
force
of
a
negation
.
That
Christ
was
affirmed
to
suffer
for
his
owne
sinne
,
We
judged
him
smitten
of
God
and
humbled
:
But.
The
affirmative
part
followes
to
be
handled
,
But
He
was
wounded
for
our
transgres●ions
.
Where
I
shall
not
neede
to
tell
you
,
that
by
being
wounded
in
this
place
,
wee
are
not
to
understand
onely
,
nor
principally
(
as
some
Popish
writers
doe
)
the
bodily
torments
and
tortures
of
Christ
that
hee
as
this
day
indured
on
the
Crosse
;
but
withall
,
and
especially
those
secret
agonies
and
conflicts
of
soule
that
he
felt
,
that
were
caused
out
of
a
deeper
apprehension
of
the
greatnesse
of
our
sinnes
that
hee
suffered
for
,
and
the
sense
of
the
greatnesse
of
Gods
wrath
that
hee
then
sustained
;
which
being
so
,
the
conclusion
from
this
affirmitive
part
is
this
,
that
Christ
Iesus
suffered
ex●reame
torments
in
his
body
,
and
sad
and
amazing
agonies
in
his
soule
,
for
our
sinnes
and
trangressions
.
He
was
wounded
for
our
transgressions
,
&c.
For
the
proofe
of
it
I
neede
not
range
far
from
the
Text.
In
the
fourth
verse
of
this
Chapter
,
surely
saith
the
Prophet
,
hee
hath
borne
our
grief●s
and
sorrowes
.
In
the
fifth
vers
.
hee
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
on
him
,
by
his
stripes
wee
are
healed
,
In
the
sixth
vers
.
The
Lord
hath
layd
upon
him
the
iniquitie
of
us
all
.
In
the
eighth
vers.
For
the
transgression
of
my
people
was
he
stricken
.
In
vers.
10.
He
made
his
soule
an
offering
for
sinne
.
In
the
12.
vers
he
poured
out
his
soule
to
death
.
Wee
see
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
on
him
:
and
this
not
onely
in
body
but
in
soule
too
,
be
poured
out
his
soule
to
death
,
he
made
his
soule
an
offering
for
sinne
,
If
you
aske
the
reason
why
,
I
answer
first
,
It
is
a
rule
of
the
Schooles
where
the
gift
is
free
and
undeserved
,
without
merit
or
desert
on
our
part
,
there
the
best
if
not
the
onely
reason
that
can
bee
assigned
of
that
gift
,
is
the
free
grace
and
love
of
the
doner
:
So
this
gift
is
freely
from
Christs
love
to
us
:
so
saith
the
Apostle
,
Eph.
5.2
.
Eph.
5.2
.
Let
us
love
one
a
other
,
as
Christ
hath
loved
us
,
and
given
himselfe
a
ransome
for
us
;
where
hee
shewes
not
only
the
manner
how
wee
should
love
one
another
,
As
Christ
hath
loved
us
;
but
the
motive
how
he
loved
us
,
hee
suffered
for
us
,
he
loved
us
,
and
gave
himselfe
a
ransome
for
us
.
Secondly
,
as
it
was
the
love
of
Christ
to
give
himselfe
,
so
it
was
the
love
of
God
that
gave
Christ
:
as
Christ
saith
it
of
himselfe
,
so
hee
speakes
it
likewise
of
his
Father
,
Ioh.
3.16
.
God
so
loved
the
world
,
Joh.
3.16
.
that
hee
gave
his
only
begotten
Sonne
,
&c.
Wee
must
not
thinke
that
God
then
begins
to
love
us
,
when
God
is
actually
reconciled
to
us
in
his
Sonne
:
(
so
some
conceive
but
amisse
,
if
I
be
not
deceived
,
and
mistaken
)
for
saith
the
Apostle
,
Rom.
5.18
.
Rom.
5.18
.
Hee
loved
us
when
wee
were
enemies
.
God
loves
us
not
only
when
wee
are
friends
,
when
wee
are
actually
reconciled
by
the
death
of
his
Sonne
;
but
when
wee
were
enemies
.
S.
Aug.
Psal.
113.
So
saith
S.
Austin
upon
Psal.
110.
God
loves
us
when
hee
hates
us
,
hee
loves
us
as
creatures
,
when
notwithstanding
hee
hates
us
as
sinners
:
So
I
say
,
God
doth
not
then
begin
to
love
us
,
when
wee
are
actually
reconciled
by
the
death
of
his
Sonne
,
but
hee
first
loved
us
,
and
because
hee
loved
us
,
therefore
hee
gave
his
Sonne
,
(
As
Peter
Martyr
saith
excellently
)
as
the
Pet.
Mart.
pledge
and
pawne
,
and
earnest
of
his
love
.
So
then
that
is
the
second
reason
,
that
as
Christ
gave
himselfe
out
of
love
,
so
God
gave
Christ
because
he
loved
us
.
Thirdly
,
as
the
love
of
God
was
the
cause
of
this
,
so
the
justice
of
God
required
that
Christ
should
die
:
For
God
had
no
purpose
to
redeeme
man
;
and
man
being
not
able
to
satisfie
Gods
justice
for
his
sinne
,
it
was
needfull
that
Christ
as
our
suretie
should
answer
that
,
that
wee
were
not
able
to
doe
,
and
to
take
our
burden
.
Vse
1
And
here
when
wee
consider
the
infinite
wisedome
of
God
,
devising
so
to
fit
a
means
for
the
reconciling
the
mercy
and
justice
of
God
in
our
salvation
,
and
redemption
,
wee
have
cause
to
crie
out
with
the
Apostle
,
Oh
the
deepnesse
and
riches
of
the
knowledge
and
wisedome
of
God
,
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
.
It
is
true
,
I
denie
not
the
print
,
and
footsteppes
of
the
wayes
of
God
in
the
Creation
,
the
Heathens
themselves
discovered
,
by
the
darke
and
dimme
light
of
reason
;
The
Heathen
could
discerne
it
in
the
Creation
:
but
for
the
print
of
his
footsteps
in
Redemption
,
men
and
Angels
could
not
conceive
,
how
infinite
justice
,
and
infinite
mercy
should
come
together
:
how
sinners
should
die
eternally
,
and
bee
saved
eternally
,
and
live
for
ever
:
How
God
should
be
just
,
and
yet
man
that
had
sinned
not
die
;
these
wayes
are
past
finding
out
.
But
now
in
the
death
of
Christ
,
all
these
seeming
contradictions
are
easily
reconciled
.
For
now
as
in
the
composing
of
Davids
Ditty
,
Mercy
and
Iustice
are
met
together
,
truth
and
mercie
kisse
each
other
.
For
first
,
that
God
should
punish
sinne
at
all
,
it
was
an
act
of
Gods
justice
:
but
that
God
should
punish
sinne
,
not
in
our selves
,
but
in
Christ
it
was
an
act
of
mercy
.
That
God
should
exact
the
payment
of
the
debt
to
the
utmost
farthing
,
it
was
an
act
of
severe
justice
:
but
that
hee
did
not
exact
it
at
our
hands
our selves
,
but
at
the
hands
of
our
Suretic
,
this
was
mercy
,
infinite
mercy
.
So
that
wee
have
great
cause
to
say
,
and
so
wee
may
well
with
David
,
wee
may
say
on
this
occasion
of
Redemption
,
as
hee
on
the
Creation
,
Psal.
104.
Psal.
104.
How
admirable
are
thy
workes
!
In
wondrous
wisedome
thou
hast
made
them
all
.
That
for
the
first
use
.
Secondly
,
as
it
serves
to
set
up
the
wondrous
greatnesse
of
Gods
wisedome
;
so
likewise
it
serves
to
set
forth
the
grievousnesse
and
haynousnesse
of
our
sinnes
.
It
is
a
true
saying
;
No
glasse
can
represent
so
fully
the
grievousnesse
of
our
sinnes
,
not
the
torments
of
the
damned
in
Hell
,
as
the
torments
of
Christ
on
the
Crosse
for
sin
.
Surely
those
sinnes
must
needes
bee
great
,
that
could
not
bee
expiated
,
but
at
so
deare
a
rate
as
the
shedding
of
the
bloud
of
Christ
.
I
come
not
to
dispute
here
,
as
the
Schooles
,
nicely
and
curiously
,
and
unprofitably
,
whether
God
could
have
devised
another
means
to
worke
the
redemption
of
man
kind
,
besides
the
death
of
his
Sonne
.
I
know
,
it
is
not
for
man
to
confine
the
wisdome
of
God
,
and
to
say
,
this
God
can
doe
:
as
he
saith
to
the
Sea
,
Hither
shalt
thou
goe
,
and
here
thou
shalt
stay
,
thy
proud
waves
shall
goe
no
further
.
It
is
not
for
man
to
say
so
to
Gods
wisedome
and
power
,
this
God
can
doe
,
and
hee
can
doe
no
more
.
But
let
me
tell
you
thus
much
,
that
the
Sonne
of
God
was
more
precious
,
and
deare
in
the
eyes
of
his
Father
,
then
to
suffer
him
to
die
a
cursed
death
,
if
the
worke
of
redemption
,
could
bee
so
well
,
and
so
conveniently
accomplished
otherwise
.
I
cannot
thinke
but
that
the
Sonne
of
God
was
more
precious
in
the
eyes
of
his
Father
,
then
to
suffer
him
to
undergo
such
a
cursed
Ignominious
death
,
if
redemption
could
have
,
beene
effected
by
other
meanes
.
Nay
,
I
speake
more
boldly
(
for
I
may
doe
it
upon
good
ground
)
the
satisfaction
for
mans
sinne
,
it
was
such
a
worke
,
as
could
not
have
beene
performed
,
but
by
the
singer
of
God
:
Men
,
nor
Angels
could
not
doe
it
;
they
might
have
given
some
satisfaction
,
but
they
could
not
give
a
valuable
satisfaction
.
1
Tim.
1.6
.
As
it
is
1
Tim.
1.6
.
Christ
gave
himselfe
a
ransome
for
all
;
that
is
not
all
,
he
gave
himselfe
not
only
a
ransome
,
but
a
full
,
valuable
,
sufficient
ransome
.
I
say
,
all
men
and
Angels
could
not
have
given
to
God
a
sufficient
ransome
.
First
,
not
men
;
because
no
man
can
pay
his
owne
score
,
therefore
hee
cannot
satisfie
for
others
.
Secondly
,
not
Angels
,
being
finite
created
natures
,
they
could
not
undergoe
the
punishment
of
our
sinnes
which
was
infinite
:
there
was
an
infinite
punishment
due
to
our
sinnes
,
because
we
had
offended
infinite
justice
;
and
there
is
no
creature
can
undergoe
an
infinite
punishment
.
Nay
,
I
say
more
,
all
the
Angels
,
and
Arch-angells
in
Heaven
,
if
they
had
united
their
forces
,
to
sustaine
and
indure
one
moment
,
those
exceeding
unexpressible
agonies
that
Christ
indured
on
the
Crosse
,
when
hee
said
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
they
would
have
broken
them
,
and
have
crushed
them
downe
irrecoverably
to
Hell
.
Then
farr
bee
it
from
us
to
set
light
by
those
sinnes
,
the
weight
and
burden
whereof
,
none
but
Christ
could
undergoe
,
and
when
hee
did
undergoe
them
,
it
made
him
bow
and
buckle
,
and
by
his
owne
confession
it
made
his
soule
heavy
to
death
.
Thirdly
,
as
it
serves
to
discover
the
greatnesse
of
our
sinnes
;
so
it
serves
to
provoke
us
to
sorrow
,
and
humiliation
for
our
sinnes
:
for
what
;
did
Christ
shed
droppes
of
bloud
For
our
sinnes
,
and
shall
not
wee
shed
teares
for
them
?
Thus
it
was
with
the
converts
,
Act.
2.37
.
Act.
2.37
.
when
Peter
told
them
your
wicked
hands
have
crucified
Christ
,
saith
the
Text
,
they
were
pricked
in
their
hearts
;
Nay
,
that
is
not
all
,
they
were
pricked
through
in
their
hearts
,
or
violently
:
as
it
were
,
all
the
floud-gates
of
sorrow
were
opened
;
they
were
pricked
thorow
with
sorrow
.
And
mistake
mee
not
Brethren
;
thinke
not
that
it
was
the
souldiers
,
and
the
Iewes
only
that
crucified
Christ
:
no
,
it
was
every
one
of
us
,
our
hands
are
as
deeply
imbrewed
in
the
bloud
of
Christ
as
theirs
.
Our
wicked
thoughts
are
as
thornes
that
goared
his
precious
head
.
Our
wicked
actions
are
as
nayles
that
fastned
his
hands
and
feete
to
the
tree
.
Our
oathes
and
blasphemies
are
as
swords
and
speares
,
that
pierced
his
sacred
side
.
Oh
then
can
wee
choose
but
bee
pricked
in
our
hearrs
,
when
wee
have
crucified
Christ
!
If
Peter
went
out
and
wept
bitterly
when
hee
had
denied
Christ
,
what
cause
have
wee
to
weepe
,
teares
,
not
of
brine
,
but
of
bloud
,
when
wee
looke
upon
Christ
whom
we
have
so
cruelly
crucified
!
How
can
that
choose
but
bee
sorrow
,
and
compunction
to
us
,
that
occasioned
so
much
anguish
and
torment
to
Christ
!
Oh
that
our
heads
were
rivers
,
and
our
eyes
fountaines
of
teares
,
that
wee
might
weepe
day
and
night
for
our
sinnes
and
transgressions
.
Fourthly
,
as
it
serves
to
humble
us
,
so
it
serves
for
comfort
and
consolation
,
as
I
told
you
;
for
what
saith
the
Apostle
?
Christ
died
,
who
shall
condemne
?
Christ
died
:
then
hee
hath
appeased
his
Fathers
wrath
,
then
hee
hath
satisfied
his
Fathers
justice
,
then
hee
hath
redeemed
us
from
Hell
,
hee
hath
made
Heaven
smile
on
us
,
hee
hath
purchased
a
crowne
of
glory
,
hee
hath
trymphed
over
,
and
trampled
under
our
spirituall
enemies
.
Let
mee
sing
with
Isay
,
Isay
44.23
.
Isay
44.23
.
Sing
oh
heavens
,
and
shout
yee
lower
parts
of
the
earth
,
Why
?
The
Lord
hath
redeemed
Iacob
,
and
glorified
himselfe
in
Israell
.
And
surely
brethren
,
whatsoever
wee
thinke
now
in
our
strength
and
bravery
,
and
jollitie
,
there
is
nothing
in
the
world
will
minister
comfort
but
this
in
time
of
distresse
,
when
wee
shall
come
either
upon
the
racke
of
conscience
,
or
come
to
the
sight
,
and
kenne
of
death
,
or
to
appeare
before
that
Tribunall
:
there
is
nothing
but
the
death
of
Christ
will
stead
us
.
What
else
in
the
world
will
revive
,
and
cheare
a
drouping
soule
affrighted
with
horrour
,
groaning
,
and
bowed
under
the
burden
of
sinne
?
What
will
bee
able
to
stablish
a
mans
heart
,
and
conscience
,
that
fears
the
approach
of
death
,
but
this
?
What
else
will
make
him
stand
upright
and
unapaled
before
Gods
Tribunall
at
that
terrible
day
?
In
all
these
sad
exigents
,
in
these
times
,
the
bloud
of
Christ
it
serves
as
Rahabs
scarlet
threed
,
it
is
a
token
to
us
that
God
will
deale
mercifully
with
us
.
Only
,
it
must
bee
our
care
,
as
it
was
the
Spies
condition
with
Rahab
,
to
tie
it
in
the
Window
,
wee
must
looke
to
tye
it
to
our selves
by
faith
,
and
applie
it
to
our selves
,
and
then
you
shall
never
miscarry
.
Againe
,
as
it
serves
for
comfort
,
and
consolation
:
so
it
serves
as
a
rich
Mirrour
to
set
forth
the
love
of
God
to
us
.
If
the
Iewes
could
conclude
from
our
Saviours
shedding
of
a
few
teares
over
Lazarus
,
Ioh.
11.36
.
they
see
him
shed
a
few
teares
over
dead
Lazarus
,
Joh.
11.36
.
see
how
hee
loved
him
,
say
they
:
With
how
much
more
force
may
wee
conclude
,
since
Christ
hath
shed
his
bloud
,
see
how
he
loved
us
?
Greater
love
then
this
(
saith
Christ
)
hath
no
man
,
then
to
lay
downe
his
life
for
his
friend
.
It
is
true
,
blessed
Saviour
greater
love
hath
no
man
:
but
thou
art
more
then
Man
,
and
thou
hast
done
more
then
this
,
for
thou
hast
laid
downe
thy
life
for
thine
enemies
.
It
was
the
honour
of
that
Trajan
when
a
Souldier
was
wounded
,
he
suffered
his
owne
clothes
to
be
rent
,
and
made
clouts
to
bind
up
his
wounds
:
but
what
is
this
to
the
love
of
Christ
,
that
not
only
did
forgoe
his
cloathes
,
but
was
content
that
his
owne
flesh
should
be
torne
for
us
to
cover
our
wounds
,
this
he
did
.
Observe
,
this
love
was
shewed
to
us
,
not
to
Angels
,
creatures
more
noble
,
Heb.
2.14
.
Heb.
2.14
.
By
no
meanes
tooke
hee
the
nature
of
Angels
.
As
hee
did
not
take
their
nature
,
so
hee
did
not
suffer
their
punishment
due
to
their
transgression
and
Apostacie
:
when
those
sonnes
of
the
morning
fell
from
their
prime
estate
,
they
fell
as
the
Elephant
,
they
could
not
raise
themselves
,
and
they
are
still
reserved
in
chaines
of
darknesse
,
and
shall
to
the
last
day
:
but
when
man
sinned
,
God
sent
his
Sonne
to
suffer
death
on
the
Crosse
for
us
;
wee
have
reason
to
say
as
David
,
Psal.
8.
Psal.
8.
Lord
what
is
man
,
that
thou
art
so
mindfull
of
him
?
Lastly
,
if
such
,
and
so
great
hath
beene
the
love
of
Christ
to
us
,
then
what
can
wee
doe
lesse
,
then
to
returne
like
love
backe
againe
to
him
?
Wee
know
a
Diamond
is
best
fashioned
by
a
Diamond
;
love
is
the
best
procurer
,
and
solicitour
of
love
;
how
can
we
but
love
God
,
that
hath
sent
his
Sonne
to
die
for
us
!
How
can
wee
esteeme
any
thing
too
deare
for
him
,
that
esteemed
nothing
too
deare
for
us
!
And
if
Christ
did
give
his
life
for
us
,
shall
wee
grudge
to
give
a
penney
,
to
part
with
somewhat
for
his
members
?
How
shall
wee
esteeme
any
thing
too
deare
for
him
?
shall
we
not
part
with
our
lusts
for
him
?
Surely
,
if
there
be
any
argument
in
the
world
will
prevaile
,
it
is
this
argument
from
Christs
love
,
that
will
perswade
men
to
obedience
:
so
faith
the
Apostle
Saint
Paul
that
apprehended
it
,
2
Cor.
5.
2
Cor.
5.
The
love
of
Christ
constraineth
us
;
it
constraineth
us
to
doe
that
that
God
requires
.
Let
us
take
heed
that
wee
doe
not
trample
under
foot
the
precious
bloud
of
Christ
,
by
committing
those
sinnes
it
was
shed
for
.
Exod.
12.6
.
In
Exod.
12.6
.
we
shall
find
that
the
bloud
of
the
Passeover
was
sprinkled
on
the
two
side-posts
,
and
the
upper
doore
post
,
but
not
upon
the
threshold
,
under-foot
,
implying
,
and
intimating
in
what
high
reverence
and
esteeme
wee
should
have
the
bloud
of
Christ
,
we
should
not
trample
on
it
.
The
bloud
of
the
Passeover
was
sprinkled
on
the
two
side-posts
,
and
the
upper
post
of
the
house
,
but
not
on
the
threshold
,
underfoot
.
If
such
reverence
were
due
to
that
that
was
but
the
type
,
how
much
is
due
to
that
that
is
the
substance
?
Then
let
us
take
heed
wee
trample
not
under-foot
the
bloud
of
Christ
,
by
wilfull
committing
those
sinnes
for
which
it
was
shed
.
Let
it
suffice
;
nay
,
let
it
bee
too
much
that
wee
have
once
crucified
Christ
,
let
us
doe
so
no
more
;
If
wee
doe
so
,
wee
are
worse
then
the
Iewes
.
Every
wilfull
sinne
we
commit
,
we
crucifie
Christ
,
and
hee
that
crucifieth
Christ
now
,
is
worse
then
the
Iewes
:
the
Iewes
crucified
him
in
the
time
of
his
humiliation
,
and
abasement
,
but
now
if
wee
doe
it
,
it
is
in
his
exaltation
,
when
hee
sits
at
the
right
hand
of
God
.
Let
us
all
take
up
that
speech
,
Ezra
9.14
.
Lord
,
Ezra
9.14
.
since
thou
hast
s
;
tayed
us
from
being
beneath
for
our
iniquities
,
should
wee
breake
thy
Commandements
?
wouldest
not
thou
returne
,
and
confound
us
?
Gods
blessings
are
as
strong
physicke
,
if
it
worke
not
health
,
it
makes
more
sicke
.
Every
blessing
,
especially
such
as
this
,
makes
us
either
better
or
worse
,
certainly
that
heart
is
steele
,
or
brasse
,
which
the
sence
of
the
love
of
God
cannot
move
to
leave
evill
and
vile
courses
.
FINIS
.
THE
EPICURES
CAVTION
.
Lvk.
21.34
.
And
take
heede
to
your selves
least
at
any
time
your
hearts
be
overcharged
,
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
.
IN
the
Verses
going
before
,
Coherence
.
from
the
25.
to
the
34.
of
this
Chapter
,
our
blessed
Saviour
had
discoursed
in
the
hearing
of
his
Disciples
,
concerning
the
day
of
judgement
,
and
concerning
the
signes
and
tokens
that
should
foregoe
that
day
;
by
occasion
of
a
question
he
had
proposed
to
him
at
the
seventh
Verse
,
concerning
the
destruction
,
and
demolition
of
the
Temple
of
Ierusalem
,
when
that
should
be
,
And
his
Disciples
asked
him
saying
,
Master
,
when
shall
th●se
things
be
?
and
what
sh●ll
be
the
signes
when
they
shall
come
to
passe
?
When
this
is
done
,
from
the
34.
vers.
to
the
37.
our
blessed
Saviour
begins
to
make
use
of
this
:
from
the
former
premises
to
draw
some
conclusions
,
and
those
are
,
Partly
by
way
of
-
admonition
-
exhortation
to
his
Disciples
.
By
way
of
admonition
in
vers.
34.
that
since
it
is
certaine
that
such
a
day
,
the
day
of
judgement
will
come
,
(
but
when
it
will
come
nothing
more
uncertaine
)
when
God
will
examine
and
sift
the
lives
of
every
man
,
and
passe
an
unpartiall
sentence
upon
all
the
acts
and
deeds
of
their
lives
in
this
world
,
it
concerned
them
therefore
to
take
heede
least
at
any
time
their
hearts
should
bee
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
,
which
Christ
enforceth
by
the
danger
that
otherwise
might
befall
them
,
and
so
that
day
come
upon
them
unawares
,
which
he
further
enforceth
in
the
verse
following
:
for
as
a
sna●e
shall
it
come
on
all
them
that
dwell
on
the
ea●th
,
that
is
the
first
thing
by
way
of
admonition
.
Secondly
,
by
way
of
exhortation
in
the
35.
and
36.
verses
,
that
since
it
is
certaine
such
a
day
shall
come
,
and
uncertaine
when
,
therefore
they
should
watch
and
pray
,
and
not
a
while
onely
,
but
continually
and
constantly
that
so
they
might
bee
accounted
worthy
to
escape
the
evill
that
should
come
upon
the
world
,
and
at
the
comming
of
the
Sonne
of
God
they
might
stand
undaunted
,
and
unapaled
before
him
.
The
words
I
have
read
,
are
a
part
of
the
former
,
of
the
admonition
.
Take
heede
therefore
to
your selves
least
at
any
time
your
hearts
be
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
.
In
which
words
observe
with
me
these
five
parts
.
First
,
you
have
the
caution
it selfe
,
Take
heede
.
Prats
of
the
Text.
Secondly
,
you
have
the
persons
to
whom
the
caution
is
given
To
your selves
.
It
was
to
the
Disciples
of
Christ
to
whom
this
was
given
in
charge
immediatly
,
but
in
them
to
us
all
,
as
appears
by
a
paralell
answerable
place
,
Mark
13.
What
I
say
to
you
I
say
to
all
,
Watch.
Thirdly
,
the
time
,
how
long
they
must
take
heede
,
least
at
any
time
.
Their
care
and
caution
must
be
constant
and
continuall
.
Fourthly
,
of
what
they
must
take
heede
,
and
that
is
,
first
in
a
generall
,
least
your
hearts
be
over
pressed
,
or
overcharged
or
burthened
.
And
then
more
particularly
,
least
they
bee
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
,
for
with
these
three
,
the
hearts
of
men
are
ordinarily
overcharged
.
Fiftly
and
lastly
,
the
reason
why
they
should
use
this
caution
,
or
the
motive
inforcing
this
caution
,
least
that
day
come
upon
you
unawares
.
And
take
heede
to
your selves
,
least
,
&c.
I
begin
with
the
first
part
,
the
caution
it selfe
,
in
the
first
word
.
Take
heede
.
Be
well
advised
,
use
all
care
,
and
circumspection
,
intend
your
thoughts
,
for
so
the
word
implies
,
prosequeti
,
to
apply
their
mindes
,
and
intend
their
thoughts
.
Now
what
Christ
gave
in
charge
to
his
Disciples
,
though
hee
gave
it
first
and
primarily
to
them
,
yet
not
to
them
alone
,
but
to
us
,
in
and
from
them
:
So
the
conclusion
is
this
,
that
,
Conclusi
.
1.
Surfeiting
,
drunkennesse
and
covetousnesse
especially
to
be
taken
heed
of
.
It
is
,
and
ought
to
be
the
care
of
every
one
,
as
to
take
heed
of
all
other
sinnes
,
so
especially
of
surfeiting
and
drunkennesse
,
least
ther
hearts
bee
overcharged
with
meate
and
drinke
,
and
the
cares
of
this
life
.
Take
heede
saith
our
Saviour
.
He
saith
not
onely
forbeare
,
but
wee
must
watch
and
be
cautionate
,
that
our
hearts
be
not
over
charged
.
I
say
it
ought
to
bee
the
care
of
every
one
,
as
to
take
heede
of
all
sinnes
in
generall
,
so
especially
that
their
hearts
be
not
overcharged
with
surfeiting
,
drunkennes
,
and
covetousnesse
,
that
their
hearts
bee
not
overcharged
with
meat
and
drink
,
and
the
cares
of
this
life
.
Hence
it
was
that
that
the
Apostle
Saint
Iude
in
the
12.
verse
of
his
Epistle
,
speaking
of
those
seducers
that
crept
into
the
Church
for
this
end
,
to
solicite
those
that
had
given
their
names
to
Christ
,
to
defection
and
apostacie
:
among
other
vices
and
faults
he
chargeth
them
with
this
one
,
they
feede
themselves
without
feare
,
what
is
the
meaning
of
that
?
feeding
themselves
without
feare
?
that
is
,
they
gave
free
scope
,
they
let
loose
the
reines
of
their
sensuall
appetite
,
they
gorged
themselves
,
without
feare
or
care
what
issue
it
would
bring
in
the
consequent
.
Now
if
it
were
the
fault
of
those
seducers
to
feede
themselves
without
feare
:
then
it
is
the
dutie
of
us
,
to
feed
our selves
with
feare
,
and
to
use
care
and
caution
in
feeding
our selves
,
that
wee
bee
not
overcharged
with
surfeiting
.
That
is
for
the
first
part
.
So
Salomon
in
Prov.
23.20
.
hee
unfolds
two
of
them
in
one
verse
;
hee
gives
a
charge
to
be
carefull
,
and
cautionate
,
saith
he
,
Be
not
among
win●
bibbers
among
riotous
eaters
of
flesh
:
riotous
eaters
of
flesh
,
there
is
surfeiting
,
and
Wine
bibbers
,
there
is
drunkennesse
;
Wee
see
what
care
and
caution
the
wise
man
would
have
us
use
least
wee
bee
intangled
in
these
sinnes
.
A
man
should
not
so
much
as
keepe
company
commonly
with
such
as
they
that
are
thus
.
If
we
know
a
man
that
is
infected
with
the
plague
of
Pestilence
,
we
shunne
him
,
and
use
care
and
caution
,
we
will
not
come
neare
him
for
feare
of
infection
,
because
it
is
contagious
.
Solomon
seemes
to
imply
such
a
thing
,
he
would
not
have
us
to
be
with
drunkards
,
or
with
those
that
are
given
to
surfeiting
;
be
not
with
Wine
bibbers
,
or
riotous
eaters
of
flesh
,
least
by
conversing
with
them
,
by
their
counsell
and
example
,
they
draw
thee
to
the
participation
of
their
fault
.
And
so
for
covetousnesse
in
Luke
12.15
.
saith
Christ
,
Luk.
12.15
.
Take
heede
and
beware
of
covetousnesse
;
marke
it
,
Christ
is
not
content
to
give
a
single
charge
,
but
hee
doubles
it
,
Take
heede
and
beware
.
It
is
not
onely
enough
to
have
a
wary
head
,
to
espie
(
as
the
phrase
is
borrowed
from
Souldiers
that
stand
Sentinell
,
to
espie
such
as
come
)
but
to
guard
themselves
,
to
harnesse
themselves
,
to
be
able
to
withstand
,
so
the
word
imports
,
being
a
word
borrowed
from
watchmen
,
those
that
guard
Princes
or
great
men
,
while
they
sleepe
,
their
guard
stands
to
repulse
dangers
that
may
come
neare
them
.
Take
heede
and
beware
of
covetousnesse
.
You
see
wee
ought
to
have
a
care
,
and
take
heede
of
these
sinnes
,
and
of
these
especially
.
The
reasons
why
we
ought
to
be
carefull
of
these
sins
are
,
Because
there
is
especiall
danger
in
these
sinnes
.
And
there
is
especiall
danger
of
our
falling
into
these
sinnes
.
Reas.
1
First
,
there
is
danger
in
the
sinnes
,
There
is
danger
in
these
sins
.
or
else
Christ
would
not
have
given
us
charge
,
that
we
should
not
fall
into
them
.
The
word
here
Take
heede
,
implies
danger
.
The
danger
is
double
.
One
is
in
the
Text
,
because
these
sinnes
burden
the
heart
,
they
overcharge
the
soule
.
As
a
man
that
is
clogged
and
overburdened
with
a
great
weight
,
he
is
not
able
to
lift
up
himselfe
to
doe
any
other
worke
;
so
it
is
with
surfeiting
,
and
drunkennesse
and
covetousnesse
,
they
overcharge
and
burden
the
heart
;
they
make
a
man
that
is
possest
with
them
,
not
able
to
lift
up
himselfe
,
to
performe
holy
and
spirituall
duties
,
to
pray
,
or
to
meditate
,
or
to
performe
any
other
pious
exercise
.
That
is
the
first
danger
then
,
they
burden
the
heart
therefore
they
had
neede
to
take
heede
of
them
.
Secondly
,
they
not
onely
burthen
the
heart
but
with
a
speciall
burden
,
such
as
when
it
hath
gotten
on
a
man
,
when
a
man
is
sunke
under
it
,
hee
is
not
able
easily
to
disburden
himselfe
.
It
is
a
good
observation
.
There
are
few
that
are
given
to
epicurisme
to
drunkennesse
or
covetousnesse
,
that
are
reclaymed
.
They
are
a
burthen
that
is
hardly
layd
off
and
deposed
.
In
Hosea
4.11
.
the
Prophet
speakes
expresly
of
wine
,
Hos.
4.11
.
and
new
wine
,
they
take
away
the
heart
,
that
is
,
they
that
are
given
to
wine
and
to
new
wine
,
to
drunkennesse
,
I
may
adde
also
they
that
are
given
to
their
belly
to
epicurisme
,
to
satisfie
their
sensuall
apetite
when
once
th●y
are
given
to
it
they
never
returne
againe
;
those
sinnes
,
when
they
have
gotten
possession
they
still
keepe
it
,
it
is
a
miracle
almost
if
one
of
them
recover
.
The
reason
of
it
is
this
,
because
it
is
the
propertie
of
those
sinnes
,
they
slumber
the
conscience
,
they
cast
a
man
into
a
dead
sleepe
,
they
make
him
in
such
a
case
that
hee
stands
in
no
awe
of
the
threatnings
nor
judgements
of
God
,
whereby
hee
might
be
reclaymed
,
and
awaked
out
of
his
securitie
:
that
for
the
two
first
.
Then
for
covetousnesse
in
2
Tim.
2.4
.
2
Tim.
2.4
.
saith
the
Apostle
no
man
that
warreth
entangleth
himselfe
with
the
affaires
of
this
life
.
Marke
,
The
Apostle
compares
covetousnesse
to
a
snare
,
as
when
a
bird
or
a
beast
is
entangled
in
a
snare
,
when
men
entangle
themselves
in
pleasures
,
and
in
covetousnesse
it
is
a
snare
,
and
when
they
are
once
entangled
,
it
is
a
hundred
to
one
if
they
recover
it
.
No
man
that
warreth
entangl●th
himselfe
.
He
compareth
covetousnesse
to
a
snare
.
You
see
then
there
is
a
double
danger
,
why
wee
should
be
cautionate
:
First
there
is
a
danger
in
the
sinnes
,
they
burden
the
soule
,
and
with
such
a
burden
that
a
man
cannot
easily
depose
when
he
is
sunke
under
it
.
Reas.
2
But
that
is
not
all
,
there
is
another
danger
besides
;
as
there
is
danger
in
the
sinnes
,
There
is
danger
of
falling
into
these
sinnes
.
so
there
is
danger
of
our
falling
into
these
sins
:
otherwise
it
mattered
not
,
we
might
bee
secure
and
retchlesse
though
there
were
danger
in
them
,
if
there
were
not
danger
of
our
falling
into
them
,
but
there
is
danger
of
th●t
therefore
in
that
respect
we
ought
to
be
cautionate
,
and
that
in
three
respects
.
1.
Because
of
daily
occasions
.
First
,
there
is
danger
of
falling
into
those
sinnes
whereof
wee
have
often
occasion
frequently
to
commit
:
Now
wee
daily
eate
and
drinke
,
wee
daily
provide
for
this
life
,
wee
have
continually
every
day
occasion
to
eate
to
surfeiting
,
to
drinke
to
drunkennesse
,
to
provide
to
covetousnesse
:
there
is
more
danger
of
falling
into
these
sinnes
,
because
the
occasion
and
matter
of
them
is
so
frequent
.
It
is
otherwise
with
other
sinnes
,
a
thiefe
or
an
adulterer
have
not
alway
an
opportunity
,
at
least
not
daily
oppportunitie
to
commit
those
sinnes
,
but
for
these
there
are
occasions
,
and
opportunities
alwayes
at
hand
,
therefore
there
is
more
danger
of
falling
into
them
then
others
.
2.
They
border
on
lawfull
things
.
Againe
there
is
a
great
deale
of
danger
of
falling
into
them
,
because
they
are
placed
upon
the
confines
,
and
border
of
lawfull
things
,
for
oft
times
,
through
our
blindnesse
and
misguided
affection
,
that
which
is
lawfull
imposeth
upon
us
,
and
carries
us
to
that
which
is
unlawfull
.
What
saith
the
Epicure
?
Is
it
not
lawfull
to
enjoy
Gods
creatures
liberally
?
therefore
hee
will
gorge
himselfe
,
and
give
way
to
his
greedy
sensuall
appetite
.
What
saith
the
drunkard
?
hath
not
God
ordained
Wine
to
refresh
man
?
therefore
he
will
drowne
and
overwhelme
himselfe
with
drunkennesse
.
So
saith
the
covetous
Māmonist
,
Is
not
a
man
bound
to
provide
for
this
life
things
honest
before
God
and
men
?
Therefore
he
may
make
mony
his
God
,
and
devote
himselfe
to
the
world
.
Thus
that
which
is
lawfull
imposeth
on
us
,
and
carries
us
to
that
which
is
unlawfull
.
Now
surfeiting
borders
upon
that
which
is
lawfull
:
it
is
lawfull
to
eate
,
but
to
goe
beyond
the
due
bounds
it
is
surfeiting
;
it
is
lawfull
to
drinke
,
but
beyond
the
due
measure
is
drunkennesse
:
It
is
lawfull
to
care
for
the
things
of
this
world
,
but
if
it
be
beyond
the
measure
,
eyther
unseasonable
for
the
time
,
or
immoderate
,
then
we
become
guilty
of
covetousnesse
.
These
things
border
on
things
that
are
lawfull
,
therefore
themselves
are
most
dangerous
.
3
They
have
affinitie
with
nature
.
Thirdly
,
there
is
most
danger
of
falling
into
those
sinnes
which
have
the
greatest
affinities
and
cognition
with
our
nature
,
those
that
have
much
nature
in
them
,
it
is
easiest
to
fall
into
them
.
It
is
naturall
for
us
to
eate
and
to
drinke
,
and
to
provide
for
this
life
,
nature
prompts
us
to
this
.
Now
the
motions
of
nature
especially
of
corrupt
nature
,
are
vehement
,
and
often
transport
us
from
that
which
is
naturall
,
to
the
doing
of
that
which
is
unnaturall
.
The
reason
is
,
because
there
is
much
in
them
that
is
naturall
.
It
is
naturall
to
eate
and
to
drinke
,
and
to
provide
for
this
life
,
therefore
from
thence
wee
are
carried
oft
times
by
the
violent
motion
of
corrupt
nature
to
that
which
is
unlawfull
.
So
here
is
a
double
danger
.
first
in
the
sinnes
,
if
wee
fall
into
them
.
Secondly
,
there
is
a
danger
of
our
falling
into
these
sinnes
.
This
shall
suffice
to
bee
spoken
for
the
proofe
of
the
point
.
Vse
1
I
come
now
to
make
use
of
that
which
hath
beene
spoken
.
Complaint
of
neglect
of
this
dutie
.
You
see
what
care
and
caution
wee
ought
to
use
,
least
out
hearts
bee
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
But
alas
,
how
many
are
there
that
use
not
this
caution
!
Nay
how
many
are
there
as
the
Apostle
saith
,
Rom.
13.
ult.
Rom.
13.
ult.
that
make
provision
for
the
flesh
!
not
onely
now
and
then
through
temptation
occasionally
,
when
they
are
overborne
and
intangle
themselves
with
these
sinnes
:
but
they
lay
projects
,
and
designes
,
as
the
word
imports
in
the
originall
;
they
use
to
provide
,
and
plot
,
and
project
for
the
accomplishment
of
these
lusts
.
How
many
are
so
farre
from
taking
heede
,
least
their
hearts
bee
overcharged
with
surfeiting
,
that
their
whole
care
,
or
the
most
of
it
is
how
they
may
provide
such
daintie
fare
wherewith
to
satisfie
,
and
gorge
their
appetite
,
whose
whole
life
is
one
continuall
surfeit
,
and
when
they
dye
(
as
one
sayd
)
a
man
can
hardly
tell
whether
they
breath
out
,
or
gorge
out
their
soules
!
How
many
are
there
that
are
so
fare
from
taking
heede
least
their
hearts
be
overcharged
with
drunkennesse
,
that
they
rather
invent
new
acts
whereby
to
provoke
themselves
to
drinke
excessively
!
Pro.
23.30
.
In
Prov.
23.30
.
such
as
the
wise
man
speaketh
of
,
that
purposely
tarrie
long
at
the
wine
,
and
seeke
for
mixt
,
for
the
most
generous
,
pleasant
wine
as
the
place
is
interpreted
!
such
as
are
never
so
joviall
and
jocund
as
when
they
meete
with
company
to
goe
to
the
Taverne
to
bee
drunke
.
What
shall
wee
say
to
to
those
that
are
so
farre
from
taking
heede
that
their
hearts
bee
not
overcharged
with
the
cares
of
this
life
,
that
they
doe
nothing
but
willingly
intangle
themselves
with
the
cares
of
this
life
?
Phil.
4.19
.
such
as
the
Apostle
saith
Phil.
4.19
.
That
mind
earthly
things
.
The
best
man
in
the
world
,
may
,
and
is
bound
perhaps
,
to
meddle
with
earthly
things
;
but
these
men
mind
earthly
things
;
their
studie
,
and
their
care
is
upon
that
,
their
thoughts
and
the
bent
of
their
mind
is
upon
earthly
things
,
they
make
gold
their
god
:
they
will
prostrate
themselves
to
the
wedge
of
gold
.
What
shall
we
say
to
all
those
men
?
but
that
that
Christ
saith
here
immediately
after
the
Text
,
except
they
repent
;
that
day
,
either
the
day
of
death
,
or
the
day
of
Iudgement
shall
come
upon
them
as
a
snare
unawares
.
Vse
2
But
for
us
that
desire
to
bee
prepared
for
that
day
,
Exhortation
to
caution
.
when
soever
it
comes
,
let
us
be
perswaded
to
use
care
,
and
caution
,
as
Christ
adviseth
,
lest
our
hearts
at
any
time
bee
overcome
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
It
is
safer
,
and
easier
to
prevent
these
sinnes
,
then
to
remedie
them
.
It
is
easier
to
take
care
,
that
our
hearts
bee
not
overcharged
,
and
burdened
with
these
sinnes
,
then
when
they
are
burdened
to
disburden
them
.
You
will
aske
,
how
shall
wee
take
care
?
Quest.
what
rules
shall
wee
observe
,
that
wee
may
observe
this
caution
that
Christ
gives
us
charge
of
,
that
our
hearts
bee
not
overcharged
with
these
sinnes
?
Answ.
4.
Helpes
to
caution
.
Let
mee
commend
to
you
briefly
these
foure
Rules
,
upon
the
vertue
of
which
,
(
If
I
be
not
deceived
)
there
will
bee
much
helpe
to
this
caution
that
Christ
adviseth
.
1
To
limit
our selves
in
things
lawfull
.
The
first
is
this
,
to
limit
and
restraine
our selves
in
the
use
of
those
things
about
which
these
sinnes
are
ordinarily
committed
.
To
prescribe
,
and
in
things
indifferent
(
as
it
were
)
to
straiten
and
limit
our selves
,
to
lay
harder
lawes
upon
our selves
then
God
hath
:
for
the
rule
of
S.
Gregorie
is
most
true
,
Hee
that
would
not
offend
in
things
unlawsull
,
S.
Gregorie
.
must
oft
abridge
himselfe
in
things
lawfull
.
Let
us
not
eate
as
much
as
wee
may
.
I
say
not
as
much
only
as
nature
will
beare
,
or
as
wee
have
strength
;
but
not
so
much
as
God
alowes
.
Let
us
not
drinke
so
much
as
wee
may
.
And
in
a
holy
contempt
of
these
inferiour
things
;
let
us
not
care
,
and
carke
for
the
world
so
much
as
wee
may
:
or
else
wee
shall
find
by
wofull
experience
,
that
if
wee
goe
to
the
outmost
border
,
and
skirts
of
that
which
is
lawfull
,
wee
shall
easily
come
to
that
which
is
unlawfull
.
If
once
we
come
just
to
the
crosse
line
,
the
divell
will
put
hard
to
make
us
goe
beyond
it
.
It
is
a
good
saying
of
that
doubtfull
Authour
,
saith
he
,
He
that
sleepes
upon
the
very
edge
,
and
brinke
of
a
precipis
,
or
downfall
,
it
is
a
thousand
to
one
but
hee
falls
:
that
is
the
first
thing
,
to
limit
our selves
in
these
things
,
not
to
eate
so
much
as
we
may
;
nay
,
not
so
much
as
God
allowes
:
not
because
it
is
unlawfull
,
but
because
it
may
be
in-expedient
:
and
not
to
drinke
so
much
as
we
may
;
not
to
carke
and
care
so
much
as
we
may
.
Hee
that
will
goe
to
the
utmost
of
his
tother
,
that
will
goe
to
the
bounds
,
and
skirts
of
that
which
is
lawfull
,
will
easily
be
transported
to
that
which
is
unlawfull
.
That
is
the
first
rule
.
2
To
set
our
mindes
on
better
things
Ephes.
5.18
.
Secondly
,
that
which
the
Apostle
adviseth
,
Ephes.
5.18
.
that
our
hearts
bee
not
overcome
with
surfeiting
and
drunkennesse
,
saith
he
,
bee
not
overcome
with
wine
,
wherein
is
excesse
,
but
bee
filled
with
the
Spirit
.
Marke
it
,
the
way
not
to
bee
filled
with
wine
,
is
to
be
filled
with
the
Spirit
.
Wee
must
herein
imitate
Chirurgions
,
Simile
.
who
when
a
man
is
taken
with
a
dangerous
bleeding
at
the
nose
,
the
Chirurgeon
opens
another
veine
,
he
lets
him
bloud
there
to
divert
,
and
turne
the
bloud
another
way
:
so
let
us
,
when
we
perceive
our selves
to
have
an
immoderate
ravening
appetite
after
corporall
food
,
let
us
turne
the
edge
of
our
appetite
another
way
;
labour
to
have
an
appetite
after
heavenly
dainties
;
and
that
will
abate
,
and
dull
our
appetite
after
earthly
things
;
or
take
away
the
immoderation
of
it
.
So
when
wee
perceive
wee
have
an
immoderate
thirst
after
wine
,
and
strong
drinke
,
let
us
labour
for
a
spirituall
thirst
after
the
pleasures
that
runne
and
flow
in
a
full
channell
,
at
Gods
right
hand
for
ever
;
When
wee
find
an
immoderate
desire
after
earthly
things
,
let
us
turne
our
cares
and
desires
another
way
,
to
studie
and
care
for
heavenly
things
,
as
the
Apostle
adviseth
.
Col.
3.1
.
Collos.
3.1
.
saith
hee
,
set
your
affections
on
things
above
,
and
not
on
things
that
are
below
.
If
wee
finde
our
affections
set
on
things
below
,
let
us
labour
to
raise
them
to
that
which
is
above
,
and
this
will
weane
and
take
off
our
affections
from
earthly
things
.
For
it
is
with
the
affections
,
as
it
is
with
the
eyes
:
Simile
a
man
cannot
at
the
same
time
looke
up
to
heaven
,
and
looke
downe
to
the
earth
:
so
our
affections
cannot
bee
set
vehemently
upon
things
above
,
and
things
that
are
below
.
This
therefore
is
the
second
rule
,
to
labour
for
diversion
,
to
take
away
the
edge
,
that
our
hearts
bee
not
overcome
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
The
third
is
that
Christ
here
adviseth
to
,
to
Take
heed
.
3.
To
confider
what
we
doe
.
As
I
told
you
before
,
it
is
to
apply
our
thoughts
.
Let
us
intend
our
thoughts
,
consider
with
our selves
what
we
doe
,
say
with
our selues
thus
;
Shall
I
take
that
meate
which
God
hath
given
mee
for
my
support
,
for
the
undoing
of
my selfe
?
Shall
I
take
that
hee
hath
given
mee
to
doe
him
service
,
shall
I
use
it
to
disinable
mee
for
his
seruice
?
And
so
for
Wine
and
strong
drinke
that
hee
hath
given
me
to
cheare
my selfe
;
shall
I
use
them
for
the
oppressing
and
overcharging
my selfe
?
And
the
world
that
God
hath
given
me
for
a
servant
,
shall
I
inflave
my selfe
to
the
world
as
my
Lord
?
This
is
the
third
rule
,
to
take
heed
,
to
apply
our
thoughts
,
and
take
heed
what
wee
doe
.
The
fourth
and
last
,
4.
To
thinke
of
the
day
of
judgement
.
is
that
which
Christ
adviseth
his
Disciples
here
,
alway
to
thinke
with
our selves
,
to
be
frequent
in
the
meditation
of
this
day
,
of
the
last
day
,
either
of
death
or
judgement
:
let
us
thinke
with
our selves
(
then
which
meditation
nothing
is
more
powerfull
to
weane
our
thoughts
,
and
affections
from
the
things
below
)
a
day
will
come
,
when
all
shall
bee
drawne
before
the
dreadfull
Tribunall
of
God
:
we
know
not
our selves
in
particular
how
soone
.
Now
thinke
with
our selves
,
What
if
that
day
should
come
?
What
if
I
should
die
being
overcharged
with
surfeiting
or
drunkennesse
,
or
the
cares
of
this
life
?
with
what
face
,
or
forehead
should
I
appeare
before
God
,
being
overburdened
with
these
things
,
and
being
earthly
,
and
sensuall
?
That
is
the
fourth
Rule
,
to
be
frequent
in
the
meditation
of
the
last
day
,
this
will
take
away
the
edge
of
our
immoderate
desires
of
the
things
below
.
This
shall
suffice
to
bee
spoken
of
the
first
part
,
the
caution
,
from
the
first
word
,
Take
heed
.
I
come
to
the
second
part
,
the
persons
to
whom
Christ
gives
this
charge
,
to
take
heed
;
Take
heed
to
your selves
.
But
who
are
they
that
Christ
gives
this
charge
,
Quest
to
take
heed
to
themselves
?
I
answer
,
Answ.
first
immediatly
to
the
Disciples
,
but
in
them
,
and
from
them
to
us
also
.
Well
;
first
immediatly
to
his
Disciples
,
but
who
were
those
Disciples
?
They
were
those
whom
hee
had
chosen
out
of
all
mankind
to
preach
,
and
publish
his
Gospell
to
the
world
:
yea
,
they
were
they
who
already
had
preached
the
Gospell
through
Iudea
:
they
were
those
that
Christ
chose
in
his
pilgrimage
upon
earth
,
to
bee
his
especiall
followers
and
retinue
:
those
that
hee
endowed
with
especiall
priviledges
,
and
prerogatiues
:
those
that
had
beene
partakers
of
his
gracious
Sermons
,
he
labours
to
weane
the
hearts
of
them
from
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
Nay
,
that
which
is
more
then
any
Sermon
,
they
were
eye-witnesses
of
his
life
,
that
was
free
from
drunkennesse
or
surfeiting
,
or
the
cares
of
this
life
;
these
were
they
to
whom
Christ
gives
the
charge
to
take
heed
to
themselves
.
Well
,
the
conclusion
is
,
that
The
best
men
,
Conclus
2.
The
best
men
have
need
to
bee
admonished
to
take
heed
of
surfetting
,
&
those
that
are
most
eminent
for
knowledge
and
pletie
,
those
that
have
the
greatest
priviledges
,
and
prerogatives
,
even
the
Disciples
of
Christ
have
need
to
be
admonished
to
take
heed
,
lest
their
hearts
bee
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
You
see
whom
the
persons
are
that
Christ
gives
this
charge
unto
,
to
his
Disciples
.
I
say
,
the
best
men
,
those
that
are
most
eminent
for
gifts
,
and
have
the
greatest
priviledges
,
and
prerogatives
,
even
the
Disciples
of
Christ
have
need
to
bee
admonished
,
lest
their
hearts
bee
overpressed
with
surfetting
,
&c.
There
is
no
man
,
saith
S.
Austin
,
August
.
that
can
be
secure
in
this
life
,
which
is
but
one
continuall
temptation
.
Wee
can
never
bee
secure
,
as
long
as
wee
live
in
that
estate
,
wherein
of
worse
wee
may
be
better
,
and
of
better
we
may
be
worse
,
So
farre
as
we
may
goe
up
the
streame
,
if
wee
use
care
,
and
plie
the
oare
,
so
farre
we
may
goe
downe
the
streame
if
we
slacke
our
care
.
Reas.
1
Now
,
the
reason
why
the
best
want
admonition
is
,
Because
they
are
but
men
.
because
though
they
bee
the
best
men
,
though
they
bee
never
so
eminent
for
gifts
or
graces
,
though
they
be
endowed
with
never
so
many
prerogatives
,
still
they
are
but
men
.
Lot
,
hee
that
preserved
himselfe
in
Sodome
unspotted
,
and
unstained
in
the
middest
of
an
impure
generation
;
yet
in
the
mount
hee
was
twice
shamefully
overcome
with
drunkennesse
.
Reas.
2
Secondly
,
Satan
envies
them
most
.
the
best
men
have
need
to
bee
admonished
to
take
heed
,
because
the
best
men
are
in
the
greatest
danger
:
not
in
respect
of
themselves
,
but
in
respect
of
their
enemies
;
the
reason
is
,
because
Satan
desireth
more
covetingly
,
and
more
thirstingly
to
overthrow
them
then
others
.
Now
the
more
danger
they
are
in
,
the
more
need
of
caution
they
have
.
Simon
,
Simon
,
Satan
hath
desired
to
winnow
thee
,
saith
Christ
to
Peter
,
Luke
22.
Luk.
12.
Nay
,
that
is
not
all
.
Satan
hath
earnestly
,
thirstingly
,
covetingly
desired
to
winnow
thee
;
that
is
the
meaning
of
the
Word
,
hee
saith
not
Simon
,
Satan
hath
desired
to
minnow
thee
;
but
Sathan
hath
earnestly
desired
to
winnow
thee
.
Satan
indeede
desires
to
winnow
all
;
but
for
Peter
,
and
such
as
are
like
him
,
hee
desires
earnestly
to
winnow
them
.
As
Pirates
that
set
with
the
greatest
fury
upon
the
shippe
,
that
is
richest
laden
,
so
doth
Sathan
on
such
.
Now
the
greater
the
danger
is
that
they
are
in
,
the
more
neede
they
have
to
bee
admonished
to
take
heede
.
Reas.
3
Thirdly
,
Because
their
fall
makes
others
fall
.
and
lastly
,
not
in
respect
of
themselves
onely
,
but
in
respect
of
others
they
have
neede
to
take
heed
;
because
if
they
fall
others
fall
,
they
hurt
others
as
much
by
the
scandall
,
as
they
hurt
themselves
by
the
sinne
.
Other
mens
sinnes
hurt
the
persons
that
commit
them
,
but
the
sinnes
of
great
and
eminent
men
,
they
are
Plague
sores
that
infect
others
.
So
Saint
Paul
Gal.
2.4
.
Gal.
2.14
.
saith
he
to
Peter
when
hee
temporized
and
played
the
Iew
,
Why
dost
thou
compell
the
Gentiles
to
play
the
hipocrites
?
why
,
how
did
Peter
compell
the
Gentiles
to
play
the
Iews
?
saith
Saint
Austin
in
his
11.
Epistle
,
S.
Aug.
Epist.
11.
not
by
any
thing
he
preached
to
them
,
tending
to
that
purpose
,
but
by
his
example
:
the
very
example
of
such
a
man
as
Peter
,
so
eminent
,
it
offers
a
kinde
of
violence
to
the
witnesses
of
it
,
it
compells
them
to
imitation
:
Therefore
in
this
respect
they
have
neede
to
be
admonished
to
take
heede
that
they
doe
not
fall
into
these
sinnes
,
because
if
their
hearts
bee
overcharged
with
them
it
hurts
others
,
their
sinnes
are
Plague
sores
.
You
see
the
truth
of
the
Doctrine
.
To
come
to
make
some
use
of
that
that
hath
beene
spoken
.
Use
.
The
best
men
fraile
.
If
the
best
men
have
neede
to
bee
admonished
then
the
best
men
may
here
be
admonished
of
their
frailtie
,
of
their
weake
condition
;
even
the
best
men
that
are
,
those
that
have
made
the
happiest
profession
of
pietie
,
and
grace
:
those
that
are
indued
with
the
greatest
priviledges
,
as
long
as
they
are
here
,
they
are
but
as
little
children
,
that
their
joynts
are
not
confirmed
and
knit
,
Simile
that
being
left
to
themselves
wee
call
upon
them
ever
and
anon
to
take
heede
that
they
fall
not
.
1
Cor.
10
12.
1.
Cor.
10.12
.
saith
the
Apostle
,
Let
him
that
stands
take
heede
lest
he
fal●
.
Who
were
those
to
whom
the
Apostle
gives
this
caution
?
To
them
that
were
rich
in
all
knowledge
,
that
were
destitate
of
no
gift
,
1
Cor.
1.12
.
Marke
,
1
Cor.
1.22
.
they
were
rich
in
all
speech
,
and
knowledge
,
and
destitute
of
no
gift
,
and
yet
these
that
stand
have
neede
to
bee
admonished
,
to
take
heede
lest
they
fall
.
Vse
2
Secondly
,
Why
the
best
should
suffer
admonition
.
if
the
best
men
have
neede
of
admonition
,
then
it
should
teach
the
best
men
to
suffer
with
patience
the
words
of
admonition
,
out
of
conscience
of
their
neede
.
That
is
the
reason
why
many
men
take
with
such
impatience
the
words
of
admonition
,
because
they
are
strangers
to
themselves
they
know
not
their
owne
weakenesse
,
they
thinke
they
have
no
neede
of
admonition
.
And
that
is
the
reason
they
returne
hatred
for
good
will
,
when
they
are
admonished
to
reproach
and
revile
them
that
admonish
them
.
Saith
the
wise
man
,
Pro.
9
,
8.
Prov.
9.8
.
Rebuke
not
a
scorner
least
he
hate
thee
,
but
rebuke
a
wise
man
and
he
will
love
thee
.
Why
would
hee
not
have
a
man
rebuke
a
scorner
?
every
scorner
is
a
proud
man
,
he
knowes
not
himselfe
,
hee
is
a
foole
.
Now
every
foole
is
a
stranger
to
himselfe
,
hee
knowes
not
himselfe
and
his
owne
weakenesse
,
if
a
man
reproove
such
a
one
he
cannot
expect
but
to
bee
hated
:
Hee
thinkes
hee
goes
not
about
to
heale
him
but
to
make
him
sore
.
But
faith
hee
,
reproove
a
wise
man
and
hee
will
love
thee
,
why
?
hee
is
a
wise
man
,
hee
knowes
his
owne
weakenesse
(
for
that
is
a
speciall
point
of
wisedome
)
hee
knowes
how
apt
hee
is
to
offend
,
how
prone
to
be
secure
;
therefore
he
thanks
a
man
,
he
takes
it
kindly
,
(
out
of
conscience
of
his
owne
weakenesse
)
when
hee
is
admonished
,
it
comes
as
oyle
to
a
wound
,
as
a
fomentation
to
open
the
sore
that
the
admonition
may
enter
,
and
have
its
due
effect
,
so
it
followes
in
the
ninth
verse
there
admonish
a
wise
man
and
he
will
be
wiser
.
Vse
3
Thirdly
,
if
the
best
men
have
neede
of
admonition
,
then
those
of
us
that
thinke
our selves
to
have
made
the
greatest
proficiencie
in
goodnesse
,
let
us
know
and
demeane
our selves
as
those
that
are
sicke
,
that
neede
Physick
,
not
onely
courteously
and
thankefully
to
accept
of
the
remedy
,
when
it
is
tendred
casually
,
but
to
consult
with
the
Physitian
and
Apothecarie
where
it
is
to
bee
had
.
So
let
us
not
onely
accept
of
admonition
when
it
is
tendred
,
but
repaire
to
the
places
where
we
may
be
admonished
.
Let
us
diligently
reade
the
word
of
God
,
that
God
hath
left
(
though
not
for
that
end
onely
,
as
Bellarmine
falsly
,
but
yet
for
that
end
too
)
to
admonish
and
to
teach
us
to
take
heede
of
these
,
and
other
sinnes
:
Let
us
diligently
repaire
to
Gods
ordinances
,
to
the
ministery
of
the
word
,
which
God
hath
ordained
to
admonish
us
,
1
Thes.
5.12
.
1
Thes.
5.12
.
God
knowes
how
apt
we
are
to
be
secure
notwithstanding
wee
are
beset
and
beseiged
,
and
begirt
with
dangers
,
therefore
God
hath
appointed
the
Ministers
as
watchmen
,
as
Sentinells
to
espie
dangers
a
farre
off
,
and
to
give
us
notice
when
dangers
come
;
they
ring
the
allarme
that
we
may
provide
for
our selves
.
Therefore
wee
should
diligently
goe
to
the
Word
that
we
may
be
admonished
of
the
dangers
,
least
we
be
surprized
unawares
.
I
remember
the
saying
of
that
Generall
,
presuming
on
a
mans
owne
strength
is
the
greatest
weakenesse
,
and
the
ready
way
to
betray
himselfe
to
dangers
is
to
contemne
them
.
You
see
the
persons
to
whom
Christ
gives
this
charge
,
Take
heede
to
your selves
.
Least
at
any
time
.
Conclusion
.
Our
care
and
caution
continuall
.
It
seemes
then
it
is
not
sufficient
to
take
heede
for
a
while
,
for
a
day
,
or
a
moneth
or
a
yeare
,
but
our
care
and
caution
it
must
be
constant
and
continuall
.
Hee
doth
not
say
take
heede
least
at
sometime
;
but
take
heed
least
at
any
time
your
hearts
be
overcharged
,
&c.
It
is
our
Saviours
counsell
in
the
36.
verse
of
this
Chapter
,
Watch
therefore
and
pray
alway
:
he
that
would
watch
alway
,
must
take
hee
de
least
his
heart
bee
overcharged
at
any
time
;
why
?
because
if
the
heart
bee
overcharged
at
any
time
,
hee
cannot
at
that
time
watch
.
For
as
amans
body
that
is
overcharged
with
meate
and
drinke
,
he
is
inclined
to
sleepe
;
so
when
a
man
is
drunke
and
eaten
up
with
covetousnesse
,
he
is
inclined
to
sleep
insinne
,
he
cannot
watch
;
therefore
if
wee
would
watch
we
must
alway
take
heede
least
at
any
time
our
hearts
be
overcharged
.
And
Christ
implies
the
reason
in
the
words
of
the
Text
,
Least
the
day
come
upon
you
unawares
.
The
summe
and
substance
of
this
our
care
and
caution
,
ought
to
be
answerable
to
the
danger
,
now
that
is
not
for
a
time
onely
,
but
continually
.
First
,
Reas
Because
thero
is
danger
.
I.
Of
the
sins
.
there
is
danger
least
we
be
overtaken
with
these
sinnes
,
that
is
the
first
danger
.
We
know
Lot
,
hee
that
lived
soberly
in
the
midst
of
a
sensuall
im
pure
generation
:
yet
when
hee
was
in
the
mount
,
when
hee
slacked
his
guard
but
a
while
,
hee
was
twice
overcome
with
the
sinne
of
drunkennesse
:
therefore
we
must
take
heed
alway
,
because
we
are
al
way
in
danger
to
be
overtaken
.
Secondly
,
there
is
another
danger
;
as
there
is
danger
least
wee
be
overtaken
with
the
sin
,
2.
Of
judgment
.
so
there
is
danger
least
we
be
overtaken
with
judgement
,
cyther
the
day
of
death
,
or
the
day
of
judgement
.
So
the
rich
man
Luke
12.
Luk.
12.
he
was
anxious
,
thinking
of
pulling
down
his
old
barnes
,
and
inlarging
them
,
and
at
that
time
God
requires
his
soule
.
Wee
see
here
at
that
time
when
his
heart
was
overcharged
with
the
cares
of
this
life
,
death
surprizeth
him
,
and
he
was
taken
away
.
Or
else
if
not
the
day
of
death
,
the
day
of
judgement
,
for
so
Christ
saith
in
the
next
verse
,
the
day
of
judgement
shall
come
as
a
snare
upon
the
world
.
There
is
something
in
that
;
Simile
.
as
birds
,
wee
see
commonly
they
are
entangled
in
the
snare
that
is
cast
over
them
when
they
are
eating
,
to
the
world
when
they
are
eating
and
drinking
and
sensuall
,
that
day
shall
come
upon
them
as
the
snare
on
the
birds
when
they
were
eating
.
Luk.
17.
So
Christ
saith
,
Luke
17.
looke
as
it
was
in
the
time
of
Lot
,
when
Sodome
and
Gomorah
was
destroyed
so
it
shall
be
when
the
world
shall
be
destroyed
:
they
shall
be
eating
and
drinking
,
and
buying
and
selling
.
They
shall
be
eating
and
drinking
;
is
there
any
harme
in
that
?
No
,
that
is
not
the
meaning
of
it
,
but
eating
sensually
,
and
drinking
immoderately
,
and
buying
and
selling
covetously
then
that
day
shall
come
upon
them
.
So
that
here
is
danger
,
continuall
danger
,
least
we
be
overtaken
with
these
sins
at
all
times
,
or
least
death
or
the
day
of
judgement
overtake
us
at
all
times
,
therefore
our
care
should
be
alway
,
Least
at
any
time
.
But
alas
if
we
looke
to
the
practice
of
men
,
Vse
.
Discoveting
the
abounding
of
these
sinnes
.
how
farre
is
it
from
this
continuall
care
!
we
neede
no
other
example
,
but
this
ordinary
practice
of
dunkennesse
,
surfeiting
and
covetousnesse
,
if
it
were
no
where
else
but
in
this
Citie
:
men
are
so
farre
from
watching
,
as
that
they
thinke
it
lawfull
for
them
to
have
ther
hearts
overcharged
.
For
surfeiting
,
they
thinke
it
sometimes
lawfull
to
give
liberty
,
and
reynes
,
to
bee
overcharged
with
it
:
As
at
Christmas
,
the
time
of
the
comming
of
Christ
,
as
if
they
could
not
celebrate
the
comming
of
Christ
in
the
flesh
,
except
themselues
become
fleshly
.
And
at
the
beginning
of
Lent
,
as
if
they
intended
to
revenge
themselves
on
God
before
hand
,
and
since
he
will
needs
have
them
fast
,
they
will
get
in
his
booke
as
farre
as
they
can
by
surfeiting
.
And
so
,
on
the
holidayes
,
as
if
by
celebrating
of
holy
dayes
,
they
must
needs
become
unholy
.
And
so
in
some
times
,
people
thinke
it
not
onely
unlawfull
,
but
that
they
are
bound
to
be
drunke
,
as
at
Nuptialls
,
or
at
the
Coronation
of
a
King
,
they
thinke
it
a
point
of
duty
to
bee
drunke
that
day
,
and
they
that
are
not
drunke
then
(
as
they
sayd
to
Pilate
)
hee
is
not
Cesars
friend
.
And
so
at
the
meeting
of
friends
,
as
if
they
could
not
meet
friendly
,
and
courteously
,
except
they
bee
enemies
to
themselves
,
or
as
if
they
could
not
expresse
humanitie
unlesse
by
drunkennesse
they
overwhelme
and
loose
it
▪
And
so
at
the
meeting
of
strangers
,
men
thinke
it
lawfull
to
be
drunke
,
(
it
is
the
manner
of
some
to
doe
so
)
as
if
the
way
to
entertaine
stangers
were
to
become
strangers
to
themselves
.
And
so
for
the
third
,
the
cares
of
this
life
,
some
men
are
so
farre
from
thinking
of
,
and
using
this
caution
alway
,
that
they
thinke
they
may
sometimes
suffer
their
hearts
to
be
overcharged
with
the
cares
of
this
life
.
As
when
they
are
married
and
have
a
charge
of
Children
.
As
if
the
same
God
that
cared
for
them
single
,
would
not
care
for
them
when
they
are
married
;
and
as
if
the
same
providence
that
extends
to
Sparrowes
,
did
not
extend
to
Children
,
those
that
are
made
after
the
similitude
and
Image
of
God
.
Such
men
should
remember
,
what
Christ
saith
here
,
they
should
take
heede
least
at
any
time
their
hearts
be
overcharged
.
As
there
is
no
place
,
so
there
is
no
time
that
can
dispence
with
these
sins
to
make
it
lawfull
to
have
our
hearts
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
Well
saith
David
,
Psal.
93.
holinesse
becommeth
thy
house
forever
.
Psal.
9●
.
ult.
Holinesse
never
weares
out
of
fashion
.
If
holinesse
become
Gods
house
for
ever
;
then
unholinesse
,
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
they
never
become
Gods
house
.
And
if
they
become
not
Gods
house
then
they
become
not
Gods
Temple
,
his
Chappell
,
as
wee
are
1
Corinth.
6.
saith
the
Apostle
,
1
Cor.
4
▪
Know
yee
not
that
you
are
the
Temples
of
the
holy
Ghost
?
Let
us
then
bee
advised
to
take
heed
as
Christ
saith
here
,
lest
our
hearts
hee
over
charged
with
surfeiting
or
drunkennesse
,
or
the
cares
of
this
life
.
Take
heed
lest
at
any
time
we
defile
and
polute
the
Temple
of
God
with
these
sinnes
.
Remember
,
as
in
all
vertues
so
in
this
,
the
crowne
is
vigilancie
,
constancie
,
and
continuance
:
we
must
not
only
watch
,
but
we
must
watch
continually
.
Wee
must
not
not
only
take
heed
lest
at
some
times
,
but
lest
at
any
time
our
hearts
bee
●vercharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
Let
us
remember
wee
deale
with
such
an
enemie
as
will
give
us
no
truce
,
nor
rest
:
such
a
o●e
as
with
whom
w
e
can
never
have
peace
or
truce
,
that
daily
layes
waite
to
subvert
us
,
that
layes
snares
in
our
meate
,
and
drinke
,
and
the
things
of
this
l●fe
:
Indeed
as
Saint
Chrysostome
saith
well
,
S.
Chrysost.
the
whole
world
is
but
one
snare
.
Now
if
Sathan
use
this
care
con●inually
to
subvert
us
,
shall
wee
no
bee
as
continual1
in
our
care
,
not
to
bee
subverted
?
Shall
he
bee
more
diligent
to
worke
our
ruine
,
then
wee
shall
bee
to
worke
our
safetie
and
salvation
?
As
wee
see
those
that
are
besieged
,
when
a
Towne
or
Citie
is
besieged
with
enemies
,
they
doe
not
slacke
their
guard
a
moment
:
because
they
feare
that
at
that
time
the
enemie
may
come
on
them
,
and
surprize
them
:
yet
notwithstanding
sometime
they
may
slacke
their
guard
,
and
not
have
harme
,
because
the
enemy
may
not
know
it
.
But
it
is
not
so
with
our
spirituall
enemies
,
wee
are
surrounded
with
spirituall
enemies
,
that
not
only
watch
all
opportunities
,
and
take
all
advantages
,
but
they
know
when
wee
give
them
advantage
,
when
wee
are
secure
and
retchlesse
,
and
they
take
it
.
Therefore
it
concernes
us
to
looke
,
lest
at
any
time
our
hearts
be
overcharged
.
Let
us
not
plead
difficultie
,
and
say
it
is
a
thing
hard
to
stand
upon
our
guard
,
wee
cannot
enjoy
our selves
.
If
the
thing
bee
difficult
,
yet
looke
to
the
end
,
it
is
profitable
:
lay
the
benefit
we
shall
enjoy
by
this
care
in
the
other
end
,
and
that
will
make
the
care
light
As
in
a
paire
of
ballance
,
Simile
.
if
a
a
manlay
weight
in
the
one
scale
,
and
none
in
the
other
,
it
will
sinke
:
but
if
he
lay
a
weight
answerable
in
the
other
scale
,
the
first
will
bee
light
,
a
man
may
lift
it
easily
.
So
let
us
lay
this
continuall
care
and
caution
in
the
one
ballance
,
and
the
benefit
that
wee
have
by
it
in
the
other
ballance
,
and
wee
shall
never
grudge
at
our
care
.
Let
us
thinke
with
our selves
,
while
this
care
lasts
,
we
are
free
from
all
other
care
;
and
who
would
not
care
for
a
while
upon
condition
to
be
eternally
secured
after
.
I
have
done
with
the
third
point
,
2
how
long
we
must
take
heed
,
in
these
words
;
Lest
at
any
time
.
Now
I
proceed
to
the
fourth
part
,
that
is
,
of
what
wee
are
to
take
heed
,
And
that
is
first
generall
.
Lest
your
hearts
be
over-charged
.
Observat
.
Drunkenness
and
covetousnesse
,
&c.
overcharge
the
heart
▪
It
seemes
then
,
It
is
the
Propertie
of
these
sinnes
,
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
,
to
overcharge
the
heart
,
That
is
the
point
.
Take
heed
,
saith
our
Saviour
,
lest
at
any
time
your
hearts
bee
overcharged
.
It
implies
that
it
is
the
propertie
of
these
sinnes
here
mentioned
to
overcharge
the
heart
.
Looke
what
a
milstone
,
or
a
talent
of
lead
,
is
to
the
body
,
the
same
are
these
sinnes
to
the
soule
▪
(
which
is
meant
by
the
heart
;
as
S.
Peter
saith
,
the
hidden
man
of
the
heart
;
that
is
,
the
hidden
man
of
the
soule
)
they
over-presse
,
and
burden
the
soule
:
so
much
the
Word
here
used
implies
,
and
imports
in
the
Originall
,
Take
heed
to
your selves
,
lest
your
hearts
bee
overcharged
.
The
Word
comming
from
Bal●s
,
that
signifies
no
ordinarie
,
portable
burden
,
but
a
grievous
oppressing
burden
(
as
the
Etimologists
have
it
:
)
such
as
cannot
belifted
,
but
with
an
extraordinarie
strength
,
with
a
Giants
arme
:
such
are
these
sinnes
to
the
soule
,
they
are
no
ordinary
,
portable
,
but
grievous
oppressing
burdens
.
Now
the
grievousnesse
of
this
burden
appeares
by
these
two
things
;
First
,
these
sinnes
are
such
a
burden
to
the
soule
,
as
presse
the
soule
,
as
presse
the
soule
from
heaven
to
earth
.
Secondly
,
they
are
such
a
burden
,
as
except
they
bee
disburdened
,
except
we
acquit
our selves
of
them
,
they
will
presse
our
soules
downe
from
earth
to
hell
.
First
,
Reas.
1.
They
presse
the
soule
from
heaven
to
earth
.
the
presse
the
soule
from
heaven
to
earth
,
from
heavenly
affections
to
earthly
.
Looke
as
a
man
is
oppressed
with
a
great
burden
,
from
which
hee
is
not
able
to
rise
,
nor
to
stirre
hand
nor
foot
to
helpe
himselfe
for
the
doing
of
any
thing
:
so
it
is
with
a
man
,
when
his
soule
is
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
:
hee
is
oppressed
with
a
grievous
burden
,
hee
is
not
able
to
stirre
hand
nor
foot
:
hee
is
not
able
to
exercise
the
powers
,
and
faculties
of
his
soule
to
doe
any
good
,
or
to
performe
any
spirituall
dut●e
indeed
.
As
for
two
of
them
,
the
two
first
;
surfeiting
and
drunkennesse
,
they
disable
a
man
from
worldly
performances
,
therefore
much
more
from
heavenly
and
spirituall
performances
.
For
the
other
the
cares
of
this
life
;
Covetousnesse
,
they
burden
the
soule
no
lesse
then
the
former
,
though
I
grant
it
is
more
slilie
and
insensibly
:
nay
,
they
burden
the
soule
in
these
two
respects
more
.
First
,
surfeiting
and
drunkennesse
,
they
burden
the
soule
but
now
and
then
,
sometimes
:
no
man
is
continually
surfeiting
,
or
drunke
:
but
when
Covetousnesse
oppresseth
the
soule
,
it
doth
it
constantly
,
it
is
a
continuall
burden
;
therefore
in
that
respect
they
burden
the
soule
more
then
the
former
.
Secondly
,
surfeiting
and
drunkennesse
,
they
burden
the
soule
,
not
immediatly
,
but
by
the
body
,
they
burden
the
body
the
instrument
of
the
soule
,
and
so
by
consequence
the
soule
,
but
Covetousnesse
burdens
the
soule
immediatly
,
it
hangs
a
weight
,
as
a
plummet
of
lead
upon
every
facultie
or
the
soule
,
so
that
the
soule
cannot
lift
it selfe
to
any
spirituall
dutie
:
it
hangs
a
plummet
of
Lead
upon
every
power
of
the
foule
whereby
it
becomes
bowed
and
bended
to
the
earth
.
Will
you
see
the
truth
of
this
in
some
particulars
?
The
highest
,
and
noblest
facultie
of
the
soule
,
is
the
understanding
,
that
whereby
we
apprehend
,
and
judge
of
things
,
now
covetousnesse
clogges
,
and
burdens
the
understanding
.
Take
a
covetous
man
,
there
is
no
man
so
dull
,
to
apprehend
spirituall
things
as
he
.
Indeed
in
matters
of
the
world
,
talke
with
him
in
his
owne
spheare
of
the
world
,
and
worldly
things
,
there
I
grant
,
he
is
quicke
and
nimble
enough
,
if
not
above
,
yet
equall
with
others
;
for
the
most
part
above
others
.
It
fares
with
a
covetous
man
,
as
it
is
with
the
Moone
,
when
the
Moone
is
inlightned
in
that
part
that
is
toward
the
earth
,
commonly
his
most
darke
in
that
part
that
is
towards
heaven
,
Simile
.
so
it
is
in
this
:
there
is
ignorance
of
spirituall
things
,
oft
times
where
there
is
the
greatest
light
towards
the
things
of
the
world
.
I
say
,
talke
with
such
a
one
in
his
own
spheare
,
of
matters
of
the
world
,
and
the
things
of
it
,
hee
is
quicke
and
nimble
enough
,
but
come
to
spirituall
things
,
that
concerne
the
life
to
come
,
and
there
hee
is
a
very
Nichodemus
,
he
understands
nothing
.
Covetousnesse
is
to
the
understanding
like
the
nayle
of
Iael
:
saith
the
Text
,
Iael
drove
the
nayle
through
Siseras
temples
when
hee
was
asleepe
,
and
fastened
his
head
to
the
ground
:
so
covetoushesse
fasteneth
the
head
,
the
understanding
to
the
ground
,
that
it
cannot
lift
up
it selfe
to
apprehend
,
and
understand
the
things
of
the
Spirit
:
wee
see
then
Covetousnesse
it
burdens
the
chiefe
facultie
of
the
soule
,
the
understanding
.
And
so
for
the
other
faculties
,
the
will
and
the
affections
it
burdens
them
,
it
makes
the
will
and
the
affections
of
a
man
,
when
once
it
possesseth
them
,
like
the
woman
in
the
Gospell
,
that
had
a
disease
and
infirmitie
18.
yeares
,
saith
the
Text
,
shee
was
bowed
together
,
that
shee
could
no
way
lift
up
her selfe
,
Luke
13.1
.
So
it
is
with
a
covetous
man
,
it
bowes
the
will
to
the
ground
,
Luke
13.1
.
that
hee
is
not
able
to
lift
up
himselfe
to
a
through
prosecution
of
that
that
is
good
,
or
to
a
constant
declining
,
and
flight
from
that
which
is
spiritually
ill
.
And
so
for
the
affections
it
bowes
them
to
the
ground
,
that
they
are
not
able
to
lift
up
themselves
to
desire
,
and
delight
in
any
thing
that
is
heavenly
,
not
to
love
,
and
joy
in
any
thing
▪
but
such
as
are
earthly
and
sensuall
.
I
say
,
it
bends
them
so
to
the
ground
,
that
they
cannot
constantly
delight
in
these
things
.
I
grant
that
a
covetous
man
for
a
fit
,
for
a
while
,
his
will
and
affections
may
lift
up
themselves
a
little
;
but
they
are
not
able
to
hold
out
,
the
greatnesse
of
the
weight
beares
him
downe
againe
,
and
oppresseth
him
.
Hee
that
hath
his
heart
overcharged
with
covetousnesse
,
and
so
with
surfeiting
and
drunkennesse
,
he
may
for
a
while
lift
up
himselfe
:
as
a
man
that
is
opprest
with
a
burden
,
that
gets
the
upper
hand
of
him
,
and
beares
him
downe
.
Covetousn●sse
bowes
the
understanding
,
the
will
and
affections
to
the
ground
.
And
not
only
these
,
but
likewise
the
fancie
,
and
memorie
,
and
speech
●oo
,
it
burdens
those
.
Take
a
man
that
is
covetous
,
his
imagination
workes
,
and
exerciseth
it selfe
about
the
things
of
the
world
.
For
his
memorie
,
it
treasures
up
nothing
,
or
but
little
else
besides
these
.
And
so
for
his
speech
,
the
speech
of
a
covetous
man
,
Simile
it
is
as
the
breath
of
a
dying
man
:
Wee
say
that
when
a
man
approacheth
to
death
,
his
breath
is
earthly
,
so
it
is
with
the
Discourse
of
a
covetous
man
,
it
is
of
the
earth
.
It
burdens
the
fancie
,
and
memorie
,
and
speech
of
a
man
:
so
that
hee
dreames
of
nothing
,
he
remembers
nothing
,
hee
speakes
of
nothing
willingly
,
with
delight
,
ordinarily
,
but
that
which
is
earthly
.
You
see
then
that
Christ
might
well
say
,
take
heed
lest
your
hearts
bee
overcharged
with
surfeiting
,
and
drunkennesse
,
and
the
cares
of
this
life
:
for
it
is
the
propertie
of
these
sinnes
to
overcharge
the
heart
,
as
it
is
of
a
burden
to
presse
downe
,
first
from
heaven
to
earth
,
but
that
is
not
all
.
They
presse
downe
further
,
except
wee
depose
,
2.
They
presse
the
soule
from
earth
to
hell
.
and
disburden
our selves
of
them
,
they
presse
the
soule
,
as
from
heaven
to
earth
,
so
from
earth
to
hell
:
so
saith
the
Apostle
expressely
for
two
of
them
,
1
Cor.
6.10
.
Bee
not
deceived
,
neither
fornicators
,
nor
Idolaters
,
nor
effeminate
,
abusers
of
themselves
with
mankind
,
or
theeves
,
or
covetous
,
or
drunkards
,
shall
ever
inherite
the
kingdome
of
God
.
Neither
covetous
,
nor
drunkards
,
there
are
two
of
them
;
and
so
for
the
first
of
them
,
surfeiting
:
you
see
in
Phil.
3.19
.
Phil.
3.19
.
the
Apostle
speakes
of
some
whose
belly
is
their
God
,
whose
end
is
damnation
,
and
destruction
.
So
likewise
,
Gal.
5.21
.
Gal.
5.21
.
the
Apostle
reckons
surfeiting
,
or
revelling
among
the
workes
of
the
flesh
,
and
tells
them
before
hand
that
those
that
doe
such
things
shall
not
inherit
the
kingdome
of
God
,
envie
,
murder
,
drunkennesse
and
revelling
,
and
such
like
;
(
revelling
may
signifie
,
and
doth
properly
,
gluttony
)
of
which
I
have
told
you
before
in
time
past
,
that
they
that
doe
such
things
shall
not
inherit
the
kingdome
of
God
.
So
then
wee
see
the
grievousnesse
of
these
sinnes
in
two
things
:
First
they
presse
the
soule
from
heaven
to
earth
in
the
affections
and
exercise
,
and
then
except
wee
be
disburdened
of
them
,
they
presse
the
soule
from
earth
to
hell
.
Vse
.
To
take
heed
of
this
sin
as
a
burden
.
If
it
be
the
propertie
of
these
things
,
to
burden
the
soule
,
it
may
bee
a
motive
to
force
this
caution
of
Christ
to
take
heede
that
wee
be
not
overcharged
with
surfeiting
and
drunkennesse
,
and
the
cares
of
this
life
.
Why
should
wee
take
heede
,
the
reason
is
,
because
they
burden
the
soule
,
and
the
heart
.
We
are
naturally
of
our selves
,
lumpish
and
heavy
enough
to
performe
spirituall
duties
,
wee
neede
not
make
our selves
more
heavy
.
We
bring
into
the
world
burden
enough
to
presse
our
soules
,
that
makes
us
unfit
for
spirituall
performances
,
wee
neede
not
clog
our
soules
with
more
unnecessary
burdens
.
You
will
say
,
Obiect
.
those
that
are
given
to
these
sinnes
,
they
feele
not
a
burden
,
if
it
were
the
property
of
these
sinnes
to
be
a
burden
,
then
they
that
are
subject
to
them
would
feele
the
burden
,
but
we
see
they
doe
not
.
I
answer
,
Answ.
Why
men
feele
not
the
burden
of
their
sinnes
.
it
is
true
,
they
feele
not
the
burden
of
them
;
the
reason
of
it
is
this
,
because
it
is
the
propertie
of
these
sinnes
to
take
away
the
sense
of
them
;
the
burden
is
not
the
lesse
,
because
they
feele
it
not
;
because
it
is
the
propertie
of
these
sinnes
to
besot
the
soule
and
make
it
insensible
that
they
cannot
perceive
the
burden
.
The
wise
man
saith
as
much
of
drunkennesse
,
Prov.
23.
ult.
Prov.
23.
saith
he
,
thou
shalt
be
,
that
is
,
if
thou
give
thy selfe
to
drunkennesse
as
one
that
lyeth
in
the
middest
of
the
Sea
,
or
the
top
of
a
Mast
.
The
wise
man
resembles
a
drunken
man
to
a
man
that
lies
on
the
toppe
of
a
Mast
in
a
great
stonne
when
there
is
danger
,
when
the
shippe
and
the
Mast
reels
,
he
lies
there
and
thinkes
not
of
it
,
in
his
drunkennesse
he
feeles
it
not
.
And
then
in
the
last
verse
saith
he
,
they
have
stricken
me
and
I
was
not
sicke
,
they
have
beaten
me
and
I
felt
it
not
.
It
is
the
propertie
of
drunkennesse
to
make
a
man
insensible
of
the
wounds
and
plagues
that
hee
receives
by
it
.
I
grant
that
they
that
are
adicted
to
the
these
sinnes
they
feele
not
the
burden
,
because
it
is
the
propertie
of
these
sinnes
to
take
away
the
sense
of
them
;
but
what
then
?
because
they
feele
not
the
burden
of
them
is
it
the
lesse
?
Nay
it
is
greater
because
it
is
not
felt
.
As
the
Phisitians
say
of
diseases
,
of
all
diseases
those
are
most
dangerous
that
are
not
felt
.
And
that
is
the
reason
that
a
Consumption
it
is
hard
to
be
cured
because
it
is
hard
to
be
discerned
till
it
have
eaten
and
wasted
the
body
so
much
that
it
is
almost
impossible
to
be
cured
.
When
it
is
easie
to
be
cured
it
is
almost
impossible
to
bee
discerned
,
and
when
it
is
easie
to
be
discerned
,
it
is
almost
impossible
to
be
cured
:
As
of
all
diseases
of
the
body
those
that
are
most
dangerous
that
are
not
felt
:
So
of
all
the
burthens
of
the
soule
those
are
most
dangerous
that
are
not
felt
.
The
reason
is
,
because
the
feeling
of
the
danger
makes
men
seeke
for
remedy
,
and
labour
to
be
disburthened
of
them
when
they
feele
the
burthen
;
but
when
men
feele
not
the
burthen
that
lies
on
them
,
they
seeke
not
for
remedy
,
that
is
the
first
answer
.
But
secondly
if
they
feele
not
the
burthen
now
,
the
time
shall
come
that
they
shall
feele
it
,
eyther
when
God
opens
their
eyes
to
see
the
grievousnesse
of
their
sinnes
,
and
to
give
them
the
grace
of
repentance
;
or
hereafter
when
they
shall
presse
the
soule
to
the
bottome
of
hell
.
First
,
if
God
open
their
eyes
then
they
will
bee
sensible
of
the
burden
.
It
is
with
sinne
,
as
the
Philosophers
say
it
is
with
heavie
elements
:
it
is
a
rule
in
Philosophie
that
an
element
in
its
proper
place
is
not
heavy
,
that
is
,
it
exerciseth
not
actually
its
heavinesse
.
If
a
man
lye
under
water
though
all
the
water
be
above
him
hee
feeles
not
the
weight
of
it
;
the
reason
is
,
because
the
water
is
in
its
proper
place
.
So
in
a
Well
or
Pumpe
,
when
a
man
drawes
a
bucket
of
water
,
he
feeles
it
not
while
it
is
under
water
,
but
when
it
is
above
water
,
he
feeles
the
burthen
then
of
it
.
So
,
as
long
as
men
lie
under
these
sinnes
,
when
God
gives
them
not
a
hand
to
lift
them
up
,
they
feele
not
the
burthen
of
them
;
but
if
God
reach
a
hand
of
grace
to
lift
them
up
,
and
open
their
eyes
to
see
the
grievousnesse
of
their
sinnes
,
they
feele
the
burthen
of
them
,
and
goe
and
importune
the
throne
of
grace
and
desire
to
bee
disburthened
,
that
is
the
first
thing
.
But
if
they
feele
it
not
so
,
that
God
open
their
conscience
,
and
their
eyes
here
,
they
shall
seele
the
burden
of
it
hereafter
.
I
told
you
what
the
Apostle
saith
,
and
what
hee
saith
to
the
Corinthians
I
say
to
you
,
that
drunkards
and
covetous
,
I
may
say
it
of
surfeiting
also
,
they
that
are
guilty
of
these
things
shall
not
inherit
the
kingdome
of
God
.
They
presse
the
soule
to
hell
,
and
though
for
the
present
they
take
away
the
sense
of
them
,
yet
afterwards
,
when
it
is
past
redresse
men
shall
be
sensible
enough
of
the
burden
.
Vse
2
To
use
remedies
against
these
sinnes
.
Secondly
,
as
it
may
serve
for
caution
,
to
stirre
us
up
to
a
more
diligent
heede
of
these
sins
,
so
for
remedy
too
,
that
if
we
have
been
,
or
be
intangled
with
these
sinnes
,
not
to
rest
till
wee
bee
disburthened
of
them
.
So
wee
doe
in
other
things
,
when
a
burthen
rests
upon
our
body
,
or
estate
,
or
name
,
wee
are
carefull
and
diligent
to
be
disburthened
of
them
.
Shall
we
be
carefull
of
our
bodies
,
of
our
estates
,
and
of
our
name
,
and
shall
wee
not
of
our
soules
?
doe
wee
desire
that
those
may
be
free
from
burthens
,
and
doe
we
not
desire
that
our
soules
may
be
free
?
It
is
the
exhortation
of
the
Apostle
,
Heb.
12.1
.
Heb.
12.1
.
saith
he
,
since
we
are
compassed
about
with
so
great
a
cloud
of
witnesses
,
let
us
lay
aside
every
weight
that
presseth
downe
,
and
runne
with
patience
the
race
that
it
set
before
us
.
It
is
the
advice
of
the
Apostle
to
lay
downe
every
weight
that
we
may
runne
with
patience
the
race
that
is
set
before
us
.
Now
surfeiting
and
drunkennesse
and
the
cares
of
this
life
,
or
covetousnesse
,
are
weights
and
clogs
that
burthen
the
soule
and
hinder
a
man
,
not
onely
from
running
the
race
that
is
set
before
him
,
but
they
hinder
him
from
so
much
as
going
;
when
a
man
is
sunke
under
this
burthen
hee
is
not
able
to
steppe
or
set
one
foote
before
another
in
this
way
:
therefore
we
had
neede
to
be
diligent
to
disburthen
our selves
,
if
wee
finde
our selves
burdned
,
&
oppressed
with
these
sines
.
But
you
will
aske
(
if
a
man
finde
himselfe
after
search
,
Quest.
that
he
be
opressed
with
these
sinnes
)
how
shall
he
come
to
relieve
and
disburthen
himselfe
?
I
answer
briefly
,
to
disburthen
our selves
of
these
sinnes
;
Answ.
Meanes
to
be
disburdened
of
these
sins
.
First
labour
to
feele
the
grievousnesse
of
them
.
Till
a
man
feele
the
grievousnesse
of
the
disease
,
he
is
not
diligent
to
use
the
remedy
,
1
To
feele
the
grievousnesse
of
them
.
it
is
otherwise
with
spirituall
diseases
then
with
corporall
:
In
corporall
diseases
,
first
we
finde
the
simptomes
of
them
,
and
then
wee
know
them
;
but
in
spirituall
diseases
first
wee
must
know
them
before
wee
can
have
the
simptomes
of
them
;
before
wee
can
be
relieved
of
them
:
the
first
thing
wee
must
labour
for
is
the
knowledge
of
the
grievousnesse
of
them
,
to
feele
how
they
burthen
us
both
in
spirituall
duties
and
other
,
how
they
presse
our
soules
(
except
we
be
disburthened
of
them
in
time
)
even
to
hell
.
2
Goe
to
Christ
for
his
Spirit
.
Secondly
,
let
us
goe
to
Christ
,
for
as
it
is
Christ
that
beares
our
burden
for
us
,
so
hee
likewise
is
able
to
take
our
burthen
from
us
.
Let
us
goe
to
him
,
and
desire
him
to
send
his
Spirit
into
our
hearts
,
that
is
,
a
Spirit
of
strength
and
power
able
to
lift
off
these
burthens
.
For
as
I
told
you
,
when
he
saith
heere
take
heed
least
your
hearts
be
overcharged
,
it
signifieth
such
a
burthen
as
is
a
grievous
oppressing
burthen
,
such
as
cannot
bee
lifted
but
with
a
Giants
at
me
,
such
a
burthen
are
these
sinnes
;
they
oppresse
the
soule
,
and
none
but
the
Spirit
of
God
can
case
us
of
them
.
Therefore
let
us
goe
to
Christ
and
desire
him
to
send
his
Spirit
into
our
hearts
to
ease
us
of
this
burthen
.
Looke
as
it
is
with
those
that
are
troubled
with
the
Incubus
;
the
Night-mare
,
when
they
feele
a
great
weight
and
burthen
on
them
,
they
put
forth
all
their
power
to
free
themselv●●
of
it
;
so
when
we
finde
this
Incubus
,
this
spirituall
Night-mare
to
lye
on
us
,
and
to
presse
,
not
onely
our
bodies
but
our
soules
,
wee
should
use
all
our
strength
and
power
to
bee
free
that
so
we
may
runne
with
patience
the
race
that
is
set
before
us
.
Thirdly
and
lastly
,
let
us
use
the
meanes
,
(
besides
these
there
are
some
meanes
to
bee
used
)
to
disburden
our selves
.
3.
To
practise
the
contrary
.
What
are
those
?
Looke
as
in
Physicke
the
rule
is
;
contraries
are
cured
by
contraries
:
so
if
we
have
burthened
our selves
by
surfeiting
,
let
us
disburthen
our selves
by
the
contrary
:
if
we
have
burthened
our selves
by
eating
immoderately
,
let
us
put
the
knife
to
our
throate
abridge
our selves
in
the
use
of
meate
,
not
to
eate
so
much
as
we
may
doe
:
for
as
I
sayd
before
out
of
that
doubtfull
author
,
he
that
will
goe
in
the
use
of
indifferent
things
as
farre
as
he
may
,
to
the
utmost
length
of
his
tether
,
it
is
a
thousand
to
one
but
that
man
will
offend
.
He
that
sleepes
upon
the
pitch
or
brinke
of
a
downfall
or
Precipis
,
it
is
twentie
to
one
but
hee
falls
.
And
so
for
drunkennesse
if
our
hearts
and
soules
be
oppressed
with
the
excessive
use
of
strong
drinke
faith
the
Apostle
,
rather
then
I
will
offend
my
brother
I
will
not
eate
flesh
while
I
live
;
if
the
Apostles
argument
be
good
,
rather
then
I
will
offend
my
brother
,
I
will
not
eate
flesh
,
the
argument
will
hold
thus
too
,
that
rather
then
we
wil
offend
our selves
,
and
burthen
our
soules
,
we
will
not
drinke
strong
drinke
while
we
live
.
Let
us
labour
thu●
to
take
a
kinde
of
holy
revenge
on
our selves
,
so
the
Apostle
calls
it
,
2
Cor.
7.11
.
saith
hee
,
Behold
this
selfe
same
thing
that
you
sorrowed
after
a
godly
sort
,
what
clearing
of
your selves
,
what
revenge
it
hath
wrought
.
I
say
thus
we
should
take
a
spirituall
revenge
of
our selves
,
that
if
we
have
beene
overshot
in
the
use
of
meate
or
drinke
and
exceeded
our
bounds
,
that
for
the
future
we
limit
and
abridge
our selves
,
and
take
a
kinde
of
revenge
of
our selves
.
This
is
the
way
to
disburthen
our selves
if
wee
find
that
our
hearts
have
beene
oppressed
with
these
things
.
Vse
3
Thirdly
and
lastly
,
if
it
bee
the
propertie
of
these
sinnes
to
burden
the
heart
:
then
here
take
notice
briefly
of
the
perverse
judgement
of
the
world
,
The
false
judgement
of
the
world
.
how
contrary
it
is
to
the
judgement
of
our
Saviour
:
aske
the
world
who
have
the
lightest
,
and
merriest
hearts
of
all
men
;
They
will
tell
you
those
that
fare
daintily
,
that
are
good
fellowes
,
they
are
joviall
and
merrie
hearts
.
But
aske
Christ
,
and
hee
will
tell
us
that
surfeiting
and
drunkennesse
opresse
the
heart
;
they
have
not
(
as
the
world
would
make
us
beleeve
)
light-some
hearts
.
It
is
true
,
if
wee
will
beleeve
their
faces
,
they
seeme
to
have
lightsome
hearts
,
if
we
will
judge
of
their
hearts
by
their
sleiting
,
and
laughter
:
but
Solomon
saith
,
Prov.
14.13
.
Prov.
14.13
.
That
even
in
that
laughter
the
heart
is
sorrowfull
:
there
is
sorrow
in
their
laughter
,
it
is
but
from
the
teeth
outward
,
and
it
is
not
so
only
for
the
present
,
but
the
end
of
that
mirth
is
heavinesse
.
It
is
sorrow
for
the
present
,
and
the
conclusion
is
heavinesse
.
Therefore
whatsoever
the
world
saith
,
Epicures
and
drunken
men
,
such
as
are
given
to
the
immoderate
use
of
meate
and
drinke
,
those
men
have
the
heaviest
hearts
.
Let
the
world
say
what
it
will
,
the
life
of
a
Christian
is
chearefull
,
he
hath
a
lightsome
heart
.
Saith
Christ
,
Come
unto
mee
,
Mat.
11
.
2●
.
all
yee
that
are
wearie
,
and
heavy
laden
,
and
you
shall
find
rest
to
your
soules
;
Take
my
yoake
upon
you
,
for
my
yeake
is
easie
.
Christs
yoake
is
easie
,
hee
that
hath
given
his
name
to
Christ
,
that
sets
himselfe
constantly
to
the
performance
of
spirituall
duties
,
h●●●ath
a
lightsome
hear●
.
Nay
,
whereas
〈◊〉
other
things
,
they
may
be●
burthened
;
his
body
,
and
his
estate
may
be
burthened
for
a
while
,
and
his
name
may
be
burthened
for
a
while
,
but
his
heart
is
light
and
merrie
.
Therefore
as
the
Wise
man
saith
,
A
wounded
spirit
who
can
beare
?
But
if
the
heart
be
well
,
it
will
beare
a
mans
infirmities
:
so
long
as
a
mans
heart
is
light
:
as
long
as
the
burthen
lies
in
a
mans
body
,
or
his
name
,
or
estate
,
if
the
heart
bee
light
they
may
bee
borne
.
Of
all
men
,
a
Christian
,
a
good
man
,
a
conscientious
man
hath
the
lightsomest
heare
.
This
shall
suffice
to
bee
spoken
of
the
fourth
part
in
generall
,
what
wee
are
to
take
heed
of
,
lest
our
hearts
be
burthened
.
I
told
you
it
is
the
propertie
of
these
things
to
burthen
the
heart
.
Now
I
come
in
the
next
place
more
particularly
to
tell
you
,
what
wee
are
to
take
heed
of
,
that
our
hearts
bee
not
overcharged
with
surfeiting
.
Take
heed
lest
your
hearts
bee
oppressed
at
any
time
.
With
surfeiting
.
That
is
,
with
riotous
,
immoderate
excessive
eating
.
The
word
in
the
originall
is
Clisani
.
The
sense
and
derivation
of
the
word
is
borrowed
from
those
two
paines
and
distempers
of
the
head
that
is
caused
by
sympathie
,
and
consent
of
the
head
with
the
stomacke
,
through
distemper
of
ryot
,
and
inordinate
eating
.
In
the
Latine
it
signifies
those
crudities
that
are
caused
in
the
stomacke
through
immoderate
excessive
eating
,
when
the
heart
is
surcharged
,
when
there
is
more
meat
then
it
is
able
to
digest
.
Thence
it
is
that
Christ
wisheth
us
here
to
take
heed
▪
Take
heed
to
your selves
,
saith
Christ
,
lest
your
hearts
bee
overcharged
with
surfeiting
.
Now
looke
what
Christ
charged
his
Disciples
;
hee
chargeth
us
also
as
I
told
you
out
of
Marke
13.
ult.
What
I
say
unto
you
,
Mark
13.
ult.
I
say
unto
all
.
It
was
indeed
spoken
to
them
first
,
to
the
Disciples
;
it
is
our
dutie
also
to
take
heed
lest
at
any
time
our
hearts
bee
overcharged
with
surfeiting
.
The
point
that
I
will
insist
on
at
this
time
,
is
this
,
that
It
is
our
dutie
to
take
heed
,
Doct.
We
should
not
be
overcharged
with
immoderate
eating
.
that
our
hearts
〈◊〉
not
overcharged
,
with
immoderate
,
and
excessive
eating
.
It
is
that
that
the
Apostle
warnes
,
the
Galatians
of
,
in
Gal.
5.21
.
to
take
heed
of
,
Gal.
5.21
.
hee
reckons
it
among
the
workes
of
the
flesh
,
revelling
,
or
gluttonie
.
The
workes
of
the
flesh
are
,
envie
,
murther
,
drunkennesse
,
revelling
,
or
gluttonie
,
and
the
like
;
Now
see
the
caution
,
in
the
words
following
;
Of
which
I
tell
you
before
,
as
I
have
told
you
in
time
past
,
that
they
that
doe
such
things
,
shall
not
inherite
the
kingdome
of
God
.
To
stirre
up
,
and
inforce
caution
,
the
Apostle
sets
before
them
the
greatnesse
of
the
danger
,
if
they
did
suffer
their
hearts
to
be
overcharged
with
revelling
,
and
gluttonie
,
it
would
bee
such
a
burthen
,
as
would
presse
their
soules
downe
to
hell
,
such
as
would
exclude
them
from
entring
into
the
heavenly
Canaan
.
So
likewise
the
wise
man
in
Pro.
23.20
.
saith
hee
,
Be
not
among
wine-bibbers
,
Prov.
23.20
.
or
riotous
eaters
of
flesh
.
Observe
,
saith
the
Wise-man
,
bee
not
among
them
.
What
?
not
among
them
,
is
there
such
danger
?
Is
their
companie
so
contagious
,
and
infectious
,
that
we
may
not
bee
among
them
?
No
,
wee
must
not
willingly
,
ordinarily
be
among
them
;
wee
must
not
choose
such
company
to
converse
with
,
Why
?
because
there
is
danger
of
infection
;
Danger
in
conversing
with
Epicures
.
First
there
is
danger
by
their
example
.
And
then
there
is
danger
by
their
exhortation
or
counsell
.
First
by
their
example
,
you
know
it
is
a
saying
,
that
seeing
other
men
eate
oft-times
brings
a
man
a
stomacke
:
hee
that
had
no
stomack
,
or
appetite
,
by
seeing
others
eate
,
it
drawes
him
on
to
eate
;
so
the
very
sight
of
a
man
eating
,
that
is
a
glutton
,
and
gives
scope
and
loseth
the
raines
to
his
appetite
it
transports
others
that
are
spectators
,
by
his
example
.
Secondly
,
by
counsell
,
you
know
men
often
call
upon
others
,
and
say
,
eate
neighbours
,
&c.
as
they
give
themselves
to
immoderate
excesse
of
eating
:
therefore
in
both
these
respects
,
wee
are
not
to
affect
or
seeke
their
company
,
it
is
dangerous
,
by
reason
of
their
example
,
and
of
their
counsel
.
But
why
are
wee
to
take
heed
that
ou●
hearts
be
not
overcharged
with
surfeiting
?
Reas.
1
I
answer
,
first
,
because
if
our
hearts
bee
overcharged
,
It
unfits
us
for
good
duties
.
wee
are
unfit
to
performe
spirituall
duties
.
I
told
you
before
,
surfeiting
burtheneth
and
overcharged
the
soule
,
and
makes
it
heavie
,
and
lumpish
,
not
able
to
lift
up
it selfe
to
performe
any
spirituall
dutie
.
It
is
a
pretty
conceit
of
Saint
Chrysostome
,
in
his
first
Homilie
on
Genesis
:
that
M●se●
,
S
Chrysost.
Gen.
hom.
1.
when
he
came
from
the
Mount
,
and
brought
the
two
tables
of
the
commandements
with
him
when
he
perceived
the
people
of
Israel
to
whom
he
came
,
that
they
had
filled
themselves
full
,
and
betooke
themselves
to
dauncing
,
and
sporting
themselves
,
saith
Saint
Chrysostome
,
he
tooke
the
Tables
,
and
threw
them
downe
;
Why
?
hee
thought
it
an
absurd
,
and
unfit
thing
to
give
commandements
for
them
to
observe
,
who
now
had
gorged
themselves
with
meate
.
No
man
is
so
unfit
for
the
service
of
God
,
to
observe
the
commandements
of
God
,
as
those
that
have
surfeited
,
and
filled
themselves
with
meate
.
So
,
likewise
saith
our
Saviour
,
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
overcharged
with
surfeiting
:
In
the
next
verse
but
one
,
saith
he
,
Watch
,
and
pray
alway
,
hee
opposeth
watching
and
prayer
to
surfeiting
.
Those
that
have
their
hearts
overcharged
with
surfeiting
cannot
watch
and
pray
,
and
performe
spirituall
duties
.
Now
therefore
the
first
reason
why
wee
should
bee
heedfull
that
our
hearts
bee
not
overcharged
with
surfeiting
,
is
because
it
makes
our
soules
unfit
for
the
performance
of
spirituall
duties
,
it
makes
us
unapt
for
the
doing
of
that
for
which
wee
came
into
the
world
.
Reas.
2
Secondly
,
It
is
the
nurse
of
securitie
.
we
are
to
take
heed
of
it
,
because
surfeiting
is
the
nurse
of
securitie
.
When
a
man
hath
filled
himselfe
with
meat
and
drinke
,
as
it
is
apt
to
incline
him
to
bodily
sleepe
,
so
it
is
to
spirituall
sleepe
too
,
to
securitie
.
Hee
that
gives
himselfe
to
satisfie
his
sensuall
immoderate
appetite
,
there
is
no
man
so
subject
to
securitie
.
See
the
truth
of
this
in
those
of
the
old
world
,
in
the
time
of
Noah
,
though
hee
preached
to
them
that
the
world
should
bee
drowned
,
and
overwhelmed
,
yet
they
cared
not
,
they
were
secure
,
and
carelesse
,
and
feared
not
the
threatning
of
Noah
,
nor
the
judgement
of
God
:
the
reason
is
given
,
because
they
betooke
themselves
too
much
to
eating
and
drinking
,
Luke
17.27
.
Luk.
17.27
.
They
did
eate
and
drinke
,
and
marrie
wives
,
and
give
in
marriage
till
the
day
that
Noah
entred
into
the
Arke
,
and
the
flood
came
,
and
destroyed
them
all
.
But
why
did
the
flood
come
and
destroy
them
?
The
reason
is
insinuated
in
these
words
,
because
they
ate
,
and
dranke
;
that
is
,
they
gaue
themselves
to
immoderate
eating
and
drinking
.
Reas.
3
Thirdly
,
It
breeds
many
lusts
.
we
should
therefore
bee
carefull
that
our
hearts
be
not
overcharged
with
surfeiting
;
because
surfeiting
occasions
,
and
breeds
many
lusts
;
it
feedes
the
soule
with
lusts
.
It
is
with
the
soule
,
as
it
is
in
ground
,
commonly
the
rankest
,
and
fattest
soyle
is
fullest
of
weedes
;
so
it
is
in
the
body
,
the
fullest
and
fattest
bodies
,
those
that
are
given
most
to
satisfie
their
sensuall
appetite
,
they
are
troubled
most
with
lusts
that
fight
against
the
soule
.
As
the
Apostle
Peter
saith
in
that
place
;
As
pilgrims
,
and
strangers
abstaine
from
fleshly
lusts
,
that
fight
against
the
soule
.
If
a
man
give
himselfe
to
immoderate
eating
,
hee
strengtheneth
the
flesh
,
to
combate
and
fight
against
his
soule
:
it
gets
the
victorie
,
and
oppresseth
,
and
beares
downe
the
soule
.
See
the
like
in
Ierem.
,
5.8
.
Jer.
5.8
.
speaking
of
Israel
,
that
they
were
as
fed
horses
;
In
the
morning
every
one
neighs
after
his
neighbours
wife
:
See
the
consequent
,
In
the
morning
they
are
as
fed
horses
;
there
is
a
surfeiting
,
they
filled
themselves
to
the
full
,
then
presently
their
soules
are
overborne
,
every
one
neighs
after
his
neighbours
wife
.
There
is
the
third
reason
why
wee
should
bee
carefull
not
to
have
our
hearts
overcharged
with
surfeiting
,
because
it
fills
our
soules
full
of
lusts
.
Reas.
4
Fourthly
,
Jt
brings
Gods
judgements
on
us
.
and
lastly
,
it
brings
on
the
judgements
of
God
:
Looke
as
it
was
with
Sodome
,
they
were
eating
and
drinking
,
and
giving
themselves
to
satisfie
their
sensuall
appetites
,
and
the
judgements
of
God
came
and
swept
them
away
suddenly
and
fearfully
.
Ezek.
16.49
.
Ezek.
16.49
.
Behold
,
this
was
the
iniquitie
of
thy
sister
Sodome
,
pride
,
fulnesse
of
bread
:
there
is
surfeiting
.
Now
in
verse
50.
Verse
50.
Therefore
I
tooke
them
away
as
I
saw
good
.
They
gave
themselves
to
pride
,
and
fulnesse
of
bread
,
to
surfeiting
and
drunkennesse
,
and
God
tooke
them
away
as
hee
saw
good
.
So
in
Amos
6.4
,
5
,
6.
speaking
against
the
wantonnesse
of
Israel
,
Amos
6.4
,
5
,
6.
he
saith
,
They
stretch
themselves
on
beds
of
Ivorie
,
they
eate
the
lambes
of
the
flocke
,
and
the
calves
out
of
the
middest
of
the
stall
;
that
is
,
they
did
yeeld
too
much
to
their
sensuall
appetite
in
the
use
of
these
things
.
Verse
7.
What
then
?
Therefore
in
verse
7.
They
shall
goe
captive
with
the
first
that
goe
captive
:
and
the
banquet
of
them
that
stretched
themselves
shall
be
removed
.
Because
they
gave
themselves
to
satisfie
their
sensuall
appetite
,
and
to
the
immoderate
use
of
the
creature
,
God
would
cut
them
short
,
and
they
should
goe
into
captivitie
,
where
they
should
be
pinched
with
want
,
and
penurie
.
You
see
the
reasons
why
wee
should
take
heed
that
our
hearts
bee
not
overcharged
with
surfeiting
.
First
,
because
it
makes
the
soule
unfit
for
spirituall
duties
.
Secondly
,
it
is
the
nurse
of
securitie
.
Thirdly
,
it
fills
the
soule
full
of
noysome
lusts
that
fight
against
the
soule
.
Fourthly
,
it
provokes
the
judgements
of
God
,
as
against
us
,
so
against
others
too
.
These
sinnes
are
such
,
And
against
others
.
that
they
provoke
the
judgements
of
God
not
only
against
us
,
but
against
others
.
Oft
times
poore
people
smart
with
famine
and
penurie
:
the
reason
is
,
because
of
the
excesse
and
immoderate
eating
of
great
ones
.
As
in
a
mist
,
wee
say
it
is
a
signe
of
raine
and
showers
,
Simile
.
when
the
mists
goe
up
by
the
mountaines
:
so
when
surfeiting
sends
up
a
mist
in
those
mountaines
,
those
that
are
eminent
above
others
in
power
or
place
,
it
is
an
argument
it
will
bring
raine
,
not
onely
on
the
mountaines
,
but
on
the
holes
and
vallies
,
it
will
cause
a
storme
and
tempest
.
These
sinnes
are
such
sinnes
as
draw
judgements
not
onely
on
them
that
are
guiltie
of
them
,
but
on
others
also
.
Reas.
5
I
might
adde
to
these
many
other
reasons
,
It
hurts
the
body
.
as
,
first
,
we
are
to
take
heede
of
this
,
because
it
doth
not
disable
the
soule
onely
,
but
the
body
also
,
it
fills
that
full
of
diseases
;
in
respect
of
which
it
is
growne
now
a
disputable
question
,
and
hath
beene
long
,
whether
surfeiting
or
the
sword
kill
more
.
We
complaine
that
men
in
these
times
live
not
to
the
yeares
of
our
forefathers
.
It
is
true
,
wee
live
a
lesse
time
,
the
reason
is
,
because
wee
eate
more
meate
,
we
kill
our selves
.
Every
glutton
is
guilty
of
his
owne
death
,
at
least
if
hee
be
not
guilty
of
his
death
manifestly
,
yet
he
is
obliquely
,
he
cuts
his
life
short
which
hee
might
else
enlarge
(
I
question
not
)
to
the
dayes
of
our
forefathers
,
if
we
were
carefull
of
our
lives
.
Reas.
6
It
doth
not
onely
disable
our
bodies
,
6.
It
hurts
his
estate
.
but
our
estates
,
as
we
see
it
plainely
in
many
of
our
gallants
.
It
was
a
good
saying
of
Plato
a
heathen
man
,
a
man
undoes
himselfe
,
by
giving
way
to
his
sensuall
apetite
,
hee
devours
his
estate
and
patrimony
.
Reas.
7
It
hurts
not
onely
our selves
in
soule
and
body
and
estate
,
It
wrongs
the
common-wealth
.
but
it
huits
others
,
it
hurts
the
common
wealth
,
because
by
prejudicing
of
our selves
,
by
consequent
we
prejudice
the
common
wealth
whereof
we
are
a
part
.
You
know
what
the
Civillians
say
,
it
concernes
the
communitie
,
that
every
particular
man
use
his
estate
well
.
Now
if
wee
use
our
estates
ill
,
and
impoverish
our selves
in
our
estates
,
by
consequence
we
impoverish
the
common
wealth
:
if
we
make
our
bodies
unfit
by
surfeiting
to
serve
God
,
and
our
countrey
we
impoverish
the
countrey
.
Reas.
8
Lastly
,
It
wrongs
the
poore
.
we
hurt
not
onely
our selves
but
our
brethren
,
that
might
be
relieved
with
our
superfluitie
;
we
hurt
our
brethren
,
and
so
by
consequence
we
come
to
be
guilty
of
a
double
murther
,
by
surfeiting
wee
murther
our selves
,
and
our
poore
brethren
that
by
our
superfluitie
might
be
relieved
.
I
will
not
insist
further
on
the
reasons
,
but
come
to
make
some
Vse
.
Surely
if
ever
it
were
seasonable
to
take
heede
of
surfeiting
,
Vse
.
it
is
at
this
time
seasonable
;
(
not
onely
because
it
is
a
time
,
wherein
God
calls
for
fasting
,
and
humiliation
though
in
that
respect
we
ought
to
take
heed
least
we
be
overcharged
with
surfeiting
,
but
)
because
of
the
commonnesse
of
this
sinne
,
it
is
so
common
that
there
is
almost
no
notice
taken
of
it
.
We
many
times
speake
against
drunkennesse
(
and
if
there
were
not
lawes
made
against
it
,
what
could
wee
expect
but
an
inundation
and
catoclisme
,
and
overwhelming
?
Time
was
it
was
the
fault
of
Beggers
,
As
drunke
as
a
Begger
,
they
used
to
say
,
but
now
it
is
the
fault
of
great
ones
,
It
is
a
fault
not
onely
of
the
night
,
and
of
the
darkenesse
,
but
of
the
noone
day
)
but
for
gluttony
,
we
lift
not
up
our
voyces
as
trumpets
as
we
should
doe
.
Simile
.
It
is
true
it
fares
with
the
diseases
of
the
soule
as
it
doth
in
the
body
▪
Phisitians
tell
us
and
wee
know
by
experience
,
when
a
man
is
troubled
with
the
stone
and
the
goute
,
if
he
have
a
pang
and
fit
of
the
stone
he
feeles
not
the
goute
;
The
reason
is
because
of
the
violence
of
the
stone
,
it
is
so
grievous
a
paine
that
it
beares
downe
,
and
takes
away
the
sence
of
the
goute
.
Iust
so
it
is
with
surfeiting
and
drunkennesse
,
they
are
both
grievous
diseases
of
the
soule
,
but
yet
drunkennesse
is
the
more
grievous
,
the
reason
is
because
of
the
violence
of
it
,
we
take
no
notice
of
gluttony
(
but
speake
against
drunkennesse
)
though
that
be
a
worke
of
the
flesh
,
as
we
see
Gal.
5.
As
the
goute
is
a
grievous
disease
,
Gal.
5.
though
the
stone
bee
more
grievous
;
so
gluttony
is
a
grievous
disease
of
the
soule
though
drunkennesse
be
a
more
grievous
.
And
if
wee
that
are
Ministers
had
ever
neede
to
speake
against
gluttony
,
surely
it
is
in
this
land
,
as
wee
may
see
by
that
order
lately
setforth
.
It
is
a
sinne
almost
proper
to
this
Land
;
we
make
our selves
a
scorne
by
our
intemperance
in
meate
;
and
if
wee
should
speake
against
it
in
this
nation
,
I
know
not
where
it
should
bee
more
then
in
this
place
.
But
are
so
many
guiltie
of
sufeiting
here
?
Quest.
Let
me
tell
you
that
wee
surfeit
,
Answ.
Men
surfeit
many
wayet
.
not
onely
when
we
eate
more
then
will
doe
us
good
,
more
then
we
can
digest
,
that
is
the
most
enormious
surfeiting
,
but
otherwise
men
surfeit
divers
wayes
,
1.
In
eating
too
much
.
besides
in
quantitie
when
they
eate
too
much
.
2.
In
qualitie
.
So
also
in
qualitie
,
when
they
hunt
for
too
delicious
meate
.
It
is
the
fault
generally
of
nice
curious
dames
,
they
esteeme
not
meate
so
much
by
the
taste
,
as
by
the
daintinesse
and
varietie
,
not
so
much
(
as
the
Poet
saith
)
by
the
taste
,
as
by
the
price
;
when
things
are
common
they
care
not
for
them
:
this
is
a
kinde
of
gluttony
.
In
Luke
16.
the
rich
man
that
fared
deliciously
every
day
,
he
is
called
a
glutton
,
why
?
It
appeares
not
by
the
Text
that
he
over
burthened
his
stomack
,
that
hee
did
eate
more
then
he
could
digest
,
but
because
hee
fared
deliciously
every
day
,
hee
hunted
too
curiously
and
too
anxiously
after
dainty
fare
,
this
made
him
a
glutton
.
So
we
commit
gluttony
in
our
immoderate
and
too
carefull
seeking
for
daintie
meate
,
when
wee
are
not
content
with
such
things
as
are
common
,
but
wee
must
have
such
thing
as
are
hard
to
be
got
,
and
are
costly
.
As
the
Poet
saith
,
we
have
a
kinde
of
humour
that
wee
scorne
to
be
satisfied
with
every
thing
,
but
onely
with
such
things
as
are
hard
to
be
got
;
things
when
they
come
out
first
,
and
are
of
great
price
are
fittest
for
us
.
This
is
a
kind
of
surfeiting
.
3.
In
respect
of
time
.
Eating
at
unseasonable
times
.
Thirdly
,
a
man
may
become
guilty
of
surfeiting
in
respect
of
time
,
two
wayes
.
Not
onely
when
they
eate
unseasonably
,
Ier.
5.8
.
As
fed
horses
in
the
morning
,
Jer.
5.8
.
such
as
when
in
the
morning
they
should
betake
themselves
to
their
devotion
to
the
performance
of
spiritual
duties
,
they
fall
to
cram
themselves
,
that
scarse
their
eyes
are
opened
,
but
they
open
their
mouthes
to
fill
themselves
.
So
saith
the
wise
man
in
Ecelesiastes
,
Woe
to
the
O
Land
whose
Princes
eate
in
the
morning
.
No
question
,
it
is
not
a
fault
for
men
to
eate
in
the
morning
,
nay
I
am
perswaded
that
men
are
bound
in
such
times
as
these
,
that
live
in
an
infected
ayre
,
to
eate
in
the
morning
,
it
is
physicall
;
but
when
men
constantly
eate
in
the
morning
,
and
so
eate
as
they
are
made
unfit
for
spirituall
duties
,
this
is
a
kinde
of
surfeiting
.
Phylosophers
say
that
when
a
man
hath
eaten
somewhat
he
is
lighter
then
when
hee
fasts
,
and
they
give
the
reason
,
because
the
Spirits
are
more
refreshed
;
I
dispute
not
that
probleme
,
I
thinke
the
contrary
that
a
man
is
not
lighter
,
though
he
be
in
his
heart
,
yet
he
is
not
in
the
skales
or
ballance
;
but
spiritually
when
a
man
is
fasting
he
is
more
active
and
quicke
for
the
performance
of
spirituall
duties
.
Now
men
that
in
the
morning
betake
themselves
to
eating
and
drinking
they
become
guilty
of
surfeiting
and
gluttony
,
because
they
are
made
unfit
for
spirituall
duties
.
2.
Spending
too
much
time
in
eating
.
But
that
is
not
all
,
there
is
another
gluttony
in
respect
of
the
time
,
that
is
,
when
they
bestow
too
much
time
and
stay
too
long
in
satisfying
of
their
appetite
,
(
I
meane
not
upon
extraordinary
occasions
at
feasts
,
&c.
for
then
we
may
seeke
for
delicacies
,
and
we
may
sit
longer
then
at
other
times
,
but
)
when
we
ordinarily
sit
an
houre
,
or
two
,
or
three
houres
at
a
meale
,
when
wee
doe
not
make
it
as
we
should
doe
,
a
by
thing
,
but
we
make
it
our
worke
,
and
our
imployment
.
Wee
complaine
that
our
time
here
is
short
;
but
as
Seneca
saith
,
we
may
finde
fault
with
our selves
that
it
is
so
short
.
How
easie
is
it
for
a
man
to
satisfie
nature
soone
,
and
betake
himselfe
to
his
generall
or
particular
calling
?
Now
when
we
shall
spend
not
halfe
an
houre
but
an
houre
,
or
two
or
three
houres
,
and
sit
all
night
before
we
can
rise
from
meate
:
this
is
a
kinde
of
surfeiting
;
we
deprive
our selves
of
our
time
.
This
is
not
to
redeeme
time
,
but
to
spend
time
and
our selves
,
that
that
God
liath
given
us
for
the
doing
good
to
our selves
and
others
,
we
cast
it
away
carelesly
in
superfluities
upon
our selves
.
Wee
speake
to
men
,
and
tell
them
,
if
they
desire
a
blessing
on
themselves
,
and
to
keepe
the
judgements
of
God
from
them
,
let
them
be
diligent
in
their
callings
,
and
pray
in
their
families
,
and
in
their
closets
;
alas
,
they
are
so
full
of
imployments
they
cannot
spare
time
to
pray
with
their
charge
,
yet
they
can
spend
two
or
three
houres
,
sometimes
a
whole
day
in
visiting
their
friends
,
and
in
holding
an
idle
chat
with
others
,
they
can
spend
three
or
foure
houres
fitting
at
meales
.
How
much
better
were
it
,
to
take
away
some
time
,
to
improve
and
redeeme
time
(
that
we
cast
away
)
for
examining
our selves
upon
our
beds
?
to
goe
and
make
our
peace
with
God
,
to
search
and
try
our selves
?
Thus
we
become
guilty
of
gluttony
,
and
surfeiting
,
not
onely
in
respect
of
the
quantitie
,
by
eating
too
much
,
and
in
respect
of
the
qualitie
in
curiositie
;
(
Ahad
did
not
search
more
curiously
for
Eliah
,
through
the
land
then
some
doe
after
delicacies
)
but
also
in
respect
of
the
time
,
when
wee
eate
in
the
morning
,
(
though
it
be
not
absolutely
unlawfull
,
but
)
when
we
so
eate
as
to
make
us
unfit
for
good
duties
,
as
when
we
eate
too
long
,
or
eate
in
the
times
of
humiliation
,
when
there
is
no
necessitie
of
eating
,
as
in
the
times
of
fasting
.
Some
men
are
made
such
slaves
to
their
appetite
,
that
if
it
bid
them
come
,
they
must
come
,
if
it
bid
them
provide
such
a
dish
they
must
have
it
.
They
are
slaves
to
their
appetite
,
they
set
appetite
in
a
throne
,
it
hath
dominion
in
them
,
when
that
commands
they
must
obey
.
That
is
a
third
kind
of
gluttony
in
respect
of
the
time
.
Fourthly
and
lastly
,
4.
men
are
guiltie
of
surfeiting
by
an
anxious
care
for
meate
before
hand
,
When
men
take
too
much
care
for
meat
.
Rom.
13.
and
by
too
sensuall
a
delight
in
eating
for
the
time
.
First
,
for
too
anxious
care
before
hand
.
This
is
that
the
Apostle
speakes
of
Rom.
13.
making
provision
for
the
flesh
:
such
men
as
use
care
to
provide
for
the
flesh
.
You
will
say
,
Quest.
may
not
a
man
use
lawfull
care
to
provide
necessaries
for
himselfe
?
Yes
,
Answ.
but
when
men
are
too
anxious
,
that
all
their
thought
is
on
meate
;
and
what
shall
we
have
next
time
?
See
if
you
can
get
such
a
dish
,
&c.
when
a
man
is
to
anxiously
carefull
in
an
immoderate
manner
,
hee
becomes
guiltie
of
surfeiting
.
Lastly
,
men
are
guiltie
of
immoderate
eating
,
they
are
guiltie
of
gluttonie
,
when
in
the
use
of
meate
they
are
too
much
transported
.
When
a
man
doth
not
as
hee
should
use
meate
only
for
the
satisfying
of
nature
,
and
for
inabling
of
himself
to
undergoe
the
duties
of
his
generall
,
or
particular
calling
,
but
is
transported
,
and
too
much
affected
with
it
,
and
gives
too
much
way
to
his
sensuall
appetite
,
so
that
hee
thinkes
it
the
only
contentment
,
the
only
pleasure
in
the
world
.
There
are
some
such
men
that
thinke
there
is
almost
no
contentmen●
in
the
world
,
but
to
relish
fine
,
and
pleasant
dishes
.
It
is
not
so
much
our
meate
that
makes
us
gluttons
,
as
our
affection
toward
our
meate
:
such
men
are
just
like
those
the
Apostle
speakes
of
,
Phil.
3.19
.
Phil.
3.19
.
They
make
their
bellie
their
god
.
Why
so
?
because
they
give
all
their
devotion
to
their
bellie
,
they
take
the
greatest
pleasure
and
contentment
in
satisfying
their
bellie
.
Such
are
those
too
,
that
if
they
want
a
dish
that
they
desire
,
they
are
never
quiet
;
and
if
they
be
spoken
to
,
they
are
ready
to
say
,
Hath
not
God
given
to
us
all
the
creatures
alike
?
It
is
true
,
but
marke
the
falacie
;
while
they
use
their
libertie
they
lose
it
.
God
hath
given
us
libertie
to
eate
meate
,
and
any
kind
of
meate
,
if
it
be
in
our
calling
,
and
wee
be
able
to
provide
for
our selves
with
the
caution
before
mentioned
;
but
these
men
lose
their
liberties
they
bring
themselves
into
such
an
estate
,
that
they
cannot
want
it
.
There
are
some
men
,
let
them
want
Tobacco
,
or
such
a
dish
as
they
devote
themselves
to
,
they
cannot
live
.
This
is
that
that
the
Apostle
saith
,
in
1
Cor
in
.
is
to
bring
a
mans
selfe
under
the
power
of
a
thing
.
Saith
the
Apostle
,
it
is
lawfull
for
a
man
to
eate
any
thing
,
but
saith
he
,
I
will
not
bring
my selfe
under
the
power
of
any
thing
.
How
doth
a
man
bring
himselfe
under
the
power
of
any
thing
?
When
a
man
yeelds
too
much
to
his
appetite
,
that
hee
is
brought
to
this
passe
,
that
hee
is
a
slave
to
his
appetite
:
if
it
call
for
such
a
dish
,
hee
must
have
it
;
if
it
call
for
such
viands
,
he
cannot
be
without
them
:
Then
a
man
is
brought
under
the
power
of
meate
.
In
using
our
libertie
,
if
wee
doe
not
looke
to
it
,
we
may
lose
our
libertie
.
If
wee
examine
our selves
by
these
rules
,
wee
shall
find
that
there
are
few
,
but
they
are
guiltie
of
surfeiting
,
not
only
in
respect
of
quantitie
,
when
they
are
immoderate
,
but
in
regard
of
qualitie
,
when
they
are
too
delicate
,
and
in
respect
of
time
,
as
we
see
in
Amos
6.
They
did
eate
the
calves
out
of
the
stall
;
and
the
lambes
out
of
the
flocke
,
when
God
called
for
humiliation
;
they
remembred
not
the
afflictions
of
Ioseph
.
And
last
of
all
,
when
wee
are
too
carefull
to
provide
our selves
before
hand
,
or
else
are
too
much
transported
in
the
use
of
meate
,
by
these
meanes
wee
become
guiltie
of
surfeiting
.
Therefore
we
should
follow
the
advise
of
our
Saviour
here
,
take
heed
left
at
any
time
our
hearts
bee
overcharged
with
surfeiting
.
FINIS
.
THE
GENERATION
OF
SEEKERS
.
COLLOS.
3.1
.
Seeke
those
things
which
are
above
.
YOu
see
my
Text
is
a
consequent
from
the
former
words
,
If
you
bee
risen
with
Christ
.
It
sufficeth
not
that
a
proposition
be
good
,
except
the
consequent
and
illation
bee
also
strong
.
The
Apostle
therefore
having
premised
the
former
part
of
the
proposi●ion
,
the
antecedent
;
If
yee
be
risen
with
Christ
,
he
here
brings
in
the
consequent
of
the
proportion
,
seeke
those
things
that
are
above
.
And
here
it
is
needefull
I
suppose
,
(
both
for
the
quitting
of
our
Apostle
from
all
suspition
;
and
also
for
the
clearing
of
that
that
followes
)
to
stay
a
while
and
view
the
severall
ligaments
by
which
the
two
parts
of
the
Text
are
knit
together
.
And
briefely
to
inquire
into
those
grounds
and
reasons
,
why
if
we
be
risen
with
Christ
,
we
must
seeke
those
things
that
are
above
.
And
for
this
inquiry
I
confesse
there
is
not
any
thing
specified
in
the
Text
:
but
I
appeale
to
any
judicious
auditour
if
it
be
not
herein
implyed
.
My
Text
being
like
a
well
couched
building
,
wherein
the
stones
and
onely
the
principall
materialls
are
in
the
view
,
but
the
Cement
and
Morter
is
undiscernable
;
If
yee
be
risen
with
Christ
,
seeke
those
things
which
are
above
.
Admirable
is
the
logick
and
sinewes
of
our
Apostle
in
this
place
;
affecting
here
rather
strength
of
sence
,
then
language
,
and
pregnancie
of
reason
above
eminencie
of
words
.
Two
reasons
inforcing
the
seeking
things
above
.
Two
reasons
I
finde
especially
,
whereup
.
on
these
words
are
grounded
,
which
as
the
foundation
in
the
architecture
gives
strong
support
to
the
whole
:
eyther
of
them
able
to
infer
,
both
together
to
enforce
this
duty
.
There
was
great
reason
that
the
Colossians
now
risen
with
Christ
,
should
seeke
those
things
that
are
above
,
whether
wee
looke
to
the
direct
beames
above
,
or
the
reflect
beames
on
themselves
,
whether
wee
respect
,
God
that
raysed
th●m
,
or
Themselves
that
were
raysed
.
1.
In
respect
of
God
.
First
,
in
respect
of
God
that
raised
them
;
by
way
of
common
thankfulnesse
,
to
give
their
future
life
to
him
that
had
given
them
life
;
to
imploy
those
gifts
and
graces
that
they
had
so
lately
received
from
his
hands
in
his
sevice
,
to
the
honour
of
the
doner
.
An
argument
,
in
the
,
ballance
of
the
Apostle
,
weightie
and
ponderous
;
therefore
when
else
where
hee
goes
about
to
urge
the
Romans
to
the
like
duty
;
as
one
that
well
knew
how
potent
above
the
rest
this
was
,
he
makes
choyse
of
this
,
Rom.
6.13
.
Rom.
6.13
.
give
not
your
members
weapons
of
unrighteousnesse
to
sinne
,
but
give
your selves
to
God
:
Why
?
As
those
that
are
alive
from
the
dead
;
or
because
you
are
quickned
with
Christ
.
Every
blessing
that
God
bestowes
upon
us
,
is
or
should
be
so
many
reall
perswasions
,
Spirituall
blessings
speciall
obligations
,
and
bonds
and
obligations
to
tye
,
and
bind
us
to
obedience
:
but
spirituall
blessings
,
such
as
the
raysing
of
these
Collossians
mentioned
in
the
Text
,
they
lay
so
much
a
stricter
bond
on
us
,
by
how
much
more
they
be
excellent
in
themselves
,
and
beneficiall
to
us
.
The
time
once
was
that
the
Collossians
were
darkenesse
,
but
now
they
are
light
in
the
Lord
.
They
were
once
the
vassels
of
Satan
,
but
now
they
are
the
servants
of
Christ
;
they
were
once
dead
in
trespasses
and
sinnes
,
but
now
they
are
alive
,
raysed
from
the
dead
.
Sinewes
of
Brasse
,
a
heart
of
Adamant
and
Steele
,
must
needs
relent
in
the
sence
and
memory
of
such
a
mercy
,
to
bend
it
to
holy
and
gracious
duties
.
It
is
the
ignorance
of
men
to
thinke
that
the
doctrine
of
Christ
is
a
doctrine
of
carnall
libertie
,
that
the
Gospel
is
a
Charter
,
and
immunitie
from
obedience
,
at
least
from
that
strict
obedience
to
which
men
were
tyed
under
the
Law
.
As
if
because
God
hath
done
more
for
us
then
for
them
,
therefore
wee
should
doe
lesse
for
him
;
that
because
we
are
eased
of
that
clog
of
ceremonies
,
and
such
burdens
,
we
might
load
our selves
with
more
guilt
;
and
because
hee
hath
purchased
our
freedome
from
sinne
,
therefore
wee
might
take
freedome
to
sinne
:
or
because
with
these
Collossians
we
are
quickned
with
Christ
,
therefore
wee
may
crucifie
afresh
the
Lord
of
life
by
unlawfull
courses
,
and
as
much
as
in
us
lies
still
hinder
our
reviving
.
I
would
to
God
this
age
had
afforded
no
such
sophisters
,
in
whom
prophanenesse
,
like
a
distemper
hath
turned
the
Physicke
administred
for
their
cure
to
a
disease
,
that
hath
made
these
mercies
of
God
one
powerfull
pretence
to
sinne
,
and
an
occasion
to
loose
the
reines
,
and
to
poure
out
themselves
to
all
wickednesse
.
How
much
better
was
the
practice
of
that
gracious
Matron
,
Peters
wives
mother
?
Matth.
8.15
.
Matth
8.15
.
no
sooner
Christ
had
cured
her
,
but
presently
shee
arose
and
ministred
to
him
,
shee
consecrated
the
first
fruits
of
her
health
and
strength
to
the
service
of
Christ
.
Nay
how
much
better
was
the
Logick
of
gracious
Ioseph
,
in
whom
the
memory
of
his
matters
kindnesse
shewed
in
advancing
of
him
,
was
a
soveraigne
remedy
to
keepe
him
from
the
inchantments
of
his
mistrisse
;
ever
upon
the
review
of
it
concluding
how
shall
I
doe
this
wickednesse
and
sinne
aga●nst
God
?
Gen.
39.9
.
Gen.
39
9.
But
I
forget
my selfe
,
that
all
this
while
I
dwell
upon
a
circumstance
;
but
what
was
spoken
to
these
Collossians
is
fit
for
us
.
I
hope
there
are
some
here
present
that
with
these
Collossians
in
the
Text
are
raysed
already
to
the
life
of
grace
(
I
pray
that
all
may
)
and
therefore
in
that
respect
stand
as
deepely
bound
as
they
to
seeke
those
things
that
are
above
.
If
you
please
to
goe
along
,
and
paralell
,
and
lay
our
happinesse
to
the
scales
with
theirs
,
you
will
confesse
that
we
are
bound
more
.
A
greater
obligation
on
us
then
those
in
former
times
.
First
,
the
Colossians
were
yet
in
their
minoritie
;
when
the
Apostle
wrote
this
Epistle
,
the
light
of
the
Gospel
,
it
was
but
even
now
broken
out
amongst
them
;
those
thicke
clouds
and
mists
of
Gentilisme
and
superstition
wherein
they
were
formerly
wrapped
,
were
scarse
dispelled
.
And
when
once
the
Sunne
was
risen
among
them
,
and
with
his
wonted
speed
hastned
to
his
height
,
upon
the
sudden
he
set
at
once
,
and
to
them
ended
in
perpetuall
darkenesse
.
Even
this
our
Apostle
,
though
himselfe
were
cut
off
with
an
untimely
end
;
yet
he
saw
these
Collossians
goe
to
their
grave
alive
,
and
were
swallowed
by
an
earthquake
as
Eusebius
witnesseth
.
But
for
us
I
appeale
to
all
venerable
records
of
antiquitie
,
if
any
time
since
Christ
hath
afforded
a
Church
on
which
the
beames
of
heaven
hath
shone
so
bright
and
so
cleare
as
on
ours
?
The
Gospell
wee
have
now
a
long
time
enjoyed
.
It
is
not
many
yeares
agoe
since
they
sayd
we
were
going
to
our
Climactericall
yeare
;
and
almost
all
mens
hearts
failed
them
.
And
if
you
will
believe
the
world
,
still
there
is
somewhat
unlucky
comming
towards
us
:
they
will
tell
us
that
the
concurring
of
this
n
=
"
*
"
Easter
day
▪
1626.
day
with
our
Ladies
,
certainly
imports
some
ill
.
Alas
,
did
not
our
sinnes
portend
worse
then
this
,
wee
still
might
hope
that
the
light
of
the
Gospell
would
continue
with
us
,
and
that
Religion
should
not
have
a
fatall
period
as
it
is
sometimes
with
men
.
Secondly
,
these
Collossians
,
though
they
were
novices
,
and
weake
;
yet
they
had
whole
armies
and
squadrons
of
enemies
.
Besides
those
cunning
Sophisters
that
went
about
to
put
trickes
and
falacies
on
them
,
Col.
2.4
.
Collos.
2.4
.
And
besides
a
band
of
Newters
that
came
into
the
field
with
mixt
colours
,
bearing
partly
Moses
and
partly
Christ
,
that
pretended
to
be
confederates
,
but
intended
to
betray
them
.
Besides
these
there
was
a
troope
of
Panims
,
and
Pagans
,
and
subtill
heathen
Philosophers
,
that
with
banners
displayed
,
and
open
defiance
made
warre
against
them
,
saith
Salvian
upon
the
second
of
this
Epistle
.
Salvian
on
Collos.
2.
I
believe
his
chronologie
failed
him
;
for
Eusebius
saith
that
that
Sect
sprang
not
up
till
the
second
of
Fabian
:
But
I
say
,
still
there
were
some
adversaries
that
made
warre
against
them
,
so
the
word
signifies
,
Chap.
2.
Vers.
8.
Take
heede
that
no
man
carry
you
away
.
The
word
there
is
a
military
terme
expressing
those
acti
silogizan
that
they
use
to
make
in
hostile
affaires
.
But
as
for
us
,
I
must
confesse
with
sorrow
of
heart
that
too
many
Romish
dogges
there
be
that
lye
abroad
in
the
Caves
and
blinde
corners
of
the
I
and
,
that
as
the
Apostle
speakes
,
2
Tim.
creepe
into
silly
men
and
wom●ns
h●uses
;
I
say
,
the
truth
is
,
though
there
bee
too
many
Romish
emmissaries
among
us
;
yet
thanks
be
to
God
,
openly
to
professe
and
publikely
to
maintaine
superstition
(
as
those
hypocrites
among
the
Colossians
)
they
dare
not
.
I
hope
such
hath
beene
the
restraint
by
the
force
of
the
Lawes
,
and
such
hath
beene
the
care
of
our
Religious
King
(
whi●h
God
more
and
more
encrease
)
that
I
hope
they
never
shall
(
and
I
pray
that
they
never
may
)
prevaile
more
against
us
.
And
let
those
eyes
fall
out
with
looking
when
our
Land
shall
bee
like
them
.
I
will
proceede
no
further
in
the
paralell
.
O
that
wee
would
every
day
set
aside
some
time
,
to
account
Gods
mercies
to
us
;
how
powerfull
would
it
be
to
awaken
us
to
seeke
those
things
that
are
above
?
When
Satan
shall
solicite
us
to
commit
any
evill
,
how
powerfull
would
it
bee
to
repulse
him
,
and
to
put
all
by
,
as
Ioseph
waved
his
mistrisse
inticement
,
with
a
how
shall
I
doe
this
and
sinne
against
God
?
Or
if
the
memory
of
these
Collossians
be
buried
with
their
Carkasses
,
then
I
beseech
you
cast
your
eyes
abroad
on
forraigne
nations
this
day
,
and
the
miseries
that
are
on
them
will
reade
the
mercies
of
God
to
you
.
How
many
Cities
and
Countries
are
there
where
the
sound
of
the
Gospell
is
not
?
at
least
not
sincerely
preached
and
heard
?
But
alas
,
alas
,
how
many
are
there
where
the
sound
of
the
Gospel
cannot
be
heard
,
for
the
noyse
of
Drummes
,
the
rattling
of
Armour
,
the
roaring
of
Canons
,
and
the
confusion
of
warres
that
drowne
the
cry
of
the
Preachers
,
as
they
drowned
the
cry
of
their
children
in
their
sacrifices
to
Moloch
?
while
wee
alone
have
enjoyed
the
Gospel
in
safetie
;
I
would
to
God
with
sinceritie
.
What
can
we
thinke
,
but
that
God
who
hath
bestowed
his
blessings
on
us
with
a
more
liberall
hand
then
upon
others
,
doth
expect
from
us
as
from
the
Colossians
(
in
the
Text
)
that
we
seeke
those
things
that
are
above
,
more
then
others
?
What
little
comfort
will
it
be
to
us
that
wee
have
had
these
favours
,
if
we
goe
on
in
sinne
?
the
increase
of
Gods
blessings
upon
us
here
,
will
be
an
augmentation
of
our
punishments
hereafter
.
I
conclude
the
point
;
then
wee
make
a
right
use
of
Gods
blessings
when
(
as
water
pipes
that
send
the
water
as
high
as
is
levell
with
the
head
,
)
what
wee
receive
from
the
hand
of
God
,
wee
returne
to
him
againe
.
This
is
the
first
ground
whereupon
the
Apostles
argument
is
built
.
The
love
of
God
shewed
to
these
Colossians
in
raysing
them
to
the
life
of
grace
,
laying
upon
them
an
obligation
by
way
of
thankfulnesse
to
seeke
those
things
that
are
above
.
The
next
ground
followes
.
If
[
Yee
]
he
risen
with
Christ
then
seeke
the
things
that
are
above
.
2.
In
respect
of
our selves
,
Then
the
second
argument
is
drawne
from
them
;
these
Colossians
were
now
risen
with
Christ
,
therefore
now
it
became
them
as
men
of
another
world
,
to
devote
themselves
to
the
studie
,
and
contemplation
of
the
things
above
,
and
no
longer
to
bee
in
the
pursuit
of
things
below
.
To
see
Moales
,
and
Swine
,
men
of
the
earth
as
the
Psalmist
saith
to
bee
diligent
,
still
to
dig
in
the
earth
,
who
would
wonder
;
but
to
see
such
as
professe
themselves
strangers
and
Pilgrims
on
earth
,
such
as
all
should
be
that
are
risen
with
Christ
,
to
see
them
set
up
their
staffe
and
their
rest
,
as
if
there
were
no
celestiall
citie
,
no
further
Ierusalem
to
be
looked
for
but
this
earthly
(
like
him
that
would
not
give
his
part
in
Paris
for
his
part
in
Paradice
.
And
(
by
the
way
)
I
cannot
greatly
blame
him
,
it
seemes
this
man
had
some
part
in
the
one
,
and
none
in
the
other
)
such
as
whose
profession
is
to
renounce
the
world
and
themselves
,
to
see
such
,
such
I
say
to
runne
themselves
breath
.
lesse
to
be
keene
and
eager
in
the
pursuit
of
the
things
below
!
to
professe
a
resurrection
with
Christ
,
when
yet
their
thoughts
and
affections
savour
of
nothing
but
earth
;
what
is
it
,
if
this
be
not
a
strange
incongruitie
?
As
the
man
that
fixed
his
eyes
on
the
earth
,
and
stretched
his
hands
to
heaven
,
and
cryed
O
Iupiter
.
Or
like
the
cheating
votaries
of
Rome
that
professe
povertie
,
in
plentie
of
riches
.
The
care
of
those
that
will
adorne
their
profession
.
The
care
of
all
those
that
desire
to
adorne
their
calling
,
it
must
bee
the
same
that
the
Apostle
wisheth
the
Colossians
,
to
weigh
not
onely
what
is
lawfull
for
them
to
doe
,
but
what
is
comely
and
gracefull
;
not
onely
what
may
stand
with
a
good
conference
:
but
with
the
credit
and
honour
of
Religion
also
.
What
else
meane
those
frequent
exhortations
of
the
Apostle
as
well
in
other
places
as
here
,
to
walke
worthy
and
as
becommeth
Saints
,
Ephes
▪
5.3
.
To
walke
honestly
,
Ephes.
5.3
.
1
Thes.
4
12.
or
after
the
best
fashion
,
as
it
is
1
Thes
4
12.
and
what
meanes
that
adorning
of
the
Gospel
of
Iesus
Christ
in
all
things
?
I
say
,
what
meane
those
exhortations
of
the
Apostle
,
but
to
teach
us
that
we
are
to
respect
(
as
these
Colossians
should
)
what
becomes
our
present
profession
.
It
was
lawfull
for
David
,
2
Sam.
24.
2
Sam.
24.
to
accept
of
the
offer
of
Araunah
the
Icbusite
,
to
have
taken
the
threshing
place
for
a
floore
to
have
erected
an
Altar
,
and
his
Oxen
for
a
sacrifice
,
and
his
threshing
instruments
for
wood
;
but
David
would
not
,
he
saw
it
did
not
stand
with
the
honour
and
munificence
of
a
King
to
offer
sacrifice
to
the
Lord
of
that
that
cost
him
nothing
.
It
is
a
rule
of
Canisius
in
the
twelfth
of
his
common
places
,
and
commended
by
him
to
the
consideration
of
all
Divines
,
that
when
they
goe
about
to
dispute
of
things
that
are
supernaturall
,
and
above
,
let
them
remember
and
recount
with
themselves
,
what
they
are
;
remember
that
they
are
Divines
,
and
that
will
bee
a
restraint
that
they
shall
doe
nothing
,
nor
say
nothing
unworthy
that
sacred
profession
.
A
rule
usefull
not
for
Divines
onely
,
but
men
of
all
qualities
and
conditions
and
rankes
whatsoever
that
desire
to
adorne
the
Gospell
;
whether
in
their
generall
calling
of
Christianitie
which
the
Apostle
here
meanes
,
or
in
those
particular
formes
and
stations
wherein
they
are
set
in
the
Church
,
or
common
wealth
:
give
mee
leave
to
exemplifie
it
by
one
or
two
for
all
.
Art
thou
a
Magistrate
?
then
think
what
becomes
a
Magistrate
:
say
to
thy self
thus
,
what
?
a
Magistrate
and
smile
on
villanie
?
a
Magistrate
and
discountenance
goodnesse
?
a
Magistrate
and
an
enemy
,
and
not
a
furtherer
of
frequent
preaching
?
a
Magistrate
and
suffer
the
crying
sinnes
of
the
times
to
walke
in
the
streets
,
and
to
outface
the
Sunne
without
controule
,
with
impunities
?
doth
this
become
a
Magistrate
?
Art
thou
a
Minister
?
memorable
is
that
in
Eusebius
,
Euseb.
lib
5.
cap.
17.
wherewith
one
flouts
the
false
Prophets
in
his
time
:
what
(
saith
hee
)
art
thou
a
prophet
?
what
,
a
Prophet
and
a
dicer
?
a
Prophet
and
a
dancer
?
a
Prophet
and
a
Vsurer
?
He
might
have
gone
on
,
what
,
a
Minister
and
a
swearer
?
a
Minister
(
indeede
I
am
ashamed
to
speake
it
)
art
thou
a
Christian
and
blasphemest
the
name
,
and
deridest
the
Ministers
,
and
contemnest
the
word
,
and
tramplest
on
the
servants
of
Christ
?
Admirable
was
the
resolution
and
renouned
the
practice
of
Nehemiah
upon
this
ground
,
that
being
warned
by
the
false
Prophets
to
flie
into
the
Temple
before
the
enemies
for
his
refuge
:
as
one
that
well
knew
how
dishonorable
this
would
be
to
God
,
and
to
himselfe
that
was
now
a
Commander
and
Generall
of
the
Iewes
;
he
makes
this
reply
stoutly
:
what
,
shall
such
a
man
as
I
flye
?
shall
such
a
man
as
I
goe
into
the
Temple
to
save
my
life
?
I
will
not
goe
,
Nehem
,
6.11
.
Nehe.
6.11
.
I
conclude
this
point
;
what
is
the
world
but
a
wide
Theater
,
whereon
each
man
acts
a
part
;
God
lookes
on
us
,
and
Saints
and
Angells
,
and
the
Church
.
Our
speciall
care
ought
to
bee
to
demeane
our selves
well
.
What
becomes
a
Pesant
doth
not
beseeme
a
Prince
;
others
may
seeke
after
things
below
,
it
doth
not
become
a
man
that
is
risen
with
Christ
.
The
neglect
of
which
decoram
in
some
men
which
have
profest
themselves
Christians
,
hath
exposed
the
very
profession
it selfe
to
disgrace
:
when
men
have
compared
their
lives
wi●h
the
rule
there
hath
beene
so
wide
a
difference
that
some
mens
lives
in
this
respect
is
no
better
then
a
continuall
solisizme
.
This
is
the
second
ground
upon
which
the
Apostle
would
have
them
seeke
those
things
that
are
above
.
First
they
are
tyed
to
doe
it
in
thankfulnesse
:
And
then
it
was
seemly
for
them
to
doe
so
.
I
now
goe
on
to
the
exhortation
,
and
that
is
in
these
words
,
seeke
those
things
that
are
above
.
Which
being
a
proposition
,
I
should
observe
in
it
according
to
the
Law
of
propositions
two
parts
.
-
The
Subject
-
Predicate
.
I
will
choose
rather
to
distinguish
the
words
into
,
An
Act
,
Parts
of
the
Text.
and
its
Object
.
The
Act
,
Seeke
.
The
Object
,
Those
things
that
are
above
.
I
begin
first
with
the
object
as
that
which
is
first
in
nature
;
1.
An
Object
.
and
there
I
will
shew
what
these
things
that
are
above
are
;
and
why
they
are
so
stiled
.
Secondly
,
I
wil
goe
on
to
the
Act
,
and
there
having
found
what
it
is
to
seeke
.
2.
An
Act.
We
will
in
the
next
place
by
the
rule
of
Logick
resolve
this
hypotheticall
proposition
into
a
Catagoricall
.
If
yee
bee
risen
with
Christ
,
seeke
those
things
that
are
above
.
Those
that
are
risen
with
Christ
ought
to
seeke
the
things
that
are
above
.
Fourthly
,
wee
will
goe
on
to
enquire
into
the
conditions
required
in
seeking
;
the
meanes
and
some
Characters
whereby
wee
may
take
the
height
of
the
elevation
of
our
thoughts
,
and
whereby
wee
may
know
if
we
seeke
the
things
above
,
And
lastly
to
conclude
all
,
I
will
mention
a
few
arguments
of
some
validitie
,
to
seeke
the
things
that
are
above
.
Of
all
these
briefly
.
1.
Things
above
,
what
;
First
of
the
Object
,
what
is
meant
by
things
above
,
and
why
they
are
stiled
so
.
The
best
rule
to
know
the
meaning
of
any
Text
of
Scripture
is
to
compare
it
with
more
.
It
,
being
with
this
sacred
body
,
as
it
is
with
a
Lute
,
or
Instrument
with
strings
,
Simile
.
which
by
stringing
one
or
two
you
may
tune
the
whole
.
The
knowledge
of
our
Apostles
Ayme
and
scope
in
this
present
Chapter
it
will
not
a
little
advantage
us
in
the
enquity
of
this
,
what
the
things
above
are
.
Which
being
(
as
all
the
arguments
here
are
)
to
perswade
the
Colossians
to
holinesse
;
it
must
needs
follow
by
the
rules
of
Logick
that
by
things
above
are
either
meant
,
Something
wherein
the
nature
and
essence
,
and
divine
qualities
of
holines
consists
.
Or
the
practice
and
possession
that
may
be
attained
.
Or
something
bordering
upon
it
.
The
word
largely
conteines
in
the
reach
of
it
,
all
things
that
make
for
the
eternall
welfare
of
the
soule
.
All
those
graces
mentioned
by
the
Apostle
in
this
Epistle
and
else
where
.
Faith
,
love
,
joy
,
hope
,
sinceritie
,
the
feare
of
God
,
the
remission
of
sinnes
,
peace
of
conscience
,
and
freedome
from
the
dominion
of
sinne
;
all
which
are
wrapped
in
these
words
,
things
above
,
which
(
as
it
were
)
is
the
abridgement
of
all
.
Which
spirituall
graces
,
though
they
bee
chiefly
meant
here
;
yet
I
dare
not
,
nor
I
doe
not
say
they
are
onely
meant
.
It
may
bee
and
I
thinke
verily
the
Apostle
lookes
further
then
thus
,
and
by
things
above
,
hee
lookes
hot
onely
to
the
meanes
,
but
to
the
end
:
the
state
of
grace
and
glory
.
And
well
may
these
two
,
grace
and
glory
lye
couched
in
one
word
,
since
grace
and
glory
differ
not
in
nature
but
in
degrees
,
grace
being
nothing
but
glory
begun
,
and
glory
being
grace
consummate
.
Yet
I
shall
in
the
processe
of
my
ensuing
discourse
adhere
rather
to
the
former
;
and
so
by
things
above
,
understand
especially
things
concerning
the
state
of
grace
here
;
here
,
because
though
the
Apostle
meant
not
them
onely
,
yet
he
immediatly
lookes
on
them
,
as
those
that
were
nearest
,
so
that
by
these
things
above
we
must
come
if
ever
,
to
the
state
of
glory
hereafter
.
Why
called
things
above
.
These
things
above
I
understand
to
be
spirituall
gifts
,
and
graces
;
fitly
here
stiled
things
above
.
First
,
in
respect
of
the
source
and
originall
,
because
they
deserve
to
challenge
the
prime
place
among
those
perfect
gifts
that
are
from
above
,
Iam.
1.7
.
Jam.
1.7
.
every
grace
being
a
ray
,
and
stampe
of
the
dietie
.
That
is
the
first
reason
,
they
are
called
things
above
,
because
they
come
from
above
.
Secondly
,
in
respect
of
the
end
,
to
which
spirituall
graces
leade
,
that
is
,
to
heaven
which
is
above
;
they
are
as
so
many
steps
to
that
heavenly
Sion
,
and
as
Iacob
called
that
place
B●thel
,
the
gate
or
subburbs
of
heaven
.
Thirdly
,
and
lastly
,
they
are
called
so
in
reference
to
the
place
where
they
shall
enjoy
these
graces
in
full
perfection
,
that
is
,
in
heaven
,
above
.
For
so
it
hath
pleased
that
wise
and
uncontrollable
steward
to
dispense
his
gifts
and
graces
here
,
that
while
wee
live
here
on
earth
,
we
onely
have
the
first
fruits
,
some
small
handfull
of
grace
;
but
for
the
harvest
,
the
full
crop
,
that
is
reserved
till
we
come
to
heaven
above
.
Therefore
they
are
called
things
above
in
a●l
these
respects
.
You
see
then
how
spirituall
graces
may
be
stiled
things
above
,
In
respect
of
the
-
originall
whence
they
came
,
-
end
to
which
they
leade
,
-
place
where
wee
shall
enjoy
them
in
full
measure
.
This
shall
suffice
for
the
first
enquirie
concerning
the
Object
,
what
is
meant
by
things
above
,
and
why
they
are
so
called
.
Seeking
,
what
.
I
come
to
the
Act
,
Seeke
.
The
metaphor
implies
servencie
,
not
as
Becanus
the
Iesuite
defines
it
,
(
a
desire
,
and
rest
)
absurdly
;
but
it
is
joyned
with
exact
care
,
and
the
utmost
indeavour
for
the
obtayning
of
somewhat
that
we
formerly
lost
,
or
did
not
before
enjoy
,
a
desire
to
finde
it
.
The
truth
is
that
once
man
in
Paradise
was
like
his
Maker
,
bravely
accomplished
with
all
spirituall
graces
,
called
here
things
above
;
but
no
sooner
did
man
fall
from
his
due
subjection
,
but
presently
he
was
disrobed
of
these
,
and
shut
out
of
Paradise
.
When
guilty
Caine
was
prest
with
his
brothers
blood
,
he
was
ever
seeking
those
precious
Iewels
hee
had
lost
and
found
them
not
.
The
sense
of
the
losse
of
those
spirituall
graces
is
left
behinde
,
that
impression
is
in
the
minds
of
all
.
The
heathens
themselves
by
the
purblind
eye
of
nature
could
easily
discerne
that
they
wanted
somewhat
,
though
they
knew
not
what
to
seeke
,
nor
how
to
finde
.
But
when
the
light
of
grace
breakes
into
the
soule
as
it
did
to
these
Collossians
;
then
it
seekes
the
things
above
and
leaves
not
till
it
have
found
them
,
nor
then
,
till
it
have
at
atrained
them
in
full
fruition
in
heaven
above
.
As
it
is
with
some
wanton
streame
that
parting
from
the
Ocean
,
Simile
.
runnes
all
along
in
the
darke
windings
and
passages
of
the
earth
,
till
at
last
it
breakes
up
,
and
when
it
is
broken
forth
,
as
ashamed
of
its
wandring
,
it
presently
returnes
with
a
restlesse
unwearied
course
,
and
seekes
here
and
there
till
it
finde
the
Maine
from
whence
it
strayed
.
This
for
the
second
enquiry
concerning
seeking
,
which
implies
the
hight
,
and
best
of
our
care
for
the
attaining
these
things
above
,
such
as
concerne
the
spirituall
welfare
of
our
soules
.
Which
briefly
premised
,
it
will
be
easie
in
the
third
place
to
resolve
this
single
hupotheticall
proposition
into
a
catagoricall
,
If
yee
be
risen
with
Christ
,
that
is
,
because
you
are
risen
with
Chr
st
,
seeke
the
things
above
.
The
proposition
is
,
Propos.
Those
that
are
risen
with
Christ
ought
to
seeke
the
things
above
.
that
Those
that
are
risen
with
Christ
ought
to
see
the
things
that
are
above
.
A
lesson
taught
by
him
(
that
as
one
stiles
him
)
was
the
best
teacher
,
in
whose
divine
Sermon
upon
the
mount
you
shall
finde
that
hee
bids
us
seeke
,
and
in
the
first
place
the
kingdome
of
God
,
and
the
righteousnesse
of
it
,
Matth.
Matth.
6.33
.
6.33
.
And
indeede
what
is
the
sum
of
all
our
Sermons
?
or
wherefore
serve
Preachers
,
Hillarie
,
as
Hillary
stiles
them
,
those
seeking
men
of
eternity
?
but
to
call
for
this
sursum
Corda
,
to
bring
men
to
a
constant
minding
of
the
things
above
.
A
dutie
so
proper
to
them
that
with
these
Colossians
are
risen
to
the
life
of
grace
,
that
David
makes
it
the
proper
character
and
badge
of
the
Church
Psal.
Psal.
24.6
.
24.6
.
This
is
the
generation
of
them
that
seeke
the
Lord
,
of
them
that
seeke
thy
face
,
this
is
Iacob
.
But
,
oh
!
that
it
were
as
easie
to
perswade
men
to
practice
,
as
to
convince
them
of
the
duty
.
We
cannot
finde
these
things
,
but
we
must
seeke
them
with
dilligence
;
and
that
we
will
not
doe
,
unlesse
we
highly
prize
and
affect
the
things
we
seeke
,
neyther
of
which
wee
will
or
can
doe
,
except
wee
know
our
want
of
them
,
and
their
worth
,
all
of
which
in
the
fourth
place
are
,
Conditions
requesite
in
seeking
.
The
conditions
that
are
requisite
in
seeking
.
First
,
1.
Dilligence
.
diligence
;
if
we
will
seeke
the
things
above
,
wee
must
seeke
dilligently
.
The
word
imports
industry
,
and
sweate
.
And
indeede
what
in
the
world
deserves
our
best
indeavours
if
not
these
things
?
What
may
justlier
challenge
the
utmost
of
our
strength
,
the
sinewes
ol
our
soules
,
if
not
that
upon
which
depends
the
eternall
welfare
of
our
soules
?
Mee
thinkes
when
I
looke
abroad
in
the
world
,
and
see
how
busie
men
are
in
the
pursuite
of
earthly
things
;
with
what
unwearied
industrie
,
and
diposition
they
pursue
,
and
with
what
eager
appetite
they
snatch
at
things
below
,
as
if
the
dust
of
the
earth
were
not
sufficient
to
give
every
man
a
handfull
:
me
thinkes
I
know
not
whether
to
entertaine
them
with
pitty
,
or
with
scorne
.
When
I
see
such
men
concerning
their
soules
,
to
bee
negligent
in
what
termes
they
stand
with
God
,
what
assurance
of
the
remission
of
their
sinnes
,
&c.
Alas
,
alas
,
these
thoughts
are
seldome
entertained
;
these
desires
are
banished
,
as
if
these
things
above
were
to
be
lighted
on
without
seeking
,
or
it
skilled
not
greatly
whether
they
bee
found
or
no.
Thus
with
Shemei
while
men
looke
their
servants
they
loose
themselves
.
Secondly
,
wee
must
seeke
them
with
love
,
that
is
another
thing
in
seeking
;
2.
Love
.
where
love
is
,
it
setes
an
edge
on
our
seeking
,
it
will
make
us
looke
over
all
indignities
,
and
sweeten
all
the
crosses
we
meete
with
here
,
and
cause
us
like
high
flying
Eagles
to
neglect
the
chirpping
of
Sparrowes
;
as
Iacob
that
was
scorched
in
the
day
and
pinched
in
the
night
,
yet
love
made
all
seeme
as
nothing
to
him
Thirdly
and
lastly
,
there
must
be
knowledge
of
our
owne
want
,
3.
Knowledg
of
and
of
the
worth
of
these
things
.
First
,
1.
our
want
.
our
want
of
these
things
,
without
which
wee
are
children
of
wrath
here
,
and
shall
hereafter
assuredly
bee
sonnes
of
destruction
.
With
which
wee
are
here
the
sonnes
of
God
,
and
shall
hereafter
be
with
God
in
glory
.
Wee
must
bring
our selves
to
a
sight
of
our
want
;
for
nature
till
it
bee
convinced
of
that
,
will
not
seeke
abroad
,
and
bee
beholding
to
any
.
Of
all
lets
and
barres
that
hinder
men
from
seeking
these
things
above
,
Pride
hinders
seeking
.
there
is
nothing
like
to
pride
.
It
is
the
observation
of
the
royall
Prophet
David
,
Psal.
10.
The
wicked
through
the
pride
of
his
countenance
will
not
seeke
after
God
,
Psal.
10.
It
is
true
other
men
doe
not
seeke
after
him
,
but
the
proud
scornes
to
bee
beholding
to
God
;
therefore
before
wee
can
bring
our selves
to
seeke
them
wee
must
bee
convinced
of
our
want
of
them
.
Now
for
that
,
what
neede
any
other
argument
but
this
injunction
,
Seeke
?
Seeking
is
of
the
nature
of
hope
;
and
hee
that
hopes
saith
Aquinas
is
imperfect
yet
,
Aquinas
.
and
wants
something
thing
that
hee
hopes
for
.
Tertull.
And
saith
Tertullian
in
his
twenty
third
booke
of
the
resurrection
,
wee
use
not
to
seeke
for
that
wee
have
;
so
that
the
very
injunction
here
to
seeke
is
enough
to
convince
any
reasonable
man
,
that
he
wants
these
things
above
.
But
the
exact
knowledge
of
the
worth
of
these
things
,
and
of
our
want
of
them
,
it
may
bee
sought
,
but
it
is
not
else
where
found
but
in
the
Scriptures
onely
,
which
alone
is
that
impartiall
beame
of
the
Sanctuary
,
which
can
helpe
us
to
take
the
worth
of
the
one
,
and
that
impartiall
glasse
that
represents
to
the
life
,
and
shewes
us
the
face
of
our
owne
soules
,
and
consequently
,
our
want
of
these
things
above
.
In
the
meane
while
injurious
in
both
these
respects
is
the
domeniering
Prelate
of
Rome
,
while
by
a
sacrilegious
robbing
of
the
laytie
of
the
Oracles
of
truth
,
and
fearing
least
their
owne
blindnesse
should
bee
discovered
,
they
labour
to
put
out
,
or
at
least
to
hide
them
.
As
if
it
were
with
Men
as
it
is
with
Doves
,
that
being
blinded
they
should
flye
up
directly
to
the
things
above
;
to
make
men
in
Religion
to
grope
,
and
seeke
they
know
not
what
;
while
by
their
doctrine
of
free-will
,
and
merite
of
congruitie
,
that
man
by
doing
that
which
is
in
the
power
of
nature
may
dispose
himselfe
to
justification
,
and
so
puffe
up
depraved
nature
against
the
grace
of
God
.
Harke
what
that
Romish
pander
Becanus
speakes
,
saith
hee
,
our
first
parents
lost
not
by
the
fall
two
graces
,
Faith
and
Hope
:
why
?
because
these
carry
no
repugnancie
or
contrarietie
to
the
fall
.
Thus
Poperie
is
the
bane
of
Pietie
,
and
the
destruction
of
soules
like
a
draught
of
deadly
poyson
which
makes
men
swell
,
Simile
.
and
die
.
This
for
the
fourth
enquiry
concerning
the
conditions
necessarily
required
in
seeking
the
things
above
.
The
meanes
of
seeking
.
I
come
now
to
the
meanes
by
which
we
must
seeke
.
It
was
not
the
least
part
of
the
unhappinesse
that
attended
Adams
fall
,
that
besides
the
utter
losse
of
the
things
above
,
hee
lost
the
skill
,
and
meanes
whereby
to
recover
them
.
Wee
are
all
of
us
borne
wanderers
;
Psal.
119.
ult.
wee
goe
astray
from
the
wombe
as
lost
sheepe
,
Psalme
119.
verse
ult.
Like
lost
sheepe
,
how
is
that
?
Wee
are
not
onely
out
of
the
way
,
but
wee
want
skill
and
power
to
seeke
it
againe
,
much
more
to
finde
it
unlesse
God
that
gives
abilitie
to
the
one
,
gives
successe
to
the
other
.
Yet
some
meanes
there
bee
that
God
hath
appointed
to
us
for
the
finding
of
these
things
above
,
which
wee
must
make
diligent
use
of
:
and
from
the
ignorance
,
and
neglect
of
these
meanes
come
two
generall
miscariages
,
that
men
seeking
the
things
above
,
eyther
they
know
not
the
right
,
or
they
take
the
wrong
point
of
the
Compasse
.
Among
the
meanes
for
the
attayning
of
these
things
above
,
1.
The
Word
preached
.
why
may
I
not
in
the
first
place
give
the
Garland
,
and
precedencie
to
the
Word
Preached
?
A
sacred
ordinance
of
a
large
and
Catholike
vertue
,
which
as
the
Sunne
not
onely
discovers
by
his
light
,
but
by
its
influence
doth
effect
what
ever
may
make
for
our
spirituall
estate
in
grace
here
,
or
fit
us
for
glory
after
.
Here
being
not
onely
the
priviledges
and
prerogatives
of
Faith
,
but
Faith
it selfe
with
all
her
sister
graces
.
Or
if
it
bee
freedome
from
the
dominion
of
sinne
;
the
Word
preached
is
the
mighty
Armour
of
God
,
2
Corinth
.
2
Cor.
10.
10.
for
the
battery
and
demolition
of
all
Satans
strong
holds
.
Or
whether
it
bee
peace
of
conscience
in
assurance
of
the
remission
of
sinnes
,
the
word
being
as
interpreters
call
it
,
the
voyce
of
the
Harpers
harping
(
in
the
Revelation
)
which
is
onely
able
to
calme
the
conscience
.
Secondly
,
2.
Prayer
.
prayer
,
that
is
another
meanes
whereby
to
seeke
these
things
above
.
Eyes
lift
to
heaven
where
these
things
are
,
conveying
thence
to
the
soule
what
may
make
for
the
abundant
supply
of
its
necessities
.
In
the
neglect
of
which
exercise
can
wee
wonder
,
if
wee
want
the
things
above
?
If
our
hearts
bee
as
the
Wildernesse
or
Heath
,
emptie
of
all
good
?
If
our
soules
bee
over
runne
with
lusts
like
a
neglected
Field
with
brambles
,
and
bryers
for
want
of
husbanding
?
Our
hearts
are
as
the
Cords
of
a
Watch
,
Simile
.
if
they
bee
not
wound
up
morning
and
evening
,
all
spirituall
motion
will
quickly
be
at
a
stand
.
Another
meanes
is
one
of
Luthers
Schoolemasters
,
3.
Meditation
.
by
which
hee
confessed
he
thrived
more
then
by
the
rest
;
to
which
hee
attributed
a
great
part
of
his
being
in
grace
:
The
practice
of
Religious
Isaack
,
Gen.
Gen.
24.
24.
who
went
into
the
field
at
eventide
to
meditate
.
And
it
is
fitly
joyned
by
the
ancients
to
prayer
as
the
two
wings
of
the
Christians
soule
,
by
which
it
soares
to
contemplation
,
and
attaines
those
things
above
.
It
is
the
policie
of
our
common
ene-enemy
as
Chrisologus
stiles
him
,
Chrisologus
.
the
sworne
enemy
of
mankinde
,
who
knowing
how
powerfull
a
meanes
meditation
is
,
to
retire
our selves
from
worldly
things
,
and
betake
our selves
to
divine
contemplation
to
get
the
things
above
,
hee
labours
to
keepe
us
from
it
by
all
his
strength
,
and
by
divers
meanes
.
Sometimes
by
causing
us
to
stoupe
to
his
lure
,
by
committing
any
sinne
;
Simile
.
and
who
knowes
not
that
every
sinne
,
as
a
plummet
of
Lead
clogges
the
soule
,
and
hinders
the
actions
of
it
?
But
especially
hee
keepes
us
from
meditation
by
keeping
us
in
the
throng
:
by
perpetuall
puz
elling
us
in
businesse
,
hee
steales
us
from
ourselves
,
and
gives
us
not
time
to
retire
.
Alas
,
aske
most
men
what
houres
they
set
apart
for
prayer
,
and
meditation
?
They
will
answer
,
I
have
so
much
businesse
,
I
cannot
turne
my selfe
to
it
:
Oh
the
policie
;
and
stratagems
of
Sathan
!
I
say
hee
keepes
us
by
this
from
the
exercise
of
devotion
by
which
wee
should
attaine
the
things
above
,
hee
keepes
us
in
the
throng
of
businesse
,
did
I
say
businesse
?
Nay
how
many
are
kept
away
from
this
divine
exercise
by
spending
their
time
foolishly
in
Courtship
,
and
I
would
not
worse
?
Whence
it
comes
to
passe
that
I
looke
(
I
professe
)
with
pitty
upon
many
great
ones
,
whose
lives
are
a
story
of
sinne
,
whose
sinnes
it
comes
to
pass
are
never
cured
,
because
they
are
alway
in
motion
.
You
that
are
Gentlemen
,
sequester
some
time
;
if
not
every
day
,
yet
at
least
every
weeke
,
bid
all
other
businesse
stand
by
,
and
attend
on
your
closet
to
thinke
of
the
things
above
,
how
to
attaine
what
you
want
,
and
how
to
increase
what
you
have
attained
.
You
that
are
tradesmen
,
take
off
your selves
from
other
affaires
,
retire
home
and
examine
your
spirituall
estate
with
God
.
And
wee
that
are
Schollers
should
vindicate
some
time
from
the
study
of
Bookes
to
reade
our selves
.
All
of
us
should
set
aside
some
time
for
the
thinking
of
the
things
above
,
to
examine
what
spirituall
graces
wee
neede
,
that
wee
may
use
the
meanes
to
attaine
them
,
and
what
sinnes
wee
have
committed
,
that
wee
may
repent
of
them
,
for
feare
the
sad
time
of
death
come
and
cut
our
thread
,
and
then
wee
goe
downe
to
the
Chambers
of
death
.
Let
us
examine
to
what
sinnes
wee
lye
open
that
wee
may
fortifie
our selves
against
them
,
that
the
evill
one
have
no
power
over
us
.
All
these
things
are
conteyned
in
the
things
above
,
and
all
these
wee
must
seeke
here
if
wee
desire
to
attaine
the
blessing
of
them
hereafter
.
Let
this
suffice
to
bee
spoken
of
the
first
inquirie
concerning
the
meanes
whereby
to
seeke
these
things
above
.
There
remaines
onely
two
more
.
The
characters
by
which
wee
may
know
if
we
seeke
these
things
.
And
the
motives
.
The
sig●●●
of
seeking
.
You
see
how
wee
ought
to
seeke
the
things
bove
.
But
alas
,
the
over
eager
pursuite
of
the
things
below
!
wee
see
how
coldly
and
faintly
(
if
at
all
)
wee
seeke
the
things
above
;
which
if
wee
did
seeke
as
wee
ought
,
it
could
not
choose
but
abate
the
edge
of
our
desires
to
these
earthly
things
,
Neglect
of
earthly
things
.
and
cause
us
as
strangers
and
pilgrims
to
use
the
world
as
not
enjoying
it
,
as
Saint
Austin
sayd
long
before
,
to
make
it
our
servant
;
to
bee
content
like
that
noble
Bird
that
desiring
to
flye
aloft
,
when
shee
is
compelled
by
hunger
to
descend
,
shee
unwillingly
obeyes
,
and
presently
dispatcheth
that
shee
may
up
againe
;
which
contempt
and
neglect
of
the
things
below
,
it
is
a
signe
wee
seeke
the
things
of
heaven
,
and
though
our
bodies
be
on
earth
that
wee
hold
our
conversation
in
heaven
,
where
wee
looke
and
fix
our
eyes
through
all
earthly
contentments
.
Wee
should
be
on
earth
as
a
wheele
is
,
that
though
it
moove
upon
the
earth
,
yet
the
least
part
toucheth
it
.
That
is
the
first
;
if
wee
will
seeke
the
things
above
,
Simile
.
wee
must
not
too
eagerly
seeke
the
things
below
.
2.
Sorrow
in
want
of
heavenly
things
.
Secondly
,
if
wee
seeke
the
things
above
can
wee
choose
but
bee
affected
with
sorrow
and
compunction
when
wee
want
them
?
It
is
not
possible
:
hee
that
seekes
these
things
above
as
hee
ought
,
when
hee
findes
in
himselfe
the
want
and
decay
of
them
,
it
is
impossible
but
hee
should
betake
himselfe
to
blacke
,
to
a
mourning
state
.
You
see
the
truth
of
this
exemplified
by
David
,
when
hee
upon
the
commition
of
those
two
sinnes
,
murder
and
adultery
,
hee
found
hee
was
bereft
of
the
comfortable
presence
of
Gods
favour
,
he
furrowes
his
cheekes
with
weeping
,
and
spends
himselfe
,
his
marrow
was
as
the
drought
in
Summer
,
hee
never
gives
himselfe
rest
till
God
revived
,
and
cheared
his
drouping
soule
,
and
caused
the
beames
of
his
countenance
to
smile
upon
him
.
So
it
is
with
a
man
that
seekes
the
things
that
are
above
,
in
the
want
of
them
hee
is
as
the
Marriners
needle
,
as
that
is
in
the
want
of
the
point
,
Simile
,
so
are
all
those
that
seeke
the
things
above
in
the
want
of
them
,
they
never
rest
but
shake
and
tremble
till
at
last
they
recover
them
and
stand
as
they
did
formerly
.
That
is
the
second
argument
whereby
wee
may
know
if
wee
seeke
these
things
,
if
wee
grieve
and
mourne
when
wee
want
them
.
3.
Ioy
in
injoying
them
.
Thirdly
,
if
wee
seeke
these
things
above
;
how
can
wee
chuse
but
rejoyce
when
wee
find
them
:
for
Love
where
it
is
it
cannot
choose
but
bee
glad
when
it
findes
that
it
delights
in
.
Take
an
instance
of
both
in
David
,
Psal
.
73.
Lord
,
saith
hee
,
Psal.
73.
whom
have
I
in
heaven
but
thee
?
and
there
is
none
in
earth
in
comparison
of
thee
.
Marke
there
,
David
desired
these
things
above
,
and
when
his
soule
found
them
,
his
soule
loved
them
.
Who
can
reade
it
,
and
not
bee
ravished
to
see
to
what
an
excessive
extacie
of
joy
hee
was
transported
?
hee
preferred
the
light
of
Gods
countenance
,
Psal.
4.
Psalme
4.
before
all
the
Corne
and
Wine
,
and
Oyle
,
the
poore
things
that
worldlings
place
their
chiefe
content
in
.
4
By
our
thoughts
and
speeches
.
But
in
the
last
place
,
what
neede
other
things
(
to
resolve
whether
wee
seeke
the
things
above
or
no
)
but
this
?
our
owne
thoughts
are
the
image
of
our
soules
,
and
our
words
are
the
image
of
our
thoughts
;
hee
that
seekes
these
things
above
as
hee
ought
,
he
cannot
but
make
them
the
ordinary
subject
of
the
one
,
and
the
frequent
argument
of
the
other
.
And
here
,
were
our
brests
transparent
,
and
our
thoughts
written
in
Characters
,
Lord
?
for
one
thought
that
wee
spend
on
things
above
,
how
many
thousand
thousand
doe
wee
spend
about
the
profits
and
pleasures
,
nay
about
our
sinfull
lusts
!
Or
if
wee
thinke
they
lye
hid
in
the
secrecie
,
and
,
reservednesse
of
our
thoughts
;
alas
our
language
betrayes
us
:
how
rare
a
matter
is
it
for
heaven
to
bee
made
theame
of
our
discourse
?
If
our
hearts
did
runne
full
to
the
things
above
,
they
could
not
chuse
but
often
over-runne
the
bankes
.
And
these
are
the
Characters
whereby
wee
may
take
the
height
of
our
thoughts
,
and
know
whether
wee
seeke
the
things
above
or
no.
Vse
.
Exhortation
to
seeke
these
thing●
.
I
conclude
all
with
one
word
of
exhortation
.
The
best
things
when
they
come
to
bee
degenerate
,
and
to
turne
edge
they
become
the
worst
.
Man
,
the
glory
and
Paragon
of
the
creatures
,
transgressing
the
the
law
of
his
maker
,
though
hee
lost
the
whole
world
in
his
owne
ruine
and
downefall
,
yet
hee
drew
the
greatest
weight
of
misery
upon
himselfe
.
For
whereas
all
other
creatures
by
the
sole
discipline
of
nature
seeke
perfection
,
and
the
thing
it
consists
in
,
Man
onely
bands
against
himselfe
and
stands
in
neede
of
wooing
.
Alas
that
wee
should
neede
to
bee
solicited
to
seeke
the
things
above
,
that
wee
cannot
finde
except
wee
seeke
,
and
are
eternally
lost
our selves
except
wee
finde
.
The
truth
is
,
these
are
seeking
times
,
as
indeede
what
times
are
not
?
some
seeke
pleasure
,
some
profit
,
some
honour
,
a
fourth
is
for
favour
,
and
so
the
rest
;
among
all
which
,
set
but
aside
our
passion
,
and
preposessed
thoughts
,
and
what
shall
wee
see
in
them
to
command
our
affections
or
deserve
them
?
What
is
pleasure
,
but
a
silken
halter
that
if
wee
looke
not
well
to
,
will
strangle
us
in
the
imbracing
?
What
are
riches
,
(
but
as
Saint
Austin
saith
,
except
they
bee
in
a
wise
and
wary
hand
)
agents
and
Pandors
to
execute
our
lusts
?
As
the
same
same
Father
saith
,
Gold
is
clay
that
wee
can
hardly
handle
without
soyling
of
us
.
What
is
honour
but
a
glorious
misery
,
a
pleasant
discontent
?
What
is
fame
,
but
a
windie
meteor
wrapped
upon
high
which
in
a
while
vanisheth
and
comes
to
nothing
?
Suppose
a
man
wanted
the
things
above
,
and
were
placed
amidst
the
confluence
of
all
the
contentments
below
:
Nay
suppose
hee
wanted
one
of
these
things
above
,
the
peace
of
conscience
,
the
assurance
of
the
remission
of
his
sinnes
;
I
say
,
place
that
man
amidst
the
confluence
of
all
contentments
below
,
and
see
how
miserable
his
case
would
bee
.
Let
his
cup
overflow
with
Belshazer
,
let
the
whole
world
pay
tribute
to
his
Table
,
let
him
get
mountaines
of
Gold
and
Silver
,
and
let
all
the
world
be
but
one
Exchequer
;
let
him
trample
on
Crownes
and
Scepters
,
and
let
all
the
Kings
and
Princes
doe
him
homage
,
and
at
his
frowne
let
the
earth
tremble
and
move
.
Here
were
content
enough
you
would
thinke
;
But
let
this
man
want
one
thing
,
the
peace
of
conscience
,
and
see
how
soone
all
these
contentments
vanish
as
the
dew
before
the
Sunne
.
Let
but
God
awaken
this
man
out
of
his
deceitfull
slumber
,
and
bid
his
conscience
muster
his
sinnes
,
and
set
them
before
him
in
their
gastly
shape
;
let
him
give
it
charge
to
take
him
and
as
an
earnest
of
his
future
torments
shake
him
over
the
pit
that
one
day
hee
must
tumble
headlong
in
,
I
say
how
soon
wil
his
contentments
vanish
?
How
frayle
are
they
in
his
greatest
neede
.
If
hee
call
for
Gold
,
conscience
will
not
be
bribed
;
if
hee
solace
himselfe
with
royall
banquets
,
conscience
as
an
unwelcome
guest
dogges
him
,
or
as
that
dismal
summons
that
appeared
to
Belshazer
disrelisheth
all
the
rest
.
Let
him
settle
his
temples
with
a
Crowne
of
Gold
,
and
take
the
royall
Scepter
into
his
hand
,
conscience
is
like
a
master
that
will
know
no
partner
,
and
acknowledge
no
commander
.
So
all
things
here
in
our
greatest
height
they
are
unsound
,
but
in
our
chiefest
neede
they
are
false
and
trecherous
.
Our
wisedome
therefore
ought
to
bee
in
the
middest
of
the
infinite
varietie
of
these
objects
,
in
the
pursuite
of
them
,
to
speed
our selves
,
to
besure
to
get
somewhat
that
will
quit
our
charge
,
that
will
stand
us
in
stead
here
,
and
comfort
us
hereafter
.
And
can
there
bee
a
fayrer
object
for
our
seeking
then
grace
and
glory
,
called
here
the
things
above
?
Who
would
not
thinke
grace
worth
the
seeking
?
to
bee
reconciled
to
God
,
to
bee
freed
from
the
power
and
dominion
of
sinne
,
to
have
our
soules
inriched
with
heavenly
graces
,
and
ourselues
inherit
a
Crowne
of
glory
?
All
which
fruits
of
grace
must
here
be
sought
,
and
may
be
found
.
But
what
is
there
below
?
How
much
better
is
it
to
goe
up
to
the
things
above
,
as
the
Angell
did
to
heaven
in
the
flame
of
the
Altar
?
O
Lord
wee
cannot
seeke
the
things
above
till
wee
have
found
them
,
and
when
wee
have
found
them
wee
must
still
seeke
them
:
thou
by
thy
preventing
grace
must
inable
us
to
seeke
,
and
by
thy
grace
also
give
us
successe
to
finde
.
Lord
wee
pray
thee
open
our
eyes
that
wee
may
seeke
the
things
above
,
and
then
let
us
finde
them
.
Say
Lord
,
seeke
yet
my
face
,
and
thy
face
Lord
will
wee
seeke
.
And
if
wee
seeke
thy
face
here
then
wee
shall
bee
satisfied
hereafter
with
thine
Image
.
And
so
satisfie
still
our
desires
,
and
so
desire
wee
that
wee
may
not
want
what
wee
can
desire
,
till
we
be
swallowed
up
of
that
Ocean
of
happinesse
,
and
loose
our selves
in
enjoying
of
thee
.
But
if
all
this
will
not
stirre
us
,
there
is
somewhat
yet
that
will
,
let
us
looke
further
with
Moses
eye
to
the
recompence
of
reward
.
I
say
let
us
looke
further
,
take
the
perspective
of
our
faith
,
&
view
those
glorious
Crownes
,
and
Scepters
,
and
long
white
robes
,
the
garments
of
Christs
victory
,
reserved
in
heaven
for
all
those
that
in
the
meanes
of
grace
here
seeke
those
things
that
are
above
,
and
an
entrance
into
glory
.
When
wee
finde
our selves
dull
in
seeking
the
things
above
,
let
us
betake
our selves
upon
the
wing
in
a
flight
to
heaven
,
and
there
bathe
our
soules
in
those
pleasures
that
runne
in
a
full
Channell
at
Gods
right
hand
for
ever
.
If
wee
taste
but
one
drop
of
them
wee
should
distaste
all
the
bitter
sweets
below
.
Let
us
goe
to
God
with
those
glorious
Queresters
,
and
beare
a
part
in
those
sweete
Hymmes
,
and
say
thus
,
Glory
,
and
honour
,
and
power
,
and
wisedome
,
and
might
,
and
majestie
,
and
dominion
bee
to
our
Lord
,
and
to
the
Lambe
that
sits
upon
the
Throne
for
ever
,
and
ever
,
even
so
Amen
.
FINIS
.